how useles a Book These impious Glosses are laid forth only to show Sectaries how Scripture may be abused sole Scripture is with These men to end their Differences yea and what monsters are produced out of it by those that pretend most to Gods written Word And what is the reason think ye That these Sole-Scripturists These Arians These Protestants These Anabaptists c. are so various so opposite in their Tenents begot as they think out of the true written Word From whence the abuse proceeds of God Is it for want of wit learning or languages They thus Differ No. Is it for the want of Study and conferring one place of Scripture Clear as they think with others Obscure No Both Arians and Protestants have done this long ago Is it that all these Sectaries go against their Conscience or wilfully draw Gods Word to a pervers sense He never spake let the Innocent cast the first stone at the Guilty Truly I suspect it in Some yet cannot judge that All are Conscious of so hideous an Impiety 6. The true Reason therfore is These Sectaries The true reason is given after the Rejecting of Gods infallible Church the Oracle of Truth will by no more then half an Ey of Human Reason dive into the deep Secrets of Gods Eternal Wisdom Obscurely revealed in Scripture and herein they neither shew Judgement nor Learning With this pur-blind Eye of weak Reason They go to work They steer on their cours they judge They Determin They Define They Pronounce their fallible Sentiments on these High Mysteries which never the lesse Reason alone is uncapable to comprehend or Master Hence Why Sectaries vary as they do They vary as they do Hence it is they weary themselves out with opposite frivolous Interpretations of Gods Word which is but one whilst they are so divided in their Tenents Hence it is That almost every year we have a new Religion broach'd in England Such a jumbling we must expect such endles Dissentions amongst them And t is a just Judgement of God for their Pride who truely are no more but poor Schollers yet Disdain to learn of a good Master that 's willing to teach them all Truth 7. I call it a Iumbling for from Scripture by Reason of its les clear speaking arise these Dissentions and though it be quoted a Thousand times says no Endles Confusion about the sense of Scripture more now Then it did sixteen hundred years agon And therfore cannot end them They next fall upon a doubtful conferring one Passage of the Bible with another Several Versions and Languages are examined much Adoe they make And all is to know what God speaks in such Texts but without fruit For their Differences are as High as ever And neither Party gaines or looses the Victory Since Scripture alone nor the Comparing of Texts together is able to draw either side from their Preconceived Opinion After the Conferring of places They are hard at it with Fallible Explications when behold express Scripture is cast away by these two Combatants And now either the One must learn of the Other what God speaks in Scripture by a human fallible Explication which is no Scripture or nothing is concluded Arians and Protestants equally uncertain Who is then to be held the Master Interpreter the Arian or Protestant Neither And they have both Reason for it For neither ought to yeild in their own Principles The quarrel Therfore goes on and is endles If after Their fallible Explications of Scripture they proceed to Inferences This followes That followes c. All is plain Sophistry for Vpon what unsteedy Foundations Haresy stands Scripture Vitiated with a fals Explication can never Support a true Illation And upon such unsteedy Foundations all Haeresy stand's Scripture not understood is the Ground doubtful Collations of places fallible Explications fals Illations are the Superstructure They have no more And thus you se how useles a Book Why Scripture is useles in the hands of an Haeretick A question propose and answered of Scripture is in the hands of an Haeretick who neither can tell me so much as Truely much les Infallibly what God speak's in These High controverted Points of our Christian Faith 8. But you 'l ask how then happens it that Mr. Poole and Protestants hit right in yeilding an Assent to some Catholick Verities for Example to a Trinity of Persons in one Divine Essence and Contrary to Arianism Protestants acknowledge a Trinity by Oversight Profess the Son to be consubstantial with his Eternal Father in one Divine Nature I answer They light upon these Verities by an Oversight or as I may say meerly by Chance By Oversight For believe it had Luter thought well On 't He might with more ease have denyed These High Mysteries of our Faith then the Real change of bread in the Holy Eucharist By Chance For as by chance They Stole Or by Chance a Bible from the old Catholick Church so casually They took from her Here and There as it pleased Fancy somewhat of her Ancient Tradition also And upon This ground of Tradition or the infallible Doctrin of the Catholick Church They Believe as Vnawares engaged in a Belief They labour in vain to find Scripture for it well as they can These Sublime mysteries Being thus unawares engaged in a Belief They weary their Heads and wear out their Bible to find expres Scripture for it which cannot be found Becaus forsooth they will Believe nothing upon Tradition or the Churches infallible Doctrin I say Expres Scripture cannot be found that Assert's Three distinct Persons in one Divine Essence or the Word to be Consubstantial with his Eternal Father Therfore if they Believe these Verities They must Ground their Faith not upon sole Scripture But on Scripture explicated by that never erring Oracle of Truth the Catholick Church Or on the Word of God not written which we call Tradition You se Sectaries must own the Churches Interpretation or become Arians therfore how our Protestants though in Actu signato they seemingly Reject Tradition and the Churches Interpretation upon Scripture yet in Actu exercito They own both and must necessarily do so or become plain Arians Yet here they are pinch'd again For if they Believe these Mysteries upon Tradition or on Scripture interpreted by the Church They are neither Papists In doing so They are neither Papists nor Protestants nor Protestants No Papists for Papists hold Tradition and the Churches Interpretation infallible No Protestants For They profess to Believe no more then God hath expressed in his written Word Though now they must leave that Hold and believe upon the Catholick Motive or renounce the Faith of these Articles 9. If Mr. Poole pretend expres Scripture for these High Verities of Christian Faith The surest way will be to produce it without Remitting me to other Authors or Adding his fallible Glosses to Gods Word For every Arian knows
to Observe these Three Things 1. If we Consider the Motive of Faith which is Gods Veracity what ever He Speaks little or great is with one and the same Respect and Profound Reverence to be Assented to And here is no Difference between Fundamentals and Others 2. If we speak of the Proposition One concerns the formal Object of Faith of Faith Herein also There is no Difference For no man can Believe a Fundamental Doctrin Sooner Then Not Fundamental unles the one as well as the Other be Sufficiently Proposed 3. If we The other relates to its proposal Speak of the Matter Revealed I have shewed Above That some Points in Themselves or Per se More Essentially Constitute Yea And more Conduce to Piety Then others But This makes no Distinction between The Third to the matter believed Fundamentals and not Fundamentals in the true sense of our Question Because the lesser as well as the greater Are upon Gods Testimony Equally Believed in every true Vniversal Act of Supernatural Faith wherby we say All is to be Assented to That God Reveal's CHAP. VI. Some Few Propositions of A late VVriter are Briefly Examined His Discours of Fundamentals Destroy's Protestant Religion 1. I Say Briefly For I leave much to be Answered Mr. Stillingfleets Propositions refuted by more Learned Adversaries One Proposition is The very Being of a Church doth suppose the Necessity of what is required to be Believed in order to Saluation Very good but what then Marry This followes If 't was a Church it Believed all Things Necessary before it Defined How comes it Therfore to make more Things Necessary by its Definition First A word ad Hominem Protestants Add to what They conceive Essential to a Church a company of new unproved Negative Articles They proceed not consequently to their Principles Protestants Have now a Church Essentially Constituted or Have not If not Protestancy is no Christian Religion If They have such a Church why do They Add to that which They Conceive to be the Essentials of it A Cluster of new Articles never owned by any Orthodox Society For example No Sacrifice no Purgatory no Transubstantiation c. Could they proceed Consequently to their Principles they should neither Deny a Sacrifice a Purgatory c. nor Assert them But hold them meer Parergons Because They have a Church Essentially founded without them Why therfore Do They either Deny or Affirm Why medle They at all with these Articles Why load They Protestancy with the Vnnecessary Burden of so many unproved Negatives when their Church hath its whole Being before these Negatives can be thought of 2. In Catholick Principles both the Proposition and Question are most Simple For we own more Essentials In Catholick Principles The Proposition and Question are more then simple then Sectaries Do and Therfore say As there was a Church in Being before any Word of Scripture was writ and consequently the Writing of Scripture Added no new Being to it Though it declared Things more Explicitly so in like manner The present Definitions of the Church Alter nothing of the Ancient Foundations of Faith But only declare more As Scripture when first writ altered not the Antecedent Churches Doctrin So the Church now Alters nothing of the Ancient Faith explicitly Christs Verities contained in Scripture and Tradition And this Power the Church ever Had in all Ages Mark well what is said here For it Clear's All the following Fallacies of our Adversaries Discours 3. A Second Proposition What ever Church own 's those things which are Antecedently Necessary to the Being of a Church cannot so long cease to be a true Church And here They say we must Distinguish those Things in the Catholick Church which give it Being from those Things which are the Proper Acts of it as the Catholick Church Very true But the only Question They wave the Difficulty is How much precise Doctrin That is which gives Being to the Catholick Church This our Adversaries Content with a general Word of a Churches Being wave whilst Catholicks Catholicks say All that God Reveal's is Necessary to the Being of the Church say plainly All that God Reveal's and is taught by the Church as Revealed is so Essentially necessary to the very Being of it That not one Article can be rejected after a Sufficient Proposal Dare Protestants say thus much of Their Negative Articles No Purgatory no Real Presence no Sacrifice c. Or own these as Essentials of Their Church of Protestancy To that Distinction of the proper Acts of the Church And One is the due Administration of Sacraments from the Faith connaturally precedes the use of Sacraments Being of it I answer the Faith of Sacraments which Connaturally Preced's the use or exercise of them is most Essential to the Being of a Church and This Belief every true Christian Hath 4. A third Proposition The Vnion of the Catholick Vnity of the Church and the Agreement are the same Church depend's upon the Agreement of it in making the Foundations of its Being to be the Grounds of its Communion For the Vnity being intended to preserve the Being there can be no reason given why the bonds of union should extend beyond the Foundation of its BEING which is the owning the Things necessary to Saluation It is not worth the while to catch at these improper Expressions The Vnion of the Church Depend's upon the Agreement of it For Nothing certainly Depend's on it Self now the Vnion of the Church whether we speak of the Objective Doctrin or of Faith tending into that Doctrin is Essentially its Agreement Therfore Properly it Depend's not on Agreement But really is Agreement As truely as Vnum Verum and Bonum Are Ens à Parte rei Whence I Say Vnity is not intended to Preserve the Being of the Church as a Cause preserves its Effect For Vnity essential to the Being is The very Thing Preserved Vnity essential to the Being of a Church is the Thing preserved by Almighty God by Almighty God And therfore cannot Preserve an Antecedent conceived Being without Vnity But let this pass Consider what follows They say The Bonds of Vnion should not extend beyond the Foundation of the Churches Being c. Very good What is next This it is Whatsoever Church imposeth the Belief of other Things necessary to Saluation which were not so Antecedently necessary to the Being of the Catholick Meer Talk without proof Church Break 's the Vnity of it and those Churches who desire to Preserve Vnity are bound therby not to have Communion with it so long as it doth so Here is little said less explicated and least of all Proved First they say not How much Doctrin precisely makes up the Catholicks extend not the unity of the Church beyond its Foundations for They Believe so much as God hath revealed and no more Churches Being nor shall ever tell us by their Principles 2.
proves it in every place Of their Faith Spread abroad c. What Think ye was this not yet written Word of our Lord or the true Analogy of the Thessalonians Faith As well Dilated as Approved of What Finally was that Form of Doctrin commended in the Romans cap. 6. 17 Why Did the Apostle blame the unsetled Galatians for Being so soon Transferred into another Gospel and Denounce Anathema cap. 1. 6. if they believed an Angel Preaching contrary to his former Doctrin All these and many other Passages of Holy Writ manifestly Declare Before the writing of Scripture there was a plat-form of Christian Religion That there was Divine Doctrin Taught by the very Founders of Christianity before the Writing of Scripture There was a Plat-form of Christian Religion made by the very Apostles before they Separated Themselves and began their Preaching to several Nations And to comply with this Rule or Form of Faith Blessed St. Paul Though full of the Holy Ghost went to confer with St. Peter and the rest Gal. 2. 2. Act. 15. 36. Upon it The Apostles Held Councils yea Councils held upon that platform and Scripture writ and as some Grave and Learned Doctors Affirm by the Measure therof the Holy Scriptures were written Se the notes on the Rhems Testament Rom. cap. 12. v. 6. 3. Be it how Sectaries will There was Faith in the World before written Scripture The Apostles who taught it Had their Rule of Doctrin prescribed by a The Apostles had their Rule of Doctrin from a certain Master good Master the Holy Ghost for they Taught not Christian Doctrin upon their own frail Iudgements considered as Men. No they had ever the Guidance and Direction of this Blessed Spirit with them and as His Instruments Delivered so much as this Master according to Christs Promise gave Assistance to and neither more nor less Now those Pious Christians The first pious Christians had their Rule from the Apostles who heard this Apostolical Learning made it most certainly Their Rule Their Measure of Faith Their Analogy and Form of Doctrin Whence I argue This Form or Rule of Oral Doctrin First laid up in the Brests of the Apostles and afterward Delivered to different Nations was neither All set down in Holy Scripture for Volumes would not contain it nor All intierly lost 'T is pitty such a rich Depositum should Perish Therfore it yet Remains somewhere in safe Custody That Doctrin is yet preserved in the Church But no Place is fitter for it then that which the Fathers call Thesaurarium dives the Rich Treasury of the Church where 'T is still Preserved and Those Timothies I mean those Evangelists Those Pastors Those Doctors mentioned Ephes 4. 11. Appointed by Providence to Edify the Mystical Body of Christ The Chief Preservers of this Legacy and Noble Depositum are as Necessity Requires to impart it and make it known to the World by their Definitions Least like Children we be carried away with every Wind of fals Doctrin And The Ground of Tradition herein lyes the very Ground of all Apostolical Tradition This is not mine but the Great Vincentius Lirinensis own Doctrin now cited Where pondering that of the Apostle O Timothy Keep thy Depositum He Asks Quis Est bodie Timotheus nisi vel universa Ecclesia vel specialiter totum corpus Praepositorum c. Who is now or at this The whole Church or Rulers of it preserve this Depositum Day our Timothy But either the Vniversal Church or more specially the Whole Body of those Guides and Rulers set over it that are Themselves to have the intire knowledge of Divine Worship or to infuse it into others c Afterward Quid est hoc Depositum What is this Deposited Doctrin He Answers Id quod tibi creditum est 'T is that which is committed to Thee not that Thou Invent's that which thou hast Received not what Thou hath Fancied of thy own Head It is a thing not of Wit but of Doctrin Non usurpationis propriae not of thy Private Vse Fashion or Practise Sed The Church no Author but Keeper of Divine Doctrin publicae Traditionis But of publick and known Tradition brought to Thee handed to Thee wherof thou art not to be Author sed Custos But a Keeper and Preserver Then he goes on Depositum Custodi Catholicae Fidei Talentum c. 4. And thus you Se we have a Church a Catholik Principles wheron the Church proceed's Talent of Faith committed to it A Depositum of Apostolical Doctrin laid up in its Treasury We have a Moral body of Timothies of Teachers united with one Supream Head and Pastor That Assures us more Explicitly by its Definitions what the Ancient Deposited Doctrin is And Reclaim's us if we swerve from it We have Express Scripture that both A Mystical body of Teachers Gods written and unwritten word Sectaries want all Proves and Approves the Churches Proceeding in Doing so And this Sacred written Word faithfully Interpreted And the unwritten Deposited Word also most Infallibly Proposed is our Form our Rule and perfect Analogy of Faith O Had Sectaries but Half as much For what They boldly Assert contrary to us And because every Man is a Chutch with them They Define more then our Church Defines The Consecrated Host is Bread only a Figure of Christs Body only There are two Sacraments only Works Iustify not but Faith only c. Had I say These men but half Protestants have no Authority for their Definitions so much Authority for their Definitions How would they warble out the Notes of their Novelties But God hath Silenced them For they have neither Church nor Scripture nor Ancient Depositum nor Tradition nor Analogy nor Rule of Faith nor Motives to Make Talk only of a Nullity and an unproved Negative Religion what They Define probable nor Any other Thing to talk of But of a meer Nothing I mean the Nullity of Their unproved Negative Religion 5. What hitherto is said of Catholick Definitions made by Pope and Councils Chiefly Relates to such Matters as have been Anciently without Dispute Revealed yea And believed also Though not perhaps in order One way of Defining to all so Explicitly And this way of Defining some Divines call Propositionem That is a Reproposing of Mysteries formerly Believed whether clearly Deduced Gods unwritten word of equall Authority with his written word out of Gods Word or drawn from undoubted Tradition 'T is the very same For as the Oral Taught Doctrin of the Apostles was and is certain as Doctrin Registred in Scripture so all that really is Gods Vnwritten Word when proposed to us by the Church as such is in Substance of equal Authority and Credit with the Written For it is not the setting down of Truths in Velume or Partchment that Add's more Weight to them or makes them higher Verities And here by the way I cannot but Reflect on the
That 's not enough Sectaries are to Prove it Beares that Sense here An Instance That the Word EST in our Saviours Proposition hath determinatly that Sense and no Other You know Scripture saith Hic est filius meus dilectus This is my beloved son c. Now no Man can Inferr Becaus EST sometimes is Rendred Signifies That Here it looses its Proper sense And only Avail's as much as if you Said Christ only Signifies or is not otherwise the Son of his Father Then a material Picture Hang'd on a Wall is a Sign or Figure of the Prototypon This cannot be admitted of Vnles I say a Stronger Principle which is Impossible Force us to Approve of such an Heretical sense And thus We Discours in our Present Matter 3. Note 3. All the Principles which can be Thought on to Force Catholicks from the Received Sense of Christs Own Words or to Favour our Adversaries Cause must be Reduced to one of these Heads To No known Principle upholds the Doctrin of Sectaries Plain speaking Scripture To Vniversal Tradition To the Catholick sense of Christs Orthodox Church in former Ages or Finally to the General Consent of Fathers If none of these Principles Vphold Protestants Doctrin it Fall's of it self And wholy Relies on Fancy Thus much supposed 4. Here is my Proposition and an Inference also A Proposition against Sectaries Sectaries cannot by virtue of any one of these now Named Principles VVithdraw Catholicks from the Plain Received Sense of Christs VVords They cannot Prove that EST in our Saviours Affirmation Imports only as much as if you said it Signifies Therfore the Doctrin which Denies the real Presence of Christs Body in the Sacrament is wholy Vnwarrantable and Built on Fancy Only 5. The Proofs of my Assertion are as Vndeniably The Proofs of it are no less clear Then the Proposition it self Evident as the very Assertion it self For it is Manifest No Scripture plainly Teaches I say no More now That the Verb EST in Christs Proposition Beares only this sense it Signifies And it is as Clear no Vniversal Tradition Approves of this new Fancied Sense What then Remains But that our Adversaries take Recours to some Ancient Orthodox Church or To the General Consent of Fathers I say therfore If they A Fair offer made to Sectaries can Name any Vniversal Church Nay any particular Church Reputed Orthodox the whole world Over That Interpreted these Words as They do or Clearly Denyed Christs true Body and Blood To be under the Formes of Bread and Wine after Consecration or Believed that Natural bread only hath the Name of Christs Body Though it be Really no more But a Sign only a Figure only a Resemblance only of his Body If I say Protestants you shall se will never Answer Directly to what is here proposed any one of these things can be proved They 'l Come of Gloriously And Gain Thousands to their Opinion But I know all is in a high Measure Impossible I say a Sign only a Figure only For We Catholicks both speak with the Fathers and Truely Believe The Eucharist to be a Sacrament And consequently a Sign of Invisible Grace Yea and a Figure also a Memorial of Christ Himself and his Sacred Passion But this is not the Controversy between us The sole Question therfore is Whether it be so purely a Sign or Figure that What They are to Answer To. the Thing Signified is not in the Sign And the Verity in the Figure That is Whether Christs Sacred Body and Blood be not Truely and Substantially within the outward Sign and really Present There This VVe Affirm and Sectaries Deny Though never Orthodox Church Denyed it with Them 6. To clear this Point And Add If Possible more Weight to our Assertion We Have an Ample Holy and Learned Catholick Roman Church whose sole Authority set Scripture aside is the Greatest on Earth The sole Authority of our Roman Church is Sufficient to Convince Sectaries of Errour Which confessedly hath believed and taught this Doctrin of the Real Presence for at least a Thousand Years I say Ever since Christianity began And can any one prudently Perswade Himself That so Chois and Learned a Society That yet Speak's in Christs ovvn Language And Literally believes his words as They are in the Gospel Hath for so long a time lived in a Cheat and taught Millions of Soules a most Damnable Errour Admit of this Vast Improbability We have yet a Demonstration No Other Orthodox Society Ever opposed our Catholick Doctrin against Sectaries And 't is No Orthodox Church can be named that ever Opposed Found fault or Blamed the Belief of the Roman Church Concerning this Mystery Therfore the Doctrin of this Learned Society is undoubtedly Certain upon a double Account that Christ Taught it And no Vniversal Church ever Condemned it 7. In the last Place we are to Say a Word of the other The last Principle which is the consent of Fathers Principle Which is the Vnanimous consent not of a small Number but of Many most Ancient Learned and Holy Fathers These can well Declare what Scripture Teaches of This Mystery And what Christs Orthodox Church ever Believed If All Readers Have not the Originals at hand They may see them in the Authors Cited above I shall only Hint at a few For to Transcribe All or Half of them And Quote the Places Exactly Would Needlesly lengthen a Digression which I Intended to make short In passing I 'll only say thus much If Sectaries with all the Skill Fathers express for Catholick Doctrin They have can Interpret These few Testimonies Which I shall briefly Glance at They may with the same Ease Yea And far less labour Explicate the Words of the Council of Trent and make that to speak Protestancy Or to Deny the Real Presence 8. Some Fathers therfore Dogmatically Teach What we take into our mouths is not that which nature These Fathers are Faithfully cited Though to avoid Tediousnes in a short Digression I thought it best not to give the Reader more Trouble then is necessary by quoting Exactly the places made But what the Blessing hath Consecrated And that by Consecration the very Nature of bread is changed Thou hast learned that of bread is made the Body of Christ and the wine and water is put into the Chalice But by the consecration of the Heavenly Word it is made Blood The Bread and Wine of the Eucharist before the Sacred Invocation of the Adored Trinity were simple bread and wine But the Invocation being once don the Bread indeed is made the Flesh of Christ and the VVine his Blood The Bread which our Lord gave to his Disciples being changed not in shape but in Nature by the omnipotency of the Word is made Flesh Christ by his own Will once changed water into wine and is He not worthy to be Believed that He changed Wine into Blood Mark a substantial
your Eyes and inables you to see the Rule 4. The Church is the Interpreter but not infallible and Authentick the witness or guardian of this Rule Observe well We have here a number of words but Nothing proved Nothing so much as cleared Say therfore plainly What tradition is it that conveyed to you the books of Scripture Most surely it is the tradition of the Roman Catholick Church for you have no other If therfore you dare trust this Church in a matter of so weighly importance as to hand to you Gods Sacred Word you may as well and with as good Conscience believe what ever other Doctrin it Teaches by Tradition See Disc 2. C. 2. n. 4. 5. You talk secondly of Reason that see 's this Rule of Scripture and you certainly mean the true sense of it or you say nothing Now I would willingly learn how your Reason comes to have the priviledge or preheminence of knowing such Secrets before your elder Brethren the Papists or your more neerer Allies the Quaquers or the old Arians The like doubt I move about the Eye-salve that annoints your Eyes you call it the Spirit of God And I am sure there is no Donatist or Pelagian but will say as much of his contrary Spirit But above all Satisfy me in one doubt and plainly point me out the Church that interpret's Scripture as you do in all those matters of Controversy now between us I tell you Sir There was never any such Church in the world fallible or infallible that favours your glosses and interpretations of Scripture 32. Page 46. You have a Fling at the Captains Arguments against the judgement of Reason who if you relate truely for I have not now his Epistle by me saith first Reason must submit to the judge therfore it is not the judge You Answer It is not the supreme judge but subordinate and tyed to Rule Contra. Every judgement with you is fallible and may easily Swerve from the rule or mistake the supreme judges Sentence if it do so it is erroneous and not to be followed Say therfore who ties your judgement that is fallible and may be fals to any certain Rule This should be Answered 33. He Objects again The judge must be Infallible but reason is fallible Ergo. You Answer The Maior is a pittiful Petitio principij Contra. Your Reply is more pittiful Observe well All judgements you say are fallible and many are not only fallible but fals also Most surely you will not have us to follow any fals judgement and yet we must follow a fallible judgement Vouchsafe to tell us whose fallible judgement we are to trust to in these weighty matters of Controversy And I have all reason to be satisfied in the doubt because it avail's me Nothing to know that I must rely on a fallible judgement which may be fals Vnles you teach me whose fallible judgement it is I am to rely on For example When you interpret a passage of Scripture contrary to the Churches Sense your explication is fallible Answer therfore why will you rather have me to rest on your judgement that is fallible then on the Churches contrary sense though it were falsly Supposed fallible If you say All things considered your explication is more probable you are the very man that pittifully begg's the Question and speak's without any probable Principle 34. Now if wearied with those Interrogatories you say roundly and this must be answered in your Principle that every man is to follow his own judgement in these debated matters The Arian is to follow his private judgement the Socinian his the Quaquer his the Donatist his c. you do not only license all the Hereticks in the world to remain still in their Heresies But moreover Counsel them to believe Falsities for you know or should know that these private judgements are all fals If finally you Answer We must rest on a judgement that is True although it be fallible I know not what you mean for no man amongst you can assure me in these high points of Controversy when a judgement is to be reckoned of as true that is fallible because Truth is most easily separated from an Act that is really Falliââ 35. In a word Sir your whole Mistake lies in this You sound not to the bottome the signification of these words The Iudgement of Reason For Reason in this place cannot be taken for a weak Discours or the private Sentiment of every erring man after He hath humm'd over or paus'd on Scripture the Arian or Socinian will make his Religion good this way but the Iudgement of Reason Goes further and ought to be deeply rational indeed that is It must rest at last upon a solid and satisfactory Principle which throughly pondered work 's powerfully upon every prudent disinteressed Vnderstanding and gently forceth the man that layes prejudice aside to acquiesce and yeild without fear or trouble The Catholick Church of Christ only most evidently proposeth these undoubted satisfactory Principles wheron a rational judgement doth rest securely when the Faith Shee holds is resolved No Sectary ever yet shewed nor shall hereafter show any think like a Satisfactory Principle to ground a rational judgement on when He believes contrary to this Church All he can do is to tell us what He thinks but you shall never learn from him upon any solid Principle extrinsecal to his own bosome thoughts That God speaks as He thinks But I have said so much of this Subiect Disc 1. c. 7. n. 4. 5. and Disc 2. c. 5. n. 8. 9. 10. that it is needles to add More 36. To the 3. Argument If Reason were judge a man might pleas God without Faith I know not whether you propose it fully enough you Answer this would overthrow the Church You are much deceived for the Church teaches that none âan please God without Faith In your fourth Answer your are ââing up again your Reason to a Law and Rule in things you understand not Sir if you understand not you want cords to tye fast withall and therfore may easily not close with the supreme judges sentence But of this we have said enough already You will find the substance of what followes in your Appendix refuted upon several occasions in the Treatise Had I more time I would say a word to your Glosses upon these two places of Scripture quoted by you In the first though S. Peter saith contrary 2. Pet. 3. 16. that Scripture is difficile to be understood you will have it easy unles it be to the ignorant and ungodly and 't is likely you suppose there are none of these ignorant or ungodly people among you Upon the other Text 2. Tim. 3. 15. 16. you seem to inferr from the Vtility of Scripture a sufficiency in order to Saluation which is as good an Inference as if you said Your head is profitable to make you to live therfore it is sufficient Or the Principles of Philosophy can instruct you
to learn Divinity Ergo they make you a perfect Divine Sir the general Truths contained in Scripture because they teach us to believe the Church Tradition and other Apostolical Doctrins orally delivered are in this general way able to make us wise to Saluation but none can so much as probably draw from hence that all things in particular necessary to Saluation are explicitly set down in Scripture Every Catholick Writer that Explicates the Text shewes your Deductions to be weak and unconcluding That work therfore being don to my hand I end wishing you much Good and eternal happines FINIS Besides other faults noted in the beginning you have these In the Advertisment pag. 18. l. 22. Invocations R. Innovations p. 19. l. 16. of long standing Church our R. of our long standing Church p. 22. l. 5. were R. where in the Treatise p. 49. l. 7. Fallibility R. infallibility p. 158. l. 28. improperty R. impropriety p. 176. l. 18. Marck R. mark p. 239. l. 3. above R. about ERRATA CORRIGENDA Page 4. line 5. oft Read of page 6. last line retour R. return p. 11. l. 4. put R. but p. 17. l. 24. reach R. reaches p. 19. l. 10. as it R. as it is p. 22. l. 13. feaching R. teaching p. 22. l. 23. true R. true p. 24. l. 8. Insalibility R. Infallibility p. 22. Title Teachere R. Teacher p. 25. l 1. trough R. through p. 26. l. 1. foor R. for p. 27. l. 2. asserward R. afterward p. 30. Tit. futher R. further p. 39. l. 24. te R. the p. 40. Tit. Relyes R. Replyes p. 41. l. 16. in R. it p. 43. l. 11. assurance R. assurance p. 46. Title Relyes R. Replyes p. 47. l. 27. fundemeetals R. fundamentals p. 53. l. 14. dot R. doth p. 58. l. 2. vetities R. verities p. 69. l. 4. it if followes dele if p. 69. l. 9. praging R. praying p. 69. l. 23. Realon R. Reason p. 71. l. 17. whick R. which p. 74. l. 1. fo rit R. for it p. 77. l. 17. Father R. Fathers p. 77. l 30. standingh R. standing p. 81. Title dele certainty p. 90. l. 7. owing R. owning p. 93. Marg. loct R. lost p 94. l. 12. is R. it p. 94. l. 13. Prophet R. Prophets p. 103. Marg. sew R. few p. 113. Tit. Prave R. Prove p. 141. Marg. propose R. proposed p. 143. l. 6. pretend R. pretend's p. 144. l. rotterin R. tottering p. 149. l. 20. other R. others p. 158. Marg. te R. to p. 159. l. 2. Christ R. Christs p. 159. Marg. no Read not p. 175. l. 6. opposit opposite Read opposite p. 178. l. 5. stead R. instead p. 182. l. 22. were sent R. they were sent p 182. l. 27. casting of R. casting out p. 184. Marg. uncompossible R. incompossible p. 186. l. 5. buth R. but p. 189. l. 17. see R. seem p. 195. Marg an R. on p. 209. l. 28. interpred R. interpreted p 212. Marg. Siciety R. Society p. 215. l. 4. Propecying R. Prophecying p. 217. l. 24. if self R. it self p. 218. l. 5 yo R. you p. 222. l. 29. Objection R. Objection p. 228. l. 9. of R. or p. 256. Marg. cansists R. consists p. 256. l. 12. nos R. not p. 260. l. 7. ptosed R. proposed p. 261. Marg. datiful R. dutiful p. â62 Marg doclare R. declare p. 269. l. 10 ' caslesly R. causlesly p. 275. l. 29. both we dele both p. 278. l. 13. reclaim R. convert p 295. l. 15. Chutch R. Church p. 302. Marg. uncluding R. unconcluding p. 311. Marg. care for R. care for p. 313. Marg. in in dele in p. 314. l. 16. sht R she p. 318. l. 32. ditt R. durt p. 329. l. 26. unevidentced R. unevidenced p. 330. l. 29. An R. and p. 342. l. 30 party R. parity p. 344. l. 5. An R. and p. 346. l. 10. these R. those p. 350. l. 10. Cutch R. Church p. 351. l. 13. for long a time R. for a long time p. 352. l. 26. onveyed R. conveyed p. 356. l. 1. infallibily R. infallibly p. 358. l. 15. Argumen R. Argument p. 359. Marg. Soy R. Say p. 362. l. 15. wales R. walles p. 363. l. 21. impiously dele pââctam p. 363. Merg then then R. then p. 365. l. 31. licencence licence p. 372. l. 2. convinceth R. convince p. 375. Tit. Curch R. Church p. 375. l. 14. ad R. and p. 378. l 13. chis R. this p. 382. l. 29. overtrow R. overthrow p. 402. l. 18. that is R. it p. 405. Marg. mare R. more p. 406. Marg. smay R. sway p. 412. l. 14. confuthed R. confuted p. 417. l. 10. toughts R. thoughts p. 420. l. 7. ns R. us p. 424. l. 18. unworthly R. unworthy p. 425. l. 30. and is dele and p. 441. Marg. whac R. what p. 443. l. 4. teachers R. teaches p. 448. l. 18. Cathalick R. Catholick p. 449. l. 7. expreffing R. expissing p. 452. l. 11. ttial R. trial p. 453. l. 17. Cutches R. Churches p. 460. l. 20. Ground R. Grounds p 501. l. 6 worst R. wors p. 516. l. 15. Scripiture R. Scripture After Page 431. is Page 332. R. 432. There are without doubt many more faults in Orthography passed over to say nothing of points ill placed of Capiââl letters to often and comma's needlesly multiplyed What ever is found amiss impute it boldly to the Printer or to the Author and please to pardon both for the first knovwes not a word of English and the other has not the language perfectly
Verities For example All acknowledge Gods Divine Providence over the world and Therfore have strong Principles to prove the Truth We Christians say That Christ our Lord And His Apostles taught most certain Heavenly Doctrin Principles cannot be wanting to prove this our Christian Verity VVe say Iudaism and Mahometism are Fals Sects The Assertion can be made Good by sure and undoubted Proofs The only Question now under Dispute is whether we Catholicks or Sectaries profess and Teach the Ancient Orthodox Doctrin established by Christ and his Apostles And without all Controversy certain Principles cannot fail in this particular wherby the difference between us may be decided Or if they Do fail which is not possible every one may not only adhere without reproof to any Religion or none as Fancy pleaseth But moreover may most justly blame Almighty God And this is hideously impious who command's us on the one side to embrace true Religion yet on the Other Leaves us in such Fearful darknes That none after a diligent search can find out by sure Principles vvhat or vvhere that Religion is which He will have us to believe to make profession of to live and dye in And this would be highly contrary to his infinit Goodnes Thus much premised 6. I say first The Sectary whether He takes in hand to establish his own Opinions or to impugn any Doctrin of our Catholick Faith shall never come to an Intellectual light that hath a likelyhood of a sure Principle The Reason is most evident in Catholick grounds I say no more yet Because Truth cannot be contrary to Truth If therfore Catholick Religion be true what ever the Sectary sayes against it when he either Plead's for his own or oppugn's our Doctrin must of necessity be so remote from sure Principles That his whole Talk ultimatly Resolved will appear in its own likenes a meer cheat and end in nothing but a fallacy For it is not Possible to force Truth out of Falshood or to make that Probable which is Essentially improbable 7. I say 2. It cannot but be most manifest to every prudent disinteressed Iudgement That Sectaries have nothing like sound received Principles to rely on whether They oppugn our Catholick Doctrin or Defend their own Opinions To clear this Assertion from Cavils you shall se what we propose Be pleased only to take two or three sheets of paper much more is not needful And permit a learned Catholick briefly to set down in the first Pages of them the Proofs he hath for his Catholick Doctrin in one particular Controversy now agitated this short way of Arguing will do the deed Then let the Protestant write all he can say for his contrary Proposition in the other Pages And if you do not se a strange unequal Parallel of Proofs And no Proofs laid together call me what you will I 'll bear a just rebuke yet fear not any I say pitch upon One Controversy now in Dispute For Example that one long debated we cannot now insist upon all may be thought of Viz. VVhether Recours had to the Saints in Heaven by the Prayers of the living be erroneous or true Doctrin Next permit the Question to be truely stated and then Hear what the Catholick sayes for Himself He tell 's you first the Roman Catholick Church and the Greek Church also whether Orthodox or Schismatical teach as He believes 2. He produceth Scriptures to prove his Doctrin 3. He alleges Fathers both Greek and Latin quoted by every Polemical writer on this subject Bellarmin furnisheth you most plentifully lib. 1. de Sanct. Beati cap. 19. The wit of man cannot wrest them to a sense contrary to our Catholick Position 4. You will have His Reasons and that one most concluding Good men laudably pray for us here on earth Ergo much more the Saints in Heaven because in a better state can do that Charity When the Catholick hath ended his Proofs grounded on these and the like undeniable Principles Cast your thoughts a little on the Sectaries Contrary proofs And mark well his Principles Hath He any Church reputed Orthodox either now or six hundred years agon That expresly and positively defended his Opinion and condemned our Doctrin No most evidently not any Hath he so much as one syllable of Scripture that plainly and positively Denyes our Catholick position and speak's for his Not a word is found in the whole Bible to that purpose much against it Hath he Fathers so numerous and clear for his Novelty as we produce for this one Truth Saints can both hear and help us Not one Father is express against us or plain for his contrary Opinion Parallel therfore a Church and no Church Scripture and no Scripture Fathers express for us and not one against us And judge you whether it be not evident to every disinteressed judgement that Protestants want sound Principles to rely on in this Controversy And as you se a Defect of Principles here so you will find it in all other Disputes between us Now if they say They value not much of our Church Authority I answer They speak without Principles For the sole judgement of our Church had we no more will be thought in any just Tribunal a stronger proof for our Doctrin then their meer slighting of it can be without a likelyhood of proof If They say again They can either Deny or explicate the Fathers we produce I Answer They are still out of Principles For their Denial is weightles unles They ground it upon a surer Principle then that Authority is which they Deny Observe well We have innumerable Fathers Greek and Latin express for the Invocation of Saints Say therfore What will it Avail the Sectary barely to reject these Authorities because they are the words of men and not of God Vnles He Give you the plain word of God or the Authority of an Orthodox Church in place of them wheron his Denial hath sure footing If this be not don He comes to nothing like a Principle consequently the Fathers Authority most agreable to the Churches Doctrin is a clear Demonstration against him If He Pretend to allege Fathers contrary to ours I Answer He hath not one express or plainly contrary However falsly suppose He had one or two The contest would then be whether one that stands as it were alone opposit to the Churches Doctrin or many Fathers that side with the Church deserve more credit Here I am sure He will stand without footing on any certain Principle If He tell you Thirdly The Primitive Church prayed not to Saints They are his own empty words We prove the contrary by the express Testimonies of most ancient Fathers and the Tradition of our Church whilst He remains speechles and without a Principle to ground his Assertion on If He Object fourthly His Reasons chiefly two viz. Prayers to Saints lessens our Honor to Christ. And we cannot say how our prayers come to the Saints Hearing c. I Answer Here is
is That when a Doctrin pleaseth them Tradition is approved of But if it be contrary to their Fancy then Tradition is of no account or value For example Prayer for the Dead is as well a universal Tradition of both the Greek and Latin Church as to hold that Canon of the Sectaries Bible to be the Word of God yet the one is admitted of And the other set light by And upon what Principle Distinct from unproved Conjectures Do They take and leave as they list Finally it is for want of Principles That in lieu of solid Arguments in every Controversy now handled you have words in stead of Substance margents painted with Greek and Latin now a story told of a Pope or Prelate now a jeer now a jest in handsom language c. And thus they hold on in their Merriments Thoughtles as it seems of an accounting Day to come before a sever Iudge and a long Eternity that follows And to what purpose are these light Skirmishes and petty Doinââ in a serious matter wheron salvation depend's whilst God is dishonored souls are beguiled Christs sacred Truths also infinitly suffer by them who will yet be named Christians 9. I call them here petty Doings For when on the one side I set before my Eyes our Roman Catholick Church once founded by Christ and therfore must hold it most Ancient and confessedly true When again I find it of a vast extent diffused the whole world over And as much renowned as largely Extended When I see it glorious Evidenced by Miracles powerful in the Conversions of Infidels eminent in Sanctity And most profound learning When I consider How it hath stood invincible in the heat of all persecutions and call to mind the Heresies vainquished by it Age after Age To say no more now of other signal Marks wherwith it is made illustrious and visible to all VVhen I say I consider these Truths Methinks evident Reason Tells me that a few slight Cavils cannot much annoy or hurt it No. Either clear Demonstrations or were it possible more then Demonstrations ought to enter here and shake this our strong Fortress Or if they do not Common Prudence obliges me to own this for Christs true Spouse or to Grant which is hideously Against the Grounds of Christianity that there is no such Thing as an Orthodox Church in the world 10. Now on the other side when I cast my Thoughts on a Few late risen Company of Divided Sectaries utterly Destitute of all prudent Motives without Antiquity Miracles Conversions or other Evidences of Credibility when again I seriously ponder how slightly they goe to work against us How weakly They attempt with meer Trifles remote from Proofs and Principles to Vnroot as it were this strong Building of our Catholick Society I stand astonished and must needs say They seem to be men not too thoughtful of Eternity And never can wonder enough at Their boldnes whilst They dare as they do to take pen in hand and presume to write against an Ancient Church that made the world and their own Progenitors Christians But what is Hitherto briefly hinted at will be more largely laid forth in the ensuing Discourses 11. Now it is high time to end an Advertisement and to tell our Adversaries my absolute Resolution It is thus Let who will pretend to Answer this Treatis either in part or whole Nothing shall draw me to Reply unles He that Answers come more closely to Principles then I ever yet saw in Protestant Writer It is a sin to trifle our precious time away in Cavils I 'll hartily thank any that may pleas to Answer upon Grounded Principles but if He fail Herin His labour will be lost and mine hereafter spared All I shall Do if I do so much will be to tell him were He misseth in the Main point which is to come closely to Principles THE INTRODVCTION BEfore we enter upon the following discourses I must need 's have a word with Mr. Poole whose Nullity and Appendix but chiefly the request of a friend induced me to write this Treatise It is very true after one serious perusal of this Nullity I had enough of it and therfore judged it unnecessary and indeed not worth the pains to answer ãâã ãâã ãâã ãâã ãâã or to follow the Author through his Mazes and long wandring parergons I returne him undoubted grounds of true Religion they are undeniable which at least destroy his best Principles and if I mistake not this is fully as much as a Nullity deserves However if he desire more he may probably have it in another Treatise Now if you ask why I took this way of answering if yet you 'l call it an Answer I 'll tell you My ayme is not so much to meddle with this Nullity as to speak for the Catholik cause and prove something which shall not be answered Again It is more then tedious ever to be encountring a few old worn-out Arguments set forth in new dresses which have been confuted a hundred times over Thirdly No small part of this Nullity seem's to be too trivial while later Catholik writers are introduced speaking as Mr. Poole thinks disadvantagiously and against our Faith Now Sixtus Senensis sayes this now Bellarmin that now Stapleton a third thing c. And are these think ye doughty Doings for such an Antagonist that offers to strike at the very root of the Roman Church Alas what he cites thus were all he cites true is a Nullity indeed and a meer nothing for Church Doctrin depends on no mans private opinion But when we make an inspection into these Authors as I have done on several occasions and find them quoted by halfs weighed out of their circumstances mangled and traduced to a sinister sense we must speak truth That cheats will go on their way and rather play at small game then sit out or seem to do nothing Had Protestants any thing like a good cause in hand or Truth on their side they would certainly plead more manfully for it and never like poor people in harvest go thus a gleaning up and down our Authors known for professed Catholiks who little God knows intended to favour Sectaries by such segments as they are pleased to pick up much less to furnish Protestants with armour against Catholik Doctrin But what will ye Sectaries can do no better Yet I must tell you what they ought to do whilst they embrace a Novelty and cast of the old Religion They should make the ancient Canons to roar against our Doctrin they should confound and overwhelm us with undeniable proofs drawn from plain Scripture ancient Councils universal Tradition and the unanimous consent of Fathers Of these we hear no great noise Next and this most concerns them They should also positively prove and establish every Article of Protestant Religion as Protestancy by such plain open and illustrious Authorities then a Bellarmin a Stapleton a Maldonate and others might well follow the rear But to
ergo I must relinquish Christianity if an Angel preach against it The reason is The lesser light yeilds to the greater probability submits to certainty and my fallible though highly probable Assent cannot but yeild to the infallible Assertion of an Angel if he speak contrary to it These few considerations premised we must insist more largely on this subject and demonstrate that there are living and infallible Teachers of Religion in some one Society of Christians or other which is directly opposite to Mr. Poole who holds That no men are so highly priviledged by Almighty God as to have subjective infallibility or to teach infallibly though perhaps they may deliver truth as it were by chance but not infallibly as Teachers I say as Teachers for by what I can learn by Mr. Poole and other Protestants They think all done when they tell us That the objective Doctrin delivered in Scripture is infallible which yet they cannot know without an infallible Teacher and therfore in saying this they speak only fallibly but admit they know so much they are never the better for it unles they joyntly own some Oracle some certain Master who by Divine assistance interpret's Scripture without errour and as exactly convey's into our harts Gods written revealed Verities when any doubt ariseth as if the Apostles taught us These Teachers are they can we find them out that circumscribe our ranging Fancies and put a limit to our swerving Thoughts while we often read and seldom understand those great secrets which God hath layd up in the book of Sctipture without them as we see by too sad experience our weak reason and strong Fancies pervert all and produce monsters of haeresies out of Scripture it self wherof more hereafter THE FIRST DISCOVRS OF INFALLIBLE TEACHERS AND THE MOTIVES OF CREDIBILITY THE FIRST CHAPTER There Are infallible Teachers of true Christian Religion 1. BEfore I prove the Assertion I would gladly learn of our Adversaries who make all men fallible whether for these thousand years the world ever had in it any Christians who heard the infallible Doctrin of Christ truly taught and infallibly believed it If they disown such infallible Believers they must joyntly deny all infallible Faith and consequently say That though God hath revealed in Scripture innumerable Verities yes and for this end to beget infallible Faith in our harts yet no man can lay hold on them nor yeild to them by any other assent but what is fallible and may be false Methinks therfore Gods infallible Revelation requires an infallible assent of Faith an infallible Verity revealed to us forcibly requires an answerable and correspondent infallible assent of Faith in us For to say God speak's infallibly to me and that I either will not or cannot infallibly believe him is in a word to tell him that his certain Truths may ly close where they are in the book of Scripture they may rest there without being layd up or lodged in my hart as infallible owned and believed Truths Most contrary are those golden words of the Apostle 1. Thess 2. v. 12. to this wild Doctrin Therfore we thank God without intermission because when ye received the word of God which ye heard from us ye received it not as the word of men but as it truly is the word of God who effectually works in you that believe Observe well He who receives the delivered Word of God as it is truly Gods Word and not mans He that hath in his hart the infallible Word of God and by the cooperation of Grace yeilds an assent to it as to the infallible word of God cannot but believe what God speak's and as he speak's but God speak's infallibly Therfore he believes infallibly or if he reach not so high but faulters with an assent that is fallible he Believes not God nor his Word as it truly is Gods Word who never did nor can speak any thing fallibly Now if on the other side our Adversaries grant that Christians heard the infallible Doctrin of Christ and believed it infallibly They also must admit of a Subjective infallibility at least in such Believers And this truth Scripture clearly points at in these and the like undeniable places obvious to all I know who I believe and am certain Let the house of Israël certainly know Although we or Angel from heaven c. Faith is a conviction ãâã ãâã ãâã ãâã ãâã or a strong argument of Belief that is infallible supposeth infallible Teachers what appears not c. But these I wave because known to every one Let us now proceed to the Teachers of Christian Religion and prove our Assertion 2. To go on clearly I would know whether there have not alwayes been now are and ever will be among These true and infallible Believers some Pastors Doctors or Teachers who Authorised by Christ are by Duty both to instruct Christians in case they swerve from Truth and also to reduce Aliens from Christ to a true Belief of his sacred Doctrin Certainly Mr. Poole will own such Pastors in the world if not what are Ministers for in England Or why doth He assume to himself this Office of teaching whilst He endeavours to reclaim a seduced Captain from his Apostacy as he call's it And is it possible What After such an The harsh Doctrin of Sectaries acknowledgement shall we hear this unheard harsh and most Haeretical Assertion That all these Pastors who are to unbeguile soules may be beguiled Themselves or teach false Doctrin And that not so much as one amongst them all is so Highly priviledged as to instruct with certainty If all are fallible and none Teaches certainly the Blind lead's the blind the Scholler is as good as his Master at least none can in prudence learn of any if this perswasion live in him He that Teaches me may as well erre as I who am to Learn If an unskilful Traveller enquire the way to an unknown place of one knowing it no better then he that asks He travel's on with no security and This is our very case Amongst so many By-ways so many mazes of Sects and Schisms as now swarm in the world and like cobwebs intricate thousands of souls in their journey we are posting on as fast as Time can drive us to a place yet unknown a long Eternity The directing thread that safely drawes us out of these Labirinths is Sure Firm and infallible Faith we ask to learn this of our new Doctors and not one can certainly say Such is the way This infallibly is the Faith that winds us out of errour and most assuredly lead s to Heaven or if any say so much he speaks only Fallibly 3. And here is the summary of Protestants comfortles Protestants doctrine comfortles Doctrin They have Pastors that talk but Teach nothing certainly They have Infallible Verities lock'd up in Scripture but none can open that Book or convey them with Assurance into mens harts They hear God speak but none
misse in his teaching as hit right on the Infallible Doctrin of Christ The Minor is granted by Mr. Poole For all Churches whether Roman or English Arian or Grecian are lyable to errour want special Assistance in their Teaching and ought positively to renounce all Societies of infallible Christian Teachers Therfore the conclusion undeniably followes which is That none can with certainty Teach the Infallible Doctrin of Christ And from hence also followes an utter ruin of Christian Religion yea and of Scripture too as I shall hereafter Demonstrate For if all Pastors all Doctors all Teachers of Christian Religion may erre in the Delivery of their Doctrin all Learners of it may likewise erre in Hearing it and if so we have no certainty That God is now Adored in Spirit and Truth by either Teacher or Hearer 9. The ultimate reason why a Total ruin of Christian The utter ruin of Christian Religion followes the fallible Teaching of it in a whole Church What all Euangelical Preachers lakoured for Religion accompanieth the fallible Teaching of it is thus proved None can teach Christian Faith that doth not Propose or make Almighty God to be the Author of it And therfore our Saviour Iohn 7. 16. told the Iewes That his Doctrin was not his but his Fathers that sent him Yea The Prophets also and all other Evangelical Preachers chiefly laboured in this to perswade their Hearers that God was the Author of that Doctrin they taught Now say I None can Propose or make God the Author of Christian Faith that doth not own it as a Doctrin asserted by his Eternal Veracity infallibly revealing Truth for this is the Formal Object of Christian Faith But He that only Teaches fallible Doctrin which may be false deserts this Formal Object and can neither own God for the Author of it nor his infallible revealing Verity Ergo he must own a fallible Authority to uphold this Doctrin which is utterly Destructive of Christian Faith The reason will be yet more evidenced if you propose it after this manner A Doctrine which by force of all the Principles it hath is meerly fallible and The last ground of this Doctrin no more may be salse But Christian Doctrin as it is Taught by all Pastors and Ministers of the Word c. is thus fallible Ergo it may be false But God never sent Christ our Lord nor Christ his Apostles or any to Teach a Doctrin that may be false Ergo he sent none to Teach a Doctrin or Religion that is fallible I prove it He sent none to Teach any other Doctrin but that which is founded and intrinsecally relies on his Eternal infallible Verity revealing Truth But such a Doctrin can neither be false nor fallible Therfore this taught Doctrin is certain and infallible For to grant that God sent Pastors to teach a Doctrin which relies on his infallible Revelation is to say He assist's them to teach it infallibly CHAP. III. Other proofs for Teachers and a Church Infallible 1. I Argue again thus Supposing the promises of Christ made in Scripture Gods Goodnes cannot oblige the whole moral Body of Christians to believe a falsity or to contradict his certain revealed Verities But if all Pastors and Doctors may erre in their Instruction whilst they teach Christian Doctrin God would God cannot oblige us to believe a falsity as indifferently oblige us to believe a falsity and contradict his certain Verities as to hear truth when by chance it is taught which is contrary to his Goodnes The first Proposition is evident and confessedly true For our Adversaries say it is repugnant to all conceptions of Gods Goodnes to require of men under pain of Damnation to Believe something as infallibly true which is really false The other also is as clear For if all Pastors all Doctors who have the charge of souls may because fallible as well Teach false Doctrin as true as easily erre as Deliver Christs pure Verities Christians are by virtue of Gods Command already intimated bound both to hear and obey them Matth. 18. 17. If he will not hear the Church that is as S. Chrysostome expounds the Prelates and chief Pastors of it let him be to thee as a Heathen c. Hebr. 13. 17. Obey your Prelates ãâã ãâã ãâã ãâã ãâã your Guides your Leaders and Commanders and be subject to them For they watch as being to render account of your souls Again vers 7. The Apostle command's us to imitate the Faith of these Pastors and Teachers From these and other innumerable places of Scripture known to all I argue What is possible may be reduced to Act but it is possible That all Pastors and Teachers may erre and Deliver false Doctrin to the Christian world and in case they do so I am upon these plain expres Ordinances of God obliged to Believe them Therfore I must Believe them although they Teach false Doctrin And if so God obligeth me to Believe a Falsity or which is a real Verity I am forced to grant this undeniable Truth that his All-seeing providence doth now and ever will Preserve a Church whose Pastors and Teachers are infallible in the Delivery of Christian Doctrin Without this certain established Infallibility in some one or other Society of Believers Christianity is no more but a meer tottering reeling and uncertain Religion yet I must listen to it whether Those who teach it stand or fall that is whether they erre or not teach an imposture or Truth 2. To confirm this proof I ask whether God after he had delivered his own certain Verities infallibly and made also by his Divine Assistance Those first Masters of the Gospel his Blessed Apostles infallible in their Delivery of these Verities whether then I say in the ensuing ages he divorced himself from his A question proposed to Sectaries Church and withdrew all Special Assistance from it or yet continued that gracious favour to some Pastors and Doctors of a Christian society If he continued that care and providence for the Direction of some Pastors in Truth Those because so guided are still infallible in their Teaching Contrary wise if he abandoned that charge and deprived all Pastors for the Future of infallible Assistance This woful consequence followes That Christian Religion once strongly supported by Gods unerring Spirit ever since the Apostles Preaching hath lost that Hold and now stands tottering on no more steedy ground then what the weak mutable and erring Sentiments of men can afford it Now how unmeet these are for so great a charge Salomon Sap. 9. 15. sayes enough Cogitationes mortalium timidae incertae providentiae nostrae The cogitations of mortal men are fearful and our Providence vncertain yet so it is and here mark the hideous crime of Protestants who first Divorce Christ from his Church and violently pull Religion How Sectaries transgresse from its center which is Gods infallible directing Spirit and then make all the taught Doctrin of
say 'T is the Church ought to be certain and infallible It seems enough say some that this Faith be taught upon a rational Evidence which Evidence finally resolved comes to no more but to a Moral certainty These as I am informed ground themselves on this Principle That all the Assurance we can have of Christian Religion hath for its whole Foundation moral Certainty only and it seems a prop firm enough to support it More it cannot have 6. The Objection contains two parts To the first I answer If Divine Faith be in the world Reason Divine Faith must have an infallibie Teacher convinceth that the object of it be propounded by a Certain and infallible Teacher and then most when Points fundamental lye under Dispute and are in controversy Faith therfore requires two things essentially to omit other Necessaries an Object which is Gods Revelation and a Proposition of this object made by some Teacher to Christians which Doctrin the Apostle ratifies Rom. 10. 15. How shall they hear without a Preacher By virtue of this Proposition whether we call it Cause or an Essential Condition the Elicite Act of Faith followes in a Believer and intellectually layes as it were hold both on Gods Revelation and the Thing revealed Observe now well Gods Revelation none doubts it is certain and infallible Divine Faith which resteth on this Motive and proceeds from Grace is also certain and infallible The only Difficulty remaining concerns this Proponent of Faiths Object and it is whether He that Directs me and endeavours rightly to settle my Faith upon Gods infallible Revelation do his work with assurance fallibly or infallibly 7. I say first Gods infallible Revelation avail's nothing in order to Faith unles Christians by their Faith lay hold on the Certainty therof or own it as infallible and the assured ground of their Assent The reason is Because God speaks infallibly to Christians for this End That his infallible Word may have influence into Faith and support in with Certainty If therefore this revealed Word be not Certainly Proposed as it is infallible if it be not duely applyed to a Believers understanding under its The object of Faith must be infallibly applyed own Notion of certainty that strength of infallibility lyes as it were dead without Operation and profits Belief no more then Food doth a Body into which it cannot enter The similitude is fit For as Food though apt to strengthen a Body is just as if it were not unles it be duely Applyed so Gods Certain Revelation though most Proportionate to strengthen a Soul in Faith yet in order to this Effect it looseth all Efficacy while a due Application of its infallibility is wanting 8. To illustrate more this necessary Truth I say secondly When a Revelation lyes darkly in Scripture as it often doth in High points of Controversy according to the measure or degrees of Certitude which the Proponent of Faith gives to the Revelation and saith God speaks thus An Assent answerably followes with like Certitude in the Hearer and not a stronger If therfore the Proponent only say Doubtfully I think God speak's as I preach but am not Certain Gods Revelation is received according as 't is propounded Doubtful also is the Assent given to this Preaching If he say What I teach is Probable The Assent can be no more but Probable If finally He truely say I teach Infallibly what is revealed the Assent Answers and is Infallible The reason is clear For as no Eye can see Colours in darknes before light makes them visible yea and according to the measure of light it see 's them so no Intellectual Eye can discover a dark Revelation before he borrow light from his Teacher and as The light is lesse or more so He see 's that object lesse or more perfectly A dubious and uncertain Proposal therfore made of a certain Revelation when it doth not Clearly manifest it self is like a glimmering light And neither doth nor can apply the Objective infallibility Therof with Assurance to mans intellectual Faculty which yet seek's after Certainty in matters of Belief This needs no proof For he who proposeth only Doubfully a Revelation which is Certain in it self both in actu signato and exercito saith no more but timidly thus much Perhaps I declare A timide proposal of Divine Revelation begets no more but a doubtfull Faith what God speak's and perhaps I do not For my Declaration only Doubfully guesses at the Certainty of the Revelation And it is against the nature of all Doubt to convey Certainty into any understanding As long therfote as the infallibility of a Revelation stands remote from me For want of an undoubted Application made by an infallible Proponent it can no more transfuse Certainty into Faith then fire at a great distance warm That is no more Then if it were not Certain in it self or not at all in Being Whence I conclude That a certain Revelation if obscure in Scripture requires a Certain Proposition Because It little avail's me to know this truth That if God speak's he speak's infallibly unles hîc nunc in these circumstance when he speak's to me for my Saluation I yeild my certain Assent to the infallibility of his Word which cannot be done unles I have Assurance from my Teacher that he speak's as I ought to believe infallibly Upon these undeniable Principles I say thirdly Our Sectaries can have no Divine Faith Sectaries can do no more but doubtfully guesse at what they Believe and consequently as Protestants never yet had nor can have Divine certain and infallible Faith I prove the Assertion All Faith which hath no other Certitude then what is derived from Those who propound the object of it id est Gods Revelation uncertainly and doubtfully is no more but wavering Opinative and doubtful But the Faith of Protestants is evidently such Because no man or Society of men amongst them can without doubt and fear infallibly say God speak's as I preach and I infallibly preach as God speaks For if he averr thus much with Truth he Propound's the object of his Faith infallibly and therfore is so farre infallible If he do They cannot propose Faith infallibly not his preaching must be finally resolved into his own timid weak and wavering Opinion which weighed comes to no more but this Levity I hope well and think I preach what God hath infallibly Revealed yet am not certain because all I say for ought I know is fallible 9. If you will se this Truth farther Evidenced do no more but ask of any Protestant Why for example He believes that all the Churches on earth are fallible That Christ is only figuratively in the Eucharist That Faith only justifies That there are two Sacraments and no more c. His first refuge perhaps will be to Scripture But demand again Whether Scripture in plain and Express Terms Delivers these supposed Doctrins If he be not more then
impudent he must say No. All therfore he can reply is That the Ministers of his Church after a perusal of Scripture find these Verities contained there and Propose all to him as things Certainly revealed Therfore he believes them Here we come to the trial of Protestants Faith and mark well How unavoydably They are forced to grant That when a pretended Revelation Sectaries must own an Infallible Proponent is not manifest for them But lyes if at all very darkly in Scripture it must be brought to light and made more clear by some Teacher Some one or other if it have influence into Faith must Apply it and Propose it to a Hearer as Gods certain Word Without this Application made by a certain Teacher no Christian can but most temerariously admit of the Revelation as Divine and Certain 10. Demand therfore in the last place Whether all the Ministers in England are able to propound certainly and infallibly the above mentioned Doctrins darkly at least and indeed not all contained in Scripture as Gods revealed Truths to any The answer must be Negative They cannot for if they propose them infallibly Ministers are infallible Ergo say I none can Believe these Doctrins for Gods certain Revelation Because the Proposal of them absolutely necessary to apply the Revelation is defective weak dubious and uncertain The Faith therfore which followes upon so unsteedy a Teaching cannot but be answerably rowling That is in one word no Faith at all And Protestants have no better 11. Some perhaps may say Though Protestants have no great Certainty of the Doctrins above specified because they are neither expresly in Scripture nor Asserted by any infallible Teacher yet their Faith in Fundamentals universally held by all Christians stand's sure enough and is infallible Such Truths shall never fail and so far the Pastors of the Church may it is likely be held infallible 12. Hereafter we shall treat more largely of Fundamental points and Therfore at present will wave what is not pertinent to answer this Reply And pertinent Why Doctrine of Protesta as Protestants is uncertain it is to say first That not one Doctrin peculiar to Protestants as Protestants because neither expresly found in Scripture nor Asserted by any infallible Teacher can certainly be believed upon Divine Revelation That these Sectaries teach not their own Protestant Tenents infallibly is granted That Scripture doth not in express Terms without intolerable glossing deliver one of them shall be made after a few pages most evident And thus if this last Reply be to any purpose it brings Ruin to that part of Doctrin which is called Protestancy I say secondly There is scarce one Article of Christs Sacred Doctrin so clearly expressed in Scripture which may not would men take the liberty as Sectaries do by wilful Glosses to alienate it from the Churches sense be perverted Arians have taught them this mode of Glossing and they exactly follow it Separate therfore the words Doubful words of Scripture separated from the sense of an Infallible Interpreter ground not Faith of Scripture from the Sense of an infallible Interpreter we can Believe nothing we have no more but a body without a Soul guesses without certainty And upon such uncertainties the whole Faith of Protestants doth and must rely which is deplorable And here ask them when They appeal as They ever doe to Scripture What they mean by Scripture which needs Interpretation even in Points most Fundamental Must we admit of their Interpretation Why so more then of others as learned as They Why not as well on the present Churches Interpretation This is as good to say no more as their fallible Guesses are But of this Subject hereafter I say thirdly Never The Church in all her Doctrine equally infallible any Catholick Church hitherto held it self infallible in a few Fundamental Doctrins and not in others Therfore Protestants are more insolently bold whilst they attempt to make this Distinction then ever any Church yet was What That meer fallible Men shall be my Doctors and ex tripode define So far the Church holds infallible Doctrin But no further T' would be well nigh eight Degrees of madnes in me to believe them Admit once of this A new Haeretick may step out and defend as stoutly yea and upon as solid grounds that Scripture it self it not infallible but only in a few Fundamental Matters yet unknown to the world If you say this sounds too harshly and cannot be granted Parallel I beseech you your own wild Assertion with it The Church is Christ's Schole and se whether that runs much smoother Thus it is Christ hath erected a School which is his Church where Christians are to learn his Sacred Doctrin But when they come to it They find more then the half of its Doctrin doubtful fallible unsound uncertain Alas Aristotle's or Plato's School can cfford us Topicks and uncertainties enough I hope Christs School can learn us better Fourthly Were the Church falsly supposed Fallible in the delivery of some Doctrin lesse Fundamental it would be much safer to believe it then Protestants who may err in all they say And then most when being void of proofs They stand trifling with a Distinction of Fundamentals and not Fundamentals Herein as in all other things they are most fallible and must I think ye credit men that can say nothing certainly 13. Fifthly and I end Admit once of a Church with this half infallibility in fundamentals our Sectaries who so furiously oppugn that whole infallibility which we ascribe to the Roman Church must Answer their own Arguments against us For here we question them as they do us Where or in what Rational Queries made to Protestants Subject is that partial infallibility lodged What Pastors designable are endewed with it How shall we make our Addresses to them in doubts and difficulties if none know where or who they are What kind of infallibility is this By whose assured Testimony can we learn what is de fide funaamentali what not What if these Pastors be devided amongst themselves in their Decisions of fundameetals whose judgement is finally to be stood too c. These and the like Questions most easily answer'd by Catholicks when They give an account of their Belief as I shall shew in the Resolution of Faith press so strongly upon Protestants that not one of them shall ever have a satisfactory Answer Perhaps to Protestants pretence to a private Spirit solve them some will recurre to the private Spirit and say This tell 's them all Truth in these doubts Contra. Ask only here Whether this Spirit makes them or their Pastors infallible or can direct others to find out such infallible Pastors If they reply Those are such as Teach Gods Word purely the Answer is impertinent for we ask whether it Assists any to Teach Gods pure Word infallibly And who they are It may be others will say that Christ never had since the Apostles
Doctrin as Protestancy As They ought to have done in the first place after so glorious a Title 2. To prove what is said have patience to hear some few parergons There are say They in the question of resolving Faith these three questions to be resolved First Why I believe those things to be true which are contained in the Book called Scripture 2. Why I believe the Doctrin contained in that Book to be Divine 3. Why I believe the Books themselves to be of Divine Revelation Mark here a Shufling and remember once more the Title The Protestants way of resolving Faith Is it so Is it the Protestants way Yes Surely then the Questions here proposed and the Answers returned are most Pertinent to help on Protestants in their resolving Faith That is to make Protestancy These Authors wave what they should Explicate evidently credible by clear and rational Motives You will say They are so And I say They are no more to that purpose of Protestants resolving Faith or giving of prudent Motives for Protestancy then if such a Religion had never been in the world I prove my Assertion The Arian will say I believe Arians believe Scripture as much as Protestants those Things to be True which are contained in Scripture I believe the Doctrin in that Book to be Divine I believe the Books themselves to be of Divine Revelation and this I do upon as good Grounds as you Protestants if not on better For if you admit of these Verities upon the greatest Evidence which things of that Nature are capable of So do I too But say I beseech you what more Advantage have you upon this Concession for your particular Religion then I have for mine For let these Books be True let them contain Divine Doctrin let us believe the Revelation in them to be Sacred yet both you and I are to seek which of us hath the better Religion and this cannot be decided by owing three Truths wherof no Christian ever doubted Why therfore do you when it is your particular Task to resolve Protestants Faith never meddle with the Question But wast time in proving that which when it is proved help 's you no more then all other Christians who are contrary to you in Belief Will you se this clearly 3. I freely grant that those things in Scripture are True They are Divine the Books themselves are of Divine Revelation But next ask What is this to Protestant Religion Or how is the Resolution of Protestants Faith advanced upon the owning These Verities Nothing at all And the Reason is for rhough all Christians acknowledge in general Scripture to be most Divine yet they are at endles Disputes concerning the Doctrin of it Now no Man I hope To have Scripture in our hands gives no Assurance of true Faith will say Because he hath this Book in his hands or owns it as Gods Word that therfore He rightly Believes the particular necessary Doctrin in it For were this true known Haeretiks would be as sound in Faith as any To conclude then The Roman Catholick enquires not here after any general Proof of Scripture He proved that before Protestants were born But he urges for Motives What Catholicks require of Protestants and rational Inducements wherby Protestancy as Protestancy is evidenced to have any ressemblance with the Primitive Doctrin of Christ and his blessed Apostles Known Marks and Cognisances of Truth must manifest this particular Doctrin And not a general talk of the Divinity of Scripture which every Arian and Haeretick would own were there no such thing as a Protestant in Being 4. They hold on in this proofles strain and tell us how Moral certainty is Assurance enough that Christian Religion is infallibly true Be it so it is nothing to the purpose For we enquire not in this place after the moral Evidence of Christian Religion in General which as it professed by condemned Haereticks Protestancy unevidenced hath none But we ask for the moral Certainty wherby Protestancy is evidenced This is not so much as spoken of though the Title of resolving Protestants Faith requires a direct Answer to this Difficulty They say again There can be no greater then moral Certainty for the main Foundations of all Religion and the chiefest is the Existency and Being of God The Assertion is falss as I could demonstrate were it now pertinent to handle that question But Let it pass Give us I beseech you as much Moral certainty of Protestant Religion as All acknowledge for the Existency of a Deity and we are satisfied But of this we hear not a word We have Talk enough of the Moral certainty of Christian They Answer not to the difficulty Religion which Answers not to the Title of resolving Protestants Faith 5. They say thirdly Suppose God gives the must infallible Evidence of any Religion some who are bound to believe that Religion can have no more then Moral certainty of it Transeat totum at present What makes it for Protestancy We here ask Why Protestants believe as they do Why They adhere to their new Faith and preferr that Before all other Religions Rational Motives Can be produced or not We hitherto hear of none And therfore suspect yea know very well there are none for it 6. They say fourthly Moral certainty yeilds us sufficient Protestants altogether in Generalls Assurance that Christian Religion is infallibly true What Religion is infallibly true upon moral certainty Is it Arianism or Pelagianism No. Is it the Roman Catholick Religion No. Is it Protestancy Yes Then produce Rational Motives which may ground a moral certainty more of this Religion then of any other Sect and we acquiesce But this you cannot do 7. They say fifthly Where there is evident credibility in And prove nothing for their Religion the matter propounded there doth arise upon Men an obligation to believe Very good To believe what Give us this evident Credibility of Protestancy and something is said to the purpose Hereof yet we have no news nor are like to have and consequently Protestants cannot be obliged to Believe as they do After some other Parergons 8. They say sixthly The last Resolution of Faith is not into the infallibility of the instrument of conveyance but into the infallibility of that Doctrin which is therby conveyed to us Shall we eternally have these Empty words and no Substance You talk here of an infallibility of Doctrin and we would have the Riddle expounded Is it the Roman Catholick Doctrin Or yours Or Arianism What for Gods sake avail's it to hear a noise of infallible Doctrin and not to know who rightly professeth it Your Doctrin therfore of Protestancy is to be Evidenced this is all we look for 9. They say seventhly If the Doctrin of Christ be true and Divine then all the promises made were accomplished Now that was one of the greatest that his Spirit should lead his Apostles into all Truth Very
my Name and Catholick my Surname that indeed names me but this declares what I am And in both these we Catholicks Glory CHAP. XI Arguments drawn from Reason against Protestants upon the consideration of These declared Motives 1. WE have seen already both the Weaknes and Two Churches very different Strength the Obscurity and Glory of two different Churches Protestant and Catholick The first pittifully Naked The other richly Adorned with such Noble Marks of Truth as force Reason to give a final Sentence and say If Religion be in the world it must be found amongst those Christians who demonstrate it Credible with most urgent and convincing Motives But this Catholick Religion only doe's and not Protestancy For Protestants I Assert it boldly have not so much as one Rational Motive much les the complexum of all now related that works upon Prudence and Antecedently to their new Faith makes them Believe as they do If They have any such my earnest petition is to hear of Them or se them clearly layd forth to the Reason of other men or if They fail in this as of necessity they must let them Speak the plain Truth Viz. That all They Write and Preach is lost labor whilst they go about to draw Rational men to a Religion for which there is no Reason And 2. Here I answer to the trivial Talk of Protestants pretending to follow Reason in all they Believe and once more Assert They have nothing like a shadow Protestants have no shadow of Reason for their new Religion of Reason previous to their Faith either for their new Religion in General or any particular Tenent in it To prove my Assertion We must distinguish between the prudent Inducements that draw one to Believe and the Elicit Act of Faith it self These Inducement Precede Faith and are properly the Object of Discours Faith solely relyes on Gods Revealed Testimony without the mixture of Reason for its Motive The Previous motives well pondered bring with them an Obligation of Believing and not Faith it self For no man saith I am obliged to believe Because I believe But therfore I believe Because antecedently to my Faith I find my self obliged upon Prudent Reasons to believe as I do Thus much supposed 3. Make a search into all the Motives imaginable that may Prudently induce a Seeker after Truth to embrace Protestant Religion you shall find nothing proposed to Reason That hath the Appearance of Reason in it For example Ask first in General upon what Motive Extrinsecal to their Faith do these men own Protestancy as the only true and pure Religion Why dare they so boldly prefer it before the Faith of the long standing Catholick Church yea or before that of their homebred Sectaries of Quakers and Independents Silence will prove the best Answer They can Shew no Motive at all Perhaps we may hear them say They reject the Ancient Church because of its Errors and Novelties If so They first lamentably beg the question and Suppose that which is yet to be Proved 2. They answer not to the Difficulty For grant which is utterly false that the Church hath erred we ask not here for Arguments to Refute those Errors But inquire after Rational and perswasive Motives wherby Truth is proved to stand on the Protestant side A poor A poor Comfort to learn that my Religion is not good unles Sectaries prove theirs to be better Comfort God know's it is for me To hear from a Protestant that my Religion is not Right unles upon weighty Reasons He convince me that his is better For say I If the old Religion be naught This new one may be worse and more erroneous Sectaries are therfore oblig'd to bring in palpable Evidences wherby their Religion is positively demonstrated Credible and only the best which shall never be done 4. If yet to answer the Difficulty They take post Recourse to Scripture clear's not the difficulty to Scripture for Proof of their Religion They are out of the way and at the Conclusion before they put the Premises For in this place we make no inquiry after their formal act of Faith nor the immediate Object therof we know well their Answer But only Protestants have no Motives to believe contrary to the Church Or contrary to the Quakers Ask for the Rational Motive perceptible by all that preced's Faith and Prudently obligeth them to believe contrary both to the Ancient Church and their own honest Quakers And this if the Reply be pertinent must be evidenced Before they talk of a new Faith grounded on Scripture Had the Primitive Christians when they left of Judaism and Beleived Christ been Ask't Why they received Christs Doctrin and preferred that before their old Religion They would have answered The blind se the lame walk the dead arise c. We behold strange Wonders with our eyes which powerfully work upon Reason and cannot but proceed from God When therfore our Protestants deserted the Ancient Church and taught a new Faith contrary to it certainly some visible Apparent wonder A new Religion must have Signs of Truih and weighty Inducements some perswasive Sign of Truth should have ushered it in and sounded the Trumpet before these new Preachers All convinced by Reason should have cry'd out Here is Antiquity here is Vnity in Doctrin here we se the Pedigree of our Ancient Church Shew'd forth Now and not before our Eyes behold most glorious and undoubted Miracles God certainly speak's by these new men c. But when we look about us and find nothing to countenance this unknown Faith which like a Stranger came amongst us when we hear a Novelty preached without either Sign Motive or Inducement to make it Credible When we se a new Religion brought Words only given in by uncommissioned men upon their bare parole and unproved Fancies only what can we think But that both Arians and Pelagians yea and all condemned Haereticks have evidenced as strongly their old Errors by a verbal venting of them as Protestants do now their new Gospel For beside Words you have nothing to warrant it 5. Perhaps they will say They are a part of Christianity Old Motives no more for Protestants then for Arians and Therfore the old Motives belong to them I answer No more then to Arians or Pelagians who went as well under the name of Christians as Protestants do O But their Religion now professed is the Faith of the Primitive Church I dare swear it the Arians and our modern Quakers will yet A claim to the Primitive Faith no received Principle say as boldly They believe exactly the very Doctrin which pure Scripture Teaches But there is ãâã ãâã ãâã ãâã ãâã a vast distance between saying and proving what is said by a Rational satisfactory and received Principle I say therfore their bare Assertion of holding the Primitive Faith which we utterly deny is so far from being either a probable or convincing Principle for
or the unchangeable Divine Word seemingly Changed when he took Flesh upon him and became an Infant These are Higher Mysteries and greater Difficulties If Human Reason might be judge and give a final Sentence But I 'll tell you once for all That man shall never be a Proficient in Christs School that will undertake to conquer High Mysteries no to be pried into by our weak discourses as I may say the great Difficulties of Faith by Examining the High Mysteries of it If he goe so to work he is cast into a Labyrinth and can find no Exit All therfore he is to do is to Learn and Examin whether God the Infallible Truth hath Revealed and taught us these Mysteries by any unerring Oracle Next How we are to submit in matters of Faith He is to Captivate his understanding And humbly Submit to him without further search who neither can be Deceived nor will Deceive us But enough of this Digression 6. We se thirdly Though Protestants Anathematize The whole Religion of Protestants is nothing els but addition to Scripture or subtraction from it all that Add to Gods Word or Take from it yet I 'll tell you Their whole Religion as Protestancy is either made up of no Scripture at all or is nothing els but a meer Addition of their own Glosses to Scripture or finally a wilful Subtraction from it To the Words now cited they add a sign a figure and God knows what more Is this Scripture When St. Iames 2. cap. 24. Dogmatically teaches that a man is Justified by Works and not by Faith only our New men tell us the Apostle speak's not of Justification before God but before Men. Is this Scripture When St. Paul Rom. 2. 6. plainly Affirm's That God will render to every one according to his Works Calvin and Beza Assure us He will do so indeed if there were any such But the Mischief is None can do a Good Work before God Is this Scripture No. These and such like Interpretations Our Adversaries do not own for Scripture yet They must own them as Tenents Essential to their Religion Ergo I say Meer Fallible Glosses which are no Scripture make up Protestant Religion as Protestancy And hence Doctrin of the 39 Articles as Protestancy not Scripture it is that their Doctrin delivered in the 39. Articles stand's there with all Clearnes that is you know what they say But when 't is Brought to the Test and is examined by Scripture you may seek long before ye find a word like it as 't is Protestancy 7. You see lastly That the Interpretations which Protestants give to those Texts of Scripture cited by How Sectaries abuse Scripture cited for Catholick Doctrin Catholicks for their Doctrin are meer Human Extra-scriptural and Anti-scriptural Glosses of their own Fancy We cite the Apostle 2. Thess 2. 15. For Tradition beside the Written Word For the Real Presence This is my Body Matt. 26. For Iustification by Good Works that of St. Iames 2. 14. For a Sacrifice to be continued to the Worlds End Malac. 1. 11. For Extream-Vnction Iames the 5. 14. For the Verity and Infallibility of the Church that of St. Paul 1. Timot. 3. 15. And what for Gods sake have we from our New Men to these plain Passages speaking Popery But a Return of meer Mock-fool Glosses Hatch't in their own Heads which have so little Shadow of Scripture in them That with force they drive the very life and sense out of Gods Word And They proceed so unluckily Sectaries make Scripture clear where 't is obscure and obscure where 't is clear That where Scripture is clear They make it obscure and where it is obscure They will seem to make it Clear by superaded glosses What can be more clear for our Catholick Doctrin of the Real Presence then those words of St. Luke 22. v. 19. Hoc est corpus meum quod pro vobis datur This is my body which is given for you Yet with their Glosses they so Torture the Text That every Particle in it suffers Violence In so much that Iacobus Scripture tortured by Sectaries Gordonus observes in his first Tome of Controversies printed anno 1612. Controversia prima de Verbo Dei cap. 26. n. 11. pag. 121. No fewer then two hundred different Glosses have been added by Protestants to Obscure the plain sense of Christs own Words Some as this Author notes abuse and misinterpret the Pronoun Hoc Others the Verbe Est Others Corpus Others meum Others the Relative quod Others the Proposition pro Others the Pronoune Vobis Others finally the Verb Datur Yet after all this perverting and woful mangling of Gods Word we must Believe that our Protestants speak forsooth Scripture and nothing but clear Scripture On the contrary side we have seen more then enough in the Beginning of this Chapter how Vainly They cry up the Clarity of Scripture in Mysteries most difficil not fully expressed in Gods Word What man in his Wits can say That any Scripture through the whole Testament Speak's half so clearly of the Consubstantiality of the Eternal Son with his Eternal Father as the Text now quoted is for the Real Presence Yet those Scriptures must be Clear for that Christian Verity and this Obscure for the Real Presence 8. To conclude this point Methinks it highly imports when we deal with our Adversaries concerning How to proceed with Sectaries when They Explicate Scripture Their Explications of Scripture That we do not so much at least in the first place make it our Work Positively to Disprove them by other Texts and Authorities which our Writers usually do and laudably as to put them to the Proof of their wild Glosses which seem's most Reasonable For Asserenti incumbit probatio When therfore They go about to Obscure Scripture where it is plain with new Interpretations the world never heard of bid them not only Interpret but Prove Their Interpretations For example That the words of our Saviour now cited must be alienated from their genuin Sense and tortured as they are by Protestants Proceed thus with them put them to the Proof and you 'l soon see them at a Nonplus CHAP. IV. Sole Scripture without an infallible Interpreter can be no Rule of Faith Protestants have no Scripture for their Religion as it is Protestancy 1. MY first proposition Draw's Proof enough from the precedent Chapter For if Scripture be Obscure and speak not clearly all Verities revealed in the book it cannot Regulate Faith without an Interpreter But 't is more then evident that it speaks not clearly many Verities Concerning the Highest Mysteries of Religion Therfore it cannot Regulate Faith relating to These Mysteries without an Interpreter I prove the Minor Scripture which solely considered according to the Exterior Letter both may The bare letter of Scripture may and doth easily beget error and Doth as easily beget Error as Truth in the Intellectual Power of man Speak's
of these Places now cited May be as Protestants understand The bare Saying of Sectaries stand's for no proof so I say The contradictory Proposition is every whit as good The Sense May be as Catholicks understand Who must Therfore whilst we are Both yet supposed to stand as it were on equal Terms Determine what God hath absolutely Revealed in these Scriptures I say absolutely For the question here is not what a Particular man may Imagin God to have Spoken But what He hath de facto Spoken The Reason hereof is clear Because God Speak's not in so weighty a Matter as this is to Try mens Wits or to Hear Them tell him Lord such may be the Sense of your words Faith relies not on what private men think God hath revealed Though I cannot say what it is Nor can our Faith Rely on what we only Think He may have Spoken But on what He hath actually Revealed And we have means thanks be to God To know this Absolute Sense as I shall declare in the 9. Chapter where the Objection is fully solved 5. In the mean time be pleased to reflect first That Protestants Glosses as iniurious to Gods Word as Those of the Arians when meer Fallible men Peremptorily put upon Scripture a Sense which They cannot so much as probably prove But by their own Erring guesses only to be the true meaning of the Holy Ghost and this in a matter which Highly concerns Saluation They plainly Injure Gods Sacred Word Protestants are these fallible men and do so Ergo they injure Gods Word The first Proposition is clear in the Case of Arians who Becaus They peremptorily give a Sense to those Scriptures which relate to the Real Vnity of Three Persons in one Divine Essence the matter is of High importance and cannot prove it But by the force of Their Erring Guesses only They wrong both God and his Word The second Proposition is as Evident For The Proof Protestants absolutely say The Scriptures now cited include not yea positively exclude a perpetual infallibility allowed the Church This sense and 't is a Point of highest Importance For the clearing of it End 's all Controversies they cannot prove But by their own Erring guesses only And therfore injure Scripture in saying God hath spoken that which cannot be so much as probably proved was Spoken 6. Reflect 2. It is not enough that Sectaries tell us upon their own fallible Parole That our Places of Sectaries come not home to the difficulty Scripture May be interpreted as they please or come not home to prove the Churches Infallibility For Admit thus much Gratis They yet convince nothing Because it is one thing to say and God knows only to say it our alleged Scriptures for example that of St. Paul The Church is the pillar and ground of Truth prove To say we prove not our Doctrin is not to say They prove the contrary not a Church Infallible and a quite other positively to Teach and prove it to be Fallible The most they can infer out of thiâ Negative Such places prove not were all granted they desire is that They give the slip to so many Texts of Scripture or infringe so much force of our Proofs Alas This only is to pull as it Their weak endeavour is to pull down not to build up the Machin of their new Doctrin were so much of a House down But it doth not therfore follow that They positively give in as good Texts to the contrary Sense or Build up the Structure of their new Doctrin concerning the Churches Fallibility To pull down one Proof is not to destroy all we can say we have more Strings to our Bow then one much les is it to build up an opposite Doctrin The Machin these Sectaries would fain build lyes in this one positive Assertion The whole Church is Fallible This say I Fancy only Erect's For it stands unprop't Fancy doth all with them That is it neither is nor can nor shall ever be positively proved And hence 7. Reflect 3. If Protestants who rely totally on Scripture Proof Positively Assert as They do That the whole Church is Fallible They are obliged both in Conscience and all Law of Disputation to prove what They say For Asserenti incumbit probatio Observe my reason When Luther and Sectaries came amongst us and troubled the world They heard the voice of a whole Ancient Church against them owning the infallible Assistance of Gods Directing Spirit for which we now argue The Church pleaded thus Olim possideo prior possideo This Spirit of infallibility I long since have had and yet upon Scripture proof do Believe Well Now enter these Sectaries They first reject Church Authority and then make Scripture speak as Fancy pleases and first Reject the Authority of this Ancient Church next They fall abord with our Scriptures And becaus they are good at Guessing They tell us Verily These Scriptures seem not to prove a Church Infallible Becaus They are able to interpret all to a contrary Sense To this we have Answered Their seeming is no proof Withall That Catholicks as Many and Learned as They both can and do interpret them otherwise Hitherto therfore their cause is nothing Advanced More then is necessary And it is That whilst They positively establish a new coyned Doctrin of a whole Christian Church fallible contrary to what Antiquity ever owned I say 't is necessary That they bring some Positive proof and make good Their unheard of Assertion 8. And here we may have plain dealing if Sectaries Protestant have no Text of Scripture against an Infallible Church please Turn then to your Bible Gentlemen and shew me any Text like this The whole Church of Christ is not the Pillar and ground of Truth The Holy Ghost will not ever Teach it all Truth God hath placed Pastors and Doctors in his Church But such as may suffer us to be carried away with every wind of fals Doctrin c. Such Expressions we read in our Bible for the contrary Verity Have you any thing like them in yours to prove your opposite Asserted Doctrin I say any like them For I Press not to have from you the same Formal Words But will be content with one plain significant Text and we will stand to Scripture Or if Scripture please you not we will accompany you to Councils and Fathers which so much as Meanly makes the whole Church of Christ Fallible Such a Scripture I tell you once more you cannot produce Ergo you only vent your Fancies you talk and prove not you believe a Doctrin which you cannot show was ever Revealed in Gods Word You may perhaps trifle it out and Tell us as you are wont to do of our errors de facto It is nothing to the purpose For What we desire of Sectaries we enquire not here after your proofles Assertions They are Answered a hundred times over nor ask what
Christ But held that he was Man only The Monothelits Believed That which all Christians agree in though true is not enough for saving Faith in Christ But denyed his two Natures his two Wills Humane and Divine The Apollinarians Believed in Christ and held that the Word assumed True Flesh But without a Created Soul Tell me now can you Abstract a Belief from these Erring Christians Common to all other That is safe sufficient and enough to constitute Saving and Catholich Faith Is it enough to say I do Believe in Christ without descending with my Faith to an explicit Belief of his Divinity also Hath one that saith I believe in Christ But I will abstract from a Belief of his two Natures from his having a Rational Soul from His Being God and Man And Becaus others have positively Disbelieved these Articles I will only Prescind from the Verity of them to prescind is les then expresly to deny them hath such an one I say Saving Faith enough to make him a Plain Haresy followâ from these Sectaries Doctrin Member of the Holy Catholick Church No. For if so He needs not to believe at all the Divinity of Christ or his two Natures after Scripture is Red and Proposed unto him which obligeth him if He own it for Gods Word not to Abstract from the Belief of these Articles But positively to yeild an Assent to them with True Faith as most Fundamental Verities of Christian Religion You se Therfore how Impossible it is to draw one true Vniform Vniversal Doctrin From all erring Christians And to hold that on the one side sufficient for Catholick Faith And on the other to comply with that strict Obligation which express Scripture clearly proposed forceth us to Believe 4. This Point I insist on Becaus I know Protestants cannot so much as probably Name any Thing like a Holy united Catholick Church before Luther unles They first Answer as some of them seem to do by the Abstract Doctrin of all Christians now evidenced no Faith And say That particular Errors did Vncatholick none Or Secondly run to an invisible Church not at all Designable Or thirdly as They Protestants ought to acknowledg the Roman Catholick Church as True c. ought to do Acknowledge that the Roman Catholick Church was then and now is not only a Church But the Sole Holy and Catholick Church of Christ through the whole World With this Catholick Society I could show were it not amply don by others How all who Age after Age merited the Name of Catholicks have ioyned in Faith And all who parted from it Have been Branded with the ignominious Note of Or can find none Haereticks If I speak not Truth Name any Society of Christians before Luther That ever gained the None ever had the Name of Catholick but those of the Roman Faith Repute of Catholick But such only as were United in Faith with the Roman Church Name any one Society That Divorced it Self from this Church which Forthwith lost not that Ancient Title of Catholick Or was not upon That Separation Stiled Haeretical Schismatical or Both. If you say first the Roman Church wronged them I Ask. Quis te constituit judicem Who made you judge in this Case Name the injured Parties Were the Arians Pelagians Nestorians Donatists wronged when they left Communion with this Church The Gracians Waldenses c. No more wronged then Arians No. But the Waldenses the Albigenses the Hussits And most of all The later Graecians had Injury Don them And why so more Then Pelagians Is your bare Assertion Proof enough to Declare Those Guilty and These Innocent When you your selves as much condemn them as Catholicks Do For You utterly Disavow Their Doctrin Was ever General Council Convened That did more Patronize the Errour of these Waldenses Then those other of the Arians or That blamed the Roman Church for casting them out of Her Communion No. Why therfore do you Plead âo much for a Bad cause when you have no more âo Defend it Then your own Proofles Talk which Had you spent in an Apology For any Old Condemned Haeretick would have Help't as much That 's nothing at all as now you Advantage These later Men And Observe I Beseech you How weakly you Go to work You say the Hussits Waldenses Sectaries plead for condemned Hereticks without any Principle but their own Talk and Others were good Catholicks We deny it And Demonstrate their Vncatholick Doctrin To what Tribunal shall we Appeal for a just Sentence to your Saying I or to our No. To None And Thus you Proceed with us in all your Controversies We must either take your Word for your Assertion or Dispute without end upon nothing that hath the Appearance And make Controversies Endles of a received Principle 5. You Say Again The Later Graecians were Catholicks Before they Recanted their Errours in the Council of Florence How Prove you That By a glorious Empty Title A Defence of the Greek Church By Far fetch'd Vncertain Conjectures And meer Negative Arguments which are so slight That if all were put together in a Iust Ballance They would not weigh one Straw much âes Out-weigh the Definition of a most Learned General Council against the Greeks Yet such Talk and Talk only lengthen's these new Books And makes them so Voluminous as They are And They Defend Doctrin denyed by the English Church by the way Note here a Pretty Humour The Greeks must be Defended in that Point of the Holy Ghosts Procession from the Father Only whilst the Church of England Anathematizeth the Doctrin Is not this Right think ye And well done by a Protestant 6. Well You shall se my plain Dealing with Graecians Hussits and Waldenses could not make the Catholick Church you I Licence you to take These Graecians Those Hussits Those Waldenses c. to make up a Church before Luther yet must Tell you They Do not the deed without more Company which cannot be found That These we have named make not the Church Catholick is Evident For first they were never Vniversal either in Time or Place Their late Beginnings and little Extent are known and upon Record 2. They were never United in one Doctrin But more at variance with One another Then you and Catholicks are This they only Agreed in to Oppose the Catholick Faith And if so much made them Protestants or good Catholicks You may call in Turks and Iewes to bear them Company 3. They were most contrary to Protestant Religion and not in Trifles only Why therfore have you recours to a People so Blasted Scattered and almost now Forgotten Alas Protestants Every way Churchles The Reason is clear Becaus without them you have nothing to make a Church of And yet with them you are Churchles I say therfore No Roman Catholick Church no Church No Roman Catholick Church no Church at all at all If no Church at all There was then
nor can say That the Belief of such and such Articles are to be excluded as Vnnecessary to Saluation 7. Nay I Affirm more It is Impossible for Them by their own Principles to Exclude any To prove my Assertion Observe First They can no more say by a true general Proposition This whole Bible I have now Sectaries cannot by their Principles distinguish between Fundamentals and others in my Hands is Gods own Word and exclude the least Verity in it from being Gods true Word Then They can say by a true general Proposition All men are by nature Mortal and exclude any particular Man from being Mortal For as the Mortality of every particular man makes so far forth This Proposition True That if One be by nature Immortal it is Fals so the Truth of every particular Article in Scripture Verifies so far the other Proposition To believe Scripture in a general way that implyes the Covenant of Grace is necessary to Saluation That if one Article be not Gods true Word the General Proposition is Fals also Now I Assume But Protestants say to Believe Scripture to be the true Word of God at least in a General way which implyes the Covenant of Grace and Faith in Christ is Indispensably necessary to Saluation Therfore They must also Say To believe every particular Article contained in Scripture as being truely Gods Word is in like manner Indispensably Necessary to Salvation Becaus this General Belief carries as well in The Reason it an Owning of every particular Truth in Scripture as the General Assertion of All mortal Ascrib's Mortality to every particular man The Reason is clear For as Scripture is not made up of Generalities But Essentially Scripture Cansist's of particular Verities is constituted of the particular Verities contained Therin so if my Faith truely and intierly Own Scripture for Gods Word it is Extended to no Generality in the Object For there is none But to particular Verities Though the Mode or Tendency of the Act be Faith must be of Particulars nos always perfectly Explicit 8. If you Say The Argument Here proposed seem's Fallacious Becaus it Proves at most That every little Matter in Scripture may be an Object of Faith But no way Inferr's the Belief of them Necessary to Saluation For 't is very different To Affirm Such a Thing I may Believe And another to own the Belief of The Belief of Every particular in Scripture relates to Eternal Happines it Necessary to Saluation if this I say be the Reply my Answer is That as well the Belief of every particular Verity in Scripture hath the same Relation to mans Eternal Happines as the general Belief of owning Scripture for Gods Word hath not only Becaus the Particular is included in the General But chiefly on this other Account That being a Supernatural Elicit Act of Faith it can aym at no other End But mans Supernatural Happines For under this Notion of Supernaturality it Leaves as it were the Limits of Nature and raiseth a Soul to Eternal Bliss Where you se That Both the Means and End Vnivocally Agree in being Supernatural and are alike suitable To one another Permit me to Evidence this Truth further and Ask Whether the Denial or Disbelief of the least Truth The Disbelief of the least matter in Scripture makes one an Haeretick That God Speaks in Scripture once Owned for his Word and Sufficiently Propounded makes not a Man an Haeretick Yes most assuredly For by Denying That to be True which He knows God Saith is True He pertinaciously Opposeth himself to an Infinit Veracity Ergo The True Act of Faith contrary That which makes one a Faithful Believer hath reference to Saluation to this Infidelity of Necessity makes him a Faithful Believer But that which necessarily makes him a Faithful Believer hath not only Reference to his last End But is also necessary to Saluation for as Infidelity looseth Heaven so True Faith is Necessary to gain it Therfore the Belief of every little Article is not of little But in this Sense of as main Consequence as the Greatest The Belief of Every little matter in the sense now explicated is not Little And here by The way you may well Reflect upon the Desperate Talk of some Later Men who Tell us That All things contained in Scripture are not so Necessary in order to our End some being at so great a Remove from this End That the only Reason of Believing them is Becaus they are Contained in Scripture A most unworthy saying Mr. Stilling fleet 's Doctrin refuted which makes God to have Spoken a Thousand idle Words in Scripture For there They stand uselesly in the Book without Benefit without Subserviency or Relation to any further good But only to be looked on You may Read them and pass by them as Things wholy Vnnecessary to our Final End A strange Conceipt They frame of Scripture that make it up as Ill Apothecaries do sometimes Physick of Vnnecessary Ingredients 9. You may Reply Some Catholicks seem to The sense of Divines Concerning Matters Necessary per se and secundarily Necessary Divide the Object of Faith into that which is Per se By it Self Necessary And By Accident or Secondarily Necessary Ergo They Acknowledge Fundamental and not Fundamental Doctrins in the Sense of the Question now Proposed I Deny the Consequence For They only hold some Verities to be so Principally Necessary to the Essence of Christian Faith That if They had not been Revealed at All or Now were unknown Christian Religion would absolutly Perish But it is not so in Others For example Had God never Revealed any thing Touching Christ our Lord the Sacred Mystery of the Incarnation or a Trinity c. The very Essence Why called Primacy Objects of Faith of our Religion would not have been And therfore These are called Primary Objects Ratione materiae Becaus if we have no knowledge or Faith in Christ we have no Christian Religion Contrarywise Had the Holy Ghost not at all Inspired the Hagiographers to write much of the Historical part in Scripture which is writ or never Told us that Abraham had two Sons yet we might have Known Christ and perfectly Believed in Him Such Something 's in regard of the Matter are not necessary Though being writ become Necessary Verities then Becaus of the Matter are not Per se so Necessary However Being now writ They are True Objects of Faith Becaus God Speak's Them It is Therfore one thing to say These lesser matters if not writ at all had not been necessary to constitute Religion And another thing to say Now when They are writ and spoken by Almighty God They do not integrate the total Object of Faith But They least matter in Scripture is an Object of Faith may be looked on as Parergons or as Things void of all Reference to our Eternal Happines It is I say Impossible to own them
or Commonwealth There is always an Agreement or Settlement in some great Matters before it Proceed to make new Laws yet 'T is not Common-wealths though antecedently setled may make new Laws consequent to say That the Agreement ought to be so Explicit in all Things in all Points in all particular Matters that nothing afterward can be Decreed anew It is Therfore sufficient That these new Laws Arise from some first solid Principles of that Common-wealth Antecedently setled in Being And if this be so They oblige as Much as the former Conventions Did when it was first setled Though they were not at all mentioned at the first Founding of the Common-wealth 20. Answerably Hereunto One may say Christ founded a Church Assisted as is here Supposed by a Spirit of Truth the Holy Ghost and first setled it upon some fewer Principles from which All other after-Definitions might Proceed or be Derived The The Church assisted by the Holy Ghost Derives new Definitions from its first Setlement Church thus Assisted Defines anew upon the former Setlement just as the Commonwealth makes new Laws upon its first Agreement Such Definitions Therfore because they Proceed from an Infallible Oracle call them yet new or old as you pleas Are as certain and of as great necessity to be Believed As those new Laws are Obligatory and of necessity to be Obeyed Here is one Disparity which is not to the Purpose Viz. That the Commonwealths Laws proceed from Human Authority The Churches Definitions from Divine Assistance Those oblige under a temporal The parity holds exactly Punishment These under Eternal But the Parity exactly Hold's thus far Those Laws were implicitly and virtually contained in the first grounded setlement of the Commonwealth These of the Church in the first setlement of Christianity Those may be called New These may be also called so Those become Necessary to be Obeyed These become Necessary New Laws are to be obeyed and new Definitions if any were are to be believed to be Believed Now further As no man Doubt's But That the Church may make new Laws in order to Obedience so none can but most Vnreasonably Doubt of its Power in Setting forth new Definitions It is very True Here may be much of a Quaestio de Nomine Whether They are to be called Old or New Because of their different Respects Relating to the first setled Vpon different respects these Definitions may be called either new or old Foundations of Christian Doctrin from whence They Proceed They may take a Denomination and be called Old Because Radicated in Those old certain Principles But if we consider them as more Ample Express and significant Declarations of Gods Eternal Truths They may without Offence or Clashing in the least with Church-Doctrin be called New Definitions Thus much is Briefly said to show how groundles our Adversaries Grounds are 21. But we will not leave the Difficulty Thus. To Answer therfore with more satisfaction Be pleased to note It is one Thing to own a Church perfectly Founded Two things to be noted and fully Instructed in all things Necessary to Salvation And an Other to suppose that all know explicitly what That Perfect founded Doctrin is which God will have to be believed as Necessary to Salvation This later Requires a clear Proposition made by some Oracle of Truth of the necessary Doctrin As is evident in Scripture it self For though I own all that Scripture saith to be True in the Sense intended by the Holy Ghost yet I must learn by a sure Teacher what it saith in a hundred difficil Passages 22. Now to Question Whether any thing which was not Necssary to Saluation may Afterwards become so Necessary that the not Believing it is Damnable c. I Answer The Question answered Nothing is now Necessary to Saluation After the Churches Definition which was not Necessary Before yea and Believed by the Apostles Themselves The ground of my Assertion is Because the Apostles immediatly Illuminated The Apostles the first and best knowing Masters of Divine Mysteries by Christ our Lord were made Partakers of His Divine Mysteries They had Primitias Spiritus the First Fruits of the Spirit Believed as we believe Taught as we Teach and never Delivered Doctrin contrary to the Church in After-Ages Hence Divines commonly Hold That the Church properly speaking The Church makes no new Articles of Faith but only declares more explicitly what was Anciently of Faith makes no new Articles of Faith But only Declares more Significantly and Expresly what Those well Instructed Masters of the Church Christs own Disciples Both Believed and upon several Occasions Taught others And here one Grand Cheat is to be taken Notice of Sectaries Think that All those Christian Truths which the Apostles Believed Explicitly are now Explicitly enough upon Record in Holy Writ It is an Errour Our Saviour as St. Iohn Testifies All that the Apostles believ'd is not explicitly in Scripture Cap. 21. v. 25. Did many Things which if writen in particular the whole World would not contain Might not then the Apostles also Believe many Things As a Sacrifice of Mass Transubstantiation Purgatory c. yea and Teach those Verities Though they were not so plainly Delivered in Holy Writ yet expresly enough But that Haereticks might Cavil at them 23. Here then is my Resolution which is most Catholick The Resolution Doctrin Christ our Lord Established a Church that is to Tell us Truth to the end of Ages This Oracle which Relies not on Gods written Word only But on the Vnwritten also undoubted Tradition answerable to Necessary Ocsions of new Haereticks rising up Or of Schism made in Christian Societies c. Often Proposeth more The Church useth clearer Terms in her Definitions Explicitly what the Primive Faith was And the Apostles Believed Not that it makes new Articles if we speak rigourously But proposeth the old ones again in more Clear and Significant Terms And how can Sectaries blame this Procedure when They without the Warrant of Gods Word written or unwritten Propose and Declare as They think the Ancient Sense of Scripture it self to their Hearers in a Hundred Passages Sectaries without Gods Word written or unwritten make new Definitions For example Christ said This is my Body They by A new Proposition Define This is a Sign of my Body Will they licence Themselves to Propose what they please out of Gods Word Already writ and Storm at a whole Church if it do so or Further Declare what was not Writ yet ever Believed Though perhaps not by all so explicitly as 'T is after the Churches clearer Definition The Church in this Proceeds upon a certain Principle indubitable Tradition Sectaries Have neither Tradition nor Scripture For what they Propose anew You se therfore whoever Pertinaciously Whoever Denies the Churches Definitions Denies the old believed Articles Denies the Definitions of the Church Denies not only the new Declared But the
these later Definitions are proved Authentick Can you Imagin what They would be at Would These men would have They know not what they have an Authentick Attestation to prove what the Church hath Defined ever since the Apostles Time is the Ancient Apostolical Doctrin The Church Tell 's Them it is so but That 's not enough Would they have a Register Distinct from the Churches Declaration containing the Summ of all Apostolical Doctrin Yes sure this They seek for if their Demand of having the Apostles Declarations shewed them carry Sense with it For example we must shew them by some written Record more Ancient then all the Definitions of the Church are That the Apostles held a Purgatory Transubstantiation a Sacrifice c. Or at least Prove these Doctrins to be grounded on ândoubted Received Tradition I have answered Suppose the Roman Catholick They are clearly confuted Church And here we speak of no other For I hope Sectaries will not urge us to shew Them writings Received from Ancient Haereticks should Produce a Record containing a Summary of Apostolical Doctrin Our Adversaries might more justly except against that as an old unproved Legend then They are now able Rationally to except against the Churches Definitions Because such an Imagined Record must either be Approved by as great an Authority as the Churches is to gain it Credit or by a Greater There cannot be a greater in this present State of Things then the Churches own Authority But Sectaries Reject this Authority when the Churck Defines Therfore they would much more easily Reject that supposed written Instrument though it told them exactly what She now Defines is Apostolical Doctrin As much Therfore The Church can do as much without the Imagined Hand-writing as with it as the Church can be supposed to do by the Help of such an Imagined Writing it can do without it For if it have Authority to Legitimate as it were such a Writing it s own Authority is as worthy of Credit when it Defines without the Writing You se Therfore how Unreasonably these men require a Codicil containing the old Apostolical Doctrin which ought Forsooth to be Exhibited and shewed them Before they can be perswaded that the Church fairhfully Proposeth or Defines a Doctrin to be Apostolical 9. Now if They be convinced that to Require such a Manuscript from us is as Vnreasonable as if we should Press them to produce one for Their late Novelties And therfore urge the Church to prove her Defined Doctrin by undoubted Tradition I answer The Church doth So whilst They God knows Allege nothing like Tradition for so much as one of their New Articles A Fallacy of Sectaries about Tradition And here because we have a fit Occasion I 'll Discover in a Word the Fallacy of Sectaries in this matter of Tradition I say in a Word For 't is not my Task now to Handle that Question largely Thus it is Sectaries ever suppose when the Church Defines a Doctrin upon the Tradition of former Ages it is obliged to shew them the very Doctrin in express Terms Antecedently to the Definitions owned and writ down in the Volumes of some one or more Learned Fathers Whence it is They Argue How Sectaries argue No man heard of a Purgatory before St. Austins Time and He only hints at it slightly nor of Transubstantiation before the Lateran Council c. Therfore those Doctrins are Novelties lately introduced I Answer Were all this True The Argument is an unconcluding Negative and run's By uncluding Negatives limping thus Antiquity or the Ancient Fathers have not Expressed every Defined Doctrin of the Church in the like Explicit Terms as the Church useth Therfore such Doctrins were not really Received by the Church Observe well From the want of an Expression suitable to Sectaries Fancy They Infer The Fathers expres Things sometimes one way and the Church another the Doctrin was never Taught by Antiquity Alas the Fathers had their Expressions one way and the Church after mature Deliberation another often more significant Yet Both Aymed at the same Verity though differently set forth in Words as is clear in the Doctrin of Transubstantiation called by the Fathers a Real Change of Bread into Christs Body By the Lateran Council as you here se otherwise I say yet Farther Had the Fathers not at all so much as Hinted at a Doctrin Defined by the Church the Argument is yet Purely Negative and worth nothing Sectaries Discours highly improbable But is here all No. Their Discours upon another Account is highly Improbable To prove what I say Do no more but only Imagin That Three or Four of the most Ancient and Learned Fathers Had in express Terms Owned and Registred in Their Writings the Lateran Councils Definition concerning Transubstantiation as received Orthodox and Catholick Doctrin just as that Council Defines it would Sectaries then have owned it as Ancient and Orthodox upon those The Definition of a General Council gives Security Fathers Testimony If they say Yes They are Evidently convinced For the sole Authority of a most Ample Learned Council is in true Prudence a Firmer Principle and a better Proof to Rely on If we enquire after known and received Orthodox Doctrin ever held in the Church Then the very best Assurance That one or more Fathers can give Vs of it For who see 's not But that the very Definitions of the Nicene of the Council of Ephesus or Chalcedon c. Are more weighty to beget in us a Belief That what Those Councils Defined to be received Truths were so indeed Then if twenty other Fathers had Antecedently writ them in their Councils Representing a whole Church know more then particular Fathers learned Volumes The Reason is Because General Councils Representing a whole Church Spread all the World over cannot but know more Exactly what Tradition and the Received Doctrin of Christianity is Then Private Men can be Supposed to know who lived in several Parts of the World And bad no Obligation to Register intierly the Churches Doctrin in every Particular Thus much is said if the Church at any time Defines upon Tradition only Foâ 'T is most certain that beside Tradition it Relyes on Scripture also and Hitherto never wanted the Authority of most Worthy Fathers that undubitably Taught as it Defined Though not always perhaps in such Express and significant Words If Sectaries Reject both Church and Fathers when they have not a word of Scripture for them 10. Now on the other side If Sectaries will neither Allow of the Fathers Doctrin Susiposing it were Express for our Catholick Verities as most evidently 't is in twenty Controversies nor of the Churches Definitions Already Declared in Eighteen General Councils We are out of the Reach of all Principles And must leave them to their unsteedy Fancies or wilful Obstinacy And pitty Their Deplorable Condition They are more to be pittied then Disputed against
11. One word now to a Tedious Harange of Ieers 'T is a mile long at least and Wearies one out before He run's it half Over After our Adversary had Answer to our Adversaries Ieers of Milstones Talked of Milstones hung about our Necks of the Popes Supremacy Transubstantiation c. He Tell 's us When the Apostles were sent to Preach all that Christ Commanded This must be Vnderstood that the Church had Power to Teach more if She pleased Alas the Apostles were only Tutors to the Church in its Minority But the great Divine Mysteries of the Seven Sacraments Indulgences Sacrifice of the Mass were not fit to be Declared till the Church was at Age VVhat not one VVord of Necessary Points all this while Nothing of the Church of Rome nor Christs Vicar on Earth c Thus our young Tully Tattles To Retort his Argument I might here load him with the lesser Milstones of his Inferiour Negative Truths For these hang about his Submissive Neck if He be a Child of the Church of England And are as numerous as our contrary Positives But he will say they weigh little Because They are light Negatives Be it so Were the Apostles Think Ye so Tongue-tyed so Sparing of their Words as not once to Hint at one of these Inferiour Truths What not a Syllable The Apostles strangely sparing of Protestants Doctrin Through the whole Bible of two Sacraments only of no Purgatory of no Sacrifice Nor of a Sort of New Men that were to Peep out sixteen Ages after and Reform the World O were They alive Again how would Sectaries storm at their Silence And utter Forgetfulnes of These New Nothings which yet are the very best Essentials of Protestancy or it hath no Essence Thus men might Talk But Ad Rem 12. This whole wordy Argument is just like Protestant Religion purely Negative And brought to its best Sense Draws apace towards Non-sense Thus Christ and his Apostles Declared not to the VVorld These Doctrins of the Popes Supremacy of the Sacrifice of the Mass of Purgatory c. Therfore they are no Foundations of Faith I first Deny the Antecedent How will Scripture Speak's more expresly of the Popes Supremacy then of a Trinity you prove it Marry Thus. Scripture saith nothing of them I Deny that also It speaks more Expresly of the Popes Supremacy And of a Sacrifice Then of a Trinity of Persons in One Divine Essence or of Infant Baptism But let us Gratis suppose it do not so Here lyes the Strength of your Objection which is Improbably Negative Scripture saith not that the Apostles The Objection Improbably Negative Believed and Taught a Sacrifice the Popes Supremacy c. Ergo They neither Believed nor Taught them Observe well your Negative From the not Registring of all in Scripture that the Apostles knew Believed and Taught you infer They knew no More or at least Believed and Taught no More Which is as Vnlucky a Sequel as this You Sir have not Writ Down in your Rational Account of Protestancy All that your Learned Head hath in it All you Believe and Teach Others Therfore you Know Nothing Believe Nothing Teach Nothing But what is Expressed in that Book In a Word I have Answered The Successors of the Apostles Teach what is Apostolical Doctrin above n. 22. The Church of Christ that is The Heirs and Successors of the Apostles with whom the Mysteries of Faith were Deposited Teach us what Apostolical Doctrin is and This Positive Approved by Scripture And all Antiquity hath more Weight in it Then twenty of your weak Negative Discourses 13. But we must not Part thus I said just now Your Objection Against us is an Improbable Negative And I Appeal to your own Conscience whether it be not so For can You or any Prudent Man Imagin that all the exact Words or Express Doctrin Delivered by It is improbable to say all that the Apostles taught is registred in Scripture the Apostles in their laborious Sermons when They Preached to Iewes and Gentils are Recorded in Holy Scripture No. I may well say in St. Iohns Sense speaking of our Saviours Works the whole World or whole Volumes would not contain them Therfore All They taught cannot be Supposed to be either lost or Shut up in Scripture Take here your own Instance of St. Paul it Vndoes you He Blessed Man Act. 20. 20. 21. Kept nothing back that was profitable to them But shewed them and taught them publickly from House to House Testifying to the Iewes and Gentils Penance towards God and Faith in our Lord Iesus Christ You upon this Testimony too simply Demand What not one Word all this while of the Necessary Points nothing of the Church of Rome nor Christ Vicar on Earth I might Ask you Nothing all this whole of Infant Baptism of the Eternal Consubstantiality of the Son with God His Father Good Sir Reflect whilst the Apostle spak of Faith in our Lord Iesus Christ He might well have Declared both these now named and many other Particular Christian Verities I do not say He did so at that Present But This I 'll Defend Against you Because Scripture only relates in a General Way what St. Paul Preached A weak Inference of This Adversary You can neither Probably nor Positively Infer That he omitted to speak of These and other Necessary Doctrins I say in a General Way For Do you think that St. Luke Recounts in Particular all the Doctrinal Points that the Apostle Delivered when he went Preaching From House to House Or can You Perswade your Self that All the Hagiographers put together have Recounted all the Doctrinal Matters not one omitted That Christ our Lord ever Spoke and the Apostles Taught upon several Occasions Pray you ask your Conscience whether you can Iudge this Probable If It does not follow that what Scripture relates not is not to be Believed not The Argument Scripture Relates not those particular Doctrins wherat you Cavil which is yet untrue Ergo They were neither Believed nor Taught is not only a Negative But an improbable Negative 14. To conclude Let me Friendly ask you whether this your Positive Assertion The Apostles never Believed nor taught a Sacrifice or the Popes Supremacy Be an Article of your new Faith or only one of your Inferiour Truths If you Affirm the first You are Obliged to produce Positive Scripture for it And then it will be a A Dilemma that cannot be Answered Superiour Truth Revealed by God Though perhaps in your Principles not Necessary to Saluation Grant thus much And you too Clearly own Revealed Articles over and above Those which the whole Christian World and Rome it Self Believes Now if it be only an Inferiour Truth And not in Gods written Word With what Sectaries offer to reclaim us by Scripture and have not one Text to that purpose Conscience or Countenance can you Protestants who Always Pretend to Reclaim us from our
Harts And Tell us They have Done what is possible to Convert us to Drive us from Superstition Sectaries cannot say to what they would convert us And Draw us to the Purity of Their New Gospel They only give Words without Substance For to What would they Convert us Will They have us Believe the General Received Doctrin of all Christians We were Converted to this before Protestants Appeared in the World Do they desire to Convert us to a Belief of their New Negatives These are at most uncertain Inferiour Truths no way Essential to Christian Religion Put Our positive Doctrin weighed with Sectaries Negatives the case by a supposed Impossibility that our Contrary Positives were only Inferiour Truths like Protestants Negatives They might notwithstanding most justly hang in the Ballance with Them and would certainly outweigh Them Because a more Ample and Vniversal Church own 's Them All therfore They can Drive at when They Pretend to convert us is That We carry They only careser the exteriour form of Protestancy about Vs The Exteriour form of Protestancy in our Demeanour Though we still remain Catholicks in Hart They care not That is as I said now They would Convert us to be plain Hypocrits 19. From this and the precedent Discours it follows A Fallible Religion cannot defend it self That whosoever Embraceth a Fallible Religion which may be Fals can neither Defend his own nor impugn another upon any grounded Principle much less can He Persecute his Adversary to Death or Imprisonment Though He Nor the Professors of it persecute others mantain's a contrary Religion in like manner Fallible The Reason hereof is Clear Because The Defense of a Religion That 's Fallible And the opposition made against another Answerably weak and Fallible cannot go beyond the Strength The Reason is Evident of that last Ground wheron the Defense or Impugnation ultimatly resolved have their Footing But if the Religion be Fallible and uncertain The last Ground wheron the whole Machin either of Proof or Opposition stand's must needs be A Distastful opinative Conjecture Which without Certitude or Satisfaction is as A Defender of a Fallible Religion cannot preserve himself from Scorn unfit and forceles to Convince another of a contrary Belief as to preserve it self from the Scorn and Contempt of him though he profess no more but a Faith that 's Fallible Put the Case That a Pelagian and a Protestant are hard at a hot Dispute The Question proposed is Whether of these two Religions we suppose them both Fallible is the better With what Proof or Principle can this Fallible Protestant Assault his Fallible Adversary when He knows he cannot go one Step further then to what is purely Fallible If he interpret Scripture that 's Fallible if he Quote Fathers both They and He are Fallible if He cite Councils the Definitions with him are Fallible if He cry up his own Religion as having the Vpperhand in Probability He only throws his single vote into the Vrâ which when 't is examined comes to no more But his Own Sic videtur or Self Fallible He can neither convince his Adversary nor persecute him but most unjustly Conceipt And Hence it follows That as He cannot Prove his Religion against his Adversary so He cannot but must unjustly Persecute him if he Refuse to Embrace that which cannot be Proved But most certainly his Proofs go not beyond the Bounds of Vncertainty and Therfore cannot oblige his Adversary to Believe him And Thus these two Combatants may wink and fight to the day of Iudgement without ending one Controversy or falling on any Thing like a certain Principle 20. I 'll say here a strange Word And think it very True Would A Learned Atheist write a large Volume An Atheist might say as much against God as against the Existency of God or A Learned Iew against Iesus Christ They might prove as much by a Roving fallible Talk Grounded on no Principles against These great Verities of Christian Faith as ever Protestant hath yet Proved against the Roman Catholick Church Protestants can say against the Roman Catholick Church For Their new Mode of writing is a long loos wearisom Discours without Reducing either Proof for their own Religion or Opposition made against Catholick Doctrin to Any Thing like a received Principle Mark this in all particular Controversies you will find meer uncertain Conjectures to be the last ground wheron either Their Proofs or Arguments Against us stand most unsetled Yet it should be Otherwise For whoever will venture to impugn a Religion That 's Held by the greatest part of Christians Infallible must strike Home and Reach to sound Principles Before He Touch it much less break it a Pieces Sectaries may say They are able at least to Defend Christian Religion in General owned Their Defense of Christian Religion in in general is to no purpose by all the World For the rest of Protestancy it may go whether you will Nec seritur nec metitur They are not solicitous My God are we come to this Pass now What must all the Disturbance of Sectaries their Schism and Rebellion made Against a Church their Glosses on Scripture And the whole Machin of Protestancy End thus in a Non Probatur it cannot be proved Is that only now asserted Defensible to wit the common Doctrin of all Christians That precisely taken is no mans Religion And Needs no Defense 21. Some other Objections yet remain But are all Solved upon the Principles now established One is If every Doctrin Defined by the Church be Fundamental the Church layes its own Foundations Contra There was Fundamental Faith in the Church before Scripture was writ Did Scripture Therfore lay New Foundations of Scripture Declared anew the Antecedent believed Doctrin of the Church Faith Because it Declared anew that Antecedent owned Doctrin Thus we Say the Church Declares the Ancient objective Faith of foregoing Christians ever implicitly at least Believed And not otherwise A second Objection less to the Purpose The Teaching Church either Believes in that Instant Sht Defines a thing Necessary to Saluation or doth not If She doth It was Necessary before the Definition newly made If not She Defines something Necessary to Saluation which was not before Necessary To answer the Objection I might ask whether St. Iohn when he writ this Proposition The Word is made Flesh Believed that Article of Christian Faith before he writ it or no If yes it was of Necessity to be Believed before If not He delivered something Necessary to Saluation which was not so before In one short Word Here is the solution to No Real Difficulty The Church at least Implicitly Believed before what The Church Believ's Implicitly before She Defines but more Explicitly after for her own Definition it Defines yet may and doth more Explicitly Believe the same Mystery in that very Instant She Defines Because God Speak's that Truth more clearly
Church in Truth And promised to be with the Church He Founded to the End of the World Withal that no Orthodox Church Ever opposed this just Possession c. It therfore lyes on our Adversaries to Disprove These Scriptures And to Weaken those Reasons by sound Principles or at least to Offer at an Answer which I Think will be Difficil to Do by Any Proof That 's weakly Probable 13. In the Interim you se the Strain of Sectaries Writing The Strain of Sectaries writing Controversies Controversies It is Ever to be Cavilling at our Tradition at our Possession and Prescription And Thus they run on as if their Cause were not at all Concerned Though it should be otherwise For do not Protestants Protestants pretend to a Possession of Truth as wel pretend to a Possession of Truth as Those They call blind Papists Yes And will They not say that the Truth they Lay claim to is either a Belief Common to all Hereticks or the Particular Doctrins of the English Church Yes For they 'l have no Mixture of Popery with it Well Now we Vrge them to produce a Conveyance From Him alone But can produce no Conveyance from him that could invest them in it who could invest them in the Possession of Either the One or other Doctrin Here You 'l have them Silent For not so much as a Syllable of Scripture nor one clear Sentence of a Father least of All Any Ancient Tradition Ever Favoured such Extravagancies However you must have patience And Hear Sectaries Loud in Their Complaints Against our Tradition and Ancient Possession And 'T is no wonder For 'T is easier to Cavil at Truth Then to speak sense For Falshood 14. A second Objection It is Plain in this Case viz. Of Prescription or Possession The full Right depend's not upon meer Occupancy But a Title must be pleaded to Shew that the Possession is Bonae fidei so that the Question Comes from The Possession to the Goodnes of the Title Answ By This Word Right or Title I understand a just and meet Reason Allegeable For What 's meant in this place by Right and Title that wherunto a man layes Claim And wherof He had Possession for long a Time As if One should Ask an Ancient Gentleman by what Right He Hold's His lands And How long He hath Had Them He Answers They were setled on Him by His Ancestours And here is His Title Both they And He have quietly Possessed Them without Cavils Cavils Against known Right Proofles for a thousand years c. Suppose now A wrangling Lawer should Tell the Gentleman Sir whatever becomes of your long Possession I Question your Right or Title And therfore say your Possession is not Bonae fidei But a meer Occupancy Would not This busy Fellow think ye if He said no more be put to His Proof when the Gentleman shewes His Right and justly plead's his long Possession Yes most Assuredly Here is Our very Case It is more The Right and Churches Title certain that the Roman Catholick Church was Once most lawfully invested in the possession of Truth by the Gracious Goodnes of Him that founded it Then ever Any was lawfully setled in Right of His lands For so much âhe whole World and Sectaries also Acknowledge as undoubted And Here is The Churches First Right or Title It is Again most Evident That Innumerable of unspotted Fame of Great Learning Sanctity and Vertue Have not only Avouched This Blessing to be once Conferred on the Church But Moreover have professed Themselves to be The Heirs and Professors of it Heirs of this Ancient Right And so Far the Professors of Those Primitive Verities That They âonveyed them Age after Age to posterity I say No more yet but only what they Professed Now Starts up a Minister And Tell 's the Church just as the Lawer It 's Tacitly supposed by our Adversary an Occupancy but not Proved Doth the Gentleman She hath no Right nor Title But a meer Occupancy That 's no Possession The Church proves this Right first to have been Conserted by one that could give it Then She shewes it to have Remained with Her in Every Age By sure Witnesses of Vertue and Integrity Must not therfore this Minister Think you that Contrast's with such Witnesses And Encounters such an Army of old Tryed Souldiers be put to His Proof and Fight lustily by Evidence And if possible with Stronger Proofs Is All manfully Don Pray you Judge when He wholy supposeth what Should be proved And is pleased to Miscal our Ancient undoubted Right our just Title and Vnquestioned Possession by a new Coyned word of Occupancy Let him Keep the Occupancy to Himself and Apply it to His Protestant Religion That Hath neither Right to plead by nor Title nor any Ancient Possession 15. A Third Objection If we plead Possession by immemorial Tradition from Ancestours many things are to be Contested and this is one That no Antecedent Law hath determin'd Contrary to what we challenge by vertue of Possession Very Good When you Sir Shew us this Antecedent Law Contrary to what Our Adversary is to Show an Antecedent Law contrary to our Possession we Challenge by vertue of our Possession wee 'l yeild But you are to make this Evident And Consequently the Proof Lies on you which will be a hard Task For we Know There is no such Law against us 16. A fourth Objection Christs Law hath Determin'd Matters of Difference between us one way or other For Example Whether the present Church be Infallible or no. If the Law has Determined Against us Possession And Prescription signify Nothing If for us The Question must be wholy Removed from the Plea of Possession And be tryed on This Issue whether Christ by his Law hath determined on The Legislators Determination your side or Ours I Answer The Legislator hath most plainly Determined for the Infallibility of that Church which He founded And though you slight those Sacred Texts Super hanc Petram Pasce Oves Eâo Vobiscum or what Els you pleas They are yet Vigorous Proofs Against your meer Cavils Therfore Because you Offer to be Tryed upon this Issue Whether Christ We like our Adversaries Offer hath Determined for you or us we Accept of the Challenge And are ready to Dispute by Scripture only Produce then your Texts as plain and significant for the Fallibility of the Roman Catholick Church Once Confessedly True As these now Hinted at and many more Cited Above are for Her Infallibility This don you may Vapour as much as you Pleas And Offer to be tryed by Law c. But we know your Want you have not after All this Talk a Syllable of Scripture Sectaries Have no Scripture Against the Churches Infallibility Against our Churches Infallibility Now to the other Horn of the Dilemma where you Say if Christs Law has Determined on our side the Question must be removed from
to have been preserved by God Proves also the Roman Christian Religion Graciously preserved The Reason Prove True Christian Religion taken under that General Notion to have been Preserved in so many Storms of Persecution by Gods special Assistance If Sectaries Answer Yes The very same Arguments applyed to the Roman Catholick Church Prove that also Graciously upheld by Providence The Reason is Becaus as I have largely Proved True Christian Religion Though never so Generally taken And the Roman Catholick Religion are Synonima's and the very Same There is no Difference between Them Now if Sectaries say That as well the Christian as the Roman Catholick Religion have subsisted so long vvithout special Assistance by Mans meer Industry and Humane Policy They do not only Enervate Old Gamaliels Argument But more Vent a Paradox which can If Sectaries Say Religion hath been so long preserved by Humane Policy They vent an unproved Paradox never be Proved Or Brought to any known Principle But to Fancy only 26. And thus much briefly of some Few Arguments for the Roman Catholick Religion which if reduced to Form And 't is easy to do it are Vnanswerable You have more in the Treatise Let us now se in the next place what Sectaries can Say for their Novelties or upon what Proofs Antecedent to their Faith They are able so far to Evidence the Credibility of Protestancy As to make it in a Poor Measure Probable CHAP. II. Protestancy is an Vnevidenced And a most Improbable Religion Or rather no Religion but a meer Fancied Opinion 1. IT is Vnevidenced For the Professors of it can by no Rational Arguments Previous to Belief more Prove That Their Owned Novelties ought to be Admitted of as prudently Credible Then the worst Protestancy as much Vnevidenced as Arianism of Heresies Take for an Instance Arianism Hear my reason The very Grounds wheron Rational Proofs ought to stand Fail them They have no Antiquity no Vniversality no Succession of Protestant Bishops and Pastors They want lawful Mission Miracles and all other prudential Signs of Truth as is largely Declared in the first Discours c. 9. Yet from These and the like Motives Previous rational Proofs manifesting the Credibility of Religion must be Drawn Or The Religion which is Asserted Rational Motives must Evidente the Credibility of Religion or 'T is upheld by his bare word that sayes it is True to be True or Credible will Appear Naked and Vnevidenced having nothing to Vphold it But the bare Word of Him who Sayes it is True And Therfore is no Religion I need not to Vrge this Point further Becaus Sectaries tacitly Suppose the Credibility of their Religion to be Vndemonstrable by outward Signs and Marks of Truth For Inquire of Them Why They rather Embrace Protestancy then Popery or any other Doctrin of Hereticks You never Hear a word of the long Continuance Sectaries seem to make no Account of these Antecedent Motives of Their Church of their lawful Mission of the Succession of Their Protestant Bishops from Christs time Nor of Vndoubted Miracles c. No. But they presently run to Scripture and Tell you That both their Faith and the Motives of it internal to the Book Stand there sufficiently Evidenced Shall we se a little the Vanity of this Assertion 2. Methinks I enter into a Study where a learned Protestant Sit's with a Bible before Him And much Dissatisfied with his Novelties I Assure him The The Bible Alone proves Nothing for Protestancy very want of rational Proofs Grounded on Objective Motives Drawes me from His Religion which is neither evidently nor So much as Probably made Credible to Any The man Points at his Bible And saith This Book both Proves Protestant Religion and Gives you Motives for it Make Sir say I this your Assertion Good Viz. The Bible Delivers Protestant Religion He Argues The Bible Teaches that Iesus is the Christ the Eternal Son of God the Redeemer of the World And thus much Protestancy Teaches also Ergo Scripture Proves Protestancy To prove Doctrin by Scripture Common to all Christians is not to prove Protestancy I Answer The Argument à Genere ad speciem Proves just nothing For these Doctrins Common both to Catholicks and other Sectaries are no specifical Articles of Protestancy as it is Reformed Now These Sir you must Show Contained in Scripture For Example As a Protestant you Believe no Sacrifice Offered upon the Altar No Purgatory No Transubstantiation c. Pray you Warrant these Negative believed Articles by Scripture-proof He Replyes After his long Reading Scripture He Find's no Mention made at all of a Sacrifice of Transubstantiation And the like I Answer Others as learned as He find Them And Prove all by Scripture Here Therfore is no Owned Principle to Ground his Denial on But let this Pass 3. I Argue against my Doctor Though you find not a Sacrifice or Purgatory in Scripture nay more Though we falsly Suppose both to be unrevealed Sectaries Negative way of Arguing Demonstrated Proofles Mysteries Yet you cannot Positively say by an Act of faith A Sacrifice is not Purgatory is not I prove it Nothing can be Believed by Divine Faith But what God Positively Reveal's But God hath not said any where Positively There is no Purgatory no Sacrifice no Transubstantiation Ergo These Negatives cannot be Believed by Divine Faith Sectaries Grant the Major The Minor is as Evident For They shall as soon Prove That God now Positively Reveal's who shall be the last man alive in the World as Prove that Scripture Positively Teaches Purgatory is not a Sacrifice is not c. Whence I Inferr If Protestants Believe no Purgatory For Example It is not enough to say We Read of no such Place in Scripture For were this True It is Only a bare Negative And at most Showes That God What Protestants are to prove if The believe any of Their Negatives hath Omitted to Speak at all of Purgatory Which silence can Ground no Act of Faith Vnles this Consequence be good Becaus an infinite Verity neither Affirm's nor Denyes That Third Place Therfore I will Believe no Purgatory To Believe then no Purgatory or No Sacrifice It is Necessary not only to Say God saith nothing in Scripture of these Mysteries But more is required Viz. to Prove That His infallible Revelation Positively Denies Them For Before Sectaries positively Deny Catholick Doctrin They are to prove that God hath positively Denied it in his Word Before I Positively Deny a Purgatory by my Faith I must prove it Positively Denyed by an Infinite Verity Which is utterly Impossible Se this Point more amply Declared Disc 2. c. 8. n. 4. 5. 4. Perhaps the Doctor will Tell me These Negatives of No Sacrifice No Purgatory c. Are no Essentials of Protestant Religion But certain By-articles which may as well be Rejected as maintained whilst the Common and All-over Owned Doctrin of Christianity is firmly Believed If He
Ancient Orthodox Church of the Jewes undeniably Profess and believe this Doctrin none can gainsay the Proposition The consent of act Churches a strong Principle The Minor is as certain for no Authority under Heaven plain Scripture excepted can be greater then the Vnanimous Consent of all Curches No contrary judgement is able to struggle with so much strength Therfore put the case first you will The supposition hold's not de facto for no Fathers teach so have what I would say better Evidenced upon a supposition That more then one of the ancient Fathers should expresly Deny a Purgatory whilst all Churches teach the contrary Suppose secondly that God should command me to believe the One or Other And that which prudence evidently Tell 's me is the most What we are obliged to upon the supposition Credible I am obliged if I proceed rationally to Adhere to the Church because it is evidently the stronger Proof and to deny the Fathers Authority Therfore I am bound much more to yeild my Assent now when all Churches Affirm the Doctrin and not one Father Denies it And our very Adversaries must say as much as I prove For do not they own the Holy Book of Scripture to be Gods Word how consequently Sect ãâ¦ã es must grant what is now asserted they proced I Dispute not because all Christian Churches in the world do so If therfore that Authority be warrant enough for a Bible it is as weighty for the Doctrin we stand for And this was my Conclusion Perhaps you will say Very An Objection many among the Schismatical Churches Deny a Purgatory Contra. And very many also Deny the Canon of Scripture you Admit of Doth this make the Bible of less esteem among you Know therfore We speak Here of Church Authority and not of Schismaticks receding from a Church weaken not the Churches Doctrin Schismatical Parties receding from those Respective Churches wherof they were once members Know also that the self-Opinion of such Partisans is not to be compared with the Sentiment of a whole Church against them You may Reply Again We are now forced to make use of Schismatical Churches to Defend our Doctrin of Purgatory Answer No such matter We need not their Help but say Salutem ex inimicis nostris when Adversaries agree with us in a Truth it is an Advantage to our cause witnesses upon this account are multiplyed Et vox populi vox Dei if The number of withnesses for a Truth gives some Advantage All teach as we do it is certain we profess no Erroneous Doctrin At least the Argument Ad hominem Against Sectaries hath place who value so much of the Greeks and other Heterodox Christians We care not for more Besides the Greek Church when it was most Orthodox prayed for the Dead in a state of sufferance as is already proved 3. Weigh now well the Reasons Pro and Con. Reasons pro and con are weighed All the Churches in the world Defend a Purgatory that is a place wherin souls are temporally punished No Church reputed Orthodox ever denyed it I say more No Schismatical Church under the Notion of a Church contradicted that Doctrin Therfore our professed Faith is undoubtedly certain upon this very ground or if it be not one may call the primary Articles of our Faith into Question And The Parallel All and none A clear Conviction The second Principle thus you have the first Parallel All Churches stand for our Affirmative No Church Defend's the contrary Negative of Sectaries A most Evident Conviction A powerful Proof against this Heresy 4. The second Principle is S. Austins known Doctrin De Baptismo contra Donatistas lib. 4. c. 24. Quod universa tenet Ecclesia nec Consiliis c. What the whole universal Church hold's and was not first instituted by Councils What all believe is Apostolical Tradition but ever in use and retained Recte Creditur is rightly believed to be no other but an Apostolical Tradition But it is most certain that the whole Vniversal Church prayed for souls departed with intention to free them from a temporal Punishment The Greeks the Latins and the Ancient Hebrews Prayed so as is already proved And this had no first Rise from any Decree No Sectary can say when the Church first began to pray for the Dead suffering terment of Councils therfore it is an Apostolical Tradition which Truth Alatius further demonstrat's upon several Occasions Ponder therfore things impartially And ask now what Tradition have Sectaries for their Negative The Dead are not Assisted by Prayer They have none they are here put to silence for neither the Tradition of the whole Church nor of any part of it reputed Orthodox ever favoured Their Opinion or delivered what they teach Make then the Comparison All Tradition is for our Catholick Verity The Parallel and Nothing like Tradition for the contrary Heresy All and nothing make a strange Parallel And so it is at present 5. The third Principle Many Ancient and learned Fathers so interpret those known passages of Holy Scripture interprrted by Fathers a third Principle Scripture usually alleged for a proof of Purgatory that Scripture it self Speak's what the Church Teacheth Not one Father gives such a sense to Scripture as may Ground a positive or absolute Denial of Purgatory I cannot insist upon all Take for an instance that one passage of the Apostle 1. Cor. 3. He shall so yet be saved as by fire And know that besides those learned Notes of Bellarmin upon the Text Lib. 1. De Purg. Cap. 5. and the Bellarmin Fathers there quoted most significantly expressing the Catholick sense Leo Alatius produceth others and Page Leo Alatius 311. Cites Manuel Caleca a more Modern Author Lib. 4. Contra Graecos who Saith the place cannot be understood of Hell fire for the Apostle speak's of a fire wherby souls are saved which is not the fire of Hell but a Purging Manuel Caleca his reason fire and by this They are to pass to happines And so much the particle ãâã ãâã ãâã ãâã ãâã or Per which insinuates a Passing strongly signifies Thus Caleca who hath much more to our Purpose It is true some Authors think the Apostle speak's of the fire of Tribulation Others though less probably of the last burning of the No Fathers makes Scripture to Deny a Purgatory world but no Father makes the Text or any other of Scripture positively exclusive of Purgatory for This is no Consequence We are to pass through Tribulation and the fire also at the judgement Day Ergo there is no penalty to be endured in a third place Here you have an other Parallel Most learned Fathers interpret The Paralled Scripture Conformably to the Churches Doctrin not one positively favours the Contrary Opinion of Sectaries Iudge you therfore and cast as it were into a ballance the express Sentiment of Many against
None and see where the greatest weight lyes 6. The fourth Principle is the Express Doctrin of The fourth Principle Fathers Themselves as well Greek as Latin whether it be grounded on Scripture on Tradition or both matters not at present Here we only Appeal to the Their Positive Doctrin To transcribe all they have said on this subject would be a long work Bellarmin novv cited cap. 10. hath many Leo Alatius adds other Greek Authors favour the Church Doctrin Greek Authors as well Orthodox as of Schismatical from his 57. page There you have Gennadius the Patriarch St. Epiphanius express to our purpose S. Chrysostom Hom. 69. ad populum and S. Damascen both approving and praysing S. Chrysostoms Doctrin Eustratiâs Priest of Constantinople Michaël Glycas a Schismatick Eugenicus Nomophilax adversus Synodum Florentinam Meletius Alexandrinus Epistolâ ad Chios who saith Expresly it is an Apostolical Tradition and grounded also in Scripture To Hold that the Dead have great Assistance by the good works of the Living But let us return to the more known Authority of Fathers S. Denis or some other Grave Author Eccles Hierarch cap 7. parte 3. saith that Dionysius S. Cyril of Hiâr S. Chrysostom the venerable Prelate prayes over the Dead to the End that all his sinn's committed through humain frailty may be forgiven him Say I beseech you what signifies this remission of sin's obtainable by the Prayers of the Prelate S. Cyril of Hierusalem Mystag 5. We make Prayers and offer up the dreadful Sacrifice on the Altar for the Dead believing it to be a mighty Help for their souls What can be more plain Popery S. Chrysostom Hom. 21. in Acta Alatius quotes the words in his own language which begin thus ãâã ãâã ãâã ãâã ãâã c. God saith He hath layd open to us many wayes to salvation Oblations Oblations and Prayers for the Dead Prayers and Alms for the Dead are not things vainly don in their behalf No They were instituted by the Holy Ghost who will 's that we endeavour to help one an other Be most assured the Dead have much profit by our Orizons The Saint hath more to this purpose in his 41. Hom. upon the first of the Corr. Theodoret cited by Alatius page 71. lib. 5. Histor cap. 36. Tell 's us that Theodosius the younger lay prostrate at the Reliques of S. Chrysostom praing for the Souls of his deceased Parents Arcadius and Eudoxiâ that God would grant them pardon for their Offenses c. Alatius besides These cites Theophylact S. Cyril of Alexandria Metaphrastes and other Greek Authors You have the Latin Fathers Largely quoted by Bellarmin supra cap. 10. And their words are so plain for our Doctrin The Latin Fathers accord also Specially S. Austins that none without violence can draw them to any other sense then what the Church Teaches Most surely you will now expect that Sectaries Answer us with like measure And give in lieu of these Testimonies briefly hinted at others as clear and significant for their Opinion And this They are obliged to when besides the alleged Authorities we have an Ample ancient and learned Church that speaks in the language of the Fathers and Teaches the very Doctrin They Deliver But all is Contrary 7. I 'll tell you a great Truth and 't is worth a serious reflection Sectaries have not so much as one Ancient Father Greek or Latin not one Ancient Writer Sectaries want of Authors reputed Orthodox not one Council new or old not one word of Scripture that either Positively and Expresly Denies a Purgatory or Prayers for the Dead or the relief we now plead for afforded them in a place of Punishment What not one No. Parallel The Parallel therfore many with None and you will se what foundations Our Adversaries Novelties Stand on I say Expresly and Positively being well acquainted with Sectaries Proceding as well in this as in other Controversies Sectaries way of Arguing Here They will first be upon you with their Negative way of Arguing We read no such word as Purgatory in the Ancient Fathers 2. You may have a Company of blind inferences drawn from Scripture and Fathers before the sense of either be Agreed They make Deductions from Scripture before the sense of Scripture is known on 3. As far as Conjectures can reach they will set Glosses enough upon the best Testimonies allegeable out of Scripture or Fathers c. But mark it all this while you have Nothing Express nothing Positive and significant against us And Do they think that a meer Negative Argument hath force enough to overthrow a Doctrin Positively Professed by a whole Church and so many Learned Fathers Can they perswade Themselves that Their Inferences Forced from Scripture or Fathers are of any validity whilst the very sense of both lye under Dispute Take for an instance An Instance that of S. Iohn Apocal. 14. Blessed are the Dead that Dye in our Lord Amodo from hence forth they rest from Their labours The Question is what Amodo relates to whether to the day of every mans Death or to the last Judgement Day whether the Scripture speak's there of perfect Souls only or of others what is meant by that word labours For if it signify the sufferances and persecutions of this present life the Text Proves nothing for our Adversaries Notwithstanding all these Doubts undecided Their Inference goes on And 't is that S. Iohn here Excludes all sufferance in Purgatory Alas such Deductions are too weak to Oppose Weak Deductions an Express owned Doctrin all over the world as is now proved Yet you have no better from these men Nothing Express nothing openly significant Against us 8. I touched in the last place on Sectaries Glosses and interpretations forced on such Testimonies as are usually cited for our Catholick Faith And here How differently Catholicks and Sectaries proceed I will briefly Discover not only their Cheat but moreover shew you how differently we and They proceed as well in this present Controversy as in all other Disputes between us Observe well The Truth is thus When we Produce Scripture Councils or Fathers against their Novelties They make their own Interpretation to be the last and surest Ground wheron The Sectary makes the last ground of his Opinion to be his own Explication The Catholick hath his Religion proved before He Explicates Their maintained Opinion ultimatly relies Contrarywise the Catholick never interpret's Scripture or Fathers alleged by Sectaries but He ground his Gloss on a surer Principle then his sole Explication reaches to I will explicate my self more clearly by one Instance Besides the Authority of our Church and all other Societies called Christian we allege for example St. Denis his Testimony St. Chrysostoms or any other to prove that Prayer for the Dead Avail's much for their comfort and remission of sins that is for the lessening of the pain due to sin
St. Austin only doubted of one particular punishment it here but only calls such a particular pain into Question as is expiatory of lesser faults because as I told you He held These lesser transgressions usually taken away by sufferances endured in this life Conclude therfore unles this Inference be Good St. Austin doubted whether some faults were punished in Purgatory The Testimony shewed forceles against us Ergo He thought none were Expiated there which is not probable The alleged Testimony is of no force against us yet proves that you read not St. Austin too well Now if you say my Gloss upon this Authority is not certain I answer No more will yours be when you have Interpreted all you can Therfore neither of us yet come to a certain Principle And consequently you must produce a far clearer Authority before you Ask again whether any man in his wits can think that St. Austin spake this of a matter of Faith Supposing all sure for your Interpretation which to me And I think to others also that know Latin and sense will not appear probable It is not my Task to quote A parallel of clear and doubtful passages here at large those most clear Testimonies of St. Austin for our Catholick Verity yet I 'll give you one And wish you to parallel that with all your dubious places lib. 2. de Genesi contra Manichaeos cap 20. fine Those books are of undoubted Authority Qui fortè agrum suum non coluerit c. He that Cultivates not his Sectaries ever suppose meer dubious Testimonies to have more force then most clear ones and the judgement of a whole Church Field but suffers it to be overgrown with thorns hath a Curs on him in all He doth in this life Et post hanc vitam habebit vel ignem Purgatiânis vel poenaâ aeternam And after this life shall either have a Purgatory or suffer pain for ever Thus the Doctor And every man in his wits it 's your own phrase cannot but think he spake of a matter of Faith when his Doctrin agrees with the Belief of a whole Church See more lib. 21. de Civit. c. 16. Where He speaks of a Purging torment after Death as also in Psal 37. But enough of this point 15. You say 3. Where Any of the Fathers build any Doctrin upon the sense of doubtful places of Scripture we have no further reason to believe that Doctrin then we have to Two Propositions more unproved believe that it is the meaning of those places So that in this case the enquiry is taken off from the judgement of the Fathers and fixed upon the sense of Scriptures which They and we both rely on And you give this reason For since the Fathers pretend to no greater Evidence of the Truth of the Doctrin then such places do afford it is the greatest reason that the argument to perswade us be not the testimony of the Father but the Evidence of the place it self Answ If here be not a piece of most Confused Doctrin confused Learning I never read any Observe well your own propositions as they lye in order First the Fathers are supposed to build a Doctrin upon the sense of doubtful Scripture and then you say you have no further reason to believe that Doctrin then you have to believe that it is the meaning of those places Very Good But I ask by what light can you better come to the true meaning of a doubtful place of Scripture then the Fathers Did If the meaning was How Sectaries may wrong both Scripture and Fathers doubtful to them it is as doubtful to you And if that sense which you draw out of a doubtful place be contrary to the Fathers you wrong both Them and the Text Them because you Oppose their judgement upon a meer uncertainty The Text becaus you will make it speak your sense which it doth not certainly for it is doubtful to you Perhaps you 'l say When the sense is doubtful Neither you nor the Fathers can tell what to make of it and Therfore without further enquiry it will be best to let it alone and remain in its obscurity May this Doctrin pass you need not to believe a great part of Scripture for it is very obscure They cannot contradict the Fathers explicating a doubtful place 2. You are bound in Conscience never to contradict the Fathers interpreting a doubtful passage For and it is very good reason if you will have the Fathers silent in such a case you are to hold your Peace and to say nothing against them Your second Proposition In this case the enquiry is taken off from the judgement of the Fathers and fixed upon the sense of Scripture which they and we both rely on Seems not to be too full of sense For most assuredly when the Fathers explicate a dubious passage Their judgement tend's to declare the hidden sense of it Why therfore will No sure fixing on a doubtful sense you take their judgement off from such aâsense and put yours in room of it Or to what purpose do you talk here of Fixing upon the sense when a place is dubious and neither Church nor Fathers must be believed What is your Fixing good for when you suppose the thing you Fix on to be doubtful and your felves Fallible If you say you must come to a certainty of the sense by Tradition or some other way know that the Church and Fathers had better reason to be acquainted with such lights then any Sectary can have In a word A doubtful place remaining still doubtful or dubioufly explicated can never beget a certain belief in you or any Yet we say when the Church of Christ and Fathers also agree in an Explication When the Church and Fathers interpret all doubt ceaseth the doubt ceaseth and the delivered sense is most certain In your reason For since They c. you leap from the sense of a Doubtful passage to the Evidence of the place it self which seems not pertinent For what hath Evidence to do here when your Discours is only of a doubtful sense When a place is evident we se that as well as you And have with it the sentiment of a whole Church and Consent of Fathers also 16. You say 4. After some Talk of two Reverend Primates which I much heed not That St. Ambrose and others prayed for the Blessed in Heaven Ergo Orizons Old Objections renewed to no purpose for the Dead prove not a Purgatory I wonder you weary mens Eares again with such old worn-out Objections You or your Brethren have been told many and many a time that no Father no Church The Church prayes not for the Saints in Heaven to be released from temporal pain or to have sins remitted Greek or Latin ever prayed that the Saints in Heaven may be freed from any temporal pain or for the Remission of sins yet not only the Fathers
clearly We may first Suppose Two necessary Suppositions That as God hath Certainly Revealed the Truth of this Mystery of the Blessed Sacrament in Holy Scripture so He hath also Taught us What we are Truely to Believe concerning it We Suppose 2. That his real Intention was and is That we stand to his Word and Believe Him as he Speak's Vnles we can Learn by some clear and Vndoubted Principle That he spak Reservedly or That his words bear another Sense then what they plainly Signify Vpon these Suppositions I Argue When God Reveals a Truth in Holy A clear Argument Proposed against Sectaries Scripture which concerns the General Belief of all And really Intends to Teach Christians what They are to Believe of that Revealed Truth He cannot Deliver more significantly clearly and expresly that Doctrin which He would not have Christians to Believe Then He Doth the Doctrin which He Would have them to Believe For if He did so whilst We cannot Learn by any known Principle That He speak's otherwise then He Thinks He would not only Equivocate and Deal reservedly with us in a Weighty matter of Faith And this as Ill beseem's his Goodnes as to Speak an Vntruth God in a weighty Matter of Faith cannot deliver more clearly that Doctrin which He would not have Christians to Believe Then he Doth the other which He would have them to believe If God cannot make a fals Religion more credible to Reason by outward Motives Then his true Religion is He cannot deliver an errour not to be Believed in more plain and significant words then he useth when he speaks a Truth to be believed by All. But more if we Rely on Scripture only He would Induce the whole world to Believe a Falsity Now I Subsume But it is most Evident if Sectaries Say right That God in speaking of this Mystery Delivers that Doctrin more clearly And significantly Which He would not have Christians to Believe Then He doth the other which He would Have them to Believe And there is no Imaginable Principle wherby we can learn that he Spake otherwise then He Thought or his plain Words Signify Therfore he speak's not only Equivocally and Reservedly in a weighty matter of Faith which is Alwayes to be Reflected on But He Induceth also the whole Christian World if Scripture guide us to Believe a Falsity by His too plain Speaking 5. Before I prove the Minor And give you this Clearer Language of Almighty God For what He will not Have us to Believe c. Be pleased to call to mind one Truth Explicated more largely Disc 1. cap. 8. For it is the Ground of my Present Discours Vpon that Principle therfore I say now Again As God cannot if True Faith be in the world make a Fals Religion more Prudently Credible to Reason by the force of rational Motives Then His True Religion is Evidenced and made Credible For if he did so He would oblige Reason to Embrace a Falsity and Desert Truth So also when He Delivers a Doctrin Concerning Christian Faith And in the most serious Circumstances imaginable He cannot Deliver an Errour in more Emphatical and Plainer words Then He speak's a Truth which yet You Shall se is Don if Sectaries be Believed The Parity Holds Exactly For As those more Perswasive Motives Antecedent to Belief wherby we are as it were summoned The parity hold's exactly to settle our Faith right Would If They Countenanced a Fals Religion Prudently Induce Rational men to embrace that and Leave the Discountenanced true Religion so This very clearer Language of God Wheron our Faith immediately Relies Would Also if it be more Express and Significant For Errour then Truth Force All to Embrace the Errour and Abandon Truth Becaus the Errour is most significantly Expressed in Holy Writ And the Truth not at All And This is Don when there is no excogitable Grounded Principle to Fancy or the bare words of Sectaries cannot work out of a Christians Hart the open sense of Christs words How Christ speak's and what Catholicks Believe Draw us of the supposed Errour if we be Beguiled or to work this supposed Falsity out of our Harts But the meer Fancy And the bare Word of a few Sectaries who say we are Deceived 6. Now to prove the Minor And Demonstrate that God delivers more Fully and significantly the Doctrin Which He would not have Christianâ to Believe then he doth the other Ponder these two things First what Eternal Truth Speak's in this Matter And we Catholicks Believe 2. What Sectaries say He speak's And They Believe These are Christs words This is my Body This is my Body Which is Given for you This is my Blood of the new Testament that shall be Shed for many Take heed say Sectaries Read warily These words Sectaries must say That Christs vvords taken in their plain literal sense are fals Taken in Their Plain literal and most Obvious sense are Fals and Therfore Express not the Doctrin we are to Believe Again Christ Speak's Thus. This is the Chalice of the new Testament in my blood which Chalice ãâã ãâã ãâã ãâã ãâã is or shall be Shed for you Vnles you eat the flesh of the Son of man and drink his blood you shall not have life in you My flesh is meat indeed and my blood is drink indeed No such Matter say Sectaries This is not the Doctrin we are to Believe For these words Vnderstood in Their Plain Obvious sense are Fals. That Chalice Shed For us vvas not his blood But vvine of the grape We eat not the flesh of the Son of man nor drink his Blood But only eat Bakers Bread and Drink Natural wine Sectaries make the contrary Proposition to Christs words True His flesh is not really meat nor His blood Drink Observe I pray you Sectaries so Abhor The plain and Proper Sense of Christs own Words that they make the contradictory Proposition to Him Absolutely True in Every Particular And his Fals Therfore they must at least confess that he Speak's too clearly and expresly that Doctrin which They say we ought not to Believe Otherwise Why do They not Admit of his Words in Their open and most candid Signification 7. Shall we next Consider what Sectaries Believe of this Mystery and withall Learn whether Christ Delivers as plainly Their Doctrin in Scripture As ours Sectaries Faith of this Mystery Hear Their Profession of Faith We Believe Say They That that which Christ gave to his Disciples vvas Natural Bread Deputed to a Holy Vse And no More We Believe it to be a Sign Only a Figure Only a Seal a Token a Type Only of Christs Body That is We Believe it to be His Body by Resemblance Symbolically Tropically Metonymically and Significantly Which is to Say it Hath the Scripture no vvhere call's that vvhich Christ gave his Disciples Natural Bread or a Sign only of his Body name of Christs Body But Really is no such
Thing And is This your Belief Yes Out with your Bible Therfore And Shew me as Many clear Texts of Holy Writ where That which Christ gave to His Disciples in his last Supper is called Natural Bread a Sign Only a Figure Token or Type only of his Body For This is the Doctrin you say we ought to Believe As I have now Quoted for the Contrary where it is called Christ Body and Blood Though you Suppose This to be the Doctrin We must not Believe Believe it These expressions This is my Body which is given for you This The words of our Saviour are plain and most Significant is the Chalice in my Blood which shall be shed for you are most Open And Significant Language Answer Me with Other Texts as Significant For your Faith or to this Sense This is not my Body But a Sign Only of my Body which is given For you Speak Plainly was it a Sign or a Figure Only of Christ That He blessed Lord Sacrificed on the Cross Was it a Sign or Figure only of Him That Judas Betrayed or that Suffered For our sins No. It was his Iudas betrayed not a sign of Christ Body but Christ himself very real Body and this Body Truth that cannot Err saith He gave to his Disciples Once more I have right to Demand Give me Text for Text or Cast your Scriptures in a Pair of Scales for a Trope Figure and Sign Only and Lay mine now Quoted By Them for the Reality of Christs Body Present And Let that Side of the Ballance Fall where you find most Weight of Gods Word You will soon Perceive Nothing in Scripture of signes and figures only How Light your Heresy is Compared with Truth And that without further Dispute it Flyes up to Fancy For There is not in the whole Bible so much as one Syllable of these Signes Only of these Figures of these Metonymies or any such Language 8. We se Moreover If Sectaries Speak Truth The Conclusion Fall's on Them with a greater Weight then They Imagined For it Followes That Christ our Lord Hath not only Spoken more Significantly and Expresly the Doctrin He would not have to be Believed Then the other which They say is to be Believed But also That He obligeth us to Believe a Sectaries would have us to believe a Docttin contrary to express Scripture Doctrin And by force of Scripture Which Clear Scripture is so far from Expressing That it Expresly Teaches the Contrary to what They Say All Ought to Believe I might yet Propose this Argument in other Terms and Perhaps with greater Force after this Manner If Christ Delivered that Doctrin more Plainly The Argument is proposed in other Terms which Sectaries Suppose to be Fals and Less clearly Yea not at All The contrary Doctrin which They Suppose to be True They who ground All Their Belief on Scripture must either Interpret the plainer Scripture by the more Obscure yes and I say by no Scripture at All And this is pure Fancy Or will be forced not so much to Misinterpret as plainly to Deny the Obvious and Open Sense of Christs own Words And This is wors then Fancy And here by If by a supposed impossibility Catholicks were deceived in Their Faith the way you may gather 3. If Catholicks who Believe the Real Presence of Christ in the Holy Eucharist Be Deceived in their Faith They may without Blame Impute the Errour to no other cause But to the plain Speaking of our Saviour and most Justly say Si error est quem credimus à te decepti sumus If we are Deceived 'T is you Blessed Lord who have don it You Tell They might justly blame Christs plain words us This is my Body which is given for you This is my Blood shed for many c. You never uttered the least syllable in your Scripture of a Sign Only of a Trope Figure or symbol Only Say therfore most imparrial Judge Wherin are we guilty whilst We Expresly Believe what you To say that Christ beguil's us or that we are beguiled by him is Blasphemy Expresly Teach And Reject a Novelty which None But Hereticks Brought into the World To Affirm that Christ intended to Beguile us by his too Plain Speaking of this Mystery is open Blasphemy And to Say we are beguiled by him is no Less An Impiety The Answer if Sectaries pretend we do not anderstand Christs words 9. All that Sectaries can Pretend for Their Cause Against this Discours is That we yet Arrive not to the True meaning of Christs sacred Words And Therfore They are ready to Teach us Very Good We are content to learn what is Truth But Before they Begin Their Teaching it will be best for Them To Reflect that we have here a Proposition This is my Body c. And because Christ Delivered It 'T is most True Therfore we have a Subject also This school terms are necessary in the present occasion we have a copula EST IS And a Predicate or Attribute My Body Now If our Adversaries will Vouchsafe to Teach Let Them first Please to Give us Plainly the Total Object of Christs Proposition And Say what that The total Object of Christs Proposition it to be declared Predicate was which He then Connected with the Subject HOC or THIS Did He say natural Bread remaining bread was his Body No 'T is most Fals. Did he say by an Identical Enunciation His Body was his Body No. Did He Say that what He pointed at was By the Energy of his Words made Really his Body No it is too plain Popery and Christ Say they never Spoke it How then shall we Learn what he truely Asserted or find a Subject Copula Sectaries can find no Truth in the proposition unles they first abuse his sacred words and Predicate in this Proposition They Answer And here is their best Instruction it is Impossible to find either Truth or these three Things in it Unles They first Abuse the Words And Say Hoc est Here Sitts Christs Body or That this Bread Per commumunicationem Idiomatum is Christs Body or That this Bread was made a natural Body by the Omnipotent Word of Christ or Finally Say To Omit other Glosses And This sense best Pleaseth Modern Sectaries That the Word Est Imports not Is or any Identity between Hoc and Corpus But Renders an other Sense and only Availes as much As if you sayd Significat This Signifies Christs Body Read therfore the Gospel thus This is my Body id est This Natural bread Signifies or is a Sign a Figure of my Body And we are Right We have the Genuine Sense of his Proposition Thus they Teach us 10. Here you shall se a Powerful work of Fancy A work of Fancy And a mighty injury don to Christ. And the Greatest Wrong Don I think to Christ that ever entred into a Christians Hart. To lay open This sin of Sectaries I
change Wherfore with all Certainty let us take this Body and Blood of Christ For his Body is given thee under the Form of Bread And his Blood is given thee under the Form of wine Although sense tell thee Otherwise yet let Faith confirm thee in this Truth You have the most of them in Bellarmin and the other Author named above That which appears Bread is not Bread Though it seem so to the Tast But it is the Body of Christ And that which appears wine is not wine as the tast Iudges it to be But the Blood of Christ The Consecrated Bread is not a figure only ãâã ãâã ãâã ãâã ãâã of the Body of Christ But the very Deified Body of our Saviour The bread and wine are Supernaturally changed or Transmade into the Body and Blood of Christ Christ was Carried in his own Hands To the exteriour Sense it seem's to be Bread But know by the sense of your Vnderstanding That it is my Body not an Other But the same in substance which shall be Delivered to Death for you Other Fathers say The same body is on the Altar If Any Doubt of These Authorities I oblige my self to quotâ the places exactly Now only omitted becaus they are vulgarly known vvhich is in Heaven The same Blood is in the Chalice which Issued out of our Saviours side He gaue us that very flesh vvherin he walked here to be eaten to Saluation It is the same flesh of our Saviour which suffered for our Sins which was on the Cross vvhich was Born of the Virgin This Body vve Receive and Eate vvith our mouths and have it Mingled with our Bodies 9. Thus the worthiest Fathers of our Christian Faith Speak And as I said just now Neither the Council of Trent nor Any Modern Catholick can speak more significantly in Behalf of the Doctrin We All Profess I Say also No Ancient Fathers ever Expressed The expressions of Fathers as significant for This Mystery as for a Trinity Themselves with Greater Energy when They treat of that High Mystery of our Faith The Sacred Trinity which Sectaries joyntly Believe with us Then These have Don in the present Mystery of the Blessed Sacrament I Appeal to our Adversaries own Consciences And ask whether They can Contradict me If they Do I must Tell them they cannot Think it or if They Seriously Judge so Their Judgement Becaus Contrary to the greatest Part of the Christian world is Weightles And finally resolved comes to no Sectaries may with greater Ease Deny Any Christian Verity then this Mystery They are at least obliged to Match us with equal Proofs The Catholick Principles Briefly Declared more but Fancy I have told them often in this Treatis That any Heterodox May with greater Ease and lesser Violence Offered either to Scripture or the most Primitive Fathers Turn off all that can be Said for the Proof of any Christian Verity Then They are able to Enervate the plain VVords of Christ and Fathers now alleged for this Mystery 10. Be it How you will Our Adversaries if They 'l yet Wilfully run on in an Heresy Are at least Obliged to stand on Equal Term's with us To give us Proof for Proof Weight for Weight Measure for Measure Here are our Principles We have Plain and Express Scripture for our Catholick Verity They have not a Word We Plead our Cause by a Constant and never Interrupted Tradition They have None We have a Renowned Ample and most Learned Catholick Church which both Believed and taught this Catholick Doctrin They have neither Orthodox Church nor Chappel that Taught or Talked seven hundred years agon of Their Tropes and Figures only We have the General Consent of Fathers They have only Patches and Fragments weighed out of their Circumstances for Their Condemned Opinion We have Miracles Clear and Vndeniable Miracles which confirm our Doctrin Sectaries want all these Proofs and Principles Both Ancient Fathers and Modern Doctors Recount Them who cannot be Supposed to have wilfully Damned Their Soules by Obliging Posterity to Believe Impostures upon Misinformation They have neither Miracle nor Sign But the Empty Sign of a Piece of Bread For their too long known And as long since Decryed Heresy Finally And here is a sad Thought for Sectaries If ever Heresy was in the A sad Thought fâr Sectaries World This of Theirs is or never any Deserved That Name At least All the Marks All the Signs All the Characters of Heresy follow it That can be Imagined It is a late Found out and a new Invented What Marks and Signs accompany This Heresy Opinion The Chief Author of it Berengarius no Saint I 'll promis you is Known The time When And the Place Where it Began The few Followers it then Had the Trouble it Caused among Orthodox Believers the Opposition made Against it The Trial The Examination the Sentence and Condemnation of it Are Known And All upon Record Almost every Catholick Author that Handles this Subject Assert's and Proves what I say by Vndeniable History Could our new Men Allege But half as Much Against our Catholick Could Sectaries Say but half as much against our Catholick Doctrin could They weaken it by one of These Proofs Doctrin Could They Point out The First Broachers of this Popery Could They name the Place the Time of its first Rise Or Tell us what Orthodox Church After a Severe Examination Condemned it They might take courage Speak Boldly And well Hope to Drive us of our Principles But when we find them Vnaccountable in These Particulars and see Evidently They cannot look one of these Difficulties in the face nor Hint Probably at the least Sign of any Novelty in our Doctrin When Again we Reflect How easy They might Cavil more justly Their Tenent is to Sense and Ours contrary very Difficil And therfore could not hiddenly Creep into the world without Clamours Against it When we seriously Consider That both the Latin and Greek Church though now at Variance in other Points yet well Agree But nothing is spoken probably in one Profession of Faith concerning this Mystery Finally When we know that the Greatest part of the Christian world Wherof many were and are no less Profoundly Learned then Eminent in Sanctity Hath notwithstanding the Opposition made by Sectaries believed as We Do to this Day and Dyed in Other Confirmations of our Catholick Verity that Belief We may Hope to Silence these Men Hereafter and Well Conclude That our Doctrin which Stand's sure on Christs plain VVords Which the strongest Pillars of the Ancient Church Vphold which the Roman Catholick Church yet Defends And no Orthodox Church ever Opposed Which Indubitable Miracles have Confirmed and none Denyed But Known and Professed Enemies of Truth We may I say rightly Conclude That our Faith is Anciently Catholick And therfore True And That the contrary Opinion of Sectaries is a meer Fancied Novelty And Therfore Fals and Heretical 11. We
Themselves and the evidence of the former that is of the Churches infallibility not only denyed and Disputed down by Protestants but also questioned by their own Authors You End This Question I chalenge the whole Club of Iesuits solidly to Answer I Answer very catagorically without Clubbing it and say first The Catholick hath more then meer probable Evidence of the Doctrin of the Curches infallibility The Sectary by his own Principles hath not so much as probable evidence of the Doctrin of the Scriptures infallibility Independent of the Church I say 2. Though the Sectary had probable evidence of the Scriptures infallibility yet it is a useles book in his hands 13. The first Assertion contain's two parts I prove the first The Catholick hath a Church evidenced by Vnparallel'd Miracles by conversions of whole Nations from Infidelity to our Christian Verities He hath a Church manifested by all those other Glorious Cognisances of Truth which the Apostolical Church shewed to the world not one is excepted as is proved Disc 1. c. 9. 10. If therfore that Apostolical Church was prudently believed to deliver infallible Doctrin and this before Scripture was writ by the inducements of those illustrious marks and Characters of Truth wherwith it was adorned our Roman Catholick Church that undeniably evidenceth the very like signs is proved upon that Reason to deliver also infallible Doctrin For where there are the same effects and signs of infallible Doctrin the Infallibility of it is as it were witnessed by them otherwise such Motives would be both inefficacious and useles whilst God shewes them for this end that all may give Assent to his infallible Verities taught by that Oracle where they evidently appear and I believe led on by the inducements yet must forsooth only believe uncertainties or fallible Doctrin that may be fals 14. The Doctrin therfore of the Roman Catholick Church is now as well made immediately Credible by vertue of these Motives as the Apostolical Church was before the writing of Scripture And These Motives in order to the Learned and those who prudently seek for Truth first and most immediatly Demonstrate the Church or Those persons that teach infallible Doctrin by whose Authority we learn what and where infallible Truth is professed That these marks and signs immediatly belong to the Persons that Teach infallibly and not to Scripture is undoubted Mark 16. 17. These signs shall follow in my name they shall cast out Divels c. Again not only the Doctor of the Gentils 2. Cor. 12. 12. call's the wonders He wrought Signa Apostolatus sui the marks of his Apostleship but a greater Doctor also Truth it self Iohn 10. 25. when the Jewes would not believe him remitted them to the evidence of his Miracles The works which I do in the name of my Father these give Testimony of me And vers 38. If you will not believe me believe the works Works therfore and wonders Annexed to the persons or Church that Teaches Forceably induce prudent men to believe the certain Doctrin Delivered by them who shew such wonders In a word here is all I would say No Religion is evidently true or fals ex Terminis upon the bare Affirmation of Him that sayes its true or fals Therfore it must have the Evidence of its Credibility manifested before Christians admit of the Doctrin But this Evidence is first manifested by such signs and Miracles as Christ and the Apostles personally shewed to the world and by vertue of them induced Aliens from Truth to believe it as Infallible Doctrin Therfore whatever Church shewes such Miracles the like signs and wonders as Christ and his Apostles manifested plead's as well for the Infallibility of its Doctrin witnessed by such Miracles as the Apostolical Church Did. But the Roman Catholick Church only and no other shewes these Miracles Efficacy of Doctrin Vniversality strange Conversions and other most Convincing Motives Therfore if the first Christians induced by such evidence firmly believed the Apostolical Doctrin to be infallible which was not ex terminis evidently infallible we may now upon the very like Inducements not for the inducements as the last Motive Believe as securely upon our Churches Authority the Doctrin taught by it to be infallible Deny this Evidence of our Motives and we force Sectaries to prove the Denial by as sure Principle as we Assert them Grant them and our Argument is concluding And here you have more them a meer probable Evidence of the Churches infallibility 15. An Other Argument for it besides those Scriptures cited Disc 2. C. 6. n. â is not only probable but unanswerably Convincing hinted at Disc 1. C. 2. n. 9. Christ as is confessedly granted both by Catholicks and Sectaries sent Pastors up and down the world to teach Christian Doctrin But he never sent any to teach fallible Doctrin which may be fals Ergo He sent them to teach his own infallible Doctrin and Infallibly I prove it He sent none to teach any other Doctrin then that which may be ultimately resolved into Gods infallible veracity revealing Truth But that which is ultimatly resolved into an infallible Veracity can neither be fals nor fallible Doctrin because God as I now said ownes no fallible Doctrin that may be fals Therfore this Resolution of an Act tending fallibly into Devine Revelation is rather Non-sense then Faith I infallible believe Christ to be God and Man because Gods infallible Revelation will have me to believe so For No Infallible Motive applyed to my vnderstanding as it is infallible can draw from me a fallible belief of a Doctrin that 's meerly fallible But All Sectaries whether Arians Donatists or Protestants Teach only fallible Doctrin and fallibly Ex parte Docentis Ergo they Teach not that Doctrin which Christ sent his Ministers to teach or that can be resolved into Gods infallible Veracity revealing Truth Yet most certainly some Christian Pastors by vertue of Christ Mission teach his infallible Doctrin Infallibly and these are the Pastors of the Roman Catholick Church who only lay claim to Infallibility and prove it also as the Apostles Did by the Antecedent Evidence of those Motives which the Church shewes and manifesteth to the world as is now Declared I chalenge Mr. Poole directly and Catagorically to Answer this my Reason without talking any more of Clubbs or running into Generalities and in as few clear words as I Deliver it 16. Now to prove the other part of my Assertion Viz. Sectaries by their own principles have not so much as a probable Evidence of the Scriptures infallibility without Church Authority Here is my principle The infallibility of Scripture which contains many Difficulties tell 's strange stories and seemingly often speak's contradictions is not by it self or own light so evidently Credible to the Eyes of a Reader as the infallibility of the Apostolical Church was evident by Miracles and Conversions to the Primitive Christians who believed it infallibly At least S. Austin judged it
clearnes Greatnes Majesty and Coherency of those Truths revealed in Scripture that they must certainly come from none but God Answ What will not men say at last who dare Propose such evident improbabilities Why the whole world agrees in this that the light comes from the sun for it is evident to our senses but do all unanimously agree about the very Canon of Scripture or the clearnes of those books all admit of which are evidently obscure in a hundred passages and so seemingly incoherent in many other places that it is mighty Difficile to reconcile them Again What more Greatnes or exteriour Majesty can any Discover in Salomons Proverbs then in the books of Wisdom and Ecclesiasticus or in those two pious Hymns Te Deum and Gloria in Excelsis such arguments therfore are not only slight but improbable 20. They Object 2. The works of Creation Evidence Gods Wisdom Power and Greatnes Ergo God can give as great evidence of a Revelation Answ I grant He can do so But What then Doth it follow that He hath don it de facto by the words internal to Scripture which is here only to the purpose without the light of orher Motives as Miracles Conversions and the like which as I now said immediately manifest the Church and not the book of Scripture 21. They object 3. No other way is conceivable that it should be evident that a Doctrin comes from God and consequently is infallible but that it contains things highly suitable to the Divine nature things above the finding out of human reason things only tending to Advance Holines and Goodnes in the world And this Doctrin to be Delivered by persons who wrought Vnparrallel'd Miracles And They ask whether all these be not in the most evident manner Imaginable contained in the Doctrin of Christianity and in the books of Scripture I Answer first The Opponent is far from Conceiving any thing like a probability in this Objection For if it be evident that a Doctrin comes from God and therfore is infallible because it contains Things suitable to the Devine Nature the very Gentils without other Motives should as well see this Evidence as we se the light of the Sun Now if you say its an Evidence but not perceptible by all you runn into Darknes Destroy the Nature of Evidence and make it now evident now unevident when and to whom you please If again you say its an Evidence sufficient to breed Faith you beg the Question and speak improbably for nothing can beget Faith but what is owned for Gods infallible Word upon prudent Motives and the Testimony of some Infallible Oracle To confirm what is here said I Ask whether if Christ and his Apostles had appeared in the World and only preached the high Mysteries of our Faith as a Trinity the Incarnation Original sin with other Doctrins now registred in Scripture that advance Holines of life c. But all this without doing one Miracle Converting one Nation or shewing any the least wonder that they were sent from God to teach as they did My Question I say is whether upon this supposition either Jewes or Gentils would then have believed them or could have discovered an Infallibility in a Doctrin thus Orally Delivered or writ in patchment meerly by the force of the words If Sectaries say Yes They do not only speak a Paradox which no Christian ever uttered and make our Saviours Argument Against the Jewes Si opera c. If I had not don works amongst them which no other did they would not have sin null and inefficacious but moreover are convinced by this clear proof Suppose And it implies no impossibility that God who hath yet within the vast reach of His Omnisciency a Thousand other Verities unknown to the world and not at all revealed in Scripture or Delivered by the Church for certainly He hath not revealed all He knowes should now both inspire and Assist twelve poore Fishermen to preach infallibly these Truth never heard of before yet so that they Teach only but do no Miracles work no Conversions shew no wonders and give no other Testimony of their being sent from God but by their own bare word Would any men in the world think ye prudently believe them meerly for their preaching or would Sectaries as well Discover the Infallibility of these Verities taught by their preaching as they now Discern the Scriptures infallibility No the whole world would prudently set light by such Doctrin though in it self both Divine and Infallible for want of prudent Motives to make it evidently Credible and so all would have don had the Apostles only preached the Divine Truths already registred in Scripture without further Motives Therfore more is required to prove that a Doctrin comes from God then thus much only that it contains in it self things highly suitable to the Divine nature things above the finding out of humane reason and conduceing to piety I say in it self for if we goe to a strict Analysis of the Scriptures Verities we are not to suppose as the Opponent doth but to prove that all these Verities are suitable to the Divine nature which both Jewes and Gentils Do Deny And therfore must be further proved 22. Now if on the other side They grant and most truely that none would have Discovered any Infallibility in Apostolical Doctrin without further evidence of Miracles of signs and wonders we have our Intent For it followes inevitably that Scripture cannot be Discovered to be Divine by it self nor Infallble by vertue of any light contained in the words or Sintax therof It followes 2. that Mr. Stillingfleet is more then a little out in his seventh Interrogatory part 1. Chap. 7. p. 230. fine where He Ask's whether it be not the highest Disparagement of this Divine Doctrin to make it stand in need of an Infallible Testimony of any that call themselves the Catholick Church Good Sir reflect These Motives of Credibility manifested by Christ and his Apostles their Miracles Conversions Sanctity c. taken purely as Motives previous to the Faith of those who believed were either fallible or Infallible take whether side you will If Infallible you evidently see that most certain Doctrin stood without Disparagement so far in need of those Inducements that it would never have been believed without them as is already proved though most infallible in it self If you hold those previous Inducements to be only Fallible you must yet Grant that the belief of that Apostolical Doctrin stood still in need of them without any Disparagement Therfore much less doth the Testimony of an Infallible Church Evidenced by the like Motives Disparage it I say the Testimony of the Church Evidenced by clear Motives For as the learned Snares Observes 3. Par. Tom. 2. Disp 31. Sect. 2. n. Dicoâprimo The very Miracles of Christ precisely and solely considered or separated from all other certain Principles would not have proved Him to be the eternal Son of God because
God might have wrought Miracles by one that was purely Man and not Omnipotent and He did so de facto by his Disciples as He for told them Iohn 14. 12. Majora horum facient that they should do greater wonders Therfore other Principles and none could be more strong then Christs own Testimony besides His Miracles were necessary to beget certain Faith of his Godhead in Believers And so we say The Testimony of the Church Evidenced by signes and wonders is also necessary to beget a full Assurance of the Scriptures Infallibility without it we have no Divine certainty of Gods Word 23. Now I return a second Answer to the Objection and say A person that is not infallible can speak of things suitable to the Divine Nature and above the reach of humane reason of vertue and Godlines c. For not only the book of Herman or Hermes Called the Pastor highly valued of by some Ancient Fathers but other writings also though untruely ascribed to the Apostles often speak Divinely yet never were admitted by the Church as Canonical or Gods Infallible word Nay more Some parts of the Gospel and the Epistles of S. Iames and S. Iude also were not for a time received as Canonical by the Ancient Church though they spak then as Divinely and were as Insallibly Gods word as they are now the Ancient Church that had eyes as good as Sectaries red them yet Discovered no Infallibility or Divinity in them upon this account that they spak of things suitable to the Divine nature And who sees not but that the books of Wisdom and Eclesiasticus contain as high Doctrin as Divine Precepts as are in Salomons Proverbs or Eclesiastes yet the later are Divine with Sectaries and the former not And here I would willingly learn whether the first Protestants that admitted of the later and rejected the Other as Apocryphal did so because they smel't as it were a Divinity in those they received by the very reading and not in the former I am sure the more learned Protestants give other Reasons For these grounds therfore I say the Argument above is so unreasonable that I wonder men of judgement Ventured to propose it Now if they believe the Scripture to be Infallible because of the Miracles and other wonders internal to the book wrought in confirmation of its Doctrin Make a right Analysis and Ask why they believe these Miracles to be Infallible Scripture and follow them closely till they come to a Propositio Quiescens or an undoubted Principle And you 'l find the very Reason returned you to be the thing in Question Although we granted which is not true that Scripture it self said all things contained in the book are infallibly Gods Word For it would be demanded a new How They know that very Assertion to be Scripture 24. For these Reasons some Sectaries will say The Scriptures infallibility is to be proved by Discours not grounded on the meer light or Majesty therof but by probable Principles extrinsick to it And here is one Argument We know by humane Authority Morally certain that Scripture was writ by holy men Prophets Euangelists and Apostles I answer we know not so much of all the books in Scripture without the Churches Testimony For it is doubtful who writ the books of Iosue and Iudges and it is still in Controversy whether Salomon writ the Proverbs and therfore some not only Catholicks but Sectaries also are of opinion that if we rely on humane and historical Authority only we have greater and more particular Assurance that S. Thomas for example writ his summ of Divinity then we have Assurance of the particular Authors of no few books in Holy Scripture Again though we had this certainty grounded on History yet no man among Sectaries who say all Churches erred before Luther can tell us upon moral certainty whether the first Authentick Originals were afterward Corrupted or no by Ancient Hereticks and the supposed erring Church of Rome Se more of this subiect Disc 2. C. 2. n. 7. 8. Others again may Argue from the Miracles wrought by Scripture immediatly And one was as Baronius recounts that this sacred book in Diocletians time being cast into the fire the flames were forthwith extinguished I Answer first both this and other Miracles were only wrought in the true Church and at most prove which is to be noted that the book is true pious and holy but is far from Convincing that we now only inquire after which is its infallibility For God might have don the like Miracle for a true Christian Catechisme Had Diocletian who desired to rase out all memory of Christianity cast that into the Fire also Others argue from the Accomplishment of Prophesies which proves little without the Testimony of the Church First because the very Prophesies and the fulfilling of them must be proved to be Divine Scripture and this cannot be don abstracting from Church Authority 2. These two things are to be distinguished A power to Prophesy and to write as Hagiographers Did Canonical books One may prophesy who only heares from a Prophet what was told him upon the Prophets own Authority but none can write infallibly Canonical books of Scripture but such as have immediately the Assistance of the Holy Ghost to direct him In a word here is the last and most true Resolution of all these Difficulties Unles Sectaries rely on our Churches Testimony for the Infallibility of Scripture they are evidently beaten out of all likelihood of other Principles wherby to prove it is infallible Yet this very Principle of the Church in order to them doth little or nothing for reasons clearly alleged Disc 2. C. 2. n. 6. 7. It is needles to repeat them in this place 25. And it is as needles to prove my second Assertion above n. 12. Which is Though Sectaries had Probable Evidence of the Scriptures infallibility in general yet that doth them no service because it is a useles book in their hands This Proposition is so Copiously proved in the second Discours C. 1. and 2. Where much is said of Sectaries endles dissentions concerning the sense of Scripture though admitted of as Divine that no Unorthodox man shall acquit Himself of the Difficulties there proposed All I 'll do now Though it hath not been my Custome to tire the Reader with long Authorities of Ancient Fathers is to mind him of one only Tertullians Testimony in his book de Praescriptionibus adversus Haereticos cap. 19. His words are Ergo non ad Scripturas provocandum est nec in his constituendum certamen in quibus aut nulla aut incerta victoria est Rigaltius read's par incertae aut parum certa Nam etsi non evaderet collatio Scripturarum ut utramque partem sisteret ordo rerum desiderabat illud prius proponi quod nunc solum disputandum est quibus competat fides ipsa cujus sint Scripturae à quo per quos quando quibus sit
true Catholick Church which is ever assisted by the Holy Ghost can be tepugnant to any Superiour Rule and therfore touch not Catholicks in the least manner But if you speak of the Decisions of your English Church which because fallible may be repugnant you license your self by your own Principles to disobey it And look you to that You say 3. The judge is Constituted by God in the Church not for the Command of mens Consciences but for the regulation of their Actions and Preservation of peace in the Church which is not Violated by mens inward and unknown Sentiments but by their External demeanour and sensible Effects of them Answ Most pittiful Doctrin What is all the preaching of Sectaries Come to no more but only to teach how the Exteriour Actions of men are to be regulated and peace may be preserved This Truely more be longs to the Iustiâies of Peace in their Several Districts then to Ministers if therfore they goe no deeper into Consciences by their Doctrin they certainly preach not the Word of God for I read Heb. 4. 12. the Word of God is lively and forcible and more persing then any two Edged Sword and reaching unto the Division of the soule and Spirit of the ioynts also and the Marrows c. And these men go no further then only to give instructions concerning the Exteriour Regulation of Actions or preserving of Peace If therfore their Hearers were very Hypocrits Iewes or Arians in hart and only demeaned themselves fairly in the Exteriour like Protestants Ministers are not to medle with them but leave them to their own Consciences without Check or reproof wherof se more Disc 3. C. 7. â 17. 18. Now if Mr. Poole will find some Mystery in the words he useth Command of mens Consciences let him read S. Paul to Titus 2. 15. Haec loquere Speak these things and rebuke Cum omni Imperio with all Command and Authority And so Pastors should Speak to Consciences Cum Imperio in Gods cause and people should obey them The Apostle gives the reason Hebr. 13. 17. Obey your Prelates your Guides or Commanders for they watch as being to render an account for your Souls And if they must render an account of Souls they may certainly speak like Prelates to their very interiour Consciences 29. Page 41. you say the Scriptures of the old and now Testament are the Infallible rule and ground of Faith Answ They are so Faithfully interpreted Se Disc 2. C. 4. where you have your Errours Discovered and the Objection fully Answered You say again Vniversal Tradition rightly understood is of great use and like a channel wherby Scripture which alone is our rule is conveyed to us Answ the Parenthesis which alone is refuted in the Discours now cited the rest of your Assertion hath no hurt in it But you add a Mysterious piece of Divinity where you distinguish between Rem Tradiâam the thing Delivered Traditionem and the Tradition or Delivery of it and say Papists by Tradition understand the first that is res tradita Answ either I understand not you or you which is more likely misconceive the Doctrin of Catholicks For they distinguish between Tradition and the thing Delivered For example The Baptizing of Infants the keeping of Sunday in place of the Sabbath are Objectively Doctrins delivered and the Testimony Consent and Acknowledgment of the whole Universal Church witnessing these Verities are rightly called the formal Tradition therfore you mistake our Doctrin It is true as this word Faith sometimes signifies the matter revealed by Almighty God And most properly the internal Assent we yeild to the Revelation so this word Tradition may also signify either the Doctrin delivered or the formal Delivery of it but this makes not to your purpose You say again Tradition taken for the vehicle or conveyance of the books of Scripture is in some sort necessary to bring the Rule to you yet is no more a part of the Rule then a Basquet is Nourishment wherin bread is brought to feed on Here is your learned instance Believe it Sir if you take the Basket and find Nothing but a stone in it you will have a poore dinner And if you make Tradition minutely like the Basket in some sort necessary you may well have a stone for bread that is no Scripture given you for Scripture Tradition therfore whether part of the Rule or no is absolutely a necessary conveyance and must be Infallible 30. Page 44. you tell us Scripture is the Object only rule and standard of Faith by which all Controversies of Faith are to be decided and judged Answer The Proposition is only your own bare word Scripture alone can be no rule without an Infallible Interpreter as is proved Disc 2. c. 4. And had we no more to say but thus much that Scripture proves nor it self to be Infallible it were enough But grant which you yet Convince not that it is infallibly Gods Word an insuperable difficulty remains to be decided And it is whether you Sectaries know so exactly the sense of Scripture in all controverted matters that your fallible Glosses are to be stood to contrary to the judgement of a learned Ancient Church Hence I say you talk at random when page 48. you tell us There is enough delivered in Scripture by which all Controversies might be ended would men be humble studious and Self denying Lay your hand on your hart and speak your conscience can you judge this to be true Or can you perswade your self that none are to be found within the limits of this Ancient Church as humble as learned and studious as a few Ministers are in England Why vent you such Paradoxes without proof or so much as a probability You say again page 48. after some parergons of conditional and absolute power That if the Church be sufficient to end all Controversies because all must submit to its decrees and Doctrin the Scripture in like manner may be said to be sufficient because all are obliged to submit to the Decrees and Doctrin therof I Answer all are to do so when they know by an infallible Interpreter what the Scriptures Teaches but this in controverted matters is ever the difficulty You say it speak's one thing and we say the contrary therfore Scripture alone which is as silent now as it was Sixteene ages since is a less meet Meanes to end these Contentions Contrariwise the Church proposeth all shee teaches with the greatest clarity and if any doubt occurr is ready able and sufficient to declare it self further Scripture that hitherto never ended any difference between us cannot do so For a further satisfaction read the 5. Ch. of the 3. Discours 31. We return now to your 44. page where you tell us First Tradition is the Vehicle to conveigh the rule of Scripture to us 2. Reason is the instrument or Eye wherby you apprehend and se the Rule 3. The Spirit of God is the Eye-salve that annoints
nothing probable for an Objection as soon solved as seen is far off from the nature of a sound Principle We say therfore if to pray for one an other Here on Earth lessens not Christs Honor there is no danger of lessening it by our recours had to the Saints in Heaven now in a most Glorious and happy Condition And thus no less a Doctor then S. Hierom Adversus vigilantium Paris print 1609. pag. 590. Solves the Difficulty at those words Dicis in libello tuo c. Thou Vigilantius saith in thy Book that whilst we live we may pray for one another but after Death no Prayer is heard for Any Here is the Objection Mark S. Hieroms Answer Si Apostoli Martyres adhuc in corpore constituti possunt orare pro ceteris quando pro se debent esse soliciti quanto magis post coronas victorias triumphos If the Apostles and Martyrs yet living in a mortal body can pray for others when they are solicitous for themselves much more can they do that Charity after their Crowns Victories and Triumphs He goes on Vnus homo Moyses c. That one Moyses obtained pardon for thousands Exod. 32. And the first Martyr S. Stephen living prayed for his Persecutors Act. 7. Et postquam cum Christo esse coeperint minus valebunt And what shall they be able to do less now when they are glorious with Christ in Heaven Meliorque erit vigilantius cams vivens quam ille leo mortuus And can thou Vigilantius a living Dog be better then that dead Lyon He alludes to S. Paul that prayed for others whilst he lived Tu vigilans dormis dormiens scribis I tell thee Vigilantius waking thou sleep's and sleeping writ's these things against prayer to Saints Thus S. Hierom. And not only S. Austin lib. 22. de Civit. c. 8. to omit innumerable others Approves the Doctrin but that worthy Bishop also S. Greg Nyssen in his Oration of S. Theodore Martyr Paris print 1615. page 1011. and 1017. confirms the Practice of it Pray for us saith S. Gregory addressing himself by an earnest Petition to S. Theodore when the Scythians threatned a war to the Country make intercession to him who is our common King and Lord. As you are a souldier fight for us and defend us And as a Martyr speak freely for your fellovv servants here A few lines after And if more Prayer be needful assemble together the vvhole Quire of your Brethren Martyrs and joyntly intercede for us Put S. Peter in mind move S. Paul and the beloved Disciple of our Lord S. Iohn that they be solicitous for the Churches vvhere once they vvore Chains passed dangers and finally Dyed Say now what lessening is here of Christs Honor by the prayer of this Ancient Saint and most learned Prelate Or what answer can be returned to these three Authorities The other Difficulty is as forceles For if Scctaries can explicate how the blessed Soul of our Saviour in Heaven hear's our Prayers which I hope they will not Deny I speak of his Sanctified created Soul all Difficulty ceaseth in the present Controversy How They hear is opinion se Bell. cap. 20. n. Argumentum tertium But That they Hear is certain Doctrin 7. Now if Sectaries tell us They can so explicate These Fathers as to make their words insignificant to our Purpose I would first learn what can be said to S. Hierom S. Austin and S. Gregory now cited But this is not all for I am to assure them further That their explications when contrary to the Doctrin of a whole Church as also to the obvious sense of either Scripture or Fathers quoted by us are so far off from being Principles that they merit not the name of mean probabilities which Truth is more amply Declared Discours 4. c. 4. n. 8. 9. Where I prove that no Interpretation of Sectaries can be Allowed of unles it rely on an extrinsick Ground much surer then His Gloss is that interpret's which therfore must be plain Scripture The undoubted consent of Fathers Vniversal Tradition or such like convincing Principles Hence I said when the Catholick Interprets a dubious or Difficil Passage He never makes his Gloss to be the ultimate Proof of his Doctrin But supposeth that proved by stronger Principles distinct from His Interpretation All is contrary with the Sectary who makes His Gloss to do all to be the last and surest ground of his Opinion without the Support of any better Proof then his own word is And thus much is evident in other Controversies now Debated between us as you will see Hereafter 8. From this want of clear Principles all the too manifest and most Discernable Faint proceeding of our Adversaries in matters now controverted shewes it self so openly that one with half an Eye may Discover it It is From want of Principles That they now begin to be weary of Protestancy and hold that a Faith Common to all Sectaries is sufficient to Saluation if this may Pass They need not herafter to stand more for Protestancy then Arianism or for any other condemned Heresy For the same Principles were there Any would make both Sects equally Credible Hence it also is That you have them ever Cavilling at our Religion and 'T is the easiest thing in the world to Find fault Yea and to cavil at the verities of Holy Scripture it self you se Arians do so but still you find them wanting in that which concern's them most which is to bring their Novelties to the grounds of either Scripture or any Ancient Church Doctrin Herin they are as mute as Fishes and say not a word It is from want of Principles That when they explicate a Council or Father alleged against them They are tediously long about little that is in relating the circumstances to be as They would have Them but whether they hit right is ever a matter of Dispute and nothing like a received Principle From hence it also is That when They make such and such Doctrins to be Inâoâations Praying to Saints Purgatory or what els you will The very last ground They standon comes to nothing but Negative Arguments weak Conjectures blind Guesses Fancy and meer Vncertainties It is From the want of Principles That when we produce undeniable History for innumerable Miracles wrought in our Church An odd Answer is at hand They cannot believe them as if forsooth Their Parole or meer Vnbelief had force enough to make null all that is writ of this subject by most approved Authors From want of Principles it is That they ever place against our clear Authorities no more but meer uncertain Testimonies And pick out of our Writers all they can pilfer for Their Advantage wheras if they had a good cause in hand and sound Principles to rely on They should beat down the Doctrin of long standing Church ãâã by undeniable Proofs taken from Scripture Councils and consent of Fathers wherof more presently From hence it also
vapour with a few broken fragments I 'll espyed in these Modern Authors and worse applyed without attending to their whole drift antecedent and consequent and think to defeat an Ancient Church with such trivial Doings is so slight a way of schirmishing that it deserves no counterblow but pitty and compassion That incomparable Author of the Protestants Apology learn's them anohter way of arguing whilst he doth not only shew the endles clashing of Sectaries amongst themselves but moreover solidly proves our Catholik Doctrin positively and this by the most satisfactory and undeniable Principles that a lover of Truth can wish for Thus these new men should defend their cause and it is no fault of ours that they trifle it out and do no better We charge enough upon them and could they well acquit themselves they would certainly go more closely to work and answer directly We say and will prove it That that Doctrin which they believe as Protestants contrary to the Roman Catholik Faith is evidently no part of any Christian belief but a meer Opinion grounded on fancy only We say and will prove it that this new Religion of Protestancy hath all the marks and characters of heresy following it which can be thought on not one is wanting for if Arius of old who quited the ancient Roman Church and banded against it was upon that account both schismatick and heretick our Sectaries are in eâdem nave and have done so their cause and case in other matters is the very same 2. As Arius stood all alone at his first rise opposite to the rest of Christians and was opposed by all so were they also both opposite and opposed by all 3. As he began without commission to broach his Novelties against the ancient Faith so are they as wholy uncoÌmissioned to preach Theirs And here we give them matter enough to work on and conjure them to produce their commission 4. As Arius supported by secular power vented what ever he pleased without curb or any superiour law to check him and therfore fell into desperate Extravagancies so are our new men lawles also and submit to none but their own fancy and self-judgement Finally as Arius without warrant of the Church interpreted Scripture as his own weak reason taught him just so do our Sectaries here only is the difference That he had a plausible sound of Scripture-words for his heresy Protestants have neither sound nor syllable nor sense through the whole Bible for one article of Protestancy as Protestancy This I shall make good hereafter Here is charge enough drawn up against them but by what satisfactory known and received Principles which force reason to acquiesce and we make a search after these they can acquit themselves or rationally answer is a heavy difficulty I 'll tell you in a word and remember it they shall never answer by any thing that hath the look of a rational proof or a received Principle No Their own sole proofles word wheron the whole machin of Protestancy is built upholds what ever they teach They have no more They say 't is true they left the ancient Roman Church because it left it self but yet stick close to the Primitive Doctrin Observe it They are here both Accusers of us and Iudges in their own cause Their proofles word doth all without reducing it to any known or certain owned Principle Not one Council not one Canon no ancient Tradition no consent of Fathers can they produce wherby particular men are lycensed to rise up against an Ancient Mother Church and condemn it of false Doctrin They will tell you that they stood all alone when Luther rose up yet taught forsooth the true Gospel of Iesus Christ and we must believe them Here is the last Propositio quiescens They say so To what we charge against their uncommissioned Authority to preach as they did you have the like uncommissioned answer The Lord sent them abroad and the Truth they taught secures them But of these weak wordy replyes I have said to much in this short Digression Let us now retourn to Mr. Poole And I must say all he hath vented in his Nullity or Appendix against us comes to no more but to a most weak assault of a feeble Adversary for this man who endeavorus to prove that both Church and Councils and what else you can mention are fallible can never assume to himself or tye to any Community he joyns with the Spirit of Infallibility For if the infallibility of the Church of Rome must down down say I also with the infallibility of the Protestant Church of the Grecian Church and of all other societies of Christians With some of these Mr. Poole is listed and therfore I cannot but hold him and his Adherents men of no more then of a fallible Religion Hence I argue Suppose which is utterly false that the Church or all Churches all Councils all Fathers are fallible and that Christian Religion as it is taught by these is likewise fallible Admit also that I were to embrace one of these many fallible Religions which I shall never do will not prudence dictate if I have no other certainty then these meer uncertainties to rely on that it is better to hold where I am and stick to my ancient Religion glorious with innumerable Martyrs Doctors Confessors c. then to give up my Faith to Mr. Pooles post-nate fallible Religion and false discours How therfore can this man so much as once endeavour to draw me or any of my more ancient and universal Religion though supposed fallible to another new one which lyes sick of the same disease totters and reel's as much as mine if not more and in a word is fallible Of two evils the lesse is to be chosen It is an evil without doubt to have no Religion certain yet if I were to choose one of two uncertain Religions and could by no certain Teacher learn which of them is worse being both naught I would either pitch where I list and as my fancy lead's me or rather choose none at all knowing wel that a ruin of all Faith followes the renouncing of certainty in Religion But of this more hereafter In the interim I would know of Mr. Poole whether this strange and unheard of Proposition Christian Religion as it is taught and delivered by all Pastors Doctors c. is fallible be subjectively in him that speak's it an infallible Assertion or fallible If the first we have an English Pope I mean Mr. Poole who without either Scripture Church or Council can speak infallibly in matters of Faith If that formal Proposition be fallible it fall's of it self without further proof to nothing and renders this sense I. M. P. say by a fallible Assertion that Christian Religion is fallible which feeble Assertion and the weaker it is the worse it is for him cannot at all startle me or any who upon the Authority of thousands more learned than he to say no more hold one
Religion and but one only certain and infallible Perhaps he will say that though his Proposition be fallible yet it is highly probable against the pretended Infallibility of the Roman Church no other society of Christians laying claim to infallibility Mark by the way what this Adversary drives at It is to tell the world a word of comfort viz. That Christ Iesus hath now no certain and infallible Religion taught or learned in the whole Christian world And to make this most fallible and false Proposition good he back 's it by another of his own as false and fallible viz. It is at least highly probable that the Church of Rome is fallible Pray you on what leggs doth this high supposed probability stand I 'll tell you it stands only on Mr. Pooles weak thoughts and unwarranted word more you have not For never did any ancient Council or universal Tradition or the unanimous consent of Fathers hold it a thing highly probable that either Christian Religion or the Catholik Church of Rome is fallible Doth the Scripture favour any where this wild Assertion No not one syllable is found to that purpose we have texts enough to the contrary some I shall quote on a fitter occasion You will ask what then is it that Mr. Pooles proves against us in the fourth Chapter of his Nullity I answer just nothing His whole strain is thus After much tampering with those convincing places of holy Scripture usually alledged for the Churches Infallibility and spoiling all with his fallible fancies he goes negatively to work and tell 's us Such and such texts turned out of their genuine sense by his glosses come not home nor prove any Church infallible and it is no wonder for as perverted by him they are none of Gods Scripture but his own scribled whimsies Take here one instance for many that text of S. Paul 1. Tim. 3. 15. where the Church is stiled the pillar and ground of Truth seem's plain enough open and significant for the Catholik sense Now comes Mr. Poole with his glosses page 86. and saith perhaps here may be an Ellipsis of the word ãâã ãâã ãâã ãâã ãâã may be writ for ãâã ãâã ãâã ãâã ãâã and if so Timothy was the pillar not the Church Again The Church here spoken of may be that wherin Timothy was placed not the Roman 3. The term of pillar notes the solidity not the infallibility of the Church 4. It may note the Churches Duty not her practise with a long c. Observe wel Vpon these wretched fallible suppositions Mr. Poole seem's to conclude that those words are unconcluding for the Infallibility of any Christian society Put I ask by what Authority must I suppose his Ellipsis or that the Church spoken of was Timothy's Church not the Vniversal That the term pillar notes not the Infallibility c Doth God speak thus in Scripture or rather doth not Mr. Poole vent these wild Fancies without Scripture or any unquestioned Authority This later is most evident And can he think by such farfetcht glosses either to rob the Apostle of his plain obvious sense or to make me believe that his guesses hit right on Gods true meaning delivered in this text If he reply the meaning may be as he guesses I answer and it may not be as he guesses Who is here to judge between us Who can tell me that Mr. Pools May be is a prop sure enough to build my faith upon He is therfore to show positively by a Propositio quiescens that is by some cogent proof and undoubted Authority that S. Pauls words must be understood as he glosses and consequently is obliged to make good some one of these desperate Propositions Christ Iesus hath now no infallible Religion taught or learned in the Christian world All Christian Societies are fallible That holy and universal Church mentioned in the Creed is fallible c. But to wave such proofs to lay hold on a Text in Scripture and torture it as he pleaseth and after the misusage to tell us the Text proves nothing is only to sport with Gods Word and say that Scripture made no Scripture by whole heaps of fallible glosses is proofles The foundation is good but the superstructure is naught Give me the strongest place in Scripture for any Article of Christian faith I can by pidling at the Text with unevidenced glosses both so pervert and poyson the words that at last they speak haeresy Yet on such unproved conjectures Protestant Religion stands and can never have better footing while Gods unwritten Word is rejected and no infallible Teacher is allowed of that learn's us Truth One word more and I end Had those two Gallants Luther and Calvin when they took upon them to reform the darkned world of Popery thus allarm'd their Hearers My Masters We Preach indeed a new Gospel upon the best conjectures we are able but you must know that all we say is fallible How sick would such a saying have made the strongest stomack amongst them For if fallible if uncertain Doctrin it was none of Christ Iesus Doctrin and therfore stood in need of a more pure refining And how know our Protestants but that yet a new sort of People may start-up and make it their task to reform all the fallible Reformers that have troubled the world since Luthers dayes Had I no other just exception against our Protestants but thus much only That they yet know not where about They are in their reformation and because fallible can never know whether for example the thing they have in hand be yet a meer Embrio of Religion or of a more perfect shape a new layd egg or a hatcht chicken whether they themselves are yet only Novices Proficients or Masters in the trade of Reformation I say were there no more This alone would fright me from ever being Protestant Believe it the Professors of an uncertain and endles reformable Religion shall never come to settlement till they renounce the cheat and Believe as the Apostle teaches ad Gal. 1. 8. Licet nos c. Altough we or Angel from heaven preach otherwise to you then we have preached to you let him be accursed which is fully to say Believe him not And here by the way observe how destructive these words are of an uncertain and fallible teaching in matters of Religion for admit which Mr. Poole grants that all Christian Communities all Councils all Fathers all Tradition c. deliver only Fallible Doctrin that is Doctrin lyable to errour I only may not but am obliged to disbelieve this Truth of S. Paul and believe him or an Angel sent from heaven if either of them preached contrary to this fallible Learning Why Doctrin that is fallible may be false but the preaching of an Angel sent from heaven cannot be false and therfore is more certain then Christian Doctrin that may be false But I am obliged to quit the lesse certain Doctrin for the most certain preaching of an Angel
from our Protestants Principles where you se enough I say it once more of their great sin and Haeresy CHAP. IV. Replyes to these Arguments are answered 1. ONe perhaps may be God surely will never permit all the Pastors of Christianity to erre and deceive the world at least this is no Consequence They may erre Ergo they do and will actually erre for many things may be which never will be I answer and many things actually happen Answer to Objections which were never suspected would be and why may not this diffused Errour be one of them who knows the contrary In Protestants principles we have the greatest Presumption imaginable for this actual errour of all For they say That ample and ancient Church of Rome and all condemned Haereticks with it erred set then these aside it is impossible to design plainly such Christian Teachers as never de facto erred 2. The very possibility yes and facility also of All falling into Errour makes the actuality of it fearfully doubtful now men had been mad to loose both Lives and Goods to dye ignominiously on Gibbets for any doubtful and uncertain Doctrin The Apostle put other thoughts in the primitive Martyrs hearts other words in their mouths Scio cui credidi certus sum I know who I believe and am certain No Hearers therfore can certainly rely on any doubtful and uncertain Religion 2. The second reply Admit that all Christian Pastors Second Reply teach erroneous Doctrin yet no great mischief followes for Those who hear them are either conscious of the Falsity And if so they are not to believe their Teachers or They erre invincibly which is a blameles Errour and Therfore cannot in justice be held an Offence The first part of the Reply supposes some instructed Christians wiser then all their Teachers together which is an Impertinency never heard of The second touches not the difficulty for here we blame not such as may perhaps invincibly erre But say That the blame goes higher and is unworthily cast on God who obliges Christians to believe the Pastors of a Catholick Church and yet gives them such disabled ones that all of them may erre universally and teach Doctrin contrary to his revealed Truths Here lyes the mystery of iniquity upheld Protestants Mystery of iniquity by Protestants and the uglines of it appears in this wrethched Assertion God will have me to believe a Catholick Church yet this whole Catholick Church that is all the They cast blame upon God Pastors all the Councils all the Fathers Doctors and Prelates of this Church may teach me such false Doctrin as God never intended I should learn They may if fallible teach us that Christ is not God that Heaven is not a place of Eternal Happines nor Hell an abode of Eternal torments Such Haeresies have been spread by Those who went under the name of Christians and why may not I beseech you all Christian Pastors abuse the world as much if Gods gracious ordinance concerning the Churches infallibility faill us 3. A third reply It is one Thing to teach Truth Teaching Truth infallibly and another to teach it infallibly Put therfore the case That Almighty God foresaw from Eternity that though all Pastors of the Church potentiâ antecedente antecedently might erre yet some at least ex suppositione consequenti or consequently would not erre but teach Christian Verities faithfully Suppose I say only thus much We have sufficient Assurance of Truth actually taught in the world without that Previous infallible Assistance we plead for which seems here useles for if either man or Angel Delivers a Verity it matters nothing whether it arise from a Fallible or infallible cause Our Faith therfore hath strength enough if it rely on Truth actually Taught though the Teacher wants infallibility I answer If God foresaw that all the Pastors of his Church would not erre or teach false Doctrin This Verity is either revealed to Christians as a Divine Truth or no if not we make that revealed which is not revealed and consequently can ground no Assurance on it if it be revealed and known to us this very Revelation viz All the Pastors of the Church shall not erre is an undoubted Principle which assented to by true Faith is our Security Because such a Faith supposeth the contrary Actual errour of all essentially excluded by virtue of Gods Revelation For it is impossible that God tell us this Truth All the Pastors of my Church shall not erre in any age and yet in sensu composito of this Revelation permit them to erre universally Observe in one Instance the security we have by force of such a Revelation 4. Suppose that God had revealed to Isaac that his Father Abraham would not sacrifice him and withall that Isaac firmly believed that Verity He had been as indubitably secured from dying at that time as if Abrahams hands had been tyed in chains or wholy made impotent to give a fatal blow Now mark the Application As Gods Eternal Prevision of Abrahams not taking Isaacs life away Antecedently supposed the cause therof actually also foreseen antecedently I say in a foregoing signe os nature so likewise it is in our present case when from Eternity he knew that all the Pastors of his Church would not actually err and revealed this Truth in time His All-seing wisdom Previously pro priori signo rationis foresaw also the total cause of their actual not Erring which cause as I have already proved was not the power of mans weak variable and mistaking Reason But the most certain Principle of Gods special and Divine Assistance When therfore God as the Objection supposeth revealed that Verity All shall not err he did not only by virtue of his Revelation impossibilitate the contrary universal errour bur warranted more that all of them because prevented by special Assistance could not erre And this is what Scripture Energitically tells us of Hell gates not prevailing against the Church of Christs Being with the Church to te end of the world wherof more hereafter In the interim you see that Christian Christian Faith relies on Truth taught by an Infallible Oracle Faith doth not only rely on a meer contingent or hap hazard Delivery of Truth but on Truth taught by an Assisted and infallible Oracle which All must assert or grant that although Christ himself by a supposed Impossibility had been fallible in No certitude of Truth had Christ and his Apostles taught it Fallibly his Preaching or the Apostles likewise fallible in Their writting Scripture and only because lyable to errour had delivered Gods Verities contingently by chance Christian Religion might yet have stood as firme and unshaken as now it is which is a horrid and an unheard of Haeresy 5. A fourth reply We cannot prove by good reason if we set aside some ambiguous Passages of Scripture which only seemingly say the contrary that the immediate Proponent of true certain Christian Faith Catholiks
time any infallible Church on earth even in fundamentals All therfore we have now to Direct us is only the book of Scripture without other Proponent and every mans private Reason Contra. It is Evident That Scripture makes no man infallible both Arians and Others read it and yet grosly err in Points most Essential Deny therfore a Church unerrable in Essentials and say boldly that as Arians have already erred in some Fundamentals so others might before this day have wholy erred and outed both Christ and Creed with every Article of Christian Religion For weak Reason alone is insufficient to Preserve Christianity in its Purity as I have shewed above wherof also more hereafter CHAP. V. A word with some later Sectaries concerning Moral certainty 1. HEre we come to examin the other part of the Objection proposed above n. 5. And thus Mr. Stilling fleet some later men Discours concerning the certainty of Christian Religion They say first and most truely That the ultimate Motive wheron Faith relyes is Gods infallible Testimony with all That none can question the fallibility of this Revealed Testimony when it is Sufficiently proposed and made known to us The only Question therfore is How it comes to be made known or discovered in order to those things Protestants Doctrine about Moral Certainty which are immediatly Revealed They say secondly Moral certainty may be a sufficient foundation For the most firm assent if the matter to be believed be the infallible Truth of a Doctrin upon sutable Evidence Though we have now but Moral Certainty of that Evidence The Assent may yet be firm to such a Doctrin as infallible They say thirdly Moral Certainty may be as great as Mathematical and Physical supposing as little reason to doubt in moral things as to their natures as in Mathematical and Physical as to Theirs Here briefly is their Doctrin Some further Explications of it will perhaps more opportunely have place while we make our Exception against it And 2. My first Exception is These Authors do not sufficiently explain what they would have here understood by Moral certainty wherin there is a great Latitude One Degree of it excludes all Rational doubt Degrees of Moral Certainty And thus we say He who never saw Constantinople may yet upon the indubitable Testimony of so many witnesses who have seen it affirm without fear There is or hath been such a Citty in the world An other Degree of this Certitude reaches not so high As we se in School Opinions Some Philosophers Tell you it is Morally certain That sublunary Bodies as Fire and water are composed of Matter and Form That Accidents are really distinct from Substance and Motion yet now there are some that deny it and hold as they think a contrary Philosophy more Morally certain Therfore when we come to apply this Moral certainty to Disputable matters we do seldom or never agree about it I doubt not but These very men we now treat with will say what They judge God knowes that That part of Protestant Religion wherin it differ's from all Christians is upon Moral Certainty True yet the Rest of the world opposes them and Avouches it hath not so much as one Degree of Probability for it That therfore which is here meant by Moral certitude must if these Authors speak to the purpose be a Certainty wherof no man can Rationally doubt Thus much supposed 3. I say first and by this Assertion you may discover the grand Cheat of these Novellists Christian A grand Cheat of Navellists discover'd Religion as it is fancied and variously Professed by innumerable who go under that name and Notion hath so little of this Great Moral Certainty for it That it is an Haeresy to Allow it a mean Probability Why Arians Pelagians Eutychians Donatists Socinians And all other condemned Haereticks called Themselves Christians and professed some part of Christian Religion truely But had They I beseech you a great Moral Certainty For the other part of their Errours and Haeresies falsly vented by them as Christs Doctrin You wil say No. But they had it for the Fundamentals of Christian Religion wherof no man ever doubted and thus much they Defend upon that Certitude Admit of this as True though I hope Prorestants grant That Arians do deny Fundamental Doctrin What is it to the Purpose to tell us All condemned Haereticks and Protestants These men wave the main Question with them have Moral certainty for one Part of Christian Religion wherof None ever doubted And to give us nothing of this High Certitude for the other Part which is in Controversy and Specifically belongs to Protestants Had these men therfore come home to the Dfficulty They would not have here mispent time in Proving what needs no Proof viz. That the General Doctrin owned by all Christians as is a Belief in one God or of Christ a Redeemer c. Hath at least Moral certainty for it But They should have shewed That Arianism as Arianism or which had been to the Purpose That Protestancy as Protestancy stands so firmly built on High Moral Certainty That None can prudently doubt of Protestants under the general name of Christians perswade Nothing for Protestancy it Now this They fraudulently wave And only put us of with a general word of the Certainty of Christian Religion as if Protestancy hid under that Specious name had safety and Sanctuary enough or as if it were all one to say The part of Christian Faith universally agreed on is certain Ergo Protestancy as Protestancy goes along with it upon equal Certitude Alas This is that which only requires proof and is the thing we Absolutly deny 4. Again And here is my second Exception These Authors cannot apply their Moral certainty to the Faith of any Religion that beares the name of Christian At least it is neither appliable to Catholicks nor Protestants For proof hereof Note first That moral Two Reflections made on Moral Certainty Certainty taken in what Height you please is an Act of the Judicative Power in man subjectively setled in his Mind who hath it And ever falles on a Determinate Object for in Objects à parte rei there is neither Probability nor moral Certainty Every Thing imaginable being either in it self Real and Stable or not independent of any Moral Assertion As is clear For should one say now It is morally certain that there is such a Citty as Rome in the World Rome is or is not independent of what is asserted morally Certain Note secondly Though the greatest Moral certainty Moral Certainty may be False usually excludes a rational doubt in order to what is asserted certain yet in rigour it may be false And Therfore ever implyes some weak Degree of Fear of anxiety and suspicion to the contrary Had any one said a few dayes before the Burning of London little then foreseeing that sad Disaster that That Noble Citty would not in so strange a
is fallible Therfore the Belief founded on it is no better but Moral and fallible Mark well your own Argument 'T is thus 9. The Motives of Credibility for Christian Faith Because only known by Moral Certainty cannot ground a certain Belief of any Churches Infallibility Ergo I say The very Existency of God and his Revelation Because only known by a Moral Certainty cannot ground a firm Belief in God or any Christian Verity unles you say that These Motives for Christian Faith far surpasse in Certainty all the certain knowledge we can have of Gods Existency I know not what these men can answer My thought is They must make Faith a meer Opinion and allow it nothing of Certainty or Supernatural infallibility Though they seemingly speak otherwise as if Moral Certainty might be a sufficient Foundation for the most firm assent Would to God they would declare themselves intelligibly And say plainly whether this firm Assent here mentioned be only of the like Nature with probable firm Opinions taught in Schools Or contrarywise if this firm Assent be Faith whether it doth not Supereminently surpas the Certainty of All other obscure intellectual Operations which Christians now have on Earth This should be explicated but is not 10. Now to the Reply Though an exact Answer An Answer to the Reply cannot be well returned without entring upon an other question the Resolution of Faith which here lyes out of the way and Admit's not in this Place of a full and diligent Examination I say first No obscure intellectual Operation which preced's Divine Faith or is independent of it can arise to those Degrees of Certainty which this Supernatural Act requires Admit then that the Existency of God which is true can be Demonstrated by natural Reason Admit also that those strong Motives for Christian Religion Antecedently known by Humane Discours demonstratively convince the Verity of it yet because Faith as I now sayd Relyes upon a Superiour infallible Principle Gods own unerrable Veracity it far surmont's both these Certainties and much more would it go beyond them were they known as Moral Truths only Why A natural Discours wherby these Vetities are known is Science But no science gives the last or least Degree of intrinsick No Science gives the least Degree of certitude to Faith Certitude to Faith and Therfore Divines say Gods Supream Verity which ever supports Belief upholds it not as known by natural Reason For if it did Faith would be at last resolved into one natural Principle thus I believe God to be the Highest Verity imaginable not Because he saith so But because I know this great Truth Scientifically where you se the last Analysis rest's on an extrinsecal Principle of knowledge with which Faith as Faith meddles not 11. Thus much therfore is clear Although the Motives of Credibility manifest as they do most undoubtedly that God speak's to Christians yet when we bring an Act of Faith by a true Analysis to its Home and Center we find it ever Resting on Gods Veracity only as the last Stay and most certain Motive Notwithstanding Motives to Faith absolutly necessarly the Praeambulatory Motives avail infinitly to Faith Because they indubitably point out that Society of Christians wherin Gods Verities are certainly taught and make this Discernable from all other Haeretical Conventicles In a word They shew Christian Religion to be either evidently Credible or as some later Divines will have it evidently True in Attestante And if this be so the formal Object of Christian Faith is known as it were Scientifically either before or when we Actually Believe which seems grounded on those words of the Apostle Scio cui credidi certus sum I know and then believe certainly 12. At present I wave this Doctrin and say secondly It is one thing to know Scientifically and another Difference betwixt a Certain Belief and a Scientificall knowledge to Believe certainly Both intervene in the matter now handled Faith Prerequires a Science and Moreover essentially includes Certainty Thus it is While one of Prudence ponders those strong and pressing Motives which as Light doth the Sun gloriously evidence true Christian Religion such are Miracles the long continued Consent of Nations Sanctity of life Efficacy in Doctrin the blood sheding of Martyrs c. He knowes What and how these Motives convince that God cannot permit the world to be cheated into errour by them He knowes that his goodnes cannot proclaim as it were and publish to Christians a Religion manifested by such evident convincing Marks and Signs of Truth and afterward Signify a meer nothing It cannot be that God speak's in so powerful a Language and deceives us For who can perswade himself That all the Miracles done by Christ and his Blessed Apostles the eminent Sanctity They showed and admirable Conversion wrought by them open to mens eyes and senses were permitted like Charms to Delude the world Yet this followes if either no Religion answered to these great visible wonders or if such palpable convincing Signs could make a false Religion as Speciously Credible as Gods true Religion is Therfore Rich. de S. Victor lib. 1. de Trin. c. 2. with just Reason Exclaims Si error est quem credidimus à te decepti sumus If it be Errour we Believe it is you O God who have deceived us and He gives this Reason Iis enim signis c. For by such forcible Signs the Doctrin we believe is confirmed which could not proceed from any but from you alone Observe now well Two Judgements may ensue upon the Consideration of these exteriour Iudgements upon these Signs Signs which manifest Christianity The one after this manner God certainly Delivered his Eternal Truths by the Preaching of Christ and his Blessed Apostles who had no other Exteriour Testimony for their Doctrin but Miracles Sanctity Conversions of Nations c. I now see saith this prudent Man as evidently the like Miracles the like Conversions with great Sanctity c. in the Roman Catholick Church If therfore it was Evident that God spoke to the first Christians by the wonderful works of Christ it is as Evident that he Speaks now to me by the Still continued Miracles of this Church This Discours or Judgement wherby he affirms There are These wonders Faith and Science Tend differently God speak's by his Church is not Faith but Science Because it Relyes on Motives which Reason knows evidently enough Now further When He is thus disposed and prepared to Believe by so firm an Evidence The other Judgement of Elicite Faith followes which tend's not into the Evidence of those Motives for if it did so under that Notion it would not be Faith For Faith as Faith totally Relyes on Gods Sole Revelation and for this as the only Formal Object a Christian Believes what ever mystery is Revealed after a due Proposal as is already Declared 13. Some will say The Elicite Act of Faith Scientifically
Such an Assertion though most Morally certain is capable of Falsity For God may have destroyed all those men or given them over to a strange unheard of drowsines That 's no impossibility if it were so Why Because the Assertion only stands upon these Negatives or some like Foundations Never yet was seen such an Effect as this Secundary Causes never yet concurred to so Universal a Sleep or Mortality Here is the best Assurance which can be had and yet it may be false Contrarywise Suppose that God Reveal's to the Imprisoned party this What God Reveales is always most Certain Truth duely proposed All the men of this Citty are not dead His Belief resting on this Revelation is so Certain that no power in Heaven can falsify it Where you see a vast Disparity in order to Infallibility between Faith and Moral certainty The one Difference between Faith and Moral Certainty because of its weak motive may be fals the other strongly upheld by Revelation cannot be falsified Perhaps you will say At least we know not that God speaks to us but only upon Moral certainty Of this more presently Here the Reply is not to the purpose For all we convince now is That Faith if any be in the World must finally Rest on Gods infallible Revelation and consequently That no Motive of Moral certainty hath Strength enough to support it Now by what means it comes at last to be setled in this Center of Gods infallible Veracity is another question Thus it must Rest or as our Adversaries confes loose the Essence of infallible Faith 3. Briefly We shall now make good the other Assertion in the Title and show Though Moral certainty were as it is not a prop strong enough to Protestants Religion hath not Moral Certainty support Christian Religion yet Protestants have no Degree of it for their Pretended Religion I prove this Truth By Protestancy we must either understand those Prudential Motives which induce men to Believe the Specifical and particular Doctrins of Protestants such are Miracles Antiquity great Conversions c. Or rather the very Tenents and Doctrins actually believed by them For example That all Pastors may err in delivering Christian Doctrin That there are two Sacraments only or what else you will If we speak of Motives this Religion is so naked that it cannot shew you so much as one as is largely Demonstrated in the 8. 9. and 10. ensuing Chapters whether to avoyd an unnecessary Repetition the Reader is remitted Waving therfore at present a further Proof hereof I Argue thus against the Moral certainty Protestants Doctrin without Rational inducements of their Doctrin A Doctrin broached without Previous rational Inducements whose very Professors were and are no more but Fallible and which at its first Rise or Appearance in the World seemed a meer Paradox to the far greater part of Christians and yet throughly examined is held still by this far greater number most knowing and learned false and improbable cannot be a Doctrin morally certain Protestancy is thus consestedly fallible and both at its A Conuincing Argument Rise was and is Still Opposed not only by the vast number of Catholicks But by all other Haereticks also as fals and improbable Ergo it is not a Doctrin Morally Certain That a Doctrin so meanly thought of and universally Decryed cannot be thus Certain is proved out of the very Notion of Moral certainty which though not absolutely infallible yet when the Grounds and Motives of it are perfectly known it passeth for an uncontradicted Truth and free 's men from Doubt destructive of such a degree of Certainty Thus we say morally Rome and Constantinople are now Citties in being All the inhabitants of China are not dead These And the like Assertions passe for current Moral Truths without Opposition without Contradiction If therfore Protestant Religion The reason of the Argement were in such a measure Morally certain That vast Multitude of Christians wherof innumerable are Pious Conscientious and Learned could never hold it as they do false and improbable No Verity Morally certain ever mett A Verity Morally Certain was never so long and universally opposed as Protestancy is with such a strong Contradiction If ye say This Opposition ariseth out of Malice ye speak not probably and more justly draw on your selves the like Censure for beginning so strange a Religion If you say again These Learned Men penetrate not too well the Depth of this new Doctrin you talk at random Their Knowledge is not inferiour to Yours what you se they se and perhaps more Charge not therfore Ignorance on them wherof your selves are more likely guilty 4. Yet some Replyes may be here expected One is Protestants have moral Assurance of their Bible Because all say it is Gods Word Ergo they have Assurance Moral Assurance of the Bible is no Assurance of True Religion of their Religion also The Antecedent is bad and the Consequence worse Arians Pelagians and all Haereticks are as morally assured of their Bible as any Protestant Have they I pray you as great Certainty of those pestilent Haeresies proved as they think out of the Bible You say no Because they Interpret amis and you do not Learnedly answered But who makes your Interpretation better then Theirs They have that Book and spend their private Judgement on it you have no more Unles therfore your Book or Judgement be better then Theirs You are Altogether as uncertain of your particular Doctrins as They of Theirs The Reason is Because Protestant Glosses no more Scripture then the Glosses of Arians you have not one Sole Expres Text of Scripture for Protestancy You may add your own Glosses and make it speak Protestancy But these Glosses are no more Scripture nor more morally certain then Those of Arians Pelagians c. Therfore a moral Assurance of the Bible which is easily abused gives no man moral certainty of sound Doctrin But of this subject hereafter 5. A second Objection As what is Fals may be by errour judged Morally certain so often what is True may not be held Morally certain Therfore though Protestancy want's that High Moral certainty now required yet it may be True I answer But if it want Moral certainty it hath it not which is all we prove at present Again Though it may be true which is impossible so also it may be fals Now Protestants I hope do not believe a meer Possibility Sectaries can not believe the actual Truth of Protestancy only nor the May be of Truth for many Things are not which may be but they Believe more the Actual supposed Truth of Protestancy And this they cannot do without Moral Certainty of that which they hold Actually true 6. A third Objection and 'T is more to the purpose Our Argument now proposed proves too much and Therfore proves nothing For its best Force lyes in this one Assertion viz. That a Doctrin or Religion which is
Opposed by the greatest part of Christians as False and Paradoxal cannot be Morally certain If this Principle hold good it if followes That much and very much too of the Roman Catholick Doctrin want's also moral Certainty Because a very great number of Christians oppugne it as fals Some deny the Popes Supremacy Others the Real Presence Others Purgatory Others Praging for the Dead c. And Protestants after their long study deny all These at once Therfore such Doctrins cannot be Morally certain 7. I answer first This Objection without doubt Proves too much and impugn's a Certain Truth of Christianity For tell me when the whole world as St. Hierom saith growning under Arianism saw that Haeresy far and neer diffused Did that Opposition weaken the Moral certainty which Orthodox Christians had then of a Trinity of Persons in one Essence And we only speak now of Moral Evidence Antecedent Ancient Motives never loose their Force to Faith If so the Motives morally evident for the Belief of that Mystery ceased or at least lost their Ancient Vigor which is fals And one great Realon is Because that true Doctrin of a Trinity had no first Rise nor appeared like a new Paradox in Catholick Doctrin had no first Rise like Protestancy the world as Protestancy did peeping out like an unknown Stranger when Luther and Calvin first broach'd it No That Catholick Doctrin was universally believed by all faithful Christians before Arians were born The Motives therfore which made it evidently Credible before Arius continued firm notwithstanding His Opposition and still induced Christians to Believe as They had done formerly Which Reason also holds good to our present purpose And doth not only give an immense Disparity between the Moral evident Certainty of Catholick Religion And what ever Certainty Haeresy can Pretend to But also Demonstratively makes both Protestancy and all Haeresy improbable And this Truth I shall evidence having first cleared the Fallacy which intricates the Reply now in hand CHAP. VII How Sectaries err in the search made after Religion Of their weak and Improbable Opposition The Objection is more fully answered 1. OVr Sectaries and all Haereticks err grosly in a main Principle which breed's nothing but Confusion to themselves and Others Thus it is Haereticks errour in their search of True Religion Some for Scripture only In their search after True Religion They run on But how Extra viam in a wrong and mistaken way Some will find it out by the Book of Holy Scripture which few exactly read and none can understand by his private judgement These err not knowing Scripture And may as St. Austin notes Epist 40. ad Deo gratias end their Lives before they end Difficulties this Others fly to the primitive Church Doctrin way Others fly to the Doctrin of the Primitive Church and loose Themselves For what private man can now by his meer reading Morally ascertain me or any of the indubitable universal Sense of that Doctrin Wheras all which the Church held then was not writ Of what was writ part is lost and much of what remains is as experience Teacheth Others are for Reason only lyable to Cavils and Misinterpretations Others and it is a Socinian jogg Decide all by weak Humane Reason as if forsooth Wit alone were able to Fathom Gods Incomprehensible Secrets Others finally without Ohers stay on the difficil Mysteries of Faith further Inspection stand poering on the material Objects or Mysteries of Faith and after many a mispent Houre ask at last of a very unskilful Master their own weak Reason what it Judgeth of these Mysteries All labour loft If Reason as it often fall's out find's them difficil It Cast's them away as meer Improbabilities Thus the Arian reject's a Trinity The Pelagian Original Sin The Protestant Christs Real Presence in the Eucharist Because they run into Dark matters whick only puzzle Reason and wave those further Considerations which clear all And make Faith if not evidently certain in Attestante at least evidently credible 2. I say therfore The most easy way to find out true Religion or the first unquestionable Evidence The way to find out True Religion is easy and evident which points it out lyes open and is obvious to All Before we either examin particular Mysteries of Faith or enter upon Proofs Drawn from Scripture Councils or Fathers It is true from these Grounds we have irrefragable Arguments against all Sectaries But can They think that the wise Providence of God hath put as it were Religion so far out of sight or set it at so great a Distance from us That none can come to the knowledge of it Before Scripture Fathers and those large Volumes of Councils are exactly examined whic few read and fewer understand No certainly True Religion evidenceth it self and is True Religion evidenceth it self most Discernable from errour by an other clear and conspicuous Light which none can but se unles he wilfully shut his eyes Antecedently to the Perusal of Scripture Fathers c. This Light or Evidence we may rightly call Gods own perswasive Language wherby he Speaks to Reason before we Elicit Faith and rationally convinceth all of this general Truth One Society of Christians There is wherin my Eternal Truths are Taught this I make manifest by evident Signes by the Light of clear and undeniable Motives wherof none can but most unreasonably doubt So it is saith Origen Hom. 30. in Matth. Ecclesia plena est fulgore ab Oriente usque ad Occidentem The Church like a Resplendent Sun casteth out Lustre from East to West and They are blind who see not so clear a Brightnes Thus much premised 3. I Answer to the Objection above and say Sectaries groundles impugning Catholick Doctrin Though thousands more then Sectaries impugne part of the Roman Catholick Doctrin yet as long as God demonstratively Evidenceth the absolute Credibility of that Church which teaches it By such rational prudent and pressing Motives as have gained Millions of Soules to Believe our Adversaries in banding against Church Doctrin only bewray Malice Ignorance or Both And do no more but cast dirt at a Sun which providence maugre Their weak Attempts will have to Shine whilst Christianity lasteth So Urgent therfore so Illustrious are these Motives as I shal presently declare for the total Belief of what the Roman Catholick Church teaches That they do not only suppresse and silence such weak Opponents But also make Protestancy and all other Sects improbable and incredible The reason hereof most amply laid forth in the three next following Chapters stand's sure on these two undeniable Principles First That Church which Christ Iesus founded and Christ manifest to All and so is his Church his Blessed Intention was to gain the whole World to it is so Eminently Glorious so Clearly Marked with unboubted Signs and most Legible Characters of Truth That the Simplest Man if he follow Reason may find
it out and Believe securely No other but the The Roman Catholick Church only Evidenced Credible Roman Catholick Church only is thus Evidenced Se Chap. 8. 9. 10. The second Principle This Holy Church which Age after Age without any late rise like that of Protestancy hath stood constantly ever since Christ and drawn whole Kingdoms and Nations to its Belief was either on set Purpose raised up by It was not founded by Christ to cheat the world Almighty God and conserved in Being for so long a time to Cheat the world into a false Belief which is Impious to think or must be owned as it deserves for the only undoubted most manifested and gloriously evidenced Church of Christ Se Chap. 8. n. 5. 6. 4. You will say Notwithstanding all the glorious Marks we can lay claim to and grace our Church withal very many Learned Men do oppose it If then the Argument above have force This very Opposition of so many Weaken's much and takes of no few Degrees of that Moral certainty we stand for Contra. Very many Learned men opposed both Apostolical and Slight Opposition not Valued of Primitive Doctrin Atheists band against God and Iewes against Christ the Arians yet impugn a Trinity Are our Sectaries affrighted upon that Account or weakned in their Moral Certainty of thar Mystery whilst They Believe it No. Every Trivial and slight Opposition therfore made against a Verity which strongly Defend's and powerfully plead's foââit felf can neither dant nor discountenance it The Opposition then in our present Matter if to the purpose It ought to be deeply rational and brought to certain Principles ought to be well Grounded and deeply Rational grounded I say not upon what This or That private person by his sole fallible bosom Thoughts holds Reasonable for so every Arian will make good his Haeresy But the Opposition if rational must go further and rest at last upon a Solid and satisfactory Principle which well laid forth gently forceth every Prudent Sectaries destitute of any Rational Proof against the Catholick Church and Disinteressed Man to Acquiesce and yeild to it But this cannot be done in our present case for Sectaries are so utterly destitute of what ever look's like a Rational Proof or any received Principle They are so disinabled to speak with sense against the known Evidence of the Roman Catholick Religion That And I do assert it boldly They shall as soon turn Christianity out of the World as rationally abate or lessen the plain and undisputable Evidence of this one Christian Society 5. This blessed Society therfore stands thus upon firm Solid Principles for the Catholick Church Ground upon solid and undoubted Principles I shew you saith this Church Those very Motives which anciently countenanced the Preaching of Christ and converted the world And These plead for me With what urgent contrary Proofs can you my good Protestants deface such Glorious Marks of Truth or make them either Insignificant or forceles Arguments Is this weightily done by drawing a few trivial Glosses Sectaries trifle out of mistaken Scripture By telling us of Council contradicting Council By quoting our Authors wrongfully By relating a story not worth the hearing of a Pope or Prelate Are these Manly proofs think ye or sufficient to Eclipse the Glory of the Ancient Church Toyes Trifles Frivolous I shew you again Other Evidences of the Catholick Church saith this Church That the most Wise of the World the most Learned the most Holy Their Number is numberles notwithstanding the Opposition made against me have Age after Age even before and after The most wise and Learned of the world notwithstanding the Opposition made against this Church lived and dyed in it your Haeresy began Constantly professed my Faith lived and dyed in it without Change and Alteration Tel me were These Millions of Souls learned and unlearned for a thousand years and more All mad All besotted all seduced by Fooleries It is worse then Madnes to say so Here then is a principle in moral matters the Surest imaginable for our Church This Nubes testium alone and of such witnesses which is ever to be reflected on makes it evidently Credible And by what contrary rational Proof or received Principle can our Adversaries enervate or make null the Testimony All These wise and Learned cannot be supposed mad or seduced by Fooleries of these innumerable Givers in of Evidence who led on by Motives which They thought Rational and what passed for Reason amongst so many and such qualified Persons ought to passe for Reason with all Believed this Church and dyed in it happily I 'll tell you had our Sectaries Salomons Wisdom Protestants cannot Answer This one Argument They would yet be unable to satisfy This one Argument probably much less to Evidence it forceles upon either solid Proof or any received Principle The reason is No proof can vainquish an evident Verity But it is an evident Verity that God Cheated No proof against Evident truth not the World by means of so numerous a multitude of Catholick Professors It is an evident Verity That all those Wise and Learned Catholicks were neither Mad nor for so long a time Deluded by Fooleries He therfore who when rational Proofs fail cannot If Sectaries slight such witnesses They slight themselves much more speak a reasonable word against these Millions of witnesses But slights and undervalues them doth not only slight the greatest Authority on Earth But also if he be a Protestant must slight Protestancy if an Arian Arianism For these Sects have neither Authority nor Witnesses comparable to those of the Catholick Church 6. For conclusion of this matter be pleased to note That as our Adversaries are destitute of rational Proofs reducible to received Principles whilst They impugne the clear Evidence of our Church so they also want them in all other particular Controversies For whether They go about to oppose our Doctrin Soctaries never come to Principles or to prove their own You can never draw from them Proof brought to an undoubted Principle as I shall most amply show hereafter They are Opponents 'T is true when they tell us we have changed the Ancient Doctrin of the Church brought in novelties and I know not what We hear such Talk but where is the Propositio quiescens or grounded Proof to make this Charge good They say so And that is all And yet if possible They are worse at it in proving Their own Doctrin Take here one Instance you shall have more hereafter We demand A question proposed upon what rational Proof can These men Believe the Sacred Mystery of the Blessed Trinity and deny the Catholick Doctrin of Christs Real Presence in the Sacrament Are they forced to Admit of the one and Protestants believe one Mystery reject another with out proof Reject the other by clear and manifest Scripture Evidently no. Scripture is without controversy more
openly Significant and Expressive for the Real Presence then for a Trinity Doth the Difficulty of the Sacrament rationally retard their Belief The Trinity is yet a more difficil Mystery to Reason O but the Trinity was ever Believed by the True Church So say I was The other Mystery also But speak Reason now And say what Church was it which ever believed the Trinity The Roman Catholick Church surely For Arius and others impugned that Mystery Now Protestants say this Roman Catholick Church erred in believing Christs Real Presence and if so They are most unreasonable in relying on it for the Belief of a Trinity For if it erred in the Belief of one Mystery it may as well have erred in the other They may say the best and most Ancient Fathers held a Trinity Very true And as evidently They believed Christs Real Presence in the Eucharist But what will you say if I infringe the Authority of these learned Father in this matter I can do it though not in Real Truth most easily being assisted by the Principles of Protestants who tell us that the whole Roman Church That is All the Fathers and Doctors of it erred for a thousand years together in believing the Catholick If the Church had erred the Fathers may more likely have erred Doctrin of the Blessed Sacrament Wherupon I inferre Those Ancient Fathers who both learnedly defended and piously believed a Mysterious Trinity may more likely have erred in doing so then that a whole Church for so vast a Time hath patronised erroneous Doctrin and falsly believed the Real Presence Most undoubtedly The wisdom and Authority of this long standingh Catholick Church is in true Prudence of greater sway and value then the sole Authority of those far fewer Ancient Fathers can be though most Venerable and worthy all Respect that writ of the Sectaries who slight a whole learned Church may more rationally slight the Ancient Fathers Sacred Trinity Those men therfore who have the Boldnes to slight so great a Church cannot wtih so much as a colour of Reason Reverence more highly those Ancient Fathers But enough of this Subject Let us now go on to a further consideration of these prudent Motives and se more particularly what Religion gives us the best Evidence of Them CHAP. VIII A few Reflections made upon these Motives of credibility No Religion hath Motives founding moral certainty but One only which is the Roman Catholick Religion 1. NOte first If God as we now suppose guides All Christians prrfesse not Christs true Doctrin us by his Providence and hath established true Religion in the world it is as certain that all who profes Christianity for example Arians and Pelagians believe not intierly Christs true Doctrin as that some blessed by so singular a Favour both rightly believe and profes it It is again most certain That How God lead's us to the knowledge of true Religion if this wise Providence draws us not to the knouwledge of true Religion by Euthusias'ms private Illustration or the ministery of Angels it leads us on by extrinsecal Motives suitable to Reason by rational Inducements or discernable Evidence And these we call known Signs Cognisances of Truth evident Marks clear Characters or plain speaking Language which plead as it were in Gods behalf and as clearly shew us where true Religion is as These visible Creatures manifest a Deity or as that Star which brought the Sages to Bethlem pointed out the Saviour of the world None can Deny These plain Inducements of Faith But such as deny those first and most clear Manifestations of Truth which Christ our Lord and his Blessed Apostles evidenced when by Their admirable Miracles strange Conversions Sanctity of life c. They withdrew beguiled Soules from Error and wrought Faith in Them Before one Word of Scripture was registred 2. Note 2. And it is the Reflection of a learned Author As no man enters on a Dispute with others God as it were Disputes against Falshood with rational Arguments but be hopes to get the better so God when he proposeth true Religion to Christians engageth as it were in a Dispute with the Devil and all those Sectaries who oppose it And therfore cannot hope But is sure to conquer and convince his Adversaries otherwise it were folly to begin a Dispute which would not end to his Honor. Now if he convince he doth it And silences all Opponents of Truth by the Force and Efficacy of such powerful Arguments laid out to Reason as are able to silence all Opponents For strong rational Inducements perswasively work on Reason And clear mans Intellectual power from all Mistrust and Doubt 3. Note 3. It is impossible after the Establishment of true Faith amongst Christians That God either will or can permit a false Religion to be more Speciously evident to Reason by Force of rational Motives then his true Religion is For were this possible He would oblige Reason A false Religion cannot be more Speciously evident to reason then Gods true Religion is by rational Inducements to embrace a fals Religion which is highly repugnant to his Goodnes And upon this ground I say more It is impossible That a false Religion equalize the true One in the Evidence of rational Motives For if the evidences for Falshood be equal with those other of Truth God would stand guilty of arguing less efficaciously in behalf of his own Verities We Nor can equalize it in the Evidence of Credibility must then conclude That Gods true Religion ever most eminently surpasseth falshood in the grace and lustre of those Motives which evidence it to Reason And from hence it followes That no man can in Iustice appropriate those rational Inducements which draw reason to Rational Motives belong not to all called Christians find out true Religion to all who go under the name of Christians For amongst these whether Arians or others you have false Religions but the Marks Motives and Cognisances of Truth cannot belong to a false Religion unles God propose error as Speciously evident to Reason as his own Revealed Truth which is now proved impossible 4. These few Reflections premised Let us look about Two Religions in Competition us and cast a serious Thoughr on two Religions only which as it seem's stand justling with one another yea and will needs come into Competition for Truth The one is the Ancient and long Continued Roman Catholick Religion The other is that late Novelty of Protestanism Let reason I say go here impartially to work let it make a diligent enquiry after the Rational Motives which as it were plead in behalf of these two different Religions Both are not Both cannot be True both have not the like Evidence true and Therfore both cannot be evidenced by the like Marks ande Cognisances of Truth the One must yeild to the Other What do I say yeild The first appears like a glorious Sun Procedens crescens
Austin Learnedly Consider's lib. 22. Civitat Cap. 5. Chiefly at those words St. Austins Discourse Si rem credibilem crediderunt If men saith he Believed a thing credible he speaks of the Resurrection of the dead and the like is of any other Mystery in Faith videant quam sint stolidi se what fools Those are who will not believe Si autem res incredibilis est If the thing be incredible This is most incredible yea and the strangest miracle of all that That which was deem'd Incredible gained Belief the whole World over The Argument is convincing and proves as well that those after Conversions wrought upon Infidels by Roman Evangelical Preachers were Admirable and truely Miraculous Millions have been converted by them These numerous multitudes therfore of Believers were either drawn on by fooleries If so Fooleries could not induce Millions to contemn the world and become good Christians They were mad And here lyes the Miracles saith St. Austin Viz. That Fooleries could induce so many to Contemn the World and become good Christians Or Contrarywise They believed this Roman Catholick Church upon weighty rational Motives If so Why are not our Protestants obliged to believe as they did upon the same prudent Inducements If They Tell us The Church Taught an other Doctrin when these great Conversions were made then it Teaches now They do not only most unlearnedly Suppose what is to be Proved yea cannot be proved because utterly false But also speak not one Word to the Purpose For both our Progenitors in England and innumerable others were drawn from Error by Popish Preachers And even in this present Age the like glorious Conversions are and have been wrought by these Blessed mens Labours Why these Conversions are to be esteemed Miraculous and Theirs only Now if you ask upon what Account such Conversions are to be esteemed Miraculous This one Instance answers you Imagin you saw a little Flock of Sheep or Lambs sent into a Desert full of ravenous Wolves withall That these Lambs though at first many were devoured yet at length render'd the Wolves so Tame and so abated their Rage that they became like Lambs mild and submissive Would you not say that such a work were prodigious and above the force of nature This is our very case Behold saith our Saviour Luc. 10. I send you as Lambs amongst Wolves And these you must subdue It was done Behold saith the Roman Catholick Church I send my Preachers still abroad to the Remotest parts of the World and have changed Wolves into Lambs That is I have made Infidels once Rebellious to Christ Subject to his lawes the Vitious I have made Virtuous and brought thousands of them to no other Religion but Popery This work with the Assistance of Gods Grace is done Et est mirabile in oculis nostris and 't is admirable Had our Protestants made such Changes or drawn so many Infidels to their new Faith they would have talked of wonders But because Catholicks Why Protestants flight Miracles and Conversions gained them to the old Religion all is Nothing So it is They have no Miracles and therfore Slight them No Conversions and thersore undervalue them A Strange proceeding Those very wonders which induced the world to become Christian Because they yet eminently appear in the Roman Catholick Church must ly under Contempt Those Ancient Proofs of Christianity are now proofles Those Primitive Evidences of Miracles Conversions c. the Church is in fault for shewing them cannot be seen by these later Men who yet have Eyes to discern the Book of Scripture by its own Light and Majesty And by the way mark the Paradox The exteriour words of a Bible for of these A Paradox of Sectaries we only speak are Evidences enough for Scripture yet those glorious works now mentioned are forsooth no Evidence of this Church The very Majesty of the style Ascertain's these men that God Speak's by that Sacred Book yet all the perceptible miraculous Majesty which the Church shewes us cannot perswade them that he speaks by this visible audible and most known Oracle of Truth A Bible well known its true upon other Grounds to be most Sacred discouers its Divinity and immediatly proves who writ it Yet a Church so gloriously marked sayes nothing who Directs it Is this Reason or Religion think ye Can Reason produce this unreasonable Thought in any That the wise Providence of God hath permitted so eminent so numerous so pious so learned and so long standing a Multitude of Christians as Catholicks have been and yet are to be Cheated into Errour even whilst they evidence their Faith by such Proofs and Motives as Christ and his Apostles manifested Christian Religion What Shall we think that Miracles Conversions of Souls casting out of Devils Sanctity of life c. which were once convincing Arguments of Christianity are now showed to countenance a Falsity To judge so is the most improbable Sectaries judge improbably Thought that ever entred a Christians Hart yea and impossible unles we hold that God can leave of to be Goodnes it self or make Falshood more apparently evident then Truth the whole World over which is proved to be a gross errour 8. Other Arguments we have for a greater Certainty then moral previously Evidencing the Roman Catholick Religion before we Believe wherof more in the next Chapter It is now sufficient to say That our Protestants grant thus much First because Protestants grant Evidence of Credibility to the Roman Catholick Religion the more learned of them allow Salvation to those who live and dye in this Faith But most sure it is That Saving Faith hath at least moral Evidence and Certainty for it 2. Whilst They talk of no man knowes what Evidence manifesting Christian Religion in General They only plead for our Catholick Faith and speak not a word in behalf of Protestancy The Reason is If both these Religions are not True Motives Evidencing true Religion inseparably follow that but the One only The Motives which Evidence true Religion inseparably follow That and cannot belong as I have already proved to the Other which is false Therfore They or We are obliged to show them But Protestancy cannot show so much as one prudent Motive for it self as will most clearly appear in the 10. Chapter Ergo what Evidence there is for true Christian Faith Catholicks have it or there is none in the World for any Religion CHAP. IX A short Digression concerning the Shufling of Protestants in this matter 1. HEre I cannot but reflect on the slight endeavours of some later Sectaries who offer at Mr. Stillingfleets weak endeavours Much in an Empty Title called The Protestants way of resolving Faith yet in prosecuting the matter They handle it so unluckily that no man Hear 's a word more spoken in behalf of Protestanism then of Arianism or of what ever other Haeresy Motives and Reasons they give none for Protestant
true But what is this for Protestant Doctrin We ask still by what Signs and Marks of Truth do these new Men prove their particular Faith to be Apostolical Here only lyes the Difficulty never touched on by them Admit therfore at present that they have in their hands the infallible Records of Gods Word they are far of yet from proving their particular Doctrin of Protestancy to be Scripture or the infallible Word of God This is the sole controverted Question between us 10. They finally end Thus much may suffise in general concerning the Protestant way of resolving Faith Very little it seems serves their turn who hitherto never Loct labour to talk of Christian Religion in General medled with that Resolution But have lost their labour by a talking in General of Christian Religion which no more concern's Protestancy then it doth the worst of Haereticks And after this manner They hold on in another Chapter entituled The sense of Fathers in this Controversy Where Iustin Martyr Irenaeus and Clemens Fathers cited to no purpose of Alexandria are cited but to what purpose God only knows Are they quoted to evidence any thing like Protestancy No. The whole-Discours of these Learned Fathers look's another way and never medles with this Novelty Read them as they are either in These Authors with all the Advantages of their Glosses on them or rather in the Originals as I have don exactly you will find them so great Strangers to this new Haeresy That they never thought of it To transcribe again their whole Discours would prove tedious read Iustins words in these Authors Part. 1. Chap. 9. page 264. and add to them the reflection made page 265. What part say they is there now of our Resolution of Faith which is not here in that is in Iustins Testimony asserted I answer Nothing at all as will appear by your own Questions and Answers wholy irrelative to Protestancy Thus then you go on If you ask why you believe there were such men in the Iustin makes nothing for Protestants world as these Prophets wherof Iustin speaks Answer The continuance of their Books and common Fame sufficiently attest it Be is so what is this to Protestancy Can any one probably inferr Because He believes there were such men in the world as Prophet Apostles or Euangelists Therfore he hath the true Doctrin of Weak inferences these Prophets No. For both Arians and Pelagians yeild Assent to that general Truth and so do Catholicks also are all These right in Faith upon that Account precisely Toyes No more then are Protestants 3. If you ask say you why you Believe them to be true Prophets Answ The excellency of their Doctrin joyned with the fulfilling of Prophecies and working Miracles abundantly prove it Prove what for Gods sake No more but this that those Prophets taught excellent Doctrin and wrought Miracles Doth it therfore follow that Protestants Arians and other Haereticks teach such Doctrin or work Miracles No. Herein lyes the Difficulty not so much as glanced at or touched on And thus Nor Clemens Alex. they run on to no purpose for many pages with Testimonies drawn out of Irenaeus and Clemens Alexandrinus which no more relate to Protestancy then those first Words of Genesis do In the beginning God created Heaven and Earth Nay more Clemens cited But Confutes them by these Authors page 273. expresly confutes our Sectaries whilst he requires two things necessary to attain to the true knowledge of true Faith in Christ ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã the Enquiry and Discovery of it The Enquiry is an impulse of the mind say these men for finding Truth out by Signs which are proper to it Discovery is the End and Rest of this Enquiry which lyes in the comprehension of the things which is properly knowledge A most true and admirable Expression Clemens according to these Authors proceds thus Now the Signs by which Truth is Discovered are either Precedent Concomitant or Subsequent The precedent Signs wherby we discover Christ to be the Son of God are the Prophecies declaring his coming The Concomitant were the Testimonies concerning his Birth The subsequent Signs are those Miracles which were published and manifestly shewed to the World after his Ascension c. Most true and Divine Doctrin which is entirely for the Roman Catholick Religion and against Protestants Why We enquire after the precedent Signs wherby their new Religion is discovered We ask for subsequent Signs which were publickly known to the world soon after the broaching of their new Faith and yet cannot hear of any shewed by these new men in confirmation of their Faith Finally we urge for Miracles and other Prudential Motives Evidencing Protestant Religion in the ensuing Chapter but find none Read it and give an impartial judgement CHAP. X. Protestants have no rational Motives wherby their new Faith is evidenced to be so much as probable 1. TO prove the Assertion we here friendly demand Whether when Scripture Fathers and the best Authority of former ages Assert That the Marks and Cognisances of Gods revealed Truth are as follow Antiquity A Lawful mission Vnity Efficacy of Doctrin Vniversality Miracles Succession of Bishops Sanctity yes and the very name of Catholik c. My demand I say is whether our new Men will own these old Signs as lawful and approved Manifestations of Truth or disown them If this later They are Compelled to shew them unfit or forceles Arguments for the evidencing of Truth and consequently are obliged to produce others more clear and perswasive for their supposed true Religion which is impossible On the other side if they shall please to own them as lawful Cognisances of Truth My Task is to prove That they have neither the complexum of all these Motives together nor so much as one of them in particular for Protestancy 2. Antiquity granted to Popery for at least a Protestants want Antiquity thousand years and upward Protestants have not Those two Brethren of Iniquity Luther and Calvin first brought this Religion forth as is evident by all known History Before their dayes no man can shew me so much as one Town Village or Houshold of Protestants 3. Lawful Mission most justly and without dispute A lawful Mission is wanting challeng'd by Catholick Doctors These two wretched men had not no more have their followers Enquire after it you will find them all unsent Preachers contrary to the Apostles Doctrin Rom. 10 How shall They preach unles they be sent They never had licence to talk as they did But by their own Will and unknown Spirit which as well authorized Iames Nayler to be Christ as them to be lawful and Apostolical Preachers Say I beseech you when the blessed Apostles first taught the Doctrin of Christ Iesus and by their preaching turn'd Idolatry out of the World Did They only word it Christ and his Apostles were sent and shewed their Mission
they Preach and teach They only can shew to all the World their Popes their Bishops their Pastors their Doctors who successively have taught and governed Christs Flock since the Beginning of Christianity They and only And glorious Marks of a long standing Church they shew you a Church marked and made glorious by innumerable known and undoubted Miracles a Faith seal'd with the Blood of innumerable Blessed Martyrs Beautified with such eminent Sanctity and Holynes of life in thousands as hath caused Admiration to very Infidels and drawn in no few to follow the like Austerity Such are the Inducements which plead strongly for the Roman Catholick Religion and no other They fully convince Reason and prove That if God as I noted above can conquer Infidelity and Haeresy by the force of prudential Motives here they are seen If ever he spoke by As God spake anciently by his Prophets and Apostles he speak's now by the Church the mouth of his Prophets or Apostles he speak's now by the mouth of this one and only Society of Christians yea and he yet useth as I may say the same powerful Language For if the miracles of our Blessed Lord and of his Apostles if their efficacious Doctrin their Sanctity of life their Blood shedding were Conviction enough to Infidels in those days They are now as forceable in the Church and as manifest to our Senses Which caused that Blessed man Richard de S. Victore lib. 1. de Trin. c. 2. to exclaim Si error est quem credidimus à te decepti sumus If it be error we Believe it is you who have deceived us Iis enim signis c. For with such Signs this Doctrin is confirmed which can proceed from none but you only If we speak of unquestioned Miracles as are the Resuscitation of dead men More since the times of the Apostles have been raised from death to life then in the Primitive Age. To deny these miracles is is to deny all History which supplyes the want of senses in Those who saw them not To owm them to disown Protestancy and profess plain Popery Our new men Therfore speak at random when they talk of I know not what Abstracted Evidences for Christian Religion and Tell us that the Motives for Scripture are agreed on by all I answered above No Evidence for Christian Religion in general nor for Scripture but by the Church There neither are nor can be Motives for Christian Religion in general if the word Christian compriseth all professed Haereticks For were it so God would deceive us and make Falshood as credible as Truth No Motives can evidence Scripture unles they first evidence a Church that indubitably gives us certain Scripture Which is to say in other Terms All Motives as well for the verity of Christian Faith as Scripture are only to be found in the Roman Catholick Church and in no other Society of Christians If Protestants can prove their Faith or Scripture by so much as a likelyhood of either These now Named Sectaries are obliged in Conscience to make their Motives known or any better Inducements They are obliged in Conscience to make them known that men at last may se that clear Light of the Gospel wherof they endlesly talk in their Pulpits True Candor and Sincerity cannot but speak plainly to this Point without intricate Tergiversation if so much as a spark of zeal lives in their Harts and Rational Motives do not fail them We expect a candid answer CHAP. XIII Protestancy for want of Rational Motives dishonor's Christ and makes way for any new coyned Haeresy 1. I prove the Assertion That Religion highly Protestancy dishonor's Christ dishonors Christ which must of Necessity confess That a False erroneous Church is more eminently glorious and better marked with all evident Signs of Truth then that pure Orthodox Religion is which Christ hath now established in the world But Protestants must confess thus much And to prove my Minor ad hominem I need no more But two Proved by their owne Principles certain Principles of their own One is The Roman Catholick Religion hath been at least for a thousand years Erroneous yea some say Anti-Christian it still contradict's the Primitive Doctrin Holds an Unbloody Sacrifice Transubstantiation Purgatory c. contrary to Scripture Such Doctrins gave Sectaries just cause as they say to leave this Church and Lash us so severly as they have done to pull down our Monasteries to Bannish the Ancient Clergy to Ruin those who professed our Religion They were not meer Trifles nor petty mistakes which made our kind harted Countrymen to use us so unkindly Here is my first Principle granted by Protestants The second is as clear viz. That their new Religion of Protestancy as it stands now Reformed is the pure true and most Orthodox Christian Religion For set this and the Primitive Church aside of three or four hundred years continuance You never yet had say they any Society of men that taught purely Christs Doctrin No God wot a Deluge of Popish Errors overran Christianity for a thousand years together until these later men brought unto us the Joyful Tydings of their Refined Gospel 2. Upon these two undeniable Suppositions you shall plainly se what an Eternal Disgrace what Affronts Protestants will needs put upon our Dearest Saviour do what we can to hinder them He Blessed Lord founded a Church it cost him dear the Effusion of his Sacred Blood and promised us an Indeficient glorious Church to be raised out of all Nations yet after all these ample Promises he hath A glorious Church promised and an obscure one shewed us of Protestancy given us a pittiful one indeed no better a Thing then Protestancy which is utrerly disgraced obscur'd dishonor'd and quite put down by the Majesty the Miracles the Antiquity the Vnity the Sanctity of that Church which must now forsooth be stiled False Erroneous and Antichristian If this pass for current Doctrin you have with it sport enough for the How Christ is dishonored Devil and Protestants only make it Who upon their warrant may most justly reproach both Christ and his Church and thus powerfully plead at the bar of Reason Saviour of the world My false Popish Anti-Christian Church hath stood a thousand years in Error How the Devil may plead and most rationally if Protestants speak Truth yours of Protestancy only a hundred in Truth Mine both is and hath been Universally spread the whole World over yours yet see 's little out of some few corners in Europe My Church hath had most learned General Councils yours never any Mine produceth a long continued Succession of Popes of Bishops of Pastors yours not a man before Luther Mine is glorious with those very Notes and Marks of Truth which you manifested in your own Sacred Person and induced Infidels to Believe you Your late Congregation shewes nothing like them My false Church Fasteth Prayeth Contemplat's Converts more then
well to Distinguish between express Scripture and the superadditions of Mens Glosses fallible Explications Interpretations c. Now if When Sectaries interpret Scripture truely They borrow light from Church Doctrin in this particular Mystery of the Trinity Mr. Poole Interpret's Scripture truely it is not God knows His skill that doth it No. The Reason is Becaus be borrows the Truth from the Churches Interpretation of Scripture and so fights against an Arian with anothers Weapon Where by the way observe a strange proceeding of Protestants who when They dispute A strange proceeding of Protestants out of Scripture against an Arian They 'l have the Churches Interpretation good against him and His naught against them And when they Dispute by Scripture against Catholicks They will have the Churches Interpretation forceles against themselves and Their own wretched Glosses powerfully strong against the Church Were there ever such Doings in the world before these dayes 10. But we have not yet said all concerning Scripture Interpretations of Scripture Inferences out of Scripture c. Wherfore Becaus we are gone so far Pardon a further trouble of giving you a few more Notes on this Subject They will shew you if I mistake not upon what rottering Principles the Grand Cheat of Protestant Religion stand's for want of Infallible Teachers CHAP. II. The Fallacy of Protestants concerning Scripture and the Interpretation of Scripture is discovered 1. WE have almost seen enough how Sectaries either through Malice Ignorance or both make Holy Scripture a Book that proves all Religions Like Wittingtons bells It ring 's out what Fancy will For in Scripture is Arianism if we believe the Arians Here is Protestanism if we believe Protestants Here is Quakerism if we believe Quakers Here is what you will and All Haereticks lay alike claim to Scripture and the sense of it what you will not And it must be so whilst These men have a Bible in their hands and Construe all as they pleas Gloss as they pleas Interpret as they pleas without Limit or Restraint It had been much better Methinks if such Sole-Scripturists had never read Scripture in these debated Points of Religion then after their reading to se it made a Book that only begets Dissentions so grosly wronged and abused it is Yet no Body is in fault Pure Scripture cryes the Arian pure Scripture saith the Protestant nothing but Scripture saith the Puritan And there is no Redress for these Evils All run on in their wilful misunderstanding Scripture not one of them will yeild to another nor which is worst of all and plain Perversnes Seek after a means which is yet offered them to come to a right understanding of it 2. Truely I have often wondred at our Protestants men as they say of a more Sober Temper then your Quakers and Puritans are How it is possible Protestants Plea for Sole Scripture after they know right well with innumerable Holy Fathers this Plea or pleading sole Scripture to be nothing els but an old Trick of all condemned Haereticks That they can lessen themselves so much had they no other motive to retard them as to tread the Footsteps of such unworthy Sectaries and patronize a Doctrin which cannot but breed Dissentions to the Worlds end This it is Sole Scripture is the Rule of Faith Sole Scripture speaks plainly in all things necessary to Their false Doctrin Saluation On these two Hinges chiefly Protestant Religion turns about and will do so until God at his good pleasure judge it time to turn it out of the World Two Cheats they are and great Ones as I shall Demonstrate 3. Mr. Poole to mend the matter having supposed Mr. Pool's three Positions that sole Scripture is the Rule of Faith withall That there is enough said in Scripture to end all Controversies were men humble and Studious c. Seem's in the 7. Chap. of his Nullity page 226. to ground Protestant Religion on these three Positions The first is That the Books of Scripture are and may be proved to be the Word of God 2. That in the Substantials of Faith those Books are uncorrupted 3. That the Sense of Scripture may be sufficiently understood in necessary Points There is no Arian but will most easily admit of these three Propositions How then were they all True can they more establish Protestant Religion then Arianism For a Principle common to two Advers parties cannot considered meerly as a Principle agreed on by both more Advantage the cause of One then the Other If therfore an Arian Assent to these Propositions they ground no more Protestant Religion then they do Arianism Mr. Poole wants a fourth Proposition The Truth is Mr. Poole is highly wanting in a fourth Proposition which if proved would have done him more service then the other Three And it should have been to this Sense Seing Scripture speak's plainly all Doctrin necessary to Saluation Certainly it ought to teach Protestancy plainly I mean the particular Tenents of Protestants as these stand in Opposition to Catholick Doctrin For if these be necessary to Saluation Scripture hath delivered them plainly or if it have not done so We must Conclude They are not necessary to Saluation Thus much premised we will shew you in the ensuing Discours how slippery and fallacious Protestant Doctrin is as it Relates to Scripture and Interpretation of Scripture 4. The first proposition No infallible Church no No Infallible Church no certainty of true Scripture Assurance of True and uncorrupt Scripture To makes my Assertion good against Protestants I will only propose this plain Question From what men of Credit and Integrity had the first Protestants Their Bible It From whom had Protestants their Bible was not drop't down from Heaven into their Pulpits with Assurance of its Purity or Certainty that no Change was made in it contrary to Truth since the Apostles Times Were they Iewes Infidels Turks Arians or Graecian Haeretiks that gave them Scripture Too perfidious to be trusted in a matter of such Consequence Too unfaithsul either to preserve true Scripture by them till Luther quit his Cell or then to put into his hands a Bible Vncorrupt in every Point Were they Catholicks Let our Adversaries shame the Devil and speak Truth 'T was from them They had their Bible together with the Originals But these Papists These very Catholicks if we may credit Catholicks in Protestants Principles cannot be relyed on for Scripture Protestants had not only Corrupted the Writings of the Ancient Fathers But also through Malice or Ignorance Had grosly erred a thousand years together and Changed the Ancient Doctrin of the Primitive Church They had Secretly wrought into mens harts a fals Belief of the Chutches Infallibility of an unbloody Sacrifice of Transubstantiation Invocation of Saints and such like errors Admit of this Supposition who is there amongst Protestants that shall dare to look on his Bible with good Assurance of its If
you fallible Teachers say but what God hath said in Scripture concerning the fallibility of a whole Christian Church This we wish to hear of before we credit your Talk or Believe for your saying It hath erred de facto CHAP. VIII The new Mode of Sectaries misinterpreting Scripture destroyes Protestant Religion 1. HEre we give you a fourth Reflection consequent to the former Discours which follows upon our Sectaries misinterpretation of Scripture 'T is worth the Readers knowledge and if I mistake not totally Ruin's Protestant Religion Thus it is The whole Machin of Protestancy as Protestancy stands Protestancy stands topling on negatives topling upon supposed Objective Negatives built up by Fancy only without so much as one positive proof of Scripture to support it If I evidence not this Truth and consequently do not convince That our Sectaries have no Faith Deny me credit Hereafter 2. Observe well No sooner do these Sectaries perswade Themselves That they can Abate the force of our Scripture-proofs for Catholick Doctrin But They How They proceed farther an Negatives presently lay hold on the quite contrary Doctrin And make that an Article of their new Faith They say we prove not a Church infallible Therfore the contrary Position The Church is fallible is with them a certain Truth They say we prove not a third place of Purgatory Therfore the Belief of no Mark Thâse Inferences Purgatory is an Article of Protestants Faith We prove not Christs Real Presence in the Holy Eucharist Therfore the Belief of his Not-presence constitutes part of Protestants Doctrin We prove not the Popes Supremacy Ergo They Believe the Contrary c. To show their Nullity of Faith shall we here condescend to what They say And contrary both to Conscience and manifest Truth suppose with them the Proofs for our Doctrins to be proofles Be it so supposed at present Pray you say next What are They able to infer upon such a fals Concession Marry thus much If we prove no Purgatory There is surely no such Place If we prove not the Church Infallible it is certainly Fallible and so of the rest I answer This These Sequels are deeply Nonsense Sequele is Non-sense and a pure Non sequitur We prove not Ergo The contrary Doctrin is true For how many Things are there both Actual and Possible which men prove not and yet are so A young student in Mathematicks cannot perhaps prove that the Sun is greater then a Sieve Is it therfore consequent That that luminous body is not Greater The Proof is naught And here is all that follows One thing then it is in our present Case To say our Proofs Proofs may fall short and yet not fall upon falsities for Catholick Doctrin fall short or are forceles And a quite Other to say they fall upon falsities Ergo no absolute Denial of these Catholick Verities is deducible from our not proving them Yet upon this fals supposed negative foundation We prove not All Protestant Religion stands tottering as it doth 3. Be pleased to hear more of this Stuff Let us also falsly suppose as our Sectaries will have it that These may be objective Truths and Verities No Church is infallible There is no Purgatory c. Doth it follow think ye That they can believe These Negatives Every Truth is not a material Object of Faith with Divine and stedfast Faith upon the Concession That they are now supposed Truths No. It is a lame Consequence and a wors Non sequitur Then the other Observe my Reason No Objective Verity Although supposed True in it self can be believed by A lame Consequence Divine Faith Vnles God hath positively Revealed it or is at least clearly Deducible from Scripture So Sectaries Assert and upon this ground That Divine Faith besides Truths revealed by God are Objects of Faith a Material Object Believable requires also and this essentially the weight of a Formal Object which is Gods Veracity to reveal that which is believed by Faith Seclude this Veracity from the Motive and Formal object of our Assent Though we yeild to a thousand Verities not one of them can be believed by Faith 4. Now I Assume But the fallibility of Christs whole Church The not being of Purgatory The not Existency That there is no Purgatory no Real Presence c. is no where Reveal'd by God of Christ Body in the Sacred Eucharist and so of the rest Are no where positively revealed by God no nor clearly deduced from any Text in Scripture Ergo Although these were Truths in themselves yet they are not revealed Truths or Truths spoken by Almighty God Therfore they are insufficient to found Divine Faith The Major is granted by Protestants The Minor viz That these supposed Truths were Ergo Cannot be Articles of Protestant Faith never spoken by Almighty God in Scripture is so undeniably evident That here I am forced to chalenge Sectaries to produce so much as one Text wherin God hath Positively said There is no Purgatory No real Presence c. This they cannot do by so much as by a probable Deduction from Scripture much les by plain Scripture it self The Conclusion An Evident Conclusion against Sectaries therfore follows evidently They Believe not what God hath Revealed and consequently want Faith in the Articles they Assent to as Protestants Nay I say more They cannot Assent to These Articles as evident Truths For no received Principle either in Nature or Grace can evidence so much as the supposed objective Verity of These Doctrins Shall I yet add a word and say That no Proof grounded upon weighty moral Reason can evidence these negative Assertions to be Truths morally known Therfore though hitherto we have supposed them to pass for Verities yet in real earnest They are unproved and no other But the weak Thoughts of our Adversaries strong Fancy Now here If I mistake not You se Ruin enough of Protestant Religion And the Ruin of Protestant Religion as Protestancy which stand's upon a Fancied Opinion only and not upon what God hath Revealed in his Sacred Word No nor can probably be made known by any received Principle 5. To conclude this point I Argue thus These Negative Articles No purgatory No Church infallible c. Are either essential Pieces of Protestant Religion or not If not There is no such thing as Protestant Religion in the world For the Reformed part of it is wholy An unanswerable Dilemma made up of such Negatives No Purgatory No Transubstantiation No unbloody Sacrifice No Praying to Saints No Church infallible c. Cast then these and the like away Protestancy dwingles to nothing Now if on the other side They hold these as Articles of Protestancy And say They ought to be believed by Divine Faith They are obliged to shew which is utterly impossible that God hath Positively revealed them in Scripture Therfore I say Though we Admit of such Negatives as Objective
Church which Verified the Belief of that Article can be plainly and without fumbling Designed Say then on Gods name what Christians had we who constituted the Holy Catholick Church Nor Papists according to Protestants nor the later Graecians in Those Dayes Papists you say were all in a Deluge of Errour which made Luther to leave them Our later Graecians held and hold still a True Mass Sacrifice the Real Presence Praying to Saints Prayers for the Dead c. They therfore contrary to our Sectaries were neither the Holy nor Vniversal Church None say Sectaries but gross erring men were in the world before Luther Much les were Arians Abyssins Pelagians Monotbelits or all of them together Now besides such erring men There were no other in the World If Therfore the Vniversal Church be Essentially made up of Particular Churches as truely it is For there is no Vniversale à parte rei And all Particular Churches Nameable in those dayes grosly Erred it follows evidently That then no Holy Catholick Church could be Believed Since Those times Our Protestants came in Protestants only are not the Holy Vniversal Church And will They if That Article of our Creed was Fals in the last Age verify it now and stile Themselves the only Vniversal Church I am Confident They will not Donatize so far or dare to do so The Question Therfore Proposed deserves an exact Answer Viz. Where or amongst what Christians shall we find the The Question proposed deserves a clear Answer Holy Vniversal Church Then free from notable Errour 2. Can our Novellists Rationally say That All those who rightly Believed in Christ constituted the Holy Vniversal Church If so The Reply is too general An abstract belief in Christ insufficient to constitute true Catholick Faith and we ask again Who Those were and urge to have the Particular Communities Specified That Catholickly Believed in Christ We demand moreover what they mean by that Belief in Christ Was it enough to Confes Him to be the True Messus Our Redeemer our Master or to acknowledge his Death his Resurrection without Believing more of his Doctrin Surely More is required and necessary to Saluation no. For first God never spake those other Excellent Verities registred in Scripture whether Dogmatical or relating to manners in vain But to good Purpose And with Intention That They should besides that abstracted Faith in Christ both be harken'd to and Believed after a Sufficient Proposal Again Were the later Graecians who firmly Believed in Christ and held never the les Almost all the Tenents of the Roman Catholick Church Catholick Believers also If so Papists can in no Iustice be excluded from that Communion Perhaps you will say you do not exclude them No. Why then have you hanged them upon Gibbets meerly for being Papists If you Answer you do so upon the Account of their Particular Errors then hang up a number of your own Ministers who confessedly have more Errors among them Or if petty Differences in Points of Faith may be pardoned in the One why are they so severely punished in the Other But ad rem 3. Say plainly And Answer Categorically without Arians and Pelagians believed in Christ Shuffling Were Arians Pelagians Nestorians Monothelits Parts and Members of the Holy Catholick Church For they believed in Christ and owned him for their Redeemer Master and Doctor yea and admitted of Scripture also If you Affirm it Then there never were nor can be Haeresies in the Christian Yet were cast out of the Church as Hareticks world whilst Christ is acknowledged in this General Way and consequently the Ancient Councils Dealt most unjustly with these men in casting them out of the Churches Communion And proclaiming them Haereticks Beside observe I pray you what a pretty Church is here made up of men irreconciliable in their Disputes Is this think ye that Holy Vniversal A Church compounded of hideous dissenting Members is not Christs Church and Vnited Society of Christians which Christ Iesus cimented together in one Faith who do nothing but clash one with another And will he own this for his Spouse when he comes to Iudge the World Yet farther No Doctrin proper to Particular Sectaries as Arianism is to Arians Pelagianism to Pelagians Protestanism to Protestants can Becaus bound up within the narrow compass of these Communities deserve No Doctrine peculiar to Sectaries can be Catholick the Name or Notion of either Holy Vniversal or Catholick Doctrin Prescind therfore from these particular Doctrins or lay them aside which as Protestants must say did not Vnchurch them my Demand is and it shall never be Answered wherin Consists the Protestants cannot answer the Question Remainder of that Doctrin which implyes the pure Essentials of Christian Religion joyns men together in one Faith and makes them true members of the Holy and Vniversal Church 4. Will You hear as I think the best Answer of some newer Protestants They may say Who ever Believes in Christ and Scripture and ioyns in that Belief which was Vniversally owned by the whole Christian World before Luther is right in Faith and a Member of the Holy Vniversal Church Though perhaps He Believes with his tainted Church some Errours A most wretched The first Answer refuted and unproved Assertion For who ever yet maintain'd That a Society of Christians owning some Doctrin True as all have don and more perhaps Fals is a part of the True Holy Catholick Church We say Bonum ex integrâ causâ malum ex quolibet defectu A Faith Therfore Truely good is Intierly good Any Falsity Spoil's it And then most when 'T is vitiated with notable Errours Tell me if Scripture A Church vitiated with gross errours is no more a Church Then the Bible notably corrupted is Gods word were Corrupted in some Points of Consequence would you own the whole Bible for Gods Word No certainly How then can we own That for Christs True Church which is corrupted with Fals Doctrin You will say We must take the Good without the Bad And Believe as much as is necessary to the Essential Being of a Church And that makes us Catholicks Though we ioyntly Believe some errors with it Answer This is wors then before And more confused stuff Who are those WE that can chuse thus None can separate Truth from falshood if I live in an Erring Church Or Tell me if I live in an Erring Church where Fals Doctrin is Secretly mingled with Truth what I am to chuse or what is Good or Bad If a poor simple man Deceived by his Pastor fall into an Errour There are others ready to unbeguile him But Because He who endeavours to unbeguile me may then most err himself here are none to do this Service Becaus none can certainly Iudge of the right or wrong Will you say That Scripture is to decide in such Doubts Pray you Tell me if by a supposed Impossibility Scripture
it self were Corrupted in certain great matters And no Body knew where on whose Iudgement should we Rely to single out those Corruptions This Case only supposed is a Real one in the Churches Before Luther if the Roman fail us For all other were corrupted Neither Scripture nor mans own private Iudgement can help in such an Exigency and no Protestant can certainly say in what However Take Scripture as it is most pure And plead with it against an Arian He laughs at you and says he hath more clear Scripture for his Particular Tenents then Protestants have for Theirs What then is next Every Private man must in such Exigencies Judge for himself The Arian Answers He doth so And thinks his Judgement as good as yours yet still remain's in his Errour Well at last you shall hear the right Solution CHAP. II. Of a late VVriters Doctrin 1. WHen all Christian Societies saith he consent to such Mr. Stillingfleet things as by the Iudgement of all those Societies are necessary to the Being of the Catholick Church Then we are Right in Faith And this Judgement is best made A second Answer refuted when we regulate our Belief by the Catholick Doctrin of the first Ages Here is no man knows what and not only a Generality But Impossibility upon Impossibility Say therfore Shall we ever se that day when all Christian Societies will stand thus United in one Judgement concerning the Being or the Essentials These men propose impossibilities of a Church Never Unles every Particular Society first lay down its own supposed Errour and say So much is not essentially necessary 2. Do you think That Catholicks will ever come in And acknowledge either Their Belief of an Vnbloody Sacrifice or Transubstantiation to be errours No. They hold these Doctrins as Essential as to Believe a Trinity Do you Think that Arians Pelagians and other Haereticks will so far Disown their Particular Tenents as to lay them down or grant They make not up a Church No certainly This Confent of Judgements Therfore in all Christians Societies for the The supposed consent of Iudgements for owning so much precise Doctrin Essential is a Chimâra Sectaries cannot propound that precise Doctrin wherof God requires explicite Belief owning of so much precisely as is Necessary to the Essential Being of a Church is a most unlearned Speculation Neither do we mend the matter in saying as some do That nothing is Essential to a Church But what may be Evidently propounded to all Persons as a Thing wherof God requires Explicit Belief For upon whose Proposition made evident to us may we Assuredly rest and Hold That God requires an Explicit Belief of so many Articles and no more If you answer 'T is so much as The Catholick Church in all Ages received you still lurck in Darknes And prove ignotum per ignotius For you never yet told us nor can tell us where this Catholick Church is or what it Taught You will say it is That Church or the agreed-on Doctrin which all who went under the Notion of Christians owned as Holy and Catholick Answ There never was any such Church nor such Doctrin owned by all in the World For Christs True Doctrin always met with opposition and had Fals Doctrin against it You will say the Primitive Arians oppos'd as much the Ancient Church and Doctrin was pure let us stick to That And all is well I answer first It was most pure yet both Arians and others opposed it They therfore will not Agree to it And here by the way I might Ask Why their Authority was not then every whit as good to Vncatholick that first Church as Sectaries As Protetants do the Present Church is now to Uncatholick the Roman 2. It is a meer Subterfuge Thus to run up to the Primitive Church whilst you and we Agree not though 't is your Fault what that Ancient Church Taught in many Particulars If you say We must read and judge Alas We have All been Reading these hundred years And yet are at Variance about that Doctrin You se then how Controversies are made Endles by this Proceeding But what will ye It is an old Fallacy of our New men who first Suppose And then go on to Prove They suppose the Primitive Doctrin to be known and agreed on by Themselves and Us and then Appeal to it There Why Sectaries recur to the primitive Church is no such thing The Real Truth therfore is They take up shelter here Becaus Controversies that are now most handled were in Those days the least examined 2. Some of our Later men may perhaps pretend That we have not been able hitherto to understand their meaning or to dive into the Speculative Conceits A third Answer resuted of the Church Catholick And therfore teach us thus That Doctrin wherin all Churches have Agreed on ever since Christs time can be no matter of Discord for where all Agree there can be no Disagreement Take therfore that Precise and Vniform Doctrin which all Christians have Antecedently to particular errors Vniversally owned as unquestioned Christian Doctrin Therin consists the Essentials of Saving Faith or the very Quintessence of the Catholick Church and in no more 3. Mark well a strong Speculation about nothing You must Prescind one Vniform Vnivocal True Religion from The abstracting true Doctrin from fals is a speculation worth Nothing all Fals Religions in the World And then you have the True Religion That is you must cut of from Arianism from Pelagianism from Donatism from Protestanism from Popery For here is also some thing supposed Amiss what is Errour And the Remainder of Doctrin wherin all Agree constitutes the Essence of Saving Faith Believe it it will prove a mighty Diffic ãâ¦ã ty to cut and carue right in so Weighty a matteâ Pray you who must Go above this work Protestants Protestants ought first to lay down their own Errours Toyes Let them on Gods name who are so much upon Reformation first lead the way and lay down their own Errors next we shall se who follows them I am sure Catholicks will not Disown the Catholicks will abute Nothing of their Belief least Article of their Belief For they as I told you just now Assent with equal Assurance to all Points of Faith And so do also I think The Arians and other Sectaries to their Particular Errours But suppose Admit of the supposition nothing is concluded That we mentally conceive one agreed-on Harmonious Doctrin Vniversally held by all Christians who can Assure me that so much precisely is enough for Saving Faith You may say that That Doctrin wherin all Christians Agree cannot but be True Becaus all own it But you shall never soo much as probably show That saving Faith requires no more or stand's safe upon such a Generality The Arians believed in Christ that is General Doctrin But denyed his Godhead Cerinthus and Ebion Believed in
no Truth in that Article of Our Creed I Believe the Holy Catholick Church To Evidence further what I now Asserâ Do no more But Forget as it were or cast out of your mind all Thought of Roman Catholicks from Luther upward to the fourth Age. Then Look About you And Consider Exclude the Roman Catholick Church Haereticks only remain well the Remainder of other Christians For that Vast Interval of Time You will find none but Professed Haereticks Schismaticks or Both as Arians Nestorians Pelagians and such a like Rabble of men Again Forget these as much as if They had never Been And only Think of the Roman Catholick Church Diffused the whole World over continued Age after Age Will you not have a Holy and Vniversal Church Presented Exclude Haereticks you yet have a glorious Church to your Thoughts Yea most assuredly And a Glorious Church too It is therfore Evident That the Roman Catholick Society was not only Necessary to make Vp the Church But was Moreover the Sole and only Essential Church of Christ as I have already Proved CHAP. III. The Pretended Reformation of Protestants is Vnreasonable if Faith in Christ Only Suffice for Saluation A more Explicit Faith is proved Necessary 1. I Must Needs have a Word more with our Adversaries upon this Subject and Note That if a General Belief in Christs Sacred Person Office and Dignity be Saving Faith enough for a Christian which some endeavour to Prove by that Text of St. Iohn 20. 31. And these Things are written That ye might Believe that Iesus is the Christ the Son of God And that believing ye might have life in his Name If such a General Faith I say makes us all as well Catholicks as Christians without more Our Protestants need not to storm at us as They do for want of True Faith For we Catholicks Agree and Believe in Christ God and Man as firmly as They do And in this one Article only may we credit them All Necessary Essentials of Christian Faith are included It is true Catholicks say a more Explicit Faith is required as I shall presently Declare But Protestants who do not May rest Protestants slight work about things not Essentials contented And withall confess That the great Coyle They have kept in Reforming Catholick Doctrin comes to no more But to a slight Pidling about Non-Essentials which for ought is yet known Hath done more hurt then good And made Things wors then They May have don more hurt then Good were Before 2. To Drive the Difficulty home I Ask seriously Whether any one Article Peculiar to this Religion as If Protestants hold their particular Doctrin necessary to Salvation other Hareticks will pretend the like Protestancy That is beside the General Belief in Christ and owning Scripture c. Be necessary to Saluation If yes Then will Arians Pelagians Donatists and other Sectaries say also what they hold Particular is also Necessary And Therfore Doctrin Above or Beyond the Belief in Christ or not Vniversal is of like Necessity If Protestants answer No or Assert that nothing Particularly held by them because not Vniversal Catholick Doctrin implyes this And if not two strange Sâquâls undeniably follow Necessity But a Belief in Christ only Two rhings follow The One is as I have now Noted That without Fruit at all They have made a shamfull stir with their Schism in Blustering all this while about non-Essentials and petty Differences which may be Believed or Not without Danger of loosing Saluation 2. It follows That as Protestants here Acknowledge a Church so Vniversal wherin all may be Saved that Believe in Christ in like manner Any one and upon as good Reason May make it Wider and allow Saluation A large Church must be allowed of by Protestants to all whether Iews or Turks that Believe in God only without Explicit Faith in Christ Vnus Deus Vna Fides Therfore in Place of Christs Church we may have a Gods Church more large and ample erected in the world 3. You will say Scripture is most Evident for a Belief in Christ Might a Defender of the now large Imagined Church which affords Salvation to all that Believe in God Answer He would tell you That the Explicit Belief in God implyes some kind of Implicite Belief in Christ And that is enough which He is ready to Make good when you have proved your Abstract Faith in Christs Sacred Person to be Sufficient to Salvation A better Answer is Scripture most Certainly Obligeth us to Believe in Christ Explicitly But doth it leave of there and not joyntly oblige us to More necessary to Salvation then Belief in Christ only Believe other Articles also Explicitly when they are plain in Scripture And sufficiently proposed Such are the Sacraments of Baptism and the Holy Eucharist c. Can we therfore after we Own these Truths Delivered in Gods Word hope for Salvation without an explicit Belief of them If so St. Iohn c. 6. 53. saith not True Vnles ye eat the Flesh of the Son of Man and drink his Blood you have no Life in you Surely we cannot do this like Christians Unles we believe it The Belief of Sacraments necessary If no The Belief of these Sacraments constitute the Essentials of Saving Faith and so doth also the Belief of much Moral Doctrin set down in Scripture Read what St. Paul Writes Cor. 1. 6. 9. concerning the Vnrighteous Idolaters and Fornicators c. And tell me if you Own Gods Word whether the Apostle doth And of other Moral Doctrin not Disinherit all Vnbelievers of his Doctrin Therfore something more is Necessary for Christians united in one Faith to Assent to Then only to Believe in Christ 4. The true Fundamental Ground of my Assertion is This. What ever God Speaks in Scripture who never spake Idle word whether the Matter may seem to our weak Capacities little or great is after a Sufficient Proposal of the same Weight and Authority To Believe rherfore in Christs is a Fundamental Article and in one Sence Known to every One most Fundamental But to Reject or Abstract from His other Verities Revealed in Scripture or to make les Reckoning of them Becaus they Appear little to us is to Affront God And Tell him That we will Believe him so far as we pleas But no farther Wheras on the contrary side he Assures us That his Word is equally engaged in all He Saith And All Truths in Scripture are of equal Authority that his Eternal Truths whether little or great are not to be Valued of by what is spoken But by the certain Authority of him that Speak's them Hence Divins Assert and most Truely That no man can Believe so much as one Article of Christian Faith upon the Motive of Gods Revealed Testimony unles He readily Embrace All other alike as equally Proposed upon the same Authority For where we have the Same Motive we must yeild the Same
with so poor a Belief which if it be Resolved Proves No Faith at all And therfore it is Impossible Becaus when I say by a General Proposition I am bound to Believe firmly All that God Speak's I cannot but Believe also every Particular comprised under that General at least implicitly as is Already both Declared and Proved 10. My second Proposition is Although contrary to Sectaries though we Admit of the Distinction between Fundamentals and others cannot make their Doctrin Good Truth we gratis Permit Protestants to Distinguish between Points Fundamental and not-Fundamental yet They are so unprovided of all means to make good the Distinction or to Sever the Fundamentals from the Other That They shall never Speak so much as one Word probably on this Subject 11. Some fraudulently shuffling all of with Generalities Think They say much when nothing is touched on to the Purpose and Define First What ever Appear's to me upon sufficient Enquiry to be Revealed by God Mr. Stilling fleets shuffling I am bound to Believe it by Virtue of Gods Veracity First Why am I bound to Believe twenty Verities in Scripture when the Belief of them hath as you Say no Reference to Eternal Saluation Why should God oblige me to Believe that now which will do me no good Hereafter Yet farther You Talk of Enquiry Tell He send 's us to enquire and sayes not of whom me of whom must we Enquire of our own Fancies These lead us as we se in the Quakers to a Thousand Fooleries Of an Vnerring Church You own none to Enquire of Of Scripture This Occasion 's Errour upon Errour And as Appear's by the Endles Dissentions of Haereticks may as well lead us to Deny Fundamentals as rightly to acknowledge them They define Pope-like Secondly All things not equally appearing to all Persons to be revealed by God the same measure of necessity cannot be extended to all Persons The All have not alike the same Explicit Faith Assertion only show's what is Evident That all Persons cannot have alike the same Explicit Faith But 't is far of from Proving That all Gods Verities when propounded have not Relation to Belief and Saluation Also Yet this is the true State of the Question concerning Fundamentals as Appears by These men who put a Difference between some Revealed Points and Others True Faith believes all Implicitly Those upon the General Account of Divine Revelation are Necessary These of lesser Reckoning stand at a great distance from absolute Necessity We say all are Necessary when Proposed yea and all are Implicitly Believed in every True Act of Supernatural Faith 3. They say An universal Assent to the Will of God and Vniversal Obedience to it are absolutely and indispensably Necessary to all Persons Perfect Obedience is resolved into particular Compliances with Gods will to whom Gods Word is Revealed The Assertion though most true run's on in Terms too Vniversal And must if it speak of an Efficacious Obedience be Resolved into particular Compliances with Gods Will Otherwise it Destroyes it self For no Man can say I now Purpose to yeild Obedience to Gods Will And in Sensu Composito of this Volition Resist his Will in any particular Otherwise it destroyes it self Therfore if it be his Will as most certain it is That I Hear Him and Obey Him in every Particular He Speak's my Purpose also of Compliance with his Will cannot but joyntly Embrace and Extend it self to those Particulars either Implicitly which is don in every due Submission to God Or more Explicitly when I Hear his Will Propounded in such and such particular Matters 12. I have already given the Reason hereof Becaus No Generality in Objects The Object therfore of Faith includes so many Particulars there is no Generality in Objects The total Object Therfore of my Faith as condistinguished from my Act of Believing includes à parte rei nothing els But so many Particulars as God hath Revealed In like manner the Object of my Obedience implies a Submission to so many Particular Commands He Therfore who saith by a General Act I Believe all that God And a datiful Obedience extend's to so many Commands Speak's I Obey him in all He Command's Fasten's upon nothing à parte rei But on Particular Revealed Verities and Particular Intimated Commands nor can He by a General Act more Believe All and exclude Some then exclude All and believe Some For want of well Pondering this Truth our Protestants whilst they own an Vniversal Belief of Scripture necessary to He that Believe's Scripture in General Believe's every Particular Saluation shall fumble as long as they live in Their Specifying Particular Fundamentals Becaus the Vniversal owning of Scripture owns likewise all Particulars in it Exclude Particulars And you make Null the Vniversal Proposition 13. Others Lay this charge on us to Believe All that God Reveal's in Scripture and there we shall surely meet with the Fundamentals of Faith Answ Though we Gratis admit That all Necessary Points are contained in Scripture yet it is too great a Task Yea and impossible also for every Simple Man to read the Book over But Suppose this be don He may not only fall into twenty Errours concerning Scripture But also most easily judge that to be Fundamental which is not and that not to be Fundamental which is And if He do so He hath neither Doctor nor Prompter at hand to Vnbeguile him CHAP. V. An Answer to one Reply More of this Subject 1. HEre briefly I Answer to a trivial Objection of our Adversaries who esteem us Catholicks Though we own an Infallible Church as far of from An Objection grounded on a mistake knowing the Fundamentals of it or giving in a Distinct Catalogue of them as They are after their Reading Scripture The Objection grounded on a Mistake is Forceles For with one Unanimous and equal Submission We Believe all That the Church The Church can Declare it self farther when doubts occurr Scripture cannot Proposeth which when Doubts occurr is Ready Able and Sufficient to Declare it self Scripture can not do so As is Manifest by the endles Dissentions of Protestants in this very Question of Fundamentals Now He That believes All that the Church Propofeth as Points of Faith Admits likewise of every Particular and with the same Certitude Though Perhaps He clearly Distinguishes not between Matters of Faith and Others But this Distinguishing when exactly don only Perfect's Explicit Faith And therfore as it Gives no Addition of more Faith absolutely Necessary to Salvation so the Want of it Deprives us not of any thing necessary to that End of Happines The Reason hereof is clear out of the Precedent Discours For He who by an Universal Assent Admits of all that the Church Teaches as Faith cannot but Implicitly Believe This Particular if it he of Faith One may doubt whether the Church proposeth such a matter as Faith and yet believe it
They name not the guilty Persons that Extend the Vnion of the Church beyond its Foundations Are they Catholicks who Believe all that God Reveal's and is declared by the Church to be Revealed Or Sectaries That have neither Church nor Scripture for any Article of their Protestancy 3. If they Hold themselves to be the Preservers of the Churches Vnity They must prove it by strong Principles And first shew Positively by Scripture That they have just so much as is Necessary and sufficient to Saluation Before Sectaries who have neither Church nor Scripture for one word of Protestancy Most unreasonably pretend to be the Preservers of the Churches Vnity they make us Guilty of any Breach of the Churches Vnity This will be a hard Task For if they say We Break the Churches Vnity in believing a Sacrifice a Purgatory c. They are obliged to prove and by plain Scripture That either their contrary Negatives are to be Believed or That neither our Positives nor their Negatives merit an Act of Faith which is Impossible For What Scripture saith we are neither to Believe a Sacrifice nor the Contrary 5. In the next place they come to Solve the Enigma to explicate the main Subject of the present Dispute And 't is to Tell us what those Things are Their own saying is the only Proof which ought to be Owned by all Christian Societies as Necessary to Saluation on which the Being of the Catholick Church Depend's Happy were they could they Unridle the Mystery Protestants cannot Shew what things are Necessary And say what Things are thus Necessary But our Author still run's on in Generals and Determin's nothing Be pleased to hear his Resolution 6. Nothing ought to be owned as necessary to Saluation by Christian Societies But such things which by the Iudgement of all those Societies are Antecedently necessary to the Being of the Catholick Church No man I think knows to what that word Antecedently relates nor can this Author make sense of it One may Guess what he would be at He will Perhaps Say When all Christian They fall upon impossibilities Societies stand firmly united in one Iudgement concerning the Being and the Essentials of a Church then we are right in These Essentials Answ But this was never yet seen nor will be seen as is more largely declared Chap. 2. n. 1. whither I remit the Reader for further Satisfaction He Adds two Things more One is There cannot be any Reason given why any Thing els should be judged Necessary to the Churches Communion He means Who is to Iudge him that sayes He Dissents not in Necessary Articles of Faith But what all those Churches who do not manifestly Dissent from the Catholick Church of the first Ages are agreed in as Necessary to be Believed by all My God! What Confusion Have we here Where is the Protestant that can Assure us without Protestants cannot shew what the Primitive Church believed Dispute what the Catholick Church of the first Ages positively Believed and positively Rejected Could this one Point be clear'd without Endles Debate A better Vnion might be Hoped for But herein both We and Sectaries Dissent as is Proved above Therfore by No Appealing to the primitive Church without the Tradition of the present Church their Appealing to the Ancient Church whilst They Abstract from the Tradition of a present Catholick Church They go about to Prove Ignotum per ignotius And convince nothing 7. They Add a second Consideration which may be reflected on Ad perpetuam rei memoriam And 't is to Memorable Doctrin this Sense After Their Telling us That in Case of great Divisions in the Christian World any National Church may Reform it self as is Supposed England Men uncertain in all They say take on to Teach wherin Faith is abused Hath don and Declare its Sense of those Abuses in Articles of Religion yea and Require of Men a Subscription against those Abuses c. They go on We are to consider that there is a great Difference between the Owning some Propositions in order to Peace and the Believing of them as Necessary to Salvation Now Mark what Followes No Orthodox Church Ever excepted against our Church Doctrin The Church of Rome Imposeth new Articles of Faith to be believed A most unproved Assertion which Articles are excepted against by other Churches name the Orthodox Church that ever excepted against them it cannot be don But the Church of England makes no Articles of Faith Mark the Doctrin But such as have the Testimony and Approbation of the whole Christian World of all Ages and are acknowledged to be such by Rome it self and in other things she requires Subscription to Protestant Religion reduc'd to Inferiour Truths them Not as ARTICLES of Faith but as inferiour Truths which she expects Submission to in order to Her peace and tranquillity And thus much the late Primate of Ireland expresseth to be the Sense of the Church of England as to her thirtynine Articles 8. Be it known to all men by These Presents That the Church of England so far as it maintains these The English Church consisting of Negatives is no Church Negatiue Protestant Articles of No Sacrifice No Real Presence No Purgatory is here confessedly owned to have no Articles of Faith Revealed by Almighty God And therfore so far 'T is neither any Christian or Catholick Church Because these Negatives the very marrow of Protestancy are now Degraded And Thrown down from their Ancient Height of Articles to the low Rank of a few Humble and inferiour Truths 9. But let us go on Who Assures you Sir of Inferiour Truths are none of Gods Truths Their being Truths at all God you say that Reveal's nothing but most Supream Truths Own 's none of Them No Orthodox Church no Ancient Council no Vnanimous Consent of Fathers no nor your own Synods in England Though without Proof They Suppose them to be Truths ever yet Defined them as you Two yong Popes do Doctor Bramhal and your Self to be Truths of an Inferiour Rank and Order Be it how you will I am sure the Declaration before these Articles says they are Articles of Religion These Authors clash with the 39. Articles and contain the true Doctrin of the Church of England Agreable to Gods Word If so Gods Word is Agreable to these Articles and Proves them Again Some of your own Coat and perhaps as Learned as you Call them Articles of Faith Certainly they These Negatives of the 39. Articles are neither Articles of Faith nor Inferiour Truths are none of our Faith Ergo they are yours or no Bodies Vpon whom then shall we Rely for the last Definition I 'll tell you Both the Assertions of their being either Articles of Faith or Inferiour Truths stand tottering without Proof or Principle upon the sole Fancy of those who say so 10. 3. If these Dull Negatives be only Voted for
Peace among you without Reference to your Faith your Church is Essentially Hypocritical which may Believe The English Church is essentially Hypocritical one Thing And must Profess an Other I now say no more having Told you enough to this Sense in another place Though all the Protestants in England do not only Dissent in Iudgement from the owning of These Protestants may curse These Negative Articles and yet besound in Faith Negatives Though they are plain Papists in Hart yea and Interiourly curse and Anathematize all your new Articles if the exteriour Demeanour be fairly good All is Fine They may be still looked on as Blessed Children of your new Negative Church The sequel is undeniable For They may Believe all that Scripture saith And this is Faith enough to Saluation And yet Anathematize your Negatives not at all contained in Scripture And wholy unnecessary to Saluation 11. Yet farther You Protestants Endlesly Talk A hard Question proposed to Sectaries of Reforming us Papists by Scripture Speak once plainly and Tell us How can you go about such a work as to reclaim us by Scripture To a Belief of your Negatives when you have not one Syllable of Gods Word for Them For if you have Scripture They are Superiour Truths Revealed by God and consequently Articles of Faith If you have no Scripture why Preach you fals Doctrin why Teach you that you can draw Vs from our old Faith to your New Negative Religion by plain Scripture No Protestant shall Answer to It cannot be Answered this short Demand 4. You cheat the World when you Offer to Resolve Protestants Faith which is no more Resolvable into Divine Revelation then Arianism Protestants resolving Faith a meer Cheat. is Because you must now confess that God never spake Word of Protestancy as Protestancy in the whole Bible Let therfore the world Iudge whether it be not a pure Cheat to give a Title of the Protestants way of Resolving Faith and then leave that which the Title Promises To talk of Resolving a Faith in Communi which stand's in no need of your Resolution 12. To see this more Evidenced And to end with these meer Nothings of Sectaries Our now Author Tell 's us That the English Church makes no Articles of Faith But such as have the Testimony and Approbation of the whole Christian world of all Ages yes And are Acknowledged by Rome Protestant Church no more a Church then an Arian c. it self If this be so it is no more an English then a Church of Arians of Pelagians And of all condemned Haereticks For this man would say That a Faith common to All called Christians without Believing more is the English Faith and Sufficient to acquire Heaven Mark the Proposition And ask first what is now become of the The Arian and English Faith agree in Doctrin common to all Christians Protestants way of Resolving Protestants Faith Next and most justly call it a meer Fancy A new coyned Haeresy contrary to the whole Christian World For neither Scripture nor Councils nor Fathers nor any particular Orthodox or Haeretical Church much less the consent of the whole Christian World Owned the Belief of that Abstract Doctrin wherin all Haereticks Agree to be sufficient to Salvation A new coyned Haeresy contrary to All. The whole Christian World never yet said to Believe in Christ Abstracting from His Godhead and Two Natures is Sufficient Catholicks hold the Belief of a Sacrifice and Transubstantiation c. Necessary to Salvation And all condemned Haereticks as Arians Monothelits No Haereticks much less Catholicks Ever yet defended what our Sectaries here vent upon Fancy only and Others as firmly Adhere to their Particular Haeresies as to the Abstract Doctrin of all Christians Otherwise they had been wors then mad to have Abandoned an Ancient Church for a few supposed Inferiour Truths which neither can Vncatholick any if the common Doctrin of all Christians be enough nor make Them in Reaelity wors or better Christians And here by the way you se the Hideous sin of Sectaries who meerly for a Company of Inferiour Truths if yet They were Truths have shamefully Deserted The true Mother Church that made Their Progenitours The sin of Sectaries who have troubled â the world for a company of supposed Inferiour Truths to be Christians I say If They were Truths For I utterly Deny the Fals Supposition And therfore press our Adversaries to speak to the Cause That is to come to Proofs and Principles wherby it may Appear That These Negative Doctrins No Sacrifice no Praying for the Dead c. Merit so much as the very name of Inferiour Truths These Negatives cannot be proved even by Their wonted weak way of Arguing Negatively We Read not of a Sacrifice or praying for the Dead For there is no man that Reads Antiquity But he Find's these Doctrins positively Asserted 13. From what is now said These Sequels undeniably follow First that Protestants cannot Resolve Protestants Faith but Fancy The Reason their Faith But into Fancy only For if they make the common Doctrin of all Christians only to be Their sufficient Faith for Saluation and Resolve that into its Principles both Fancy and Haeresy lye at the very Bottom of the Resolution And if they Go about to Resolve Their Negative Articles The whole Analysis the Regress the Reduction of Them will come at last to no other Principle But to the sole Fancy of Sectaries who call them Articles of Faith or Inferiour Truths It followes 2. If the English Church makes The English Church contradicts the whole Christian World no Articles of Faith But such as have the Approbation of the whole Christian World of all Ages Excluding others It doth not only Contradict the whole Christian World whose particular Communities owned the Belief of more Doctrin necessary But hath neither And Therfore hath no Faith at all Faith of those Abstract Articles now Believed nor any Faith at all Sufficient to Saluation as is largely proved in the 2. Chap. If Finally to Assoil These Difficulties Sectaries will Restrain that Ample Term of the whole Christian World to their imagined Catholick Church in the Ayr They are to specify the Particular Societies of this vast Church And when that 's Don They will find no Abstract Doctrin common to There never had been Haeresy in the world might Faith common to all be sufficient to Saluation all Christians Admitted of By any Sufficient to gain Heaven For were this true There had never been Haereticks or Schismaticks in the World whilst Christ only Though his Divinity be denyed is owned in a general Way Wherof more in the 3. Chap. 14. Here I 'll only propose one Question to our Adversaries When they positively Teach That that which our Saviour gave his Apostles in his last Supper and Priests now consecrate Dayly was and is no more But a Sign a Figure only of Christs Body My Question
inconsequent Proceeding of Protestants who must Trust our Church for the Handing down to them Gods written Word Sectaries ill Consequences whilst most Vnreasonably They Reject Her Authority when she Declares what the unwritten Word is I say most Vnreasonable For if it can Deceive in this later it may as well have deceived Christians in the first and given them fals Scripture Wherof se more in the second Discours 6. 'T is true There is Another way of Defining Another way called by Divines Asseveration called by some Divines Asseveratio or The Asserting of a Truth not so Explicitly at least Believed before as when the Church Defines against open Haereticks what was Antecedently of Faith And Herein the Church Proceeds not so much upon a Previous Known Act of Faith as upon the General Owned Principles of Catholick Belief wherunto Theological Discourses drawn from sound Divinity And other Principles partly Evident and partly in a high Measure Morally Certain have Access And are most Prudently Ioined Not That the Definition in it self Relies on those lower Principles But on Gods Gracious Assistance ever with his Church in the Delivery of Truth However Providence will have this way followed as a Vsual and Necessary Condition Because men of Reason in so weighty Matters are not as Sectaries do to Define at random but industriously to use Reason And Proceed on rational Principles But This belongs more to Divinity then to Controversy For I think the Church never yet Defined any thing against Haereticks that was not Antecedently a known and owned Truth of Faith Though not so fully expressed as it often is by the Churches clearer Proposition Thus we say The Real Doctrin of Transubstantiation The Real Doctrin of Transubstantiaton as old as that of the Trinity c. is as old as the Doctrin of The Trinity or the Consubstantiality of the Son with His Eternal Father Though the Words Expressing these Mysteries more significantly and clearly are of a later Date 7. Now to the Objections And one Hinted at above is The Church was solidly Founded in the An Objection Apostles time in all Things necessary to Salvation Therfore These Post-nate Definitions of it are to no Purpose To confirm This Our young Antagonist Ask's Whether the Apostolical Declarations of the Ancient Primitive Of Apostolical Declarations lost Faith were lost in the intermediate Ages or no If not lost Shew them saith He And There is no Need of new Definitions If they were lost in their Passage down the Church now wants them And therfore can Define nothing Were the Play worth the candle I might here Demand of Protestants whether Their Declared Sense This is a Sign of my Body Added Is retorted to Christs Words This is my Body which Sense They suppose to be Apostolical was lost in the intermediate Ages or no If not lost shew us that Apostolical Declaration and 'T is enough But this is impossible If 't was lost or rather never in Being How dare Sectaries make such a Declaration on their own Heads without Producing the Apostles Warrant I Answer The Answer The Church was solidly founded as 'T is now That which is sufficient in one Age Serves not always briefly to the Objection The Church then was solidly Founded just as 'T is now the Doctrin is one and the Same And every Article of it was ever and is now still either explicitly or implicitly Believed Yet These new Declarations are Necessary Because the Proposition of a Doctrin sufficient in one Time or Age Serves not for all Times and Ages when New Difficulties occurr And Haeresies rise up against it The Church therfore ever vigilant and Desirous to quiet all speak's Again more clearly the old Received Verities Causlesly too often Bogled at by Sectaries I say more clearly For 't is one thing to Assert Such a Verity is not at all contained in Scripture or in the Ancient Deposited Different Circumstances require clearer and more ample Declarations Doctrin of the Church And another To say it is so clearly There That in order to us and different Circumstances it needs not at all a further Declaration Sectaries continually Declare Their Sense of Scripture For They have no other Deposited Apostolical Doctrin to Talk of And why may not the Church Authorized by Christ with Better Reason do so too To what is Added to Help on the Objection I have answered Deposited Doctrin following the Church through all Ages is securely preserved The Deposited Doctrin Orally Delivered without writing is not lost But still remain's in the Churches Treasury 'T is as it were Handed down from Age to Age and Inseparably accompanies the Church through all Ages Yea and is kept there Though not in Chists or Coffers as securely as if 't Had been engraven in Brass or Marble And Sectaries must say thus much Sectaries must grant This. if They own Scripture for Gods Word For are not They now as well Assured upon the Churches Testimony or Vnwritten Tradition That St. Iohns Gospel was Indited by the Holy Ghost As if the Church produced a Hand-writing to Evidence that Verity Yes most Assuredly Whoever therfore Dare call into Their urging for a hand writing of Apostolical Doctrin is proved frivolous Question the Churches Authority Asserting a Doctrin Though it Produce no Manual Writing For it May as easily Doubt if it show you One Whether that very Exhibited Evidence be Authentical or no. Let us only Imagin that the Apostle that writ the last Part of the New Testament had exactly set down the whole Canon of Scripture which the Church now Receives Let us Suppose again That very copy to be left in the Hands of some Pious Christians Living in those Days No hand-vvriting distinct from Scripture is comparable to the Churches ovvn Authority and so long Preserved Vntil After Haereticks excluded from the Canon such and such Books of Holy Scripture as Luther lately Did St. Iames Epistle Both they and Luther might more Rationally have doubted of that very written Instrument then any can now Doubt of a whole Churches Authority owning the Canon of Scripture to be as it is No Charter Therfore no written Instrument Though once truly made when the Author is gon can Parallel the Churches Testimony in what it Asserts The The Reason Reason is Because a Manuscript only Tell 's you what it Contains but not Whose it is and though it did so Men might yet question the Forgery of it unles an Authority beyond Exception extrinsecal to the writing take away all Fear of Cozenage and make it Vndoubted Tradition surer then any Manuscript This Reason proves Tradition Necessary in the Church as well for the owning of Scripture as other Verities 8. I have said thus much to show How neer to a Piece of Non-sense our Adversaries Draw when To Cancel the later Definitions of the Church They urge us to produce the old Apostolical Declarations whereby
Errors by pure Scripture Venture probably on such a VVork when you bave not so much as one VVord of Scripture that inables you to Advance a Proof against us Relying on these Grounds and firm Principles 15. We easily Solve another trivial Objection of Another objection solved of Scripture containing all Things Necessary Sectaries which is Scripture contains all Things Necessary to Saluation Therfore we need no new Definitions made by the Church I might say much less do we Stand in need of Protestants new Declarations forced on Scripture without a Church But y'le Answer in a Word Though Scripture contained all the Oral taught Apostolical Doctrin and what ever els is Necessary to Saluation which is Fals yet when we se with our Eyes that Sacred Book pittifully Abused by Haereticks not only Haereticks make Scripture useles in lesser Matters as They account of Them But in the very Highest Mysteries of our Christian Faith it must needs be a useles Book in Their Hands without an Infallible Interpreter And therfore cannot Decide Controversies nor Tell us what is Necessary to Saluation as I have largely proved Disc 2. Nay farther Some may justly Question It may be doubted whether an Angel could write a Book so plain of other High Mysteries which the vulgar would not misunderstand Whether if a very Angel writ a Book as full of other High Mysteries yet unknown to the World as the Bible now Contains And used his best Skill to Express Those Vertties in the most Clear and significant Language Imaginable Some I say may Doubt whether such a Written Book left only to the Private judgements of Those whole Multitudes who now read Scripture would not be misunderstood in a hundred Passages if no After Teacher Regulated the weak Readers of it in Their Difficulties or did not comply with the Duty of an Infallible Interpreter Therfore the Bible which is now Extant And contains the High Mysteries of our Faith often less clearly expressed much more need 's an Interpreter And perhaps the wise Providence of God would have it writ so on set Purpose that Christians should have Recours to a Living Oracle of Truth and Learn of it what They cannot Reach to by their own simple Reading You Church Doctrin is repeated again and Again None can be ignorant of it will say an Angel can write a Book as clear to all Capacities as the Churches Definitions are Very True What then That Book only once writ is left as we now Suppose to the Sentiments of private Ignorant Men as the Bible now is in Their Hands But God hath provided that the Churches Doctrin be not only once Delivered No. It is Laid forth anew it is implanted anew it is repeated and cast like good seed Again and Again into mens Harts and Memories by Faithful Pastors and Teachers who shall never fail the Church to the End of the World 16. A third objection The Churches Definitions Because Men declare them and all Men are Lyars cannot be Infallible and Therfore Ground no Faith Contra 1. Ergo Neither Sectaries Novelties Nor the General Doctrin A cleur Conviction of Sectaries owned by all Christians of one God and one Christ Becaus men Teach them And all are Lyars may yet be Fallible and Fals also Grant or Deny the Sequel you are Silenced Contra 2. If All are Fallible and consequently may be Lyars in what they Teach why Vent you my good Friends So many Negative Doctrins which may all be fals Truely if There be no Infallibility in the World you neither ought to Vapor as you do with your Inferiour Negatives not Blame our They Condemn Themselves whilst their Censure is Fallible Contrary Positives For in Doing so You condemn your own Iudgement and Advance no Proof against us Your Fallible Censure were our Church Fallible Goes not one Step above a tottering Fallibility And therfore is too faint to Oppose the Churches contrary Doctrin Though falfly Supposed Fallible Mark well I Our Churches Doctrin Though supposed fallible is as Good as Sectaries Confessed Fatliââe Doctrin must say it once more You Fallible men tell me That my Churches Doctrin is Fallible Admit of the Fals Supposition it is yet upon all Accounts as Good as yours or as This very fallible Affirmation is That says it's Fallible And if in real Truth it be Infallible it is much Better 17. One word more If Any People on Earth ought to stand for the Infallibility of a new Invented Religion The Abetters of Protestancy could they Proceed consequently should Do it Why They Deprive Men of their Estates cast them into Prison Bannish some Hang up Why Sectaries persecute Catholicks while Iewes are tolerated others And All this is Don Becaus poor Catholicks cannot in Conscience conform to a Religion that is Professedly Fallible and Vncertain Now if such Crueltly can be practized on Christians whilst Iewes And the worst of Haereticks are Tolerated to live quietly For a Thing that 's only Fallible and may as well be Fals as True we are The Reason is because we cannot believe a Religion That may be as likely Falsas True surely at an End of all good Discours grounded on Christian Principles What To Bannish us to Confiscate Mens Estates To Shed our Blood For a Religion That may be Fals when we Believe our Creed And Profess as much as these newer Sectaries make Essential to any Religion of Christians is to speak moderately an unheard of Severity Yet so it is They Do not Harrass us as they do Because we Believe in one God and one Christ or own a Doctrin common to all Christians For themselves Believe so much But Here is our supposed Mark well our supposed Crime Crime We cannot Assent to a Religion that may be Fals we cannot Subscribe to a Company of new Negative Nothings And Therfore we are lashed and Persecuted Nay and I 'll tell you a Wonder our Guilt goes not so High A wonder never enough to be admired For though we were in our very Harts Arians or As we are Catholicks yet if in the Exteriour we do as Sectaries do we are still lovely Children of the Church of England Learn Therfore this Truth it is Vndeniable All the Storms of Persecution Raised against us Are not upon any In real Truth we are persecuted because we will not be plain Hypocrits Account of want of True Faith But for this Sole Reason That we will not Believe one Thing and Force our Consciences to Profess an Other Which is to say We are Handled thus roughly Because we will not Dissemble with God and Man and become plain Hypocrits Herein only Lies our Trespas Iustus es Domine recta Iudicia tua Iudge you my God whether that no-offence Merit 's These Scourges 18. By what is now said You may easily Perceive That when Sectaries seemingly Bemoan our Blindnes God knows how much of The Grief lies at their
Succession of Their Church of Their Bishops of Their Pastors by virtue of any Immemorial Tradition Let Sectaries must solve Their own Argument them also Vouchsafe to give in that Title wherby They lay claim to a Possession of Truth What ever is Allegeable for the One or Other whether it be Tradition Scripture or Fathers will suffer more Contradiction from innumerable Called Christians then the least Article if any were little of our Catholick Faith Therfore they must Solve their own Argument The Reason is If they plead Traditioin for a continued Succession of a Protestant Church ever since Christ the whole Christian World yea even Protestants themselves Oppose the Paradox If Their Plea for Pure Protestancy be Scripture They 'l meet with as many Adversaries Having not one Syllable for it in Gods Word If finally They make a Belief Common to all Christians to be Their Essential Faith None likes the Doctrin Both Friends and Enemies Catholicks and Haereticks stand against them Therfore I say once more They must solve Their own Objection The Argument is solved 6. Now you shall have my Answer And I say An Argument That Drawes all the Force it has from the Opposition of Enemies And They were all known Opposition of Hereticks no proof against it Haereticks that Opposed our Catholick Tradition Destroys not only Evident Truths but also Impugn's Christ and Christian Religion Atheists make Objections Against God Jewes Against Christ yea And the very Instance now allowed of supposeth some wilful Zelots contrary to the common received Tradition of so many Monarchs undoubted Succession You Christian Truths meet with Adversaries He that will side with such Opponents shall at last desert Christianity se Therfore How weak this way of Arguing is Believe it There is no one Christian Verity but hath its Adversaries Therfore the Man that will Side with such Opponents and Cavil also Because a Company of Dismembred and jarring Sectaries Do so must look how He striks lest he cut to deep and Wound those He would not hurt For at last He shall be forced to shake of the very name an Notion of a Christian I 'll say in a word what is more amply laid forth Disc 1. Chap. 7. n. 4. 5. We have an Ancient Church against these Scattered Companies of Novellists A Church united in Doctrin Against their Iarrs and Endles Dissentions A Glorious Church manifested by such Marks and Motives as made the world Christian And these plead against Their Vnevidenced Opinions Finally we have most certain Tradition against their uncertain Guesses Vpon such Proofs which cannot be shaken we stand Therfore unles our Adversaries beside the Multitude of Opponents bring rational Proofs against our Possession which Rest at last upon undeniable Principles We are safe and cannot be Danted Alas The meer Number of known Enemies without Evidence Clamours of known Enemies without a rational Trial. Proofles to warrant what is Pretended Seem's much like unjust Clamours in a Disordered Common-wealth Loud 'T is true but as Sensles as Loud when Reason ought to have place and plead the Cause by Proofs and Principles Therfore we Appeal to Principles may They bear Sway we are content if not We told you Above Though as many Hereticks rise up against us As there are Atheists opposite to God And Iewes to Christ We Regard them not if they come Vnarmed and only Fight by the Votes of their own Scattered and Devided Companies But enough is said of this Subject in the Discours now Cited 7. Here I 'll only Add one Consideration more And it is to Assure our Adversaries Though They run to pass't Ages that is the whole world Over and Gather all the Votes of Enemies either against the Possession or the Ancient Tradition of our Church They only give us a Number of jarring Suffrages which bound up together cannot Amount to a weak Probability A weak probability though granted cannot clear Sectaries from Schism However Let Truth suffer Suppose them weakly Probable is this enough think you to warrant Sectaries Foule Schism Is here Ground enough to Iustify an Evident Divorce made from an Ancient Church wherin Their Ancestours Lived peaceably time out of mind Age after Age without Trouble and Disturbance No. All is improbable For what ever is less then Evidence Grounded on sure Principles will shew it self to be as it is a Proofles Cavil Against so long prescription and immemorial Possession of our Ancient Faith 8. Some may yet Reply All that 's Said hitherto An Objection Shows only a Personal Succession of Popes Prelates Pastors and People in foregoing Ages But is far from Proving the main point in Controversy They mean a full and quiet Possession of Truth which we make so Hereditary to These Popes and Bishops Descending from St. Peter That it was never lost This They say is to be Proved I Answer We are yet obliged to prove nothing For the very Testimony the Vnanimous When the Church gives in Her Evidence Sectaries are to Disprove it Consent the Constant Tradition of our united and learned Church without more are most pregnant Arguments as well for the Possession of Apostolical Truth laid claim to as For the Personal Succession of our Catholick Pastors Therfore unles Sectaries can weaken this Plea by a Contrary Evidence more strong then our Churches Tradition is and then the Proving is incumbent on them we stand firm upon our Olim Possideo which cannot be shaken I say by a contrary Evidence Stronger then our Churches Testimony and Tradition Speak now it 's your time of Proving What have you to Alledge against This sole Want of Principles makes Sectaries Cavils improbable Consent and Tradition Is it Scripture Produce it And we are silenced if not Vouchsafe to Hold your Peace Hereafter Have you the Consent of Fathers or Ancient Councils to make your cause Good against our Pleading Tradition and the Ancient Possession of Truth with it No. Examen These learned Volums you 'l not find one clear sentence favoring your unjust Process Against a Church That made your Progenitors Christians What then Remains Sectaries own Votes as weightles as the Arians to Scare us with But your own-self Simple Votes and if these Cast as it were in A ballance Against our Ancient Possession can out weigh it and so Deprive us of our Right The Arians long since had Destroyed us all for Their Votes were as weighty as united as yours Yes and more numerous 9. Well Though we are not Obliged to prove A Few Proofs briefly hinted at though we are not obliged to prove what both Tradition and our Ancient Possession Convince I 'll yet Hint most briefly at a few Proofs in Behalf of our just Possession First it is an undeniable Verity that Christ founded a Catholick Church And 'T is as Evident Sectaries Confess it that He invested the Roman Catholick Church in an Ancient Possession of Truth 2. It is an undoubted Verity
the Roman Catholick Church of Errour Causal of Their Schism I prove the first part of my Assertion No Probability can Acquit them of Schism when Evidence layes That crime on them But this is True And to prove the Assumption I will not Here Tell Them Evidence layes the Crime of Schism on Protestants How Improbable it is That This Schism which took its Rise from one Discontented Luther and a Disgusted Prince can have any Good in it The cause from whence it came look's like naught And the Doleful Effect which Followed wors Nor will I urge Again How Improbable it is That this one Prince and one Fryar of lives confessedly Vicious can be Supposed to have gon About any Work of God or Piety when meer Passion Hurried them on to struggle Against Their own Consciences Against a whole Church And the Faith of their Deceased Ancestours These Considerations I 'll wave 3. Yet I cannot But Note how improbable it is To Suppose That All those learned Councils which Anciently Taught Christianity All those Learned Bishops Those Doctors Those Religious who like Stars Beautified the Terrestrial Heaven of the Roman Catholick It is improbable to say that Sectaries Discovered Errours in the Church unseen by Thousands more learned and numerous then They. Church for a Thousand years Together Had notwithstanding Their Vigilancy such a Mist cast before Their Eyes as not to Discover Those Palpable Gross Errours which our Protestants have now so lately Espied Say Therfore the Question is worth Answering How came it to pass That our Protestants first saw these Errours And upon that Monstruous Sight Quitted Rome whilst Others As Sharp-sighted as Numerous And learned as They Saw none of them for many Ages Before Speak probably Why for example Did not so Eminent a Saint and Doctor as St. Gregory the Great was or his Clergy so many following Innocents so many Clements so many Vrbans se these Errours and upon the Discovery Separate themselves long since from this supposed Erring Church I would hear their Answer If they except Against These Becaus They were Popes I Ask Why at least Did not so many Bernards so many Malachies so many Bennets so many Anselms so many Kings so many Princes whose Temporal interest God knows lay not in Adoring Rome with innumerable Others long Agoe Desert This Supposed Erring Church and Revolt from it as Luther did Is it not a Degree of Madnes to Suppose That All These Learned and innumerable Professors must either be supposed stupidly blind or wickedly Hypocritical These Worthy Powerful and Learned Professors of the Catholick Faith were either so Stupidly Blind as not to have seen Such Errours or so Wickedly Hypocritical as to Have Winked at them After a clear Discovery I say more The Professors of this Church were so far of from not Seing those Doctrins which Protestants now call Errours For example The offering up of Sacrifice For the Dead Praying to Saints c. That the Denial of them was Positively condemned as Heretical in Foregoing Sectaries None shall ever Probably Answer this Question no more then give Satisfaction to an Other Viz. 4. When this Schism was first made by a few Disgusted men in England Why did so many not only in that Iland Though temporally Vndon for their The Opposition made so Vniversally against this Schism proves it monstruous pains But innumerable more in the Christian World abroad Stand up Against it and Oppose it on its first Appearance as a most Pernicious Novelty All these condemned it as Heretical and Held the Broachers of it for Hereticks Now had either Goodnes Reason or Religion accompanied this Schism it should have rather Gained an Vniversal Applaus from Others more numerous and learned then those were who Began it But all was contrary it Appeared like another Ismaël Manus eius contra omnes manus omnium contra eum as Opposit to All so Vniversally Opposed by All And how could these few Abberters of it When The intolerable Pride of Sectaries this foul Work first Began without intolerable Pride Think Themselves Wiser in Patronizing it Then the Rest of the Christian World in Condemning it 5. Here then is my first Argument Against this Schism A new Sect Schism or Heresy call it what A new Doctrin never heard of before and so Vniversally Opposed cannot be sound and Catholick you will which was never Heard of before in the World And on its first Appearance met with an Vniversal Opposition made by All other Christians who then Lived Cannot be from God or Sound and Approved Doctrin But thus the Schism of Protestants was at its first Rise Vniversally Opposed And is so yet Ergo it cannot be from God or sound Doctrin The Major is Evident in the cases of Arius Pelagius and other Hereticks For the universal Dislike As is clear in the cases of former Hereticks and Opposition Raised Against These Schisms and Heresies were even Antecedently to Their Condemnation in Councils Proof enough against them And if our Adversaries Require more to wit a Council condemnation We have it Also They cannot in Justice make Any more Exception Against the Council of Trent Then Arius made against the Nicene Council The Minor is as clear for all Christians who then were in being Condemned the English Heresy and Schism Graecians Disliked it and do so to this Day Arians Abyssins Nestorians c. And most of all Catholicks oppose it so far That not one will Believe as Protestants Do. So True it is Manus omnium contra eum All banded against this Novelty Therfore it cannot be from God or approved Doctrin Now. That our Protestants since their first Rise have Gained the company of some few Iarring and Dissenting Brethren Proves Nothing For Arius in time Got more and I believe had them better united in Doctrin Then These ever will be CHAP. XIII A Second Argument Against this Schism Of Sectaries Cavils Concerning Errours Entring the Church Insensibly 1. I Argue 2. Protestants seemingly at least Own An Argument ad Hominem against Sectaries a Holy Vniversal Catholick Church before Luther of a very large Extent which comprised a Generality of Christians Over and Above the number of Roman Catholicks This Church was surely that Hierusalem mentioned by the Prophet upon whose Wales Watchmen were placed And were by Duty to Speak in Gods Cause when his Honor was Concerned In this Church we shall Certainly find Those Vigilant Pastors Doctors and Teachers Ephes 4. Who Perfect Saints and still Edify the Mystical Body of Christ to the end That we be Protestants highly Disgrace that large Catholick Church which They own not carried Away by every wind of Doctrin c. Now I Assume But with our Protestants leave All the Watchmen all the Pastors all the Teachers of this Ample and far Extended Church were so Carelesly asleep so Negligent and Forgetful of their Duty For the vast interval of a Thousand
And in Rebels also of a Common-wealth will Say The Arians Erred But Protestants hit right on the Roman Abuses and this makes their Reformation Iustifiable Meer Proofles empty Words The Proofles Talk of Sectaries For do you not se and evidently That all you Speak to this sense is a wretched Supposition and a pure Begging of the Question And Becaus it is so can either We or any third Indifferent Judge Believe you sooner speaking in your own Cause then credit an Arian that will say the very same For his Heresy O But Confessedly both Catholicks and Protestants acknowledge the Arians to be Hereticks And as Confessedly both Catholicks and Arians yes And all other Sectaries Say also you are Hereticks What Therfore get you by this Reply Will you Tell us next That you are Better at your Proofs against us then the Arians are The Arians laugh at you And say with Truth This very Assertion is Proofles Believe it Though the Arguments of Arians against our Ancient Church wherof they were once Members The Arguments of Arians are more difficile Then ever Protestants yet Proposed against our Church Doctrin are both Deficient and Strengthles yet They go far deeper into Difficulties vvhich look more manly On 't then vvâat hitherto any Protestant hath Proposed against us If you say This is my own unproved Assertion I will first Appeal to the Iudgement of any Indifferent and Vnconcerned Scholler for sentence in the case Next if this like you not Be you first Pleased to Propose one of the strongest Arguments you have Against any particular The Grounds of the Assertion are declared Doctrin of the Roman Catholick Church One I say and in Form which may at last be Driven to an ovvned Principle And then Though I do Anathematize The Heresy I shall Advance an Other in Behalf of the Arians And if this in the Judgement of every good Scholler do not more Puzzle you in your own Principles then yours me against the Church I 'll Sectaries cannot solve the Arians Arguments without recurring to our Churches infallible Interpretation of Scripture yeild up the cause Here is fair Play offered The ground of my Assertion is first Becaus Protestants cannot so much as Probably solve the Arians Difficulties without Recurring to the Churches infallible Interpretation of Scripture vvhich they Reject 2. Neither Catholicks nor any can solve them Otherwise then only Negatively That is by shewing they do not Convince But to Infringe their Force Positively Or To Evidence them fals Abstracting from Tradition and The Reason why Arians Difficulties are harder then those of Protestants Negatively and Positively Protestants Arguments are Solved the Authority of the Church which is more the Proof of Catholick Doctrin then a Direct Solution to difficulties is Impossible Now on the Other side Protestants can Propose no Difficulty Against us for Protestancy But we will first Shew it Negatively Vnconcluding And next by Positive Proofs break in pieces the Seeming Force of it For example They Argue against the Real Presence A body cannot be in One Example Hereof tvvo places at Once We Show first Negatively that their Argument concludes not and then Introduce Positive Proofs partly drawn from Gods Omnipotency partly from other Undeniable Grounds Which both weaken and Dead the Argument And thus we Proceed with them in Other Controversies Concerning the Popes Supremacy Praying to Saints Purgatory c. 7. I have Complained all along of our Adversaries Asserting much and Proving Nothing You will yet se more of this Proceeding in some who Think They strongly Vindicate the Church of England from the Guilt of Schism CHAP. XV. More of These Authors Confused Doctrin is Refuted 1. IN a Chapter Intituled Protestants not Guilty of Mr. Stillingfleet Schism The Catholick Opponent Argues If the Roman Church was corrupted in Doctrin it Follow 's That for many Ages before Luther there was not one Visible and Orthodox Church throughout the whole World And consequently during that Time Every good Christian was obliged in some point or other to Contradict the Doctrin and Desert the Communion of all Visible Churches in the World Which If all particular Churches were corrupted in Doctrin the whole Catholick Church was also corrupted I say cannot but Imply a Leaving of And also a strong Opposition Against the Church Catholick What ever this Catholick Church be For this Catholick Society is not a Chimaera in the Ayr But is Essentially Constituted of either Pure or Particular tainted Churches Now our Adversaries say All particular Churches throughout the whole World were tainted Ergo what ever is meant by the Catholick Church was also corrupt and Therfore upon the Supposition men are obliged to desert the Communion of the Catholick Church He Grant's no particular Church was free from Errour They say all Churches had erred It is necessary to separate from all erring Churches therfore as necessary to separate from the whole Catholick Church What Sectaries Reply Tainted Yet more I am Obliged to Desert all Corrupted Churches Therfore I am obliged to Abandon the Communion of the Church Catholick After much Talk and Quibling about the Meaning of one Visible Church and the Errours of particular Churches whether Several or the same in particular Societies of Christians c. These men Grant That there was not One Church of any Distinct Communion from others free from Errours The Arians the Nestorians the Eutychians the Greeks the Abyssins Hussits And finally Catholicks Had Erred Therfore all the Churches in the World consequently the Catholick Church had erred before Luther But it is Necessary to Separate from the Communion of all Erring Churches Therfore 'T is as Necessary to Separate from the Communion of the whole Catholick Church 2. To This Argument They Answer There can be no Separation from the whole Church But in such Things vvherin the Vnity of the vvhole Church lyes c. Novv vvhen men Separate from the Errours of all particular Churches They do not Separate from the vvhole Becaus those Things vvhich one Separates from those particular Churches for are not such as make them all put together to be the vvhole or Catholick Church For a further Explanation They tell us Two Things may be Considered in all particular Churches One that Belongs to them as a Church The other that belongs to them as a particular Church What belongs to them as a Church Implyes the Common Ligaments or grounds of Vnion betvveen all particular Churches vvhich taken all Together make up the Catholick Church Novv these vvhich belong to it as a particular Church are such as it may retain the Essence of a Church vvithout them And therfore supposing That I should Separate from all particular Churches I do not Separate from the communion of the whole Church Vnles it be for something without Which those could be no Churches 3. Here in brief is their Confused Vnproved and This Doctrin of Sectaries confused
may have Yours Also We are all yet of One Church and Need not to break of any Catholick Unity Becaus though both you and I err We may yet retain the Essence of a Catholick Churck Hereticks hitherto Never Pleaded thus for their Cause But as Pertinaciously Defended Hereticks as strongly defend their particular Errours as the Common Doctrin of Christianity their Private Opinions as They did the Common Doctrin of all Christians Only our Protestants now Pressed with Vnanswerable Arguments concerning the plain Naming of a Catholick Church before Luther like men living by shifting Seek out a woful Subterfuge and make all Erring Churches partly good and Catholick in the Common Ligaments of Christianity And partly Naught and Heretical in Their particular Errours Wheras the Spouse of Christ is but One Immaculate moral Body and can be no More Tainted with Errour then the pure Primitive Church was No nor more Corrupted then the whole Bible The entire purity of the Church Necessary now is and yet remain Purely Gods Word 3. Grant which is the greatest Chimaera Imaginable That the Common Ligaments and Grounds of Catholick Faith are to be found amongst all the erring Societies of Christians Protestants have yet an endles Task in hand Which is to Perswade All men Opposit to them That They by their Discerning Spirit Have just Protestants cannot prove that they have taken so much Doctrin to themselves as is purely Catholick hit the nail on the Head And taken so much to Themselves as is Purely Catholick Doctrin without Mixture of Errour with it Believe me it will be hard to prove so much done And if They Prove it not by Vndeniable Principles Farwell Protestants say I For They may be more in Errour by Their late Reformation Then all those Erring Churches together Which They have gon about to Reform 6. In another Chapter Intituled the Reformation of the Church of England justified These very men after they had made the Catholick Church like a Common field layd open to all those Inhabitants who own the Fundamentals of Christian Faith Tell us That the Roman Church stand's Guilty of the violation of Publick Right and Add's Neither Proof nor Inference Good many Particular Doctrins many Superstitious Practises which have no Foundation in Scripture or Consent of the Primitive Church Therfore this Roman Church is Separated from the Communion of the Catholick Church And so is become Schismatical But their Church of England hath hit Right and is only so far Separated from Rome as Rome hath Devided Her self from the Belief of the Vniversal Church What have we here A Cluster of meer superfluous Words I am Astonished to Se men run on with such proofles Generalities However We will have Patience and friendly Ask How far is that large field of the Catholick Church to be extended Point out the Limits of it Name those Christians and Them only Not one of These particulars can be proved by certain Principles who Inhabite that large field What are those Fundamentals of Faith How many are there of Them ninty nine or a Hundred Specify with a Proof at the end of it but Proofs are now out of fashion with Protestants Those particular Fals Doctrins of the Roman Church so contrary to Scripture Say once Plainly what that Catholick Church is From which Rome Separated and something is Don But above all make good your wild Assertion That just so far you are Devided from Rome not one Inch more or less as Rome is Separated from the Vniversal Catholick Church To do this justice Requir's an exact Proof of these three Things First That you particularly Shew us Three Propositions to be proved What or how much the Precise Doctrin of that imagined Catholick Church is which dwell's in your Fancy 2. Wherin the Roman Church hath Swerved from that true Doctrin 3. And this will cost you some pains make good upon any Received Christian Principle That you are right in your Faith And have just Divided your selves so far from the Roman Church as this is from Another Church more Vniversal and Catholick Could these men live to Mathusalem's Age They would never come neer to the likelyhood of a rational Proof for any one of these Particulars I say of a Proof For I would have Them know That to talk at random and vent their own fancies as They do here will weigh but little when Reason comes to Ballance all with a close Arguing in good Form 7. When again They are Told in the same Chapter That the Separation of Protestants was not only from the Church of Rome But as Calvin Confesseth from the whole Christian World which necessarily Implyes a Separation from the True Catholick Church They Answer We have not separated from the whole Christian World in any thing wherin the whole Christian VVorld is Agreed Is this so great No Heretick Separated from the Vniversal Doctrin believed by all Christians a matter to be Praised for Not to Separate from what men cannot Separate if they Own Christ and Deserve the name of Christians Mark well I beseech you Neither the Arians nor Nestorians nor Donatists Nor any other condemned Hereticks Separated from any Thing wherin the whole Christian World Agreed in For They Believed in Christ a Saviour and Redeemer and Thus much all Christians Hold But is This Faith enough to save us without Believing more Pray you Answer Again These Hereticks Added something what got Them the Name of Separatists or Hereticks to that General owned Belief of All And this got them the name of Separatists or Hereticks not Becaus they Deserted the Common Doctrin of the whole Christian World But becaus They Abandoned that Ancient Church wherin they were Baptized Protestants have Don the like in leaving the same Ancient Church And have Added That to Their Specifical Religion which was neither the Common Doctrin of All Christians no nor Held by any Christian Society in the World Vpon this Account Therfore They as justly Deserve the Name of Hereticks and Separatists as either Arian or Nestorian And thus much I Prove by their own Concession Protestants proved Schismatichs by Their own Doctrin For They grant that the Donatists were Separatists and Schismaticks Becaus they confined the Catholick Church within their own Bounds of Africa Yet by Their good leave These very Donatists Dissented in nothing that was held all over Common Christian Doctrin For they Acknowledged the same Christ as we Do yet were Hereticks Vpon the Account of their particular The Donatists no Schismaticks in Protestants Principles Doctrin Though They clashed with nothing held Vniversally You will say But They did Clash For without all Proof They Confined the Church to one place Only Contra. And you my good Friends without all Likelyhood of Proof make the Church a mighty wide One You give it Arms which embrace all called Christians Though Hereticks in their particular Tenents Did therfore the particular
Doctrin of the Donatists confining the Church to one place Vnchurch Them Believe it your The Donatists were Schismatichs for making the Church too strait and so are Protestants for making it to wide Particular Doctrin in making it too Large will Vnchurch you also I call both these Doctrins Particular and Heretical For as never men before the Donatists made the Catholick Church so strait as They did so never Christians before these later Protestants made it so large as to hold in it all the Heretckis in the World I say expresly This Doctrin of the Donatists was only their particular Errour and not Then Vniversal or Common to all Christians For Their very Denying the Church to be Spread the whole world over made that Doctrin not Vnuniversal or not Held by All. And thus much Protestants must Say For whilst They or any other Sectaries Maintain Tenents particular to themselves for example two Sacraments only A Doctrin In the Principles of Protestants the Arians and Nestorians were not Hereticks so limitated cannot be called Vniversal Out of what is hitherto Said we must conclude If no Doctrin can make a man an Heretick but the Denyal of That which the whole Christian World Own 's The Arians and Nestorians were not Hereticks 8. These Novellists go on Trifling in a most serious Matter And first Tell us Though a man Differ's A frivolous Instance Every one knows what is essential to a Man But Protestants know not how much Doctrin is Essential to Christian Faith and how much is meerly Accidental from all other in Accidents for Example in Feature yet he leaves not of to be Essentially a man Therfore though Protestants Differ from all other Christians in Doctrin Accidental or wherin these Dissenting Societies Disagree from one another Yet as long as They stick to the Common owned Faith of all Christians so long they are Safe and Members of the Church Catholick A miserable Put of It Seem's a very Vniversal Doctrin suffiseth Protestants to be good Catholicks All we Desire is That they will exactly say How much Precisely of this Doctrin will Serve the turn as both Necessary and Sufficient to make us all Catholicks Or whether the Arians Nestorians or Donatists Had enough of it to be good Catholicks If Yes They were both Good Catholicks and Hereticks at once Catholicks upon the Arians and Protestants Symbolize Account of Common Christian Doctrin owned by them and Hereticks for their particular Erroneous Tenents And it 's more then probable that Protestants are like Them Secundum quid Catholicks Because of Their Common Doctrin But Simpliciter Hereticks by Reason of Their late introduced Novelties 9. They tell us Again The Communion of the Church Catholick is not to be measured by the particular Opinions either of All or any particular Church But by such things which are the proper Foundations of the Catholick Church For there can be no Separation from the true Catholick Church but in such things wherin it is Catholick And it is not Catholick in any thing But in what Properly relates to its Being and Constitution Let the World Iudge whether this be not meer Confused Talk For the only Difficulty Sectaries wave that only Difficulty which requires Explication in this Matter is to know of these new Doctors How much Precise Doctrin is Necessary and Sufficient to be believed How much of it Constitut's The Being and Foundation of the Catholick Church And what is Accidental or Vnnecessary You se They wave This And content Themselves with telling us of no man knows what Being of no man knows what Foundation of a Church without Descending to Particulars or Proving what these Essentials are Or Finally who Those Christians were that were Right in the Essentials of Faith before Luther or had the Being of a Church amongst them They Proceed here as if Protestants inioyn us to learn that Doctrin which is Essential to a Church and allow us neither Master nor Rules to learn it by a Master should tell a young Beginner with Grammer You must learn your Rules well and understand them perfectly But you shall have neither Book nor Precepts from any wherby to Learn them I Profess before Almighty God and I think Thousands not only Catholicks But others are of my opinion I am yet as wholy Ignorant of what These Newer Protestants will make the Essentials of Faith the Necessary and sufficient Foundations and Being of a Church as ever Boy was of Grammer Rules when he first went to School I may perhaps Guess better at their Doctrin And my Thought is They Hold All the Hereticks in the The world would Cry Shame if they Explicated their sense world whether Arians or Others to be good Catholick Christians Yet dare not Publish so much in Writing And this is the true Reason why they Schulk in Generalities And hide Themselves under these universal Vnexplicated Terms of the Essentials of Faith of the Being of a Church the Foundations of it c. Well I will say it once more If the Doctrin common to all Christians be the Essential Necessary No Hereticks ever were if Doctrin Common to all be sufficient to Saluation and Sufficient Doctrin of the Church truely Catholick it Follows evidently That no Heretick was ever yet Vnchurched by His particular Heresy But 10. Woe be to Catholicks what ever becomes of Others They must be Vnchurched For These men Assert and very wisely as they Think Although nothing Separates a Church properly from the Catholick But what is contrary to the Being of it yet a Church And this is the Roman may Separate Her self from the Communion of the Catholick Society By taking upon Her to make such things Necessary Conditions of Communion which never were the Conditions of Communion of the Catholick Church Observe first A Supposition for a Proof of strange imposed Conditions Observe 2. A Supposition Meer Suppositions pass for Proofs with Sectaries for a Proof of no man knows what Catholick Church Wider and larger then the Roman But above all 11. Observe 3. Their unlearned Discours The Roman Church say They Draws the Bounds of Catholick Communion within Her self and so Divides from the true Catholick Church I Ask From what true Catholick Church did They cannot name the Orthodox Church from which the Roman Church Separated she Divide Her self Speak out And name that Church Design it Plainly which was Actually Orthodox and in Being when Luther Apostated and something is said to the Purpose If you fail to Shew us that Imagined Church from which you Suppose the Roman Separated All you Assert is a meer Calumny We say and can Justify it There was no such True Church in the whole World to Separate from Vnles Arians Nestorians Eutychians Graecians c. constituted that great Imagined moral Body But These as is Evident once Catholicks Separated from the Roman Church not She from them Therfore this supposed Separation is only an
unproved Fancy 12. Yet more And this is to Show you the strange Grant what Sectaries would have Nothing is Proved weaknes of our Adversaries whole Discours Let us suppose this falsity of a true Catholick Church in Luthers Days much wider Then the Roman withal that the Roman was only a corrupted Part of that more Ample Church Believe it These men are yet far enough from Proving their Intent For Admit upon the Supposition That the Church of Rome Draws the bounds of Catholick Communion within Her self and Confin's all Truth within Her own Community This is only Her own particular Opinion which Draws no more Confines no more Then Protestants do now For do Protestants pretend as much to have Christs verities taught by Them as Catholicks Do not They Prosess that the Doctrin of Christ is more Purely and less Erroneously taught in England at this Day Then in any other Society of Christians That Dissent's from Them Yes Here then is as much Drawing of Truth to Themselves and this Drawing consequently implyes a great Division from that Fancied And consequently They Divide Themselves from their Catholick Church Catholick Church Which I am sure Never Taught that the Gospel of Christ is Preached most purely and without Errour amongst a few English Protestants Meer Opinions Therfore of particular Churches as long as the General Doctrin of all Christians Stand's unshaken Cannot in these mens Principles Vnchurch any Christian Society or if They can both They I mean our Protestants And all other Sectaries are Vnchurched Becaus all of them Believe more then the General Essentials of Faith Exact of any Christian 13. It may be Answered Though they believe more Yea And particularly hold That Christs Doctrin is more purely Taught and believed in England Then in other places Yet this is not a Necessary Condition of Communion with them No I hope it is a To have Communion with Protestants is without Doubt necessary to Believe something of pure Protestancy Necessary condition of Communion with Protestants Though Vnnecessary for Communion with that other Fancied Vniversal Church and the General Doctrin Therof The Reason is No man can be more a Protestant unles He Believe All particular owned Articles of that Religion as Pure and Orthodox Then a good Papist and not Believe what that Church particularly Teacheth 14. Now Becaus we are got thus far into a Matter wherin I Hold our Adversaries much Overseen I would A Question proposed not to be Answered by Sectaries gladly have a clear Answer to this one Question Viz. Whether after a due Proposal it be absolutely Necessary to Saluation to Communicate with Protestants That is Firmly to Believe any one Article of our Protestants Reformed Faith as it is Protestancy For example Two Sacraments only no Real Presence no Sacrifice or what els you will If they Answer Yes Then I Infer The Belief of that Doctrin Vniversal and If Doctrin Common ââ all be not sufficient something of Protestancy must be owned necessary Common to all Christians is not Enough to Saluation For now They require more Viz a Belief of some Doctrin peculiar to Protestancy as it is reformed Contrarywise if they Grant nothing within the Bounds of pure Protestancy to be a Doctrin of such absolute Necessity to Saluation it follows Evidently Though a Protestant after a perfect knowledge had of his Religion as Reformed doth both Abjure and Anathematize that particular If Nothing of Protestancy be accounted of as Necessary one may abjure all that Religion and yet be a Faithful Believer Doctrin And Believ's only with a General Faith Common to Arians and all other Hereticks He may yet be saved Becaus the Belief of no one Article within the Compass of Protestancy Avail's him one whit to Saluation If so Tell me I beseech you what a Religion have we Here Shall we say That the Authors and Professors of Protestancy have made a shameful Bustle to bring in a Novelty which must be called the true Reformed Religion And now Hear theâ Teach That is Teaches nothing Necessary to Saluation Grant thus much and Throw Protestancy A shameful Schism about Protestancy that Teaches nothing necessary to Saluation out of the World Men may be saved without it 15. Some Perhaps will Reply Protestants at least judge That amongst the many Religions which now swarm in the World Their reformed Novelty is one of the best and the Securest way to Heaven Alas We We Ask not what Protestants Iudge but demand for a Proof of that Iudgement enquire not what They Meer fallible Men Judge Every Heretick speak's favorably in his own Cause But we go further and Ask into what Vndoubted Principle that Judgement is finally Resolved or Whether These men withall the Judgement and Learning They have are able Solidly and Rationally to Prove that Their particular Articles of Protestancy rest firmly and Rely upon the Object of all Faith Which is Gods certain and If Protestants can resolve the Belief of their particular Articles into Divine Revelation it will be Necessary to Saluation Divine Revelation If this can be Don the particular Tenents of Protestancy are as Certain and consequently the Belief of Them as Necessary to Saluation As is the belief of that General Doctrin which all Christians Own The Reason is clear Becaus the Testimony the Authority of the same God and the same Eternal Verity as now we must Suppose Warrant 's as well the One as the Other Again If They say And They must say it God hath not revealed in the whole Bible one Article of Protestancy and therfore the Belief of not one reformed Article is Necessary to Saluation It follows That this Religion Thus Separated If not Protestancy is no part of Christian Religion from the true center of Divine Faith Gods infallible Revelation is no Christian Religion at all But stands tottering on Fancy and fancy only which is a great Verity 16. Occasionally I here Answer to a Trivial Objection of others that much Extol the Clemency of Protestants who like Papists do not Excommunicate all that believe not as They Believe Good Reason say I For why should they Excommunicate any for not Believing a Religion which is built on Fancy Could they judge in Conscience or Assure us That what they hold as Sectaries were Revealed by The want of Zeal in Sectaries for Protestancy God Necessary to Saluation or worth Believing They should so far stand for Gods Cause and set so great a Value on it as to Induce all even by spiritual Menaces it is a Sweeter way Then to Deprive Men of their Lives and Fortunes to embrace Their Novelties But Alas The real Guilt of Schism which lyes like lead at their Harts makes them most frigid in Advancing a Religion laid hold on by meer chance and a most unfortunate Casuality Almighty God soften these concealed Harts by sorrowful Repentance and Forgive all Sectaries Their double great sin both
greater Testimony For its Perseverance in Christs Doctrin Then a few blind Guesses of Sectaries can be to the Contrary Which when they are Resolved come to no more but to Calumnies or Strong Fancies Disc 3. c. 9. n. 5. 14. 9. A Church whose Doctrin when you read Antiquity whether Councils Fathers or History you find so undeniably Owned and Vniversally Professed That the man is blind who See's not Popery maintained all along Those learned Volums For example Who see 's not But That a Sacrifice Daily Offered upon the Altar Praying to Saints Prayers for the Dead The Real Presence And the like are Doctrins plainly Delivered by Antiquity Now Such a Church which upon its own Authority also Defend's These Verities 'T is the greatest on Earth cannot be Vainquished by a few weak Cavils of our lately Vnknown and Vnauthorized Sectaries The Principle is Vndeniable Disc 1. c. 6. 15. 10. A Church That hath had Age after Age The both passed and present Witnesses most Learned and Holy a most strong Proof for the Doctrin of the Roman Catholick Church whole multitudes of Wise Learned and most Holy Professors the Number of them is numberles That without Fright or Fear of any Delusion lived ioyfully and dyed Happily in their Ancient Professed Faith Cannot But upon the very Testimony of these Witnesses so many And so rarely Qualified be Iudged Evidently Credible True Pure and Holy Otherwise we must Say That all These learned men for a thousand years and more were Mad Besotted and Seduced with Fooleries which is so Desperate a Proposition That None shall Dare to Vent it and speak Probably The Roman Catholick Church Alone Produceth such Chois Learned and Continued Witnesses for its Truth No other Sect comes neer it Our Roman Catholick Church shewes that all other Called Christians from Luther to the fourth or fifth Age were both Schismaticks and Hereticks The Roman Church only Demonstrat's with Antiquity a lawfull Mission of Pastors Vnity of Doctrin and a continued Succession of Popes Prelates and innumerable Professors Cavils cannot overturn an Evident Verity One Verity is that God could not permit so Learned a Church as the Roman is to be beguiled with fooleries for so vast a time Another Verity If the Roman Cath. Church be falsly supposed to have Erred Protestants cannot probably say how far or wherin in erred What They are to prove and by solid Principles A Third Verity Christ promised to be with the Church he founded to the End of the world Yet Protestants must say He Stood not to his Word None can Parallel it A most convincing Proof An undeniable Principle Disc 1. c. 6. n. 12. 16. 11. A Church That Evidently Demonstrat's all Other called Christians From Luther Vpward to Have been Schismaticks Hereticks or both is either to be Owned for the true Orthodox Church of Christ or we must Grant That Christ had no True Church on Earth for so long a time of a Thousand Years The Roman Catholick Church Demonstrat's this clearly And it is an Vndeniable Principle Disc 3. c. 1. 17. 12. A Church which Confessedly Demonstrat's its Antiquity Proves its Mission Evidenceth its Vnity in Doctrin And Showes a continued Succession of Popes Prelates Pastors and Innumerable Professors ever since Christianity began without Interruption Hath so great Evidence for the Truth it Teaches That all the Cavils of Sectaries Pretending a change of Doctrin made in this Society are Weak Proofles and Highly improbable The Roman Catholick Church Proves these Particulars Disc 1. c. 9. n. 8. 14. 18. To end I say three Things 1. No Cavils can Evert an Evident Verity But it is an Evident Verity That God essentially Goodnes it self could not Permit so Learned so Numerous so Excellent and Precious a part of Christians as the Roman Pastors and Doctors were from the fifth Age to Luther to be All Beguiled with Fals Doctrin Neither could He Suffer Those Innumerable Christians who were Taught by such Wise and Learned Pastors for a Thousand years to be all Misled by means of Their fals Doctrin or Cheated into Errour This is impossible Vnles we grant which is a Blasphemy That an infinite Goodnes utterly Deserted his Church and Preserved None True on Earth for so long a time 19. 2. This is an undeniable Verity If the Roman Catholick Church erred as Sectaries Assert These men cannot by Their own Discerning Spirit much less by an owned Principle probably say How far or wherin it Erred For example And I urge them to Answer the Difficulty why say They That our Church more Erred in believing the Real Presence of Christ in the Sacrament Then in Believing a Trinity of Persons in one Essence They cannot by any Proof but Fancy only more Espy Errour in the One Then in the Other Therfore whilst They believe a Trinity and other Doctrins Common with This supposed Erring Church and indeed They must hold them on this Churches Authority only or cannot Believe Them They may be as well Plunged into Errour by owning a Trinity as They think this Church is Deceived in Holding the other Mystery of the Sacrament Se these two Points surther explicated Disc 1. c. 6. n. 12. 13. 20. 3. It is an Vndeniable Verity that Christ once Promised to be with the Church He Founded to the end of the World which was the Roman Catholick Church Now Protestants must say that Christ Stood not to his Word For certainly when He made this Promise He well Foresaw That the Roman Catholick Church would if Protestants speak Truth at last about the fifth or sixth Age Become Erroneous and consequently forsake the Good Master that founded it With this Church then Which Abandoned Truth Christ who is Truth Remained not nor with any other Society of Christians for Ten whole Ages Because All these were Professed Hereticks and Christ never Taught Heresy Or assisted Hereticks in their Doctrin Therfore He did not only Promise what he Ner'e Intended to Perform But more even now Glorious as He is in Heaven He Wink's at Yea and now winks at all the supposed errours of his once own Founded Catholick Church Vast Improbabilities these Hideous supposed Errours of his once own founded Catholick Church And Remedies none Poor souls are Beguiled to this Day with the fals Doctrin of that Church which He Established in Truth And Promised to Assist for ever Are These Think ye Probabilities No. They are the most Pernicious Doctrins That ever entred into a Christians Hart or Tongue Expressed 21. If Protestants shall Pleas to make any Exception against these Proofs Give me leave to Assure them first I will not take their bare Word for any Thing They say against us 2. To Fore warn Them of a usual Fallacy And it is That They run not here into tedious Generalities and Talk in the Ayr which only confound's a Reader and leaves him at last as much Dissatisfied as when He first Began to Read And hence I Tell them 3. They
Answer Thus First Protestant Religion comes to Nothing for all or the most pare of it is made up of these Negatives 2. This Reformed Part is no Christian Religion If Sectaries make Their Negatives not Essential to Protestancy Their Reformed Religion is no Christian Religion For Christian Religion at last Resolvable into Gods certain Revelation cannot be Yeilded to and Denied as men Pleas Vnles we grant That that may be Denied vvhich God saith is True 3. It follows Though a Protestant Curse and Anathematize the specifical Articles of his Reformed Religion as Reformed He may yet be a good Protestant and gain Salvation by the General Faith Common to Arians and other Heteredox Christians I would gladly hear of a good Solution to these Difficulties more largely laid Forth Disc 3. c. 11. n. 13. 14. In the mean while you se How Vnevidenced a Thing Protestant Religion is which hath Neither rational Motives to make it Credible nor Protestancy hath Neither Motives to make it Credible nor a word of Scripture to make it probable so much as one Favorable Word of Scripture to make it probable You se moreover How Scripture Alone without a Church and a naked Church not manifested by Prudent Motives Leaves us in Darknes Lead's into Labyrinths Yea And utterly Impossibilitat's no less the Search Then the Finding out of true Religion 5. From the Evident Vnevidence of this new Religion the From the unevidence of Protestancy the improbability of it follows Improbability of it follows as a Property doth to its Essence For an Vnproved Religion is Improbable And an Improbable Religion is no Christian Religion Pray you Tell me If one Pretend to be a Wise man and never Gives Sign or Proof of his Wisdom to be Learned and shewes Himself a Dunse in all Company to be Liberal And An Instance Relieves none in Necessity Will you Admit of all without Proof upon the bare Word of him who Sayes He is Wise Learned and Liberal No you will Slight such Talk as Vnworthly of Credit and Hold it Improbable This is the real Case of Protestants who Vapour much Talk much of the Truth of their Pure Reformed Gospel But When Things come to the Test and Proofs are justly Called No Principles wherby to prove Protestancy probable for to make Words good They can neither Say by force of any Received Principle why They Believe Protestancy in General to be Christs True Religion Nor why They give Assent by Divine Faith to so much As to one Article within the compas of Protestancy as it is Reformed The Doctrin Asserted the proofs of it The Opposition made against Catholicks and the Method held in Arguin ãâ¦ã g improbable 6. You will Say this Charge goes High And Therfore justly Require of me to Declare further wherin Chiefly Our Adversaries Speak so Improbably I Answer They do it not in One Particular only But in every Thing they Say The Doctrin Asserted by them is Improbable The Proofs of Their new Religion are Improbable The Oppositi made against our Roman Catholick Faith is Improbable The Very Method Held in Arguing against us is Improbable All Fall's All is Deficient And it Cannot be Otherwise For who is able to Perswade Himself without Assenting to a most Desperate Improbability That in this Old Age of the World when all rather Expect the Day of Iudgement Then a Settlement of a new Religion a Little Knot of men wholy Vnknown a Hundred Years Agon Should now Start up And Speak to the Purpose when They go about not only to Cast Down a long Standing Church But More To make a Novelty Credible Wherof the World had no Knowledge at all For fiften Ages Before This I say is Highly Improbable But Ad Rem 7. I say First Their Doctrin is Improbable And Prove it Protestancy not resolvable into Gods Revelation stand's on Fancy and therfore Improbable Protestants Glosses as improbable as the Arians No Doctrin Fallibly Taught can be Vltimatly Resolved into Gods Infallible Revelation But into Fallible Guesses Or Fancy Only The professed Doctrin of Protestancy as Reformed is Fallibly Taught And cannot be Resolved into Gods infallible Revelation Therfore it Finally Resteth on meer Guesses or Fancy And Consequently is Improbable Se Disc 1. c. 1. n. 6. 8. 2. It is Improbable to say That Scripture Alone without an Infallible Interpreter makes any man Certain in what he Glosses or at all Infallible For both Arians And Pelagians Read it and Gloss it Yet Err Grosly in Points most Essential Protestants who Own No infallible Interpreter both Read and Gloss As These Do by their own uncertain Guesses And therfore Gloss as Improbably Disc 1. c. 4. n. 7. 8. Vniversal Opposition makes Protestancy Improbable 9. 3. A Doctrin which at Its first Rise And after Also vvas and is still as much Opposed by Other Christians the vvhole World over As Ever Arianism vvas and is Improbable Protestancy Had and hath still This Vniversal Opposition made against it And therfore upon that sole Acount is Improbable Disc 1. c. 6. n. 3. 10. 4. To Say on the one side That Protestancy is the true Protestancy Dishonors Christ and Therfore is Improbable Orthodox Religion And on the Other to Grant That the Roman Catholick Church which Sectaries Condemn of Error Hath Infinitely Obscured Protestancy with the Splendor of most Glorious Marks of Truth manifestly known to the World as Miracles Conversions c. is Highly Improbable Becaus Dishonorable to Christ and Injurious to God who cannot make a Fals Religion more clear to Reason or more Prudently Credible then his own Truths and Verities are Disc 1. c. 12. n. 1. 2. A new coyned Heresy may be better Defended then Protestancy 11. 5. A new Coyned Heresy without Motives of Credibility may as well be Invented and better Defended by the bare Words of Scripture Then Protestancy Can be Defended But such an Heresy is Improbable Therfore Protestancy upon that Account is Much more Improbable Disc 1. c. 12. n. 3. 4. 5. Sectaries improbably allow God no more but a Lame and half Providence 12. 6. To say That God had only care of a Bible and Preserved that free from Corruption But withall Permitted His own Immaculate Spouse the Church which He Founded Pure To play the Harlot And afterward to Deceive Christians vvith Damnable Errours Is not only to Allow him a Lame and Half Providence But also to Vent a Doctrin more then improbable They must say that a Church Essentially errable may as easily lose the Consolation of Grace at Truth Both are Improbable That is Enormously Impious Sectaries say so And therfore Speak improbably Disc 2. c. 2. n. 7. 13. 7. A Church essentially Errable may loose All Truth And consequently as easily All Consolation of Grace And so Become vvholy Divorced from Christ The first Protestants Assert And Therfore must maintain the Other Which is Heretical And more then Improbable
Doctrin Disc 2. c. 6. n. 7. 8. 14. 8. Though contrary to both Truth and Conscience it were Supposed That We Prove not our Catholick They Improbably found Their Doctrin upon Fals supposed Negatives Being fallible and therfore not Assisted by the Holy Ghost They pretend Improbably to Teach Christs Doctrin with Certainty Verities Yet no Absolute Denial of these Verities follovvs from our not Proving Them But Protestants upon this Fals Supposed Negative We Prove Not vvithout the least Appearance of any infallible Revelation for them Ground their Faith Which is a most Desperate Improbability Disc 2. c. 8. n. 2. 3. 15. 9. It is Improbable to Say That Protestants whilst they Teach their Novelties or Interpret Scripture Do either the One or Other as Faithful Oracles or Instruments Assisted by the Holy Ghost For These men whether They Teach or Interpret Profess Themselves Fallible in All They Say Therfore are not assisted Instruments of this Blessed Spirit who Teaches by none The Necessary Doctrin of a Vniversal Church Interpret's by None but such as do it Infallibly Disc 2. c. 9. n. 8. 16. 10. To say That that Article of our Creed I Believe the Holy Catholick Church was not True in all Ages before Luther is more Then Improbable Protestants who They make Improbably an Article of our Creed Fals. can name no other Catholick Church but the Roman which They Hold Erroneous must both Vow and Vote the Creed Fals for so vast a time Disc 3. c. 1. n. 1. To Teach that a Doctrin common to Hereticks is enough for Saluation is Improbable A Religion essentially Hypocritical Improbable 17. 11. It is highly improbable to Say That either the true Church of Christ can be corrupted in Doctrin or that a Doctrin common to All Hereticks is enough for Saving Faith Protestants Affirm both Disc 3. c. 2. 18. 12. A Church Essentially Hypocritical That may Believe One thing And must Profess an other is unworthy of Credit and cannot be judged to Hold probable Doctrin Protestants own such a Church Disc 3. c. 6. n. 10. 19. 13. A Church or Religion that hath not one Article of Faith Grounded on Scripture as it is Reformed yet So is a Church without a word of Scripture for it Another Improbability of Sectaries Pretend's to Draw all to it By Force of Scripture Delivers most improbable Doctrin Protestancy is such a Religion Ibidem n. 11. 20. 14. Protestants that Pretend to submit to the Authority of one two or three of the Ancient Fathers And Scornfully Reject the Authority of the Roman Church Proceed Improbably Disc 3. c. 7. n. 9. And thus much Briefly of a few Doctrinal Improbabilities Taught by Protestants The Treatise afford's you more Touching the Liberty The Vnconstancy The Endles Dissentions of Sectaries with other sad Effects that follow This new Gospel These I wave in this place And 21. Say 2. The proofs of Sectaries for Their new Religion Sectaries Proofs of their own Religion are Improbable The Reason are Improbable The Assertion is consequential and Stand's Firm Vpon what is said already For a Doctrin Proved Improbable by undoubted Principles cannot be made Evidently Credible by any rational Arguments Vnles Truth be contrary to Truth But The Doctrin of Protestancy is Demonstrated Improbable Therfore no Rational Proofs can make it Evidently credible nor so much as weakly Probable To confirm this Do no More but Demand of any Sectary the Question hath been often Proposed Vpon what Rational Proof A Protestant cannot say upon a rational Principle why He judges his Religion true or the best of all other or received Principle Antecedent to his Faith He Believes Protestancy I do not say Christian Religion taken in what General way you will To be the Best and Purest Religion now Professed He cannot Pretend that this Novelty is ex Terminis Evidently True or Credible for no Religion is so Much less That He Believes without Reason or Becaus He will Believe Therfore after he hath Declared what He Believes He must also Satisfy the Doubt And Tell us Why He Believes And Ground his Answer upon a Rational Principle But it is as impossible to Satisfy This one Demand as to Remove the Pyraenean Mountains from the place they Stand in The Reason is It is It is highly Against Reason to Embrace a Religion without Prudent Motives Protestancy hath no Prudent Motives If they have any in store They can be laid forth to Reason Highly Against all Reason to Embrace any Religion whether new or old without Rational Proofs Grounded on sure Motives Which Plead as it were in Gods behalf and make Religion Evidently Credible Before vve Yeild Assent to it But Protestants have no rational Motives Antecedent to their Belief of Protestancy which Hold a strict Analogy with Those of Christ and his Apostles as is Amply Proved Disc 1. c. 9. 10. 11. 12. therfore their Religion as Protestancy is without Proof Vnevidenced If they can Gainsay my Assertion let them Speak And Bring their Motives to Light We would gladly hear what can be Answered plainly to this one plain Demand 22. After a General View Taken of Protestancy We may Descend to Particulars and enquire in the next Place Why the Professors of it Believe so much as one Article of this Novelty For example Two Sacraments only no Sacrifice no Church Infallible Why They Believe And 'T is the Worst of all Yea and a Paradox Astrange Paradon of Protestants beyond Expression That Christ Abandoned the very Church he Founded in the greatest Need and Danger that can concern a Church Which was and is to Defend it from Heresy Here we may justly stand astonished and Ask How it came to Pass that ouâ Careful Lord Iesus like one Drowsy or Forgetful of his Charge Withdrew his Providence From that Church He Founded What Hath He been asleep so long 'T is True when He Entred a little Boat Matt. 8. It was a Type of the Church a great Tempest arising He seemed regardles of his Disciples feares And Slept a while But to Say He hath now Slept on For a Thousand Christ founded the Roman Catholich Church yet Protestants say he suffered it to perish Years and like one Retchles Suffered that Arke He Built not only to be Tossed with the worst of Tempests But to be overturned with a Deluge of Errours and Fals Doctrin is a Novelty fitter for Protestants to Broach then Any Christian in the World to Hear or Think of Ask therfore what Scripture what Vnanimous Consent of Fathers or Councils have They for this long Supposed Negligence of our Vigilant Lord I 'll tell you They can Allege just so much proof for this Vnheard of Paradox as They Do For Their other Novelties which is purely Nothing Protestancy therfore whether we consider Protestancy Every way unproved it in a General Way or Descend to the particular Tenents Therof is meerly Fancy An Vnproved and
argumentaremur They are his words page 3. The man would Discours foolishly that should conclude the Greek Church Held no place of Purgatory Because Marcus Ephesius Barlaam Monachus Nilus Thessalonicensis Iosephus Bryennius And other Schismaticks have Falsly related matters so which way of Arguing is as weak as if one should say That that whole Church is now infected The Errours of some are not to be imputed to a whole Church with Arianism Macedonianism Eutychianism or Nestorianism Because some among them Profess these Heresies Alas The Errours of some that receded from that Church as Nicetas Bizantius cited page 4. well observes cannot in Iustice be imputed to their whole Church which ever defended a place of Purgatory And therfore He Tell 's the Chief of the Armenians of his unhandsom Plea when Bizantius adversus Principem Armeniorum He pretended that the Church left the Schismatical Opinion of some few No such matter saith Nicetas ãâã ãâã ãâã ãâã ãâã But the contrary is true 't is you the far less number that deserted us Page the 12. Alatius cites Manuel Caleca lib. 4. adversus Graecos who doth not only Admit of a place of Purgatory for Souls not perfectly Cleansed but moreover Deliver's Three Truths established by Manuel Caleca these three particular Truths according to the Sentiment of that Church The first It is not Necessary to pray for those who now enjoy Beatitude For although saith He we offer Sacrifice for the Saints it is not don that they may Obtain mercy Having it already But it is offered up for this End that by Honoring Saints we may make them through the mercy of God to be Mediatours for us The second Verity is The Church never Prayes for the Damned The last There is therfore a third place of Punishment called Purgatory where souls not perfectly Cleansed must by the just judgement of God suffer for less Offences and so pass into glory This learned Author has much more to this Purpose But it is impossible to touch on all 9. Let us return to Alatius that in every page refutes your Doctrin Page 74. He Tell 's us that the The whole Greek Church taught by Apostolical Tradition prayed for Souls in Purgatory whole Greek Church taught by Apostolical Tradition ever prayed for the departed who were neither cast in to Hell nor are Glorious in Heaven And He proves this even by the Confession of innumerable that are of the Schism Here he gives us the judgement of Gabriel Severus Philadelphiensis in the book He writ against the Latins of Purgatory where He showes how far the Greek Church agrees with the Latin and wherin it Differs We Agree saith He that souls piously departed this life receive ãâã ãâã ãâã ãâã ãâã benefit and relaxation Those of the Schism Confess it in those places they are and this by the Alms-deeds and good prayers of others as Dionyfius Areopagita teachers And besides Dyonisius Severus Alleges also the Testimonies of S. Athanasius S. Chrysostom Basil and Theophilact for this great Verity that such souls departed have help comfort and relaxation by the Sacrifice of the Mass by Alms and pious Prayer of the Living Thus a Grecian Schismatick speak's And it is not He Alone that produceth these Fathers for a proof of Purgatory but other Greek Authors also even those of the Schism as Alatius Demonstrat's in several places The Interpretation of the Greek and Latin Church make the sense of Fathers clear for Purgatory And most surely so unanimous a Consent of many whith whom the Latins agree also cannot but make the sense of these Fathers indubitable For our Catholick Verity 10. Now Sir if other Adversaries say as you Do that the Greeks indeed Prayed for the Dead but without any respect of Delivering souls out of Purgatory or a place of torment Turn once more to Alatius page 87. where He gives you not only one or two witnesses But as He speak's Vniversam ipsam Graeciam The Testimony of the whole Greek Church palam aperte openly A clear refutation of our Adversaries Avowing these torments of Purgatory And to this Purpose He quotes their Rituals their Office of the Dead and other Prayers In the Office you have this Orison ãâã ãâã ãâã ãâã ãâã c. O Christ give rest with thy Saints to the soul of thy servant ãâã ãâã ãâã ãâã ãâã where grief sadnes The Greek Rituals and office of the Dead significant for Purgatory and Mourning may cease give them a life of perpetual happines c. Another Prayer is ãâã ãâã ãâã ãâã ãâã c. Our Lord Himself Give rest to your Servant N in a place of refreshment from whence grief misery and deep sighing may pass This is also repeated in their Paracletica From Teares and bitter Crying out Deliver O Saviour thy servants Again they beg they may be freed from all punishment from a Prison of Sufferance and soon be setled in a place of joy where the just inhabit with perfect forgivenes of all their transgressions Yet more Alatius page 93. Saith This is the Doctrin of S. Dionysius of the great S. Basil Precatione 3. in Pentecosten where He prayes that these souls Some Fathers quoted by Alatius may not only be quit of Torments and sufferances but moreover be placed in the Tabernacles of the Iust and enjoy happines for ever Finally page 95. He quotes S. Cyril of Hierusalem Catech. Mystag 5. who doth not only acknowledge Assistance afforded the Dead by our Prayers for such an Assertion is easily misinterpreted But besides Affirms They receive remission and relaxation of their punishment The like Severus Philadelphiensis though a Schismatick Confesseth That the Greek Priests The Confession of a Schismatick pray every Saturday that these departed Souls may find God Merciful gain remission of their sins and be freed from the punishment which torments them 11. I am forced to wave a world of other Testimonies most pertinently produced by this learned Author for our Catholick Verity Page 56. He showes that as well the Ancient as Modern Greeks acknowledge Prayer for the Dead an Apostolical Tradition the continued practise of praying for the Dead to have come from the Apostles And in confirmation of it cites Gennadius the Patriarch S. Chrysostom Hom. 69. ad populum expresly Approving the Doctrin who also saith much help is afforded the Dead by Prayer This is again confirmed pag. 63. by the Ancient Testimony of S. Dionysius sive quis alius Ecclesiast Hier. c. 3. by Holy Ephrems last will and Testament and others Page 93. and 94. He proves more amply ãâ¦ã at these Prayers were made for a Delivery of souls ãâ¦ã om pain from Grief Mourning Affliction and Torment as is now declared Page 104. He showes the sufferance The pain of Purgatory is really great not slight or Imaginary of these Departed in Purgatory not to â a slight ãâã ãâã ãâã ãâã ãâã as some
the Greeks Teach And Do not slight the man for He has the repute of a most learned Scholler the whole world Over However if you Set light by his Person answer his Arguments His Reasons and most Convincing Authorities 14. If any one desire to know more of what the Greek Church hold's concerning the Fire of Purgatory He may read Alatius page 200. where He cites S. Basil and others for a purgation by fire You have much also Purgation by sire of this whole subject in His Book against Hottinger where He proves page 130. Chap. 10. that the Greeks pray for the releasment of Souls from their tears and Torments And that after the Ending of such punishments And passing into Happines after punishment they may pass to eternal Happines In Ecclesia Graecorum saith He pagina 155. cap. 11. Vnus fere est consensus omnium Graecorum c. Almost all the Greeks even those who are against the Pope agree so far with The blessed after this life enjoy the beatifical vision him that the Blessed after This life enjoy the beatifical vision with the Angels and se God facie ad faciem Now Sir if you would have an Answer Though it merits none to the pretty jeer you begin with Concerning the vast Incomes of the Church by Indulgences Rivet call's them Pontificias emulgentias Read Alatius page 223. Chap. 12. where He washes away the Calumny and shewes how severely the Church proceeds in this particular charging All Officers of the Court not to take No Salary for Indulgences so much as the least Salary for the very Parchment for the writings or any other labour belonging to the Indulgence And to avoyd all Deceit this Superscription goes with the Indulgence Gratis etiam quoad Scripturam All is frankly don without reward or recompence 15. You may return once more to His Book de Vtriusque Ecclesiae Consensione and page 272. find the Doctrin of Purgatory Professed and believed as well by the Syrians Armenians and other Fastern Nations that Profess Christianity as by the Greeks themselves Abraham Ecchelensis a Maronit saith Alatius And one no less skilful The Eastern Churches beside the Greeks believe a Purgatory in Ecclesiastical Affairs then in the Oriental Languages in His Notes upon Hebedieusu Bishop of Sobae expresly mantains the Doctrin of Purgatory and saith The Roman Church Innovates Nothing in this particular Teaches Nothing but what is read in S. Ephrems S. Ephrems Office accord's with the Roman Church Office Sive specâet id ad Purgatorium ignem sive ad remissionem delictorum whether that relates to the fire of Purgatory or to the remission of sins after Death Much more is there Alleged to this purpose but the work would be Endles should we transcribe the half of his Quotations Yet one Thing is not to be omitted which He as largely as learnedly proves Chiefly from page 268. to page 300. And 'T is that the Ancient Church The Ancient Church of the Iewes believed Purgatory of the Iewes believed a Purgatory He first urgeth that known Passage of Scripture Machab. lib. 2. c. 12. which though it were not Scripture as Sectaries pretend yet the book is of great Authority and was never taxed of Errour by Christ and His Apostles or any Orthodox Writer since Christ and therfore cannot but be reckoned of as an undoubted History Next He Produceth the Testimonies of no few learned Rabbins from page 278. wherby we have assurance that the Hebrew And the fire of it also Church indubitably believed not only a Purgatory but the Fire of Purgatory also And here were it worth the labour I could charge my margents with Hebrew enough borrowed from Alatius as Sectaries usually Do Theirs with Greek and Latin I know a Little and 'T is little enough of that language but I Slight such Paedantry too manifest a bragging of Nothing Good Ostentation ever Displeasing Apparel needs no Ribands nor a solid Discours so much Margent-Bravery of Hebrew Greek and Latin If any particular Emphasis lie in a Greek or Hebrew word it is worth the while to Search into it but too much of the florishing when every Boy Can transcribe a Greek or Latin sentence if He have a book before him relisheth not For it only serves to show how vainly Affectation creep's in under a colour of Learning Yet if this be the new Mode of Sectaries Let it pass it is one of their least Transgressions 16. Wel Not to forget Alatius page 277. cites you R. Menachem Calomiti whose Writings are yet preserved in the Vatican Library And This Rabbi Testimonies of the Rabbins tell 's us what the Judgement of the Hebrew Church was much to this sense That if any soul be infected with pride or Errour it was necessary before its entrance into Paradise to be washed and cleansed by fire in a place above Hell You have yet a clearer Testimony taken out The Iewes distinguished a triple State of Souls of the Thalmud Massecher quoted page 292. where a triple State of Souls is distinguished Of perfectly just of impiously wicked and of a third sort who are first to descend to a place of Torment to be tryed by Fire as Gold is And for the relief of such imprisoned Captives Iudas Macchabaeus sent twelve thousand Drachmas of silver to Hierusalem as an Oblation The Conclusion therfore is Sancta Salutaris c. It is a Holy and wholsom cogitation to pray for the Dead that they may be freed from their sins But enough of this subject if you desire further Instructions from the Rabbins concerning Purgatory read Alatius now cited CHAP. IV. A Parallel of Proofs for and Against the Doctrin of Purgatory A solution to our Adversaries late Objections 1. WE come now to a just ttial of the eause to Proofs and Principles Pray you observe We will ballance all without partiality and make the Parallel as it truely is The Question rightly The Question truely Stated Stated is Whether there be a third place distinct from Heaven and Hell wherin Souls departed this life suffer a temporal punishment From which punishment they are freed No dispute de nomine by the Prayers of the Living Call it Purgatory or otherwise it matter 's nothing we dispute de re not de Nomine Sectaries hold the Negative Catholicks the Affirmative And here is our first Principle 2. What Christs true Church and all other Churches The first and most convincing Proof in the world denominated Christians Profess and believe cannot but be an undoubted verity But Christs true Church and all other Churches with it Profess and Believe that third place of torment as also a Deliverance of souls from it by the Prayers of the Living Ergo that Doctrin is an undoubted Verity The Major is Evidently proved in the Precedent Chapter For the true Roman Catholick Church the Greek Church and those more Eastern Churches with the
Force them to Acknowledge what I say to be most True when they can allâge nothing probably for their Novelty against our Plain Scripture Against the Ancient Doctrin of a Vniversal Learned Church And the Authority of so many Fathers now Cited 8. We might yet entertain you with One or Two Difficult â drawn from the weak Reason of Sectaries solved Difficulties more Drawn from Reason Wherat our Adversaries Measuring Gods Power by their own Wit or Fancy Stumble not a Little One is A Body cannot be in two Places at Once Just so the Peasant Thinks the sun cannot be bigger then a Broad Sieve Because never learning Mathematiks He Measures All by his silly Imagination And so the Sectary Doth Here Because He is no Scholler in Christs School But ad Rem Who Tell 's Him that a Body cannot be in two Places at once Hath God Revealed this in Scripture Nitâher Faith nor Philosophy against th being of a Body in two places No But Philosophy Teaches it What Philosophy Aristotles No For the Received Doctrin of his School is That a Body to say nothing of a Soule That is in two places Head and Feet at Once Individually Considered by it Self is no more Actually It s own Local Presence or Place Then the Organ of the Eye is of it Self its own Actual Vision Or Fire A Body is not by it self it s own local presence An other Argument of Sectaries ungrounded by it self Actually Heat This is common Philosophy if That of Sectaries be Better let them Vouchsafe to Learn us Otherwise Not by Saying it is Better But by some Clear and Vndeniable Principle 9. An other Argument is Drawn from the Great Indignities wherunto Christs Sacred Body is lyable if it be in the Holy Sacrament As That a Mouse or Wors Creature may Eat it Vp c. Here we may Justly Exclame with St. Austin upon another Occasion lib. 22. de Civit. c. 11. Ecce qualibus argumentis Omnipotentiae Dei humana contradicit infirmitas c. Se with what Slight Arguments Mans weak Wit Opposeth Gods Omnipotency Speak therfore Truth Is it not a greater The pretended Indignities of Sectaries shewed ârivolous Indignity that Christ Permitt's a Sinner to Receive him with a filthy conscience Then That He lics in the Stomach of a Rat or Mouse Say yet Had a worm Suk't his Precious Blood when it was shed on the Ground in his Passion or a Spider bit his Sacred flesh in the Crib of Bethlem Would that Indignity think ye Have Forced men from a Belief of his Real true Body These are childish Arguments not worth the Answering And here you have almost an End of a Digression which I Think cannot be well Answered 10. I Exceed not in saying It cannot be Answered Some points Briefly touched on wherunto Sectaries are desired to Answer And therfore Tell our Adversaries if it shall please them to Reply They are first to Prove and by certain Principle that Christs Sacred Words now Alleged for our Catholick Verity are Misunderstood by us And ought to have Their Determinate sense of a Sign Figure Metonymy and no Other What we here Require is most Reasonable For if my Faith fall upon Their sense They are obliged to Prove it Revealed by Almighty God Otherwise Vpon sound Principles Contrary to all Reason They 'l Vrge me to Believe what an infinit Verity never Spak 2. They are to Prove And by a clear Principle also That in such an Age after Christ There was an Orthodox Church that Believed their Doctrin of a Sign Figure Metonymy Only c. And Publikly Opposed ours of Christs Real Presence in the Eucharist To do this More is required then to cite a few broken Sentences of Fathers half Abused and wholy Maimed Sentences of Fathers Proofles weighed out of Their Circumstances All which put together Come not neer to a Probable much less to a Certain Principle That 's able to Evert the undeniable clear Catholick Doctrin of other Fathers And the Authority of our whole learned Church with Them 3. They are not only to Interpret the Fathers now Alleged For Fancy without Proof may pervert the clearest Words God ever Spak But when Their Interpretation When Sectaries Interpret the Fathers They are obliged to prove their Interpretation is made They must Shew it grounded upon a contrary Received Principle as Strong as the Express Words of those Fathers are 4. They are to Show That Christ our Lord when He uttered those sacred words to His Disciples This is my Body And then foresaw the universal supposed Errour of Believing his Real Presence in the Eucharist would follow in all Orthodox Churches And from no other Cause but His own Express and significant Speaking They are I say Obliged to Prove And by an undeniable Principle that He shut up in the clearest Proposition He ever uttered that Dark sense which They draw from it And that He did so to Deceive the World Sectaries grant Christians to have been universally Deceived What Sectaries Grant in their Belief of the Real Presence And that the supposed Errour Arose from Christs plain words is Evident For the whole Catholick Church that Believes this Mystery doth so Because Truth it self said plainly vvithout Reserve This is my Body Finally That Christ our Lord would speak as He did is Manifest by the Gospel And that He then foresaw the Supposed Vniversal Errour would be also Believed by force of His words in the greatest part of Christendom is most Vndubitable Because of the perfect Knowledge He had of Future Things 5. May it please Sectaries to Proceed candidly They are to cast a serious Reflection on pass't Ages and Ponder well who those were that Patronized Their Doctrin and Opposed ours They are to compare and justly to Ballance their Obscure Scripture vvith our clear Texts The vveak Testimonies of Their misconstrued Fathers with our contrary now Quoted Authorities Their Novelty with our Ancient Believed Faith The sentiment of their little late Congregation concerning this Mystery with the Judgement and Belief of our long standing Roman Church c. And if when All is Don They can come to a sound Principle Wherby it may Appear to every Rational man That their Scripture Fathers and Church Authority Outweigh as it were Ours Or have more force to establish their Novelty then what is now Alleged to make our Catholick Doctrin most stably sure We will begin to Think They may more laudably write Controversies Hereafter But if contrarywise you find Them Gravelled at every Difficulty now Proposed and hear nothing distinctly Replyed to upon undoubted Principles or Further confuted then a loos wandring Discours will carry on a Weak Cause I 'll once more crave Their Pardon and Plainly Say Our Arguments and Reasons cannot be Ansvvered CHAP. VIII The Conclusion The Churches Evidence 1. WE have seen Enough in the Precedent Discourses That True Religion is not as Sectaries make Protestancy
to us to be grounded on Scripture In this Sectaries always fail The new mode of Sectaries interpreting Scripture destroyes Protestant Religion Here is the sequel of Sectaries We Catholicks Prove not what we assert therfore they make the contrary Doctrin an Article of their new Faith Faith cannot rely on such Negatives Of the means left by Almighty God to interpret Scripture The Holy Ghost only speaking by the Oracle of the Church Interpret's Scripture infallibly in those matters which concern the general belief of all Protestants who profess themselves to be fallible in what ever they teach are no Instruments assumed by the Holy Ghost to teach and interpret infallibly Gods Word No Sectary can judge the Church but the Church is to judge all Sectaries THE THIRD DISCOVRS Of the unreasonable proceeding of Protestants in some Chief matters of Controversy PRotestants who seemingly hold a Catholick Church before Luther larger then the Roman Catholick Church and cannot design it Proceed unreasonably and must falsify that Article of our Creed I believe the Holy Catholick Church Before Luther there were no Christians in the world for a thousand years at least but Roman Catholicks and known Hereticks neither those Catholicks alone as Protestants say nor the known Hereticks nor both together constituted the true Catholick Church therfore there was no true Catholick Church on earth for so vast a time No abstract Doctrin common to all who are named Christians is sufficient to constitute Catholick Doctrin Mr. Stillingfleet is confuted and his Doctrin shewed improbable Faith in Christ only as a Redeemer is insufficient to Saluation A more explicite Faith of other particulars is proved Necessary If Catholicks and Sectaries are right in the fundamentals of Faith all the pretended Reformation of Protestants comes to a slight work about Non Essentials which may have made Things wors then before It is not the less or more weight of things revealed that makes Faith less or more valued of but the Submission we yeild to Gods Veracity which is one and of equal Authority in what ever he Reveal's Though a Distinction were granted between Fundamentals and not Fundamentals Yet Protestants cannot so much as probably sever the Fundamentals from the others by any known Principle If there be no Catholick Church owned at least infallible in Fundamentals all Faith both of Christ and Creed may perish before the world end 's And if there be such an Infallible Church in Fundamentals Sectaries ought to design it and say to whom that Spirit is granted in what subject it resides c. A Protestant who so far Denies Christs true Church That he cannot say where it is and endeavour's to reform others before he have certainty of his own half well made Reformation cannot probably go about to withdraw a prudent Catholick from his Religion Some Propositions of Mr. Stillingfleet are examined His Discours of Fundamentals destroy's Protestant Religion He Speaks of the Being of a Church and saith not precisely how much Doctrin constitutes that Being He cannot name any Orthodox Church that ever Excepted against the Articles believed by the Church of Rome He makes the Negative Articles of the English Church not to be Articles of Faith but only inferiour Truths held only in order to peace and tranquillity His Church therfore is essentially Hypocritical which may believe one thing and must profess an other Though Protestants were very Papists in hart yea and Anathematized all These Negative Articles They may be looked on as Blessed Children of this new Negative Church if their Exteriour be fairly Protestant-like He makes his Church no more an English Church then a Church of Arians and of all condemned Hereticks He saith the English Church makes no Articles of Faith but such as have the Approbation of the whole Christian world and of Rome it self The Assertion is Evidently Vntrue For no Orthodox Church no Heretical Society no Consent âf the whole Christian World Ever taught That a Doctrin wherin all Christians agree is sufficient to Saluation When Sectaries Say Christs gave to his Disciples a Sign only of his Body This very Doctrin is either an Article of Their Faith or one of their Inferiour Truths If the first They believe that which never had the approbation of the whole Christian World much less of Rome it self If the second be granted They have no Divine Faith at all of the Blessed Sacrament The Nullity of our Adversaries ground 's is declared though the Church made new Articles of Faith If we speak rigourously The Church makes no new Articles but only declares more Explicitly what was anciently believed The Fathers call the Church a rich Treasury wherin the Depositum of Apostolical Doctrin is securely preserved The Analogy of Faith is explicated There was a Platform of Christian Religion before Scripture was Writ and the Apostles separated Themselves and Preach't to several Nations Sectaries who seemingly acquiesce in the Judgement of one or two Ancient Fathers most inconsequently reject the Authority of a Learned General Council that is of greater weight and Estimation If the Churches Definitions are therfore to be thought fallible because men declare them and all men are lyars much more are our Sectaries Novelties and Glosses on Scripture to be valued of as Fallible upon the same ground These fallible men tell me my Churches Doctrin is fallible suppose falsly it were so it is altogether as good as this very fallible Proposition is that sayes 'T is Fallible and if which is true it be infallible it is much better No man that holds His Religion fallible can probably endeavour to convert an other though the contrary Religion Professed by this other be acknowledged to be no more but fallible Much less can he persecute Him for not yeilding Assent to a fallible Religion All the Storms of persecution raised against Catholicks are not upon any account of want of Faith but for this sole cause that we will not believe one thing and force our Consciences to Profess an other Which is to say we are persecuted becaus we will not be Hypocrits The Vnreasonablenes of Protestants Schism laid forth from the VIII Chap. of the third Discours to the XV. THe Separation of Protestants from the Roman Catholick Church is as plain and manifest a sinful Schism as ever was Decryed Rebellion in a Kingdom or any Violation of a Countries Right The formal Schism of Sectaries is evident but the Causal charged on Catholicks is no more but an unproved Calumny Proofs brought to received Principles fail Sectaries whilst they make the Roman Church to be the cause of their Formal Schism The supposed errours charged on the Roman Catholick Church by Sectaries are not like the first Principles in nature Evident ex terminis and therfore must be proved by a Discours grounded on certain Principles We Licence Sectaries in their Discours against us to make use of all Imaginable sound Principles Scripture Fathers Tradition or what They pleas and only exclude
Truths in Themselves yet so long as they are not proved to be positive revealed Truths or Spoken by Almighty God Protestancy stands like a Starveling void and empty of all revealed Truths Protestancy as so hath no one part of its Doctrin warranted by God And consequently as it is this New Religion hath no one part of its Doctrin warranted by him who upholds all Christian Verities I mean Gods certain Revelation 6. To se this Assertion more clearly Evidenced Hear a little what our Sectaries Answer Some tell us They know right well there is no Purgatory Becaus God hath not revealed it in Scripture There is no real Presence for the same Reason and so they Argue for the rest of their Negatives To this and whatever els can be proposed we have answered Though These Suppositions are very Fals yet Admit of them as True Viz. Thaâ a Purgatory or Real Presence are not mentioned in Scripture All that follows from hence is That God hath been as it were Silent and omitted to speak of such Objects That Protestants inferences Still proved improbable is as we now falsly suppose He hath neither said there is a Purgatory nor Denyed it Now this Negative God hath said nothing of such a matter as it cannot Ground a positive Belief of a Purgatory so it cannot Ground a positive Belief of the Contrary or No Purgatory Whilst What both Catholicks and Protestants are obliged to prove therfore the Catholick Believes a Purgatory He is obliged to show that God hath Positively Revealed it And if the Protestant Believe no Purgatory He is also Obliged to show that God hath spoken Positively this Objective Truth There is no such place To say then God hath made no mention at all of a Purgatory in Sçripture and to infer from Thence a Belief of no Purgatory is in plain Language to Say I may Actually Believe that by Divine Faith which God never Spake The most therfore That can be Deduced from this Negative were it True God hath Omitted to Reveal a Purgatory is That no man yet knows nor can know upon Revelation whether there be such a Place or no. But to draw from it an Absolute Faith of no Purgatory is and I can term it no better then the last of Nonsense For how many Things are there known to God Which He hath omitted to Reveal Can I Therfore upon that Non-Revelation Rush on them with my Faith and Believe them for his not Speaking at all Yet thus Sectaries Proceed They have Protestants Believe Negatives becaus God hath not Reveal'd them good store of Negatives But not revealed Negatives And They will Believe them Becaus God hath not Revealed them Here briefly is my Discours if it Faulter or seem Faulty to our Adversaries my humble Petition is That they will Vouchsafe to unbeguil ' me and Friendly shew me where the Fallacy lyes If this Discourse be faulty my wish is to hear of the fallacy 7. Some perhaps will say We have Fought all this while with Shadows And supposed These Negatives No Purgatory No Transubstantiation c. To be Objects of Protestants Faith But we err not knowing Their Doctrin For They are only Held Inferiour Truths One Reply refuted Approved by the English Church to mantain Vnion amongst Protestants And not owned as Articles of Faith Thus Two later Men whom you may se largely Refuted Discours 3. c. 6. n. 7. All I 'll say at present is Because Sectaries seldom Agree in Doctrin it is impossible to Confute them all at Once To my Sectaries agree not in Doctrin purpose then There have been Certainly And are yet Protestants I think These the more Numerous That Hold the now named Negatives Articles of Protestants Some own these Negatives Articles of Faith Faith And Against such our Proofs have Force Others that Deny the Doctrin And exclude them from being Articles are in a worse Condition Because upon the Supposition They are Forced to grant That Protestancy hath no Articles of Faith Protestancy as Protestancy contain's not so much as One Article of Divine Faith in it For the whole Reformed part of it is made up of pure Negatives Consequently if Any should utterly Abjure that Religion He would not Abjure one Truth Revealed by Almighty God Se more of this subject in the place now cited And Both are Confuted know That our Adversaries will have Much to do To come of Hansomly whether They Grant These Negatives To be Articles of their Faith or Disown them as Articles This is fairly spoken without Clamours And Mr. Stillingfleet in his Preface to the Reader Believe it Some who tell us They have not Leisure Enough to kill flyes may sweat at it take whether part They please before the Difficulty be solved 8. They may Reply secondly And Endeavor to A second Reply of Sectaries worth Nothing Prove at least one of their Negatives Thus. There is no Purgatory Becaus God hath Revealed in Scripture two Places only Heaven and Hell which seem's Exclusive of a third Place I answer That word Only is neither Scripture nor Revelation Cast therfore that Particle away and Propose the Argument as we ought to do And it falls to nothing Thus it is God hath Revealed two Places and these Eternal it is most True Ergo he hath Revealed the not Being of a Purgatory is Fals and a meer Non-sequitur 9. They may Reply thirdly Catholicks Believe A Third at bad many things upon as pure Negatives for Example A Trinity of Three Distinct Persons in one Divine Essence and no Quaternity or no more Persons then Three yet this Negative is not Revealed in Scripture To Help on this worthles Argument I Grant more That not so much as a Trinity of Distinct Persons is plainly Revealed in Scripture Doth it Therfore Catholicks believe not upon Negative grounds follow that Catholicks Believe that Mystery and Deny a Quaternity upon Negative Grounds No such matter They Believe a Trinity and no Quaternity upon the solid Positive Grounds of their Church Interpreting Scripture upon a Universal Perpetuated Tradition And the Infallible Word of God not Written Protestants are destitute of such Proofs in the Articles they Hold. For They neither have an Infallible Church nor Tradition Nor Written nor Vnwritten Word to Rely on Therfore They Believe upon Fancy oâây 10. To End This Matter I will here Briefly Becaus An Objection answered conceiââing Novelties introduced i ãâ¦ã the Church it is Consequent Answer to an old Trivial Objection made by Sectaries against our Present Roman Church which They Accuse of Novelties introduced since the First Primitive Ages And weakly as They are wont Argue after this manner Your Doctrins of Transubstantiation of Praying to Saints of an Vnbloody Sacrifice c. Were not Taught for Three or Four Ages after Christ Therfore say They We may now well hold the Contrary And Believe no Transubstantiation no Sacrifice c.
I answer Admit of this most fals Supposition These Doctrins were not Taught Sectaries found Faith on a Negative No Faith at all can be founded on this Negative Before which will never be They Prove their contrary Doctrin Positively Revealed by Almighty God in Scripture For this Principle stands irrefragably Sure No Revelation No Faith Although the Object Assented to be True All the pains Therfore These men take to reduce Their Reformed Gospel to the Model of the Primitive Church is upon several Respects meer labor lost But upon this Account Chiefly it They cannot shew one of Their Negatives Revealed to any Ancient Orthodox Church faulters most That They cannot show one Negative believed by them to be a Revealed Truth to any Christian Society in the world It is pittiful to hear how they fumble in this Discours We Ask how they prove that the Primitive Church held no Unbloody Sacrifice put this for one example it serves for all Some Answer They find no such thing as a Sacrifice registred in those Ancient Writings Mark the Proof They find it not Ergo it is not to be found Catholicks as The Inferences of Sectaries unconcluding clear Sighted as others find that Doctrin expresly Asserted But becaus Protestants are pleased to Deny all They must and upon their Own word be Thought the Men of more Credit Well But Suppose the Doctrin was not Registred in those Ancient Records Is this Consequence good It was not writ Ergo it was not Taught No certainly Vnles They show all Taught Doctrin was then Writ or Registred But let us falsly Suppose that the Doctrin was neither Writ nor Taught Doth it follow that the Contrary of no Sacrifice now believed by Protestants was a Truth Revealed to that Church or taught by it No. Therfore they are here driven again upon the old Negative And thus it is That Church said nothing of an Vnbloody Sacrifice Which is Hideously Vntrue Ergo Protestants can now Believe no Sacrifice which is Hideously fals and as unlucky a Sequele as This That Church said not whether the Moon be a watery Body full of Rocks Ergo Protestants can Believe the contrary with Divine Faith You will Say we Trifle now For that Church was Perfect in Faith and either held a Sacrific ãâ¦ã Denyed it I answer in Real Truth it Plainly and undeniably Held a Sacrifice yet must withal Affirm Though we Falsly suppose And this fals Supposition must be vigilantly regarded that it only Negatively abstracted from such Doctrin yet Protestants are far of from Proving it held Positively the Contrary That is no Sacrifice which yet is Necessary to be Proved if They believe no Sacrifice with Divine Faith 11. They may yet Reply They are Able at least to Produce some Ancient Fathers Clearly Enough Asserting no Unbloody Sacrifice Therfore they prove this Negative and so they can do Others I utterly Deny that clearly Enough and say They have not one Ancient Fathe ãâ¦ã nor Council nor any Approved Authority No Ancient Father against an Vnbloody Sacrifice that positively Denyes a Sacrifice All unanimously Taught the contrary as Luther himself confesseth Much less have They Any that makes this their Doctrin a Truth Revealed by Almighty God or ever taught by any Vniversal Church Were therfore these supposed Authorities of Sectaries which are none and Reasons also for no Sacrifice more Numerous and Strong then what the World hath Heard of hitherto They cannot in Conscience suppose them Proofs weighty enough to Beat down the contrary Asserted And Vndeniable Doctrin not only of Fathers But of a Whole Church They cannot Suppose Them powerful enough to Build up such a new Negative of Protestant Religion especially whilst They see before their eyes the Torrent of Antiquity against them and our Answers returned to every Trivial Objection they make O But they can Solve all we Object And we must Take their Word Becaus They say so We also tell them We Solve what they Object and yet are not Believed Do you not se here most pittiful Doings and Controversies made Endles by this Proceeding when each Party saith what it pleaseth and Gain 's no Credit from the Other A Judge my good Friends and an Infallible Judge is here Necessary to Decide Matters between us But thus far evident Reason judgeth And Tell 's you Though you could Solve all we say for the Affirmative of a Sacrifice you are to Seek for a Positive Proof of your Vnproved yet Believed Negative There is no Sacrifice And the like I say of your other Negatives CHAP. IX Of the Means left by Almighty God to Interpret Scripture Truely One Passage More of Scripture Proving Infallible Teachers is Quoted 1. WE come now to Solve more fully the Objection Proposed Chap. 7. n. 2. It was to this Sense A Protestant Delivers what he Conceives to be the Meaning of Scripture So the Catholick doth also and can do no more Both of Them therfore are Glossers The difficulty proposed again Concerning the Interpretation of Scripture the only Difficulty is to know who Glosses better Here is the state of the Question 2. To go on Groundedly We may with our Adversaries leave Suppose That God hath not put a Bible into the Hands of Christians to cause Eternal Debates concerning the Doctrin delivered in it And if this be a Truth We may secondly Suppose God desirous of Vnity in Faith gave us not Scripture to cause eternal Debates That his Wise Providence so earnestly desirous of Unity in Faith amongst Christians hath Afforded some Means wherby we may rightly Attain to the True Sense of his Sacred Word For no man can imagin that Gods Intention is That we only Read without Arriving to the Sense of what we Read or which is wors that we fall into Error by our Reading Providence hath afforded means wherby we may understand Scripture This therfore Providence hath Prevented by one Means or other if carelesly we do not reject it We may thirdly Suppose That God regularly speaking Reveal's to no Private man the deep Sense of Scripture when He Reads and perhaps understands it not By private Illustrations new Enthusiasm's or the Ministery of Angels Therfore Private Illustrations no usual means some other way is Appointed by Providence to come to the True Sense of what He Reads The Reason is True Religion requires a True Interpreter of the Book which founds Religion Otherwise God would have only carelesly as it were Thrown Scripture amongst Christians And bid them Guess as well as they can at the Sense of it They having no other means to know his Meaning These Things Premised 3. I say first The Holy Book of Scripture neither doth Scripture cannot interpret its self nor can so Interpret it self as to bring Men Dissgnting in Faith to an Accord or Acquiescency in High Points of Controversy The Assertion is Evident For could the Book clearly interpret its own Meaning Catholicks Arians Protestants