of Faith And the Protestants to Fewer Our more numerous Articles ouer and aboue His fundamentals He calls opinions Holds vnprincipled And hopes to settle his fewer articles or the Essence of his Religion vpon Excellent solid Grounds 3. Hence it followes that all Controuersies hitherto agitated between vs come to no more but to à slight skirmishing about different opinions only For we and they agree in the Essence of Religion Vnlucky opinions surely Cries the Sectary and He would seem to sigh as deeply as we But has not felt so much Smart which haue caused endles Broiles strange confusion and à Shameful Schism in the Christian world Thus much I conceiue some later men who expresly teach the Doctrin would haue vs learn And because it is à new inuented way of defending this falling Protestancy I hold my self obliged First to discouer the whole fallacy of the discourse Next to shew how Protestants themselues put an end to all Controuersies This done the Obiection is soon answered 4. The fallacy lies here That Protestancy is supposed to haue an Essence when really it has none but is wholy made vp of worse then false opinions The false Supposition stands gloriously in Mr Stillingfleets empty Title A rational Account of the The fallacy discouered grounds of Protestant Religion The man surely imagins Protestancy to be à Religion which implies an Essence yea and grounded too I say the contrary it has no Essence and consequently No grounds To proue my Assertion Doe no more but cast out of Protestancy all the Negatiues it has which confessedly are no Essentials And next fix your thoughts on the little which remain's And is called Protestancy You will see the Essence after these Negatiues are gone dwindle to nothing Most surely this is not its Essence To belieue these Negatiues pious opinions or inferiour Truths For if God neuer reuealed the Negatiues He neuer reuealed to any That the Belief of their supposed piety constitutes the Essence of Protestancy An other Essence Therefore must be found out if it haue any And may be it is this Belieue the Creeds or à Doctrin common to all Christians our Aduersaries hint at both and you haue the whole Essence of this Religion Yea and Faith enough to attain Saluation And thus they reduce their Faith to fewer Articles than we doe I might Say à word in passing And reduce all true Christian Faith to à shorter compendium viz. To one only Article of The Apostles Creed I belieue the holy Catholick Church That is who euer own 's the true Church of Christ and firmly adheres to all She teaches An other Sectarian pretence of belieuing the Creeds after à due Proposal made of her Articles And dies in that Faith such à man iointly belieues both the Church and Creeds also But if he run away with one half only or Talk of Creeds as Sectaries doe without à Church And exclude from His Belief that Church which approues the Creeds He separates that which cannot be separated And is à Self-chuser In à word he neither belieues Church nor Creeds And consequently has no Christian Faith 5. Hence I say This very Assertion I belieue the Creeds iâ— the sense of Sectaries now explicated is so far from being à Principled Truth That it is no more but an Errour or à proofles Protestant Opinion As bad or worse as any of the Negatiues are If therefore they make it an Essential Article of Protestancy Wee press them according to their promise to giue à rational Account of it before God and man And here our Queries aboue come in again Haue you Gentlemen any Diuine Reuelation That this half Faith of belieuing Creeds after your bold receding from the Church is so sufficient for your Saluation and mine That more is not required Did euer Orthodox Church expresly teach this to be sufficient Did euer ancient Council define so or vniuersal Tradition deliuer the Doctrin Speak plainly plead by all or any one of these Principles And I haue done But 't is impossible Perhaps you will say All Antiquity and the Fathers likewise highly commend the Apostles Creed as à short Abridgment of our Christan Faith Answ So doe we as highly But know there are different Lections of it whereof you may read in your own Doctor Vshers Diatriâ—a De Symbolis London Print 1647. Sent to his friend Ioannes Vossius We know again may Credit begiuen to S. Hierome Epist 61. Ad Pammach That this Creed was not writ in Charta atramento but in tabulis Cordis And Therefore we must trust to Tradition for the best Lection All other Creeds euen that ascribed to S. Athanasius A Graecis interpolatum dressed vp à new by the Greeks Saith Dr Vsher The Church either made or has approued If then I must build my faith on these Creeds I cannot diuorce it from the Church For Propter quod vnumquodque tale est illud magis tale If I belieue my Creeds much more must I belieue the Church which either made or Authorised them 6. In à word here is all we demand And If Sectaries can Answer they speak to the purpose Let them but name any The Beliefâ— of Creeds and the Church inseparable Orthodox Council Nay one ancient Father that saies Faith is then fully and sufficiently Catholick if one belieues the Creeds Though at that very time He pertinaciously reiect's the present Church we liue in Or will not hear that Doctrin which She teaches aboue The express Doctrin deliuered in the Creeds Let him I say do thus much And he speaks to the purpose But it cannot be done Because both the Ancient and modern Church condemn's all who slight Her Doctrin though not expresly contained in the Creed In this opposition therefore That which the Sectary would make the Essence of his Religion is only his false opinion and in real truth hath neither Moral certainty nor so much as Probability As is already proued He may reply All he pretend's is That the Creeds compleatly contain Matter enough of Christian belief To Add more is vnnecessary And Saies withall Hee slights not that Ancient Church which either composed or approued the Ancient Creeds but blames the Later Church which hath turned meer Opinions into Articles of faith And imposed them on Christians to belieue Answ These men it seems will hold on to be vnlucky in All They say We are now inquiring after that Doctrin which essentially Constitutes Protestancy And here they obtrude vpon vs their Protestant Opinions for Answer 7. To assert Therefore First that the Ancient Creeds explicitly contain Matter enough of Christian Belief is à Protestant False Opinions supposed the Essence of Protestancy opinion only largely refuted by our learned Writers See the other Treatise Discourse 3. C. 5. To assert that the Church in after ages added Vnnecessaries aboue the explicite Doctrin contained in the Apostles Creed Impugn's the most Ancient Councils of the Christian world And is no more but à Protestant opinion To assert 3. That the Ancient Church was right in faith And
Apostle writes Ephes. 14. 11. of the Continuance of Pastors and The Apostles words also and Doctors in the work of the Ministery for the edifying of Christ's Mystical body till we meete in one Vnity of Faith most Certainly he Spake not of any deluded or Idolatrous Pastors are likewise vtterly false Nay more that Article of our Creed The Creed falsifyed I belieue the Holy Catholick Church ceased to be true in those dismal dayes when the whole Roman Catholick Church made Idolatrous went to wrack and the res't of Christians if not Idolatrous were all Professed Heretiques 19. Contrarywise if there was at that time another Orthodox Church in Being when Luther Separated from the Roman Catholick What followes if then there was à true Church Society One of these two Consequences necessarily followes Viz. That Luther and his Associates the Protestants either made themselues Members of that Imagined pure Spotles and Orthodox Church Or founded à new One vpon their own Authority neuer before heard of in the Christian world Now further It is most impossible to nominate any such Christians as Luther and Protestants made à new Church Constituted à pure Orthodox Church distinct from the Roman Catholick Therefore Luther and Protestants haue by their own Authority made à new One neuer before known to the world 20. There is yet à third Inference which methinks pinches such Protestants as Say They and we make but one Church Orthodox in fundamentals How can this Doctrin stand if the The Church if Idolatrous err's in the fundamentals of Faith Roman Catholick Church teaches flat Idolatry For vpon this Supposition She err's grosly in that fundamental Point of Idolatry And consequently Protestants must either leaue her as horridly erroneous or maintain Idolatry with Her If it be replyed though thus tainted She yet teaches some few Truths and Sectaries can exactly tell vs which and how many they are They Sectaries improbable Supposition first argue vpon an improbable Supposition and secondly make the louely Spouse of Christ beautiful and vgly treacherous and loyal false and true together whereof enough is sayd in the former Discourses 21. The last question proposed is that the Doctor giue Satisfaction concerning the Mission of Protestants In à word we demand who sent them to teach as they doe that the Roman Catholic◠Church is fallible and Idolatrous That man hath no free will That the Body and blood of our Sauiour are not really in the blessed Sacrament with à number of other Nouelties Our demand A difficult Question Concerning the Mission of Sectaries is grounded vpon the Apostles words Rom. 10. 15. How Shall they preach vnless they be sent Say therefore who commissioned these men who countenanced them to preach such Doctrins Dare they tell vs that as their English Bishops receiued Orders from the Supposed Idolatrous Catholick Prelares So also they had Commission from them Idolatrous as they were to teach Idolatry They neuer had nor can haue Commission to teach Protestancy Grant this and they make their Mission not only ridiculous but null also and vtterly void of Credit Whither will they run next think ye Can they pretend to haue had their Mission from the Arians from the Hussits or Waldenses c No certainly For they teach not in all things as these Hereticks taught And besides neuer receiued Commission from them or The Assertion proued from any men called Christians to teach at all Therefore they are vnsent Preachers and consequently in the Apostles Iudgement ought no more to be heard than the Arians or Pelagians 22. Some Sectaries tell vs its needles to Question their A reply answered Mission whilst the Testimony of the Spirit assures them that they teach the true Doctrin of Iesus Christ. Here is first à Supposition for à Proof because The whole world excepting themselues deny what is now assumed of their teaching truth Howeuer admit gratis this false Supposition The meer speaking truth giues them no Commission to teach it For Children Vagabonds and Diuels also may Speak eternal truths yet are not therefore authorized to preach or made Christ's lawful authorized Ministers The Reason hereof seem's manifest To teach truth argues no Lawful Mission To preach truth is an effect of à lawful Mission and not the cause of it Wherefore this Causal or Inference is good I teach truth because I am lawfully Commissioned to teach it and exactly Comply with my Duty Not the Contrary I teach truth therefore I am Authoritiuely sent to teach it 23. By what is hitherto briefly noted you se in what The desperate condition of Sectaries case Sectaries are who first suppose à long interruption of Orthodox Pastors in the Roman Catholick Church and consequently neuer receiued Commission from them to teach and though which is true they continued Orthodox yet these Catholick Pastors neuer gaue them any Authority Again They No Church Orthodox or Heretical sent them to teach scorn to receiue their Commission from known Hereticks nor can they pretend it because being in most Essential points opposite to Protestants Such Hereticks could not impower them to teach Protestancy For these Reasons Sectaries are obliged to renounce all claim to that Mission which is called Ordinary because No Church No Society of Christians whether Orthodox or Heretical sent these Nouellists abroad to teach as they do their reformed Gospel 24. Now if with Luther they challenge to themselues à Calling Some with Luther plead à Mission Extraordinary and Mission extraordinary Not by men or from men but by the Reuelation of Christ Iesus Their Plea no less Proofles then Presumptuous is highly improbable vpon this ground that neuer any since the beginning of Christianity was sent as extraordinary by Almighty God to preach who made not his Doctrin Credible by manifest Supernatural wonders So Christ our Lord did and the Apostles also Others that followed in the after Ages laid forth the Miracles and signal Marks of the Church whereof they were Members and euinced by Signs the They haue neither extraordinary nor Ordinary Mission Authority of that Oracle which sent them But Sectaries who began with Luther to teach extraordinary Doctrin neither plead by extraordinary wonders hauing none to produce nor can so much as hint at any Church false or true which commissioned them to publish Protestancy Therefore they are vnlawful Ministers neuer sent to preach Christ's true Doctrin nor so much as their own false Nouelties of Protestanism CHAP. XIX The supposed grounds of our Protestants Reformation manifestly ouerthrown Protestancy no Religion but an improhable Nouelty The conclusion of this whole Treatise 1. I Say the Supposed Grounds for in very truth Protestancy What Sectaries pretend to hath not any real Ground to Stand on as is amply proued in the forecited Chapters Howeuer because Pretences are not wanting to such as Oppose God's verities and our Aduersaries seem to build the whole Machin of their
REASON AND RELIGION OR THE CERTAIN RVLE OF FAITH Where the Infallibility of the Roman Catholick Church is asserted against Atheists Heathens Iewes Turks and all Sectaries WITH A REFVTATION OF Mr STILLINGFLEETS Many gross Errours By E. W. Author of the Book called PROTESTANCY WITHOVT PRINCIPLES Poteram ..... Omnes Propositionum rivulos vno Ecclesiae sole siccare Hier. contra Lucifer c. vlt. fine PRINTED AT ANTWERP By MICHAEL CNOBBAERT in the Year 1672. Permissu Su 〈◊〉 〈◊〉 THE PREFACE TO THE READER REligion that choise Evangelical Pearle Matth 13. the best Inheritance and richest Treasure God hath bequeathed to Christians though found and strongly guarded meet 's yet with many who long since had their weak attempts preuailed would haue thrown it out of the world Atheist's deny à Deity the only fundation of Religion Iewes oppose Christ the great Master of Truth and Heretiques band against an euidenced vniversal Church that large field wherein this precious Iewel is found These Aduersaries we encounter and our design is both to vnbeguile and silence them In the first place we attaque those grosser Enemies Atheists Iewes Turks and Infidels This done we enter vpon the main matter and freindly treat with our Modern Sectaries by the force of plain and vndeniable Principles If these stand which none can shake Protestancy fall's to nothing I call this Treatise the Rule of Faith where you haue the Inducements which lead to the knowledge of true Religion clearly proposed and strongly Maintained against all Opposers whose cauils and Calumnies repugnant to truth will appear as they are vain and forceles after due ponderation of the Principles we rely on The prudent search after Religion is euer made and first begun with Reason or à rational discourse for I hold this Principle indubitable None can assent to the high reuealed Mysteries of Faith without preuious euidence had of their Credibility laid forth to reason Now because Atheists Arians and all Heretiques hold what they teach reasonable it is necessary to distinguish between false and true Reason as also rigidly to Examin what euer belongs to that whole Matter which is amply done in the 14 th 15 th and 16 th Chapters of the third Discourse where we prove that Religion is only Reasonable which Heaven it selfe declares reasonable by such visible sensible and illustrious Marks as haue gained Millions to believe in Christ and no other but God's Infinite Power and wisdom can produce Herevpon we lay forth the signal Marks of the Roman Catholick Church clear Cognisances of an Infinite Power and VVisdom Miracles most euident Conversions of Nations wrought by Her Succession of Pastors euer since the Apostles preached with à strict vnity of one Faith in all that Professed Her Doctrin VVe look next vpon this late risen Protestancy and find it naked vtterly strip't of all supernatural Motives No Miracles no Conuersions no vnity in Faith to countenance the Nouelty and therefore conclude that the Professors of it who seemingly stand for Reason and slight an euidenced Church are most vnreasonable and as dayly experience teaches meer Scepticks in Matters of Religion Clemens Rom. in Recog D. Petri. hereafter cited gives this wise Counsel to euery prudent seeker after Truth Before all things examin well by the light of rational Motiues whether one that pretend's to speak in the name of God and call's himselfe à Prophet sent to preach proues himselfe to be really so Thus much learned and the knowledge is easily gained because grounded vpon euidence belieue boldly all he teaches though his Doctrin be sublime and seem's difficult to weak reason The first conuerted Christians were thus induced by the Lustre of our Sauiours glorious Miracles and other Signal wonders to own him as he was à great Prophet or the true Messias sent from God and afterward belieued what euer Doctrin he taught vpon his own Infallible word Apply what is here said to the Roman Catholick Church you will find this great Truth made manifest in the following Discourses viz. That as no Prophet no Doctor ever came neer Christ our Lord in the wonders he wrought so no Society of men since thé world stood was or is Comparable in Miracles and other Cognizances of truth to the Roman Catholick Church She as I now said and no other Society shewes you à Continued Succession of Pastors of Princes and People since the first Plantation of the Gospel She and no other hath been always reverenced all Nations over and was neuer opposed by Orthodox Christians She giues you à large Catalogue of Innumerable Professors eminent in learning in wisdom and sanctity of life In Her the ancient Predictions of Prophets are literally fulfilled Her vniuersal extent far and neer is euident The Conuersions wrought by her Euident The Courage and Constancy of Martyrs who dyed for her Faith Euident Her ancient Possession of truth for Confessedly she was once Orthodox is vndeniable And this is the Church Gentle Reader our Sectaries would destroy This Oracle though signalized with so many Illustrious Marks and Indications proceeding from God inspite of Heaven they iniuriously Calumniate as Idolatrous and Heretical And Consequently make those Millions and Millions who both liuing and dying zealously sought to serve no other but the great God of Truth in this blessed Society Fools Madmen Idolaters and Heretiques I say Calumniate for all they haue done hitherto or can do for the future comes to no more but to à flat iniurious Calumny as is euidenced in the third Discourse C. 19. where you are told that whoever impeaches an ancient Church once acknowledged Orthodox of Idolatry and proves not his charge by clear and vndeniable Principles Calumniates must vniustly and sin 's damnably Protestants do so as is there largely proued and the truth is manifest in their own writings They tell vs the Roman Catholick Church though once right in Faith changed Her ancient Doctrin we iustly vrge them to prove the Assertion by some vnquestionable Principles more convincing or of greater weight and strength to perswade what they assert then the publick judgement of all sound Christians liuing at that time to perswade the Contrary And Mark à strange Proceeding the Calumny it selfe is returned vpon vs without either Proof or probable Principle to vphold it but their own bare and proofles word VVe are told again there was euer à Catholick Church without blemish at least in fundamentals for that Article of the Creed I believe the Holy Catholick Church was true in all Ages VVe seriously demand where or in what part of Christendom that Orthodox Church distinct from the Roman Catholick had its being at that time when the Roman fell from Christ and became Idolatrous There was such à Church which censured and condemned the supposed Roman Errours or not If not the world vpon those supposed errours was wholly Churchles Grant an Orthodox Church distinct from the Roman She certainly opposed those Imagined false Roman Doctrins which then began to infect
books of Scripture hee hath not yet so much as moral certainty of that precise Canon he receiues excluding other books which he denies as Scripture For no Orthodox Church no vniuersal Tradition no consent of Fathers no definition of any Council approues his Canon or explodes those books reiected by him therfore the sectaries Canon wherof there is so Much doubt can giue no moral assurance of Gods reuealed verities vnles it were without dispute à liquid truth that their Canon only is Gods word which cannot be supposed whilst so learned and numerous à multitude of Christians oppose it as defectiue and imperfect Yet more Suppose he giues you the exact number of Canonical books hee gain's nothing because the very Doctrin of these books is no more but à Translation and therefore vnlesse the Translator or Printer haue faithfully complyed with their duty and preserued the books in their ancient purity no Protestant can assure himself or any that what we now read is without change or corruption pure in the very necessary points of Faith If you say you compare them with the ancient Original Copies of the Hebrew and Greek I answer the very best Originals men can light on now are no more but meer Transcriptions and consequently may haue been corrupted by the Transcriber The best Originals now extant are only transcriptions the Printer or Librarian Therefore the Sectary hath no Moral certainty of the bare letter in Scripture if he cannot shew vs the hand writing or Autograph's of the Prophets and Apostles wherof there is no danger because he neuer saw any Hence I argue He who hath not infallible certainty of the very letter of Scripture want's infallible certainty of the Doctrin contained in Scripture but the Protestant hath no infallible certainty of the letter of Scripture Therefore he want's infallible certainty of the Doctrin contained in Scripture for no certainty of the letter no An argument against sectaries certainty of the Doctrin drawn from thence But if he has not certainty of the Doctrin he can haue no infallible faith grounded on it Therefore Scripture alone is an unmeet means to teach him what either true Faith or Religion is 2. Mr. Stillingfleet to solve this vnanswerable Argument Part. 1. c. 6. p. 196. saies we beg the Question when we require an infallible Testimony for our belieuing the Canon of scripture yet grants such à certainty as excludes all possibility of reasonable doubting and Chap. 7. p. 211. declares himself further thus Giue me leaue to make this supposition that God might not haue giuen this supernatural Assistance to your Church which you pretend makes it infallible whether men through the vniuersal consent of persons of the Christian Church in all ages might not haue been vndoubtedly certain that the Scripture we haue was the same deliuered by the Apostles I answer if you take leaue to make that supposition licence me to tell you you haue not that certainty of Scripture which Diuine Faith both supposeth and requires And here is one reason to omit others insisted on here after Deny this infallible assurance of the books of Scripture you haue no greater certainty that God endited those words we now read than you haue assurance that Aristotle wrote his Topicks or Caesar his Commentaries And dare you or any say that we receiue Mr. Stilling answer dissatisfactory our Bible vpon no surer ground Or can you Imagin if Christians accept these books vpon à Testimony lesse then vndubitable it may not be suspected that à thousand gross errours haue entred the Copies by the negligence or inaduertency of such as transcribed them Belieue it Were Aristotles Topicks matter of Diuine Faith none would dy after the fallible conueyance of them to our age vpon this perswasion that nothing substantially first writ by that Author hath been changed or altered Since and the same I assert of the Bible vnlesse you say that the words of Scripture were writ in some celestial and incorruptible Matter yet to be read by all or grant which is truth that as God by special Prouidence caused them to be writ pure so also he yet preserues them without blemish and now witnesseth the truth by the Testimony of his infallible Church wherof more largely hereafter At present I will only answer your difficulty about that fallible certainty which you affirm excludes all possibility of reasonable doubting and say first The vniuersal consent of persons of the Christian Church in all ages neuer approued the intire Canon of your Scripture for not only the present Roman Catholick Church but the ancient councils also receiued books which you reiect This truth is so manifest that it need 's no further proof therefore your Canon want's the approbation of the whole Christian world and consequently you haue not so high à certainty of Scripture as excludes all possibility of reasonable doubting I answer 2. And it is à demonstration against Protestants who say the whole Christian world for à thousand years at least erred in Doctrin contrary to the verities of Holy Scriptures for if we goe up from Luther to the 4 th or 5 th age after Christ you 'l find none but condemned erring Hereticks and Roman Catholiks no lesse actually guilty say Sectaries of these professed errours Of praying to Sainâ—s of an vnbloody Sacrifice of the the A further Argument taken from the papists supposed errours real presence c. Thus much supposed I both answer and Argue against you If the whole Christian world was for that vast time so strangely infatuated as to mantain errours contrary to Scripture when the true Doctrin therof no lesse concerned their eternal Saluation then the true letter it cannot possibly be supposed vpon any weak Probability much lesse on such à certainty as excludes all reasonable doubt that these besotted Christians preserued the letter of Scripture pure and intire whose errours are now imagined most gross against the Doctrin contained in God's word Obserue my reason It is much more easy to conceiue if all held corrupted Doctrin that the very letter of Scrtpture was by negligence or ignorance of these Corrupters of Doctrin also corrupted then to imagin the records preserued pure and Millions of Christians to read them and after the reading grosly to mistake Gods verities registred in that book And here I must mind M. Stillingfleet of his proofless and inconsequent way in Arguing 3. You Sr. say first The whole erring multitudes of Christians before Luther preserued Scripture pure yet forsooth these silly men taught one Doctrin after an other contrary to Scripture They perused the book interpreted it yea preached it to their own confusion and condemnation You say 2. It is not possible that Mr. stillingfleets arguments retorted these writings could be extorted out of mens hands by fraud or violence vnder their eyes or suffered to be lost by negligence Yet you make it not only possible but grant the Doctrin therof to haue
worse than à Paralogism or any captious way of reasoning for it tend's to non-sense vnless the main Supposition be proued to wit That the Roman Apostolical Catholick Church once certainly pure in Doctrin has or Can decline from her Purity in afrer ages Mr Stilling knowes well that Catholicks who hold their Church infallible make the receding from its Purity à thing impossible How sensles then is it in this place where that Question of Infallibility is not handled first to suppose our Church fallen off from its old Doctrin and then to tell vs the Fathers Encomiums haue Still that 's Supposed which should be Proued nothing to do with it in this present state I argue thus and Mr Stilling P. 314. seem's to approue it Vpon the Supposition that the Roman Catholick Church has not swerued nor can swerue from it's first pure Doctrin The Fathers Elogiums are in this age as due to it as in any other But the Supposition must stand firmly built as you shall see hereafter vpon sure grounds and Principles But contrariwise this way of arguing is Non-sense I 'le suppose vpon no grounds the Roman Catholick Church to haue erred and then I 'le do an open iniustice and deny it the due Commendations giuen by the Fathers It is iust as if one should say I 'le suppose à man hitherto reputed honest to be à thief and then I 'le deny him iustice and hang him vp 4. I say vpon no Grounds And to proue my Assertion ask With what Church then visible in the world were Christians obliged to Communicate when all see S. Hierome will haue them to Communicate with some Church Mr Stilling Answers with the Catholick Church Very Good I Ask again whether the Roman Church and all other Churches vnited in Faith with it were rightly called the true Catholick Church Grant this you yeild the cause And Confess that Christians were then obliged to be in vnion with the Roman Catholick Church Contrariwise if you deny that to haue been then the true Church you are cast vpon No other Church Catholick but the Roman endless difficulties and here is one which cannot be solued Vpon the denial you Sr are obliged to denote or name an other Catholick Church distinct from the Roman more pure in Doctrin at that time than She was And that not only the Romans but all others were Aliens and Prophane who eate not the lambe or communicated not in faith with your new found fancied Church in the aire I say fancied for to point at such à Church on earth is as impossible as to proue known condemned Hereticks to be good Catholicks whereof see more in the other Treatise Disc 3. c. 1. 5. Mr Stilling to shift off the difficuIty will perhaps say When S. Hierome wrote This The Roman Church was truly Orthodox and that He accounted all Aliens and Prophane who communicated not with it Most true Doctrin But see what followes Be pleased to fall lower to the third or fourth Age after S. Hierome There was then I hope à Catholick Church in the world wherwith Christians Communicated in Faith but most euidently there was not any Tâ—en reputed Orthodox if we exclude the Roman from being so For all other Societies nameable In the ages after S. Hierome no Church Orthodox but the Roman though called Christians were professed Hereticks With these no man was obliged to communicate Therefore all were either bound to Communicate with the Roman Catholick Church or with no Church at all Hence I infer that the Fathers Elogium's giuen to the Roman Catholick Church were euer most iustly due not once only during the Primitiue times but now also and in all Ages Withall I assert That Mr Stilling denying this Truth speak's his own fancy without proof or the least appearance of any probable Principle And he will be as wholly vnprincipled if I first suppose as I may if my Creed be true That there is now at this very houre à true Catholick Church on earth and should next demand where that Church is in whose vnion I must liue and dye Will He pitch think ye vpon an vnion with the Arians Graecians Abyssins Anabaptists Protestants or Quakers Light where he pleaseth he can only vent his fancy without Proof or Principle Now cast as it were this fancy into à ballance with those most weighty significant Testimonies of ancient Fathers who positiuely press for communion with the Roman Catholick Church and you will see à strange vneauen Parallel conceited whimsyes And strong reasonable Arguments laid together Yet wonder nothing for weak fancy is the strongest Aduersary Catholick Religion hath S. Cyprians Testimony proposed 6. You haue yet an other Authority grosly misvsed by Mr Stilling Page 315. And t' is à known Passage of S. Cyprian in his 55. Epistle to Cornelius where he complain's of certain factious Schismaticks who dared to sail to the chair of S. Peter and the Principal Church from whence Priestly vnity had its Origen and carry letters from Prophane and Schismatical persons Nec cogitare eos esse Remons c. not thinking them to be the Romans whose Faith the Apostle commended ad quos perfidiae haebere non possit accessum to whom falshood vntruth vnfaithfulnes cannot haue Access Thus S. Cyprian And I put much force in those words Eos esse Romanos Those who then liued to be the Romans prophetically commended by the Apostle which words taken in an obuious sense argue that true Faith should neuer part from the See of Rome But Mr Stilling conceal's this force and translates Not considering that the Romans c. No less energy lies in the other following words To whom vnfaithfulnes can haue no Access which seem to exclude à possibility of falshood from the Roman Church 7. Now listen à little to four strange Glosses laid vpon this one Text. Three of them are the Bishops and one Mr Stilling Vain Glosses Laid vpon The Testimony laies claim to The Bishops saies first Perfidia can hardly stand here for errour in Faith And why not my Lord He Answers It properly signifies malicious falshood in matter of Trust or in fact against the Discipline And gouerment of the Church And I say it as properly signifies Vnfaithfulnes or Vntruth And therefore excludes errour in Faith from the Romans yea it must haue this sense here because it s opposed to the Faith of the Romans so much commended by the Apostle which was true Christian Faith Perfidia therefore fignifies the quite contrary that is errour in Faith But grant the sense to be as the Bishop glosseth it excludes at least from the Romans to whom S. Cyprian wrote à Possibility of doing any thing against the Discipline and Gouerment of the Church or of being maliciously false in Matter of Trust If this be so much more are they secured by virtue of these words Ad quos persidia non possit habere accessum from à possibility of erring in Faith for
what auail's it to haue à Church garded from vniust dealing in Matters of Trust if you make it lyable to Errour in the main Essential which is true Faith the very ground of Saluation And Principle cause also of iust proceeding amongst Christians Perhaps these men will say S. Cyprian in his Elogium respected only the first Romans commended by the Apostle not Those who liued in his An other Gloss refuted time Contra 1. That is not only said without Proof but improbably falsifies the Saints express words Eos esse Romanos as is now noted Contra. 2. If S. Cyprian only relate to the Romans whom the Apostle taught what need is there to keep à coile about the signification of Perfidia when those first Christians had for their Instructor an Infallible Apostle If therefore S. Paul could not err in faith Perfidia may well exclude all misbelief or errour in Matters of Faith from that Apostolical Church And here we make way to discouer the Bishops leuity in his second Gloss. 8. Suppose saith he it be granted that Perfidia Signifies errour in faith or Doctrin yet it belongs not to the Romans absolutely but with à respect to those first Romans whose Faith was commended by the Apostle Contra 1. Vpon what certain Principle doth this confident Assertion stand It belongs not absolutely to the Roman Church Proue thus much by à sure Principle and something is said to the purpose But without à solid Probation we look on it as à whimsey only or à thought of fancy Yet more What mean's his Lordship by those dark words With à respect to those first Romans Will he say that the first Romans were infallible in Faith and make those others to whom S. Cyprian wrote fallible This must be his meaning or nothing A second and third Gloss reiected For if both were equally infallible or both alike fallible he gains nothing by the word Respect to the first Romans Therefore he must hold that ancient Church of Rome to be more infallibly founded in Faith than the later Romans were to whom S. Cyprian wrote Admit this He makes the Saint not only to flatter à whole Church but to speak Nonsense also For in effect he saith thus much Your Ancestors the Romans were so secured from errour in Faith that they could not decline from Christ's Doctrin but you now are in à very tottering Condition for you may swerue from the Faith of your Ancestors you may perhaps belieue as they did and perhaps not Howeuer I will sooth you vp and praise you as à Church impossible to erre with an Ad quos Perfidia habere non possit accessum You are men so faithfull that no Misbelief can touch you The last Gloss of the Bishop is thus S. Cyprians Elogium seem's rather à Rhetorical insinuation than à Dogmatical Assertion Mark the proofles word Seem's t' is only à thought of my Lords fancy which I am sure seem's far from à dogmatical Assertion What That à Saint and worthy Bishop should Rhetorick it in so weighty à Matter But enough of this nothing 9. To make something doe at last Mr Stilling Page 317. laies his Gloss by my Lord's and has à good opinion of it To Mr Stilling misinterpretation giue every man his due it is better than any of the Bishops He sayes in à word after à relation of the present state of Rome at that time when those Schismaticks Felicissimus and Fortunatus came thither that Perfidia may well denote the Falsness and treacherous dealing of those two Persons who seemed good Catholicks but were not so and sought to ioyn in Communion with Cornelius and the Catholick Party but meant it not Now such Iuglers should haue no Access to the Principal Church or to those Romans whose Faith the Apostle so highly extolled so that Perfidia Respects not the Romans nor excludes Errour from that Church but laies falshood as was well deserued on those Schismaticks This I take to be Mr Stilling meaning Contra. 1. The Gloss euery one sees violently strained makes the allusion between Fides and Persidia Both Strained and inconsistent with S. Cyprians sense insignificant 2. It is inconsistent with the Authors whole sense who speak's not of perfidious men but of Falshood and Vntruth which could not haue Access to that principal Church For it is euident that perfidious persons as Mr Stilling tell 's the Story actually had Access And therefore could certainly haue it when Fortunatus and Felicissimus came to Rome 3. Make the most you can of this Gloss it reaches no further but to à meer far-fetcht Guess and what is gained by That Can Mr Stilling establish his Opinion of the Churches fallibility on no surer grounds Can he hope to driue me by guesses and Glosses not only from the Obuious sense of these words but also from the clear Expressions of innumerable other Fathers who stand openly for an infallible Church It is à disperate Improbability Yet so it is These selfconceited Glosses and nothing els Vphold Protestancy in euery controuerted Matter The infinite number of them and the Stories Mr Stilling tell 's to no purpose at all so enlarge his Rational account That if you fling these away you may easily put the remainder of that Book into à smal Decimo sexto 10. Be pleased to obserue à little We say and Christ said it before vs Hell gates should not preuail against the Church founded Glosses opposed to manifest Proofs by Diuine Prouidence But fancied Glosses disputes it at last into à Possibility of being peruerted by Hell and Heresy also We say it is the Pillar and ground of Truth but Glosses laid vpon these words must be thought so strong as to shake it all in pieces We say Christ will be with his Spouse to the end of the world Hold there say Sectaries our Glosses tell you No For this promise was only Conditionally True in all that succeeded the Apostles A fitting Assistance we allow it such as pleases our fancies But no more We say with S. Cyprian S. Hierome S. Irenaeus and other Fathers that the Church neuer depart's from what She once held that in Her is the Rule and square of Faith that in Her is the Spirit of God That She is the welspring of truth The dwelling place of Faith c. But à companie of Glosses spoil all this Doctrin And so rack the sense of these clear Expressions that one may boldly swear the Gloss and Text are sworn enemies CHAP. XVII VVhy the Glosses of Sectaries are impertinent and weightles Mr Stillingfleet misinterprets other Fathers Of his vnskilful Speculation concerning Idolatry Charged on Catholicks 1. MVch is said in the Other Treatise Disc 4. C. 4. n. 8. of our Protestants Glosses Here you haue à further discouery of their weakness And t' is the only thing aym'd at in this And the precedent Chapters In à word thus I conclude That man who in Matters of Controuersies defend's à Doctrin
As he thinks many à Flaw many à Mistake much iumbling much disorder in the Narration of his Circumstances Reflect well good Reader Doe you not see here à strange Confusion When after the vtmost done by these two Aduersaries You haue two quite different Doctrins raised from the same Authorities of Scripture and Fathers And that after the recourse of both to History You haue two as different Stories told you as Yea and No. In like manner after Their long discourses You haue two contradictory Conclusions drawn out And laid before your eyes to read Vpon what Principle if no more be Said can the yet perplexed Reader come to so much certainty of our Christian Truths as is necessary to Saluation By what means shall He know whether of these Two relates the truer Story Glosses or discourses better O He must peruse Ecclesiastical History Scripture also And the Volumes of Fathers And then iudge Pitiful More than half the world want's means to doe this And He who is able to comply with that laborious Task must at last trust to his own Iudgement Howeuer giue me one who will conform Himselfe to what he Reads and not draw all to à preiudicated Iudgement That man will find out Catholick Religion 4. Be it how you will The Catholick has à better And far more easy Principle to rely on in so weighty à Matter whereof The Catholicks Principle far more easy and plain we shall Treat largely in the next Discourse The Sectary has no other Ground to set footing on But his own priuate Fancy And here is the true Reason why he loues à life to stand dallying with you vpon Authority and History Goe no further He is sure to haue some Reply at hand For it is easy to trifle à long time whilst you only giue him this Authority And that Parcel of History to quarrel with The one as we haue seen He wrest's to what Sense he pleases On the other He can put so fair à Varnish by concealing some Circumstances and iumbling others together That the eyes of à vulgar Reader are easily dazled In the mean time He warily waues And is well content to doe so The last sound Principles which only can end Controuersies Wherefore Methinks one cannot fit the Sectaries Humour better than to attaque him with Authorities And next leaue the Glossing them to his fancy To recurr to Antiquity And permit him to put an other face on the whole Story Thanks be to God the Catholick Writers of our own Nation to say nothing of others who handle Matters most profoundly And in real truth haue already brought these debates to à Period giue no such Aduantage to Sectaries But relying What Sectaries would be at on sound Principles as learnedly reiect these Glosses as our new men wilfully make them without Principles Yet this is Truth As nouellists can do no more But Gloss without Principles So as I said now They are well enough content if the Catholick will doe something like them And only interpret or discourse vpon Authorities And this I call the less or not the last plain way of Ending debates Goe no further they think Themselues safe For example Read S. Austin in the place now cited I would not belieue the Gospel c. Ponder His whole Context attend to his learned Discourse Mark well how He both disputes and proues That he would not belieue the Gospel as Gods Diuine Word but vpon This solid ground That the Authority of the Church then when he wrote moued him to belieue so Descend yet to other particulars taken from his most Connexed way of Arguing Allege all plainly against the Sectary which hath been done and most landably again and again by Catholick Authors Yet after all you see Mr Stillingfleet begins new Quarrels as fiercely as if nothing had been said And if one should vnrauel what he hath wouen in his three pages would not â—e think ye to prolong these vnfortunate Strifes possibly find something to except against you And must not you to vnbeguile the Reader once more reply And except against all his new Exceptions How long may controuersies not yet brought to the last plain Principles run on without ending A shorter way Therefore must be thought of And thus it is 5. Take only that Positiue Doctrin which the Protestant plainly makes his own dogmatical Assertion when he either Adds his The clearest way of ending controuersies new Gloss to an obscure Authority or cast's one clear for Catholick Religion into darknes If you will haue Scripture Quote that Passage of the Apostle The Church is the Pillar and ground of Faith This is my body or what els you like best If Fathers Cite S. Cyril of Hierusalem S. Iustin Martyr or any other quoted aboue in defense of the Real Conuersion of bread into Christs Sacred Body This done First consider well what Church speak's most Conformably to the obuious Sense of these Authorities 2. Distinguish exactly between the Sectaries Gloss which contain's his Doctrin And the plain words of that Authority which he Interpret's Withall Ponder how little these two look like one another How little their Gloss. This is à Sign of my Body hath to doe with our Sauiours clear Expression This is my body 3. Stay not too long vpon the Energy of à Testimony Though plain in your behalf nor weigh ouer much the Circumstances wherein it was spoken For though both be well done yet This fitt's the Sectaries Humour Who waits for such By-Matters And in his Answers as I haue often obserued To shift off what mainly vrgeth will giue you work enough with his Suppositions his May-bâ—â—s And endles Windingâ— What is then to be done when he supposes his coniectures or Glosses to be true Doctrin This way I am sure is very solid 6. Propose with all moderation These following Questions Haue you Sir any Orthodox Church euer since Christianity began The Sectary is vrged I am sure you haue no express Scripture which without dispute as plainly deliuered the Doctrin contained in your Gloss as you now plainly Teach it Haue you any Orthodox Council which without Exception as Clearly defined it as you now Assert it Haue you any Tradition which by à continued Succession Age after age conueyed vnto you the Tenets you pretend to find in some few Fathers And now publish to the world as Christian Truths If you ground your Glosses or Doctrin on such excellent Principles we Catholicks are certainly in Errour And ought to conform to your reformed Gospel But if you fail and fail you must to doe thus much if you only giue vs empty Glosses without further Proofs we look on them as slight things cast off by the Orthodox world as both vnprincipled and vnpatronized Therefore Scriptureless as they are Churchless as they are they fall of Themselues to nothing And bring vtter ruin to your new Machin of Protestancy 7. I doe you no wrong when I draw you off
the present Church not or That She hath imposed meer Opinions to be belieued by Christians in place of Articles of Faith is à flat Calumny an improbable opinion which neuer yet was nor can be grounded vpon any rational Principle And can these opinions think ye which all Catholicks reiect pass for the grounded Essence of Protestancy They must or it has no Essence at all And mark well As they proceed with vs here so they doe in all other Controuersies They tell vs not only the Creeds but Scriptures much more contain all things necessary to Saluation That 's only their Opinion They tell Particular Proofe Thereof vs Their Belief now and that of the Primitiue Christians for the first Three or Four Centuries is one and the same It is their Opinion meerly And demonstratiuely vntrue They tell vs They own à Church before Luther but to say where or when it was distinct from the Roman Catholick or as They Imagin much larger than the Roman is only an Opinion and most improbable In à word They are euery where so narrowly confined That whether they build or destroy Impugn our Religion or offer to establish their own They neuer get out of the reach of Their own tottering improbable Opinions 8. And because I find this strain runs through Mr Stillingfleets whole Book He cannot surely be iustly offended if for my better Satisfaction concerning his Rational Account I require his rational Answer to one Question which I hold very reasonable Thus I propose it You Sir defend à Religion called Protestancy You allow it some essential Doctrin distinct from Popery and all condemned Hereticks Your Title supposeth this Doctrin well grounded The grounds of Protestant Religion Answer I befeech you giue me first without fumbling that Doctrin peculiar to Protestancy which essentially makes it à Religion Giue vs the Specifical difference of it if 't haue any And A question proposed to Sectaries Next Ground this Doctrin be it what you will vpon the vndubitable Authority of some known Orthodox Church Orthodox Councils or vniuersal Tradition but Fob vs not off with your vnproued Opinions Tell vs no more of belieuing Creeds only The Scripture only the Four first general Councils only without more these Onelies we except against Yet doe you only thus much as I now require T' is easily done if your cause be good And I will recall what euer I haue written against you And craue pardon for my rashnesse But the Catholick knowes well because Heresy can haue no grounded Doctrin This task is impossible I am now to shew the Protestant the impossibility of it also 9. Imagin one who belieues the Creeds as the Sectary pretend's to doe yet so That interiourly And from his very heart He abiures and slights all those Negatiue Articles called the opinions of Protestants I speak not here of his exteriour demeanour nor Countenance his dissembling i' ft be so My Question is this Whether such à man haue internal essential sufficient faith to make him à true belieuing Protestant He hold's himself one vpon this conuincing Reason That he firmly belieues what euer the Professors of that Religion maintain Sectaries must make meer Opinions their Articles of Faith as both essential and sufficient to Saluation Besides He knowes well No obligation lies on him to belieue by Faith the Negatiue Articles of Protestants neither can he because God has not reuealed them Such à man therefore hath compleatly essential Faith enough and is à true belieuing Protestant or if he be not yet got so high or haue not the Protestant Faith compleatly necessary and sufficient to saue him He must help it out by belieuing some one or other Protestant Opinion And Consequently the Belief of Opinions must either constitute him essentially à Protestant Or He will neuer be one yet this is most vntrue for God obliges none to belieue vnreuealed Opinions as Articles of Faith 10. We must goe yet further Suppose this man belieues the Creeds The Roman Catholick Church and euery particular Doctrin She teaches iust so as the best Catholick Belieues And whereas before He only slighted the opinions of Protestants now in place of them he firmly adheres to the Contrary Catholick Positions viz. To The Popes Supremacy Transubstantiation An vnbloody Sacrifice Praying to Saints worhiping of Images And in à word to all that the Church obliges me to belieue The difficulty farther vrged This man in heart is certainly Catholick I Ask whether he is yet à true belieuing Protestant In our Sectaries Principles Hee is For first he belieues his Creeds or Doctrin Common to all Christians And there is the Essence of their sauing Faith O but all is spoiled by belieuing the Church And what euer Doctrin She teaches Why so I beseech you why should this spoile all if in Conscience the man Iudges Her Articles to be reuealed Truths A Catholick you say may be saued Though he belieues thus much Therefore there is no reason to damn this man vpon any Account of his want of Faith For the Faith of His Creeds saues him And the beliefe of our Catholick Articles ruin's not that Faith Ergo. Again You must say His abiuring your Negatiue Opinions doth not Vnprotestant Him if he belieues the Creeds why then should the firm adhering to our contrary Positiue Catholick Articles which you call opinions make him less Protestant You may reply If He hold's them only as opinions He is still Protestant But we now suppose He belieues all as Articles of Faith Very good This then followes ineuitably Not to belieue them as Articles of Faith besides Owning the Creeds essentially makes him Protestant Ergo This also followes To belieue some one Negatiue or more then the Creeds Formally express Add to them the common Doctrin of all Christians The four General Councils c. is essentially necessary to Constitute him Protestant Now This very More which is nothing but à Sectarian Opinion essentially enters in to make him Protestant or Hee shall neuer bee one Thus much I intended to proue and I hold it proued demonstratiuely 11. You haue what I would say plainly laid forth in this vnanswerable Dilemma He who iudges all the Negatiue Articles of A dilemma Protestants false And belieues the Contrary Positiues taught by our Catholick Church As reuealed Truths is yet Protestant or not If not the belief of some thing els Truth or vntruth is essentially requisite to make him Protestant But the belief of That be it what you will now superadded to Constitute him à Belieuing Protestant is no Truth reuealed by God But only à Protestant Opinion without which he wants the Essence of that Religion Ergo most euidently the Belief of Opinions essentially constitutes him à belieuing Protestant Consequently some Doctrin which God has not reuealed makes him Protestant And the belief of his Creeds is not Faith
enough to make him one These Inferences seem euident if not I petition Mr Stillingfleet to discouer where the fallacy lies 12. Now on the other side if such à man as belieues his Prouing what is intended against Sectaries Creeds the Roman Catholick Church And all the Articles She teaches iust as I belieue them be notwithstanding essentially Protestant still He is both Protestant and Catholick together Catholick He is whilst He Assents to all without Reserue which the Roman Church teaches And he is also Protestant for He belieues his Creeds And what euer our new men require as essential to their Religion Wherefore vnless The not-belieuing their Negatiues or his submiss yeilding to our Positiue Contrary Doctrins destroy that essential Faith of his Creeds which is impossible He is in these Principles both at once Catholique and Protestant 13. And thus you see How Our new men end Controuersies For now in their Principles There is no more quarrel about Religion The whole contest being purely brought to this whether Party Opines more securely iust as the Thomists and Scotists worthy learned Catholicks dispute whether Schoole teaches the better Opinions Though if the Supposition stand it will be difficult to find out disputable Opinions between vs. what our Aduersary iâ— obliged to 14. Be it how you will Mr Stillingfleet must of necessity change his Tittle The grounds of Protestant Religion For now Protestancy with him consists with Popery or rather is Popery And Popery If we speak of Religion is consistent with Protestancy The Essence and grounds of the one and the other cannot but be the same if which is euer to be noted Protestancy as Protestancy hath not one true essential Article of Orthodox Faith peculiar to it selfe For hauing none The Abettors of it must either bee Catholicks or Profess no Religion 15. And here by the way you may note the difference between vs. As the Catholick own 's all which the Church defines to be de Fide And necessary to Saluation So contrariwise the Protestant own 's nothing within the compass of His Articles to be de Fide or in like manner necessary For both He and I may boldly renounce what euer he hold's as Protestant without danger of loseing our Souls And hence it is that Opinions only and false ones too essentially constitute this whole Religion I speak here of Articles proper to Protestancy For to belieue the Creeds the four General Councils to Assert that the Sacraments giue grace to the worthy Receiuer that Faith and repentance are necessary or what els can be thought of as Matter of Diuine Faith All I say and euery one Constitute the essence of Catholick Religion and are known Doctrins of the Roman Orthodox Church in so much that the Protestant has no proper Special or peculiar Tenet of Religion left him at all which is true to propugn And for this reason He is obliged hereafter Iure humano Diuino to write no more Controuersies of Religion wanting Matter to write of And no less obligation lies on him to leaue off all further quarrelling in behalf of his improbable Opinions I would willingly see this plain discourse answered 16. Some perhaps not penetrating the force of it may A weak reply answered Reply The old strife is now on foot again For as we call the particular Tenets of Protestants Opinions and improbable also So they in like manner say All that the Catholick Church maintains aboue the Common Doctrin of Christians or the Articles of the Creeds c are only Church-Opinions as improbable as Theirs The Doctrin of Transubstantiation seem's as improbable to them as No-Transubstantiation to vs. Inuocation of Saints more improbable than not to trouble Those blessed Spirits with our Prayers c. Answ The reply setled vpon no Foundation is more than simple For either these men Cauil because we call their Negatiue Articles Opinions or Term them improbable Opinions Sectaries themselues call them Opinions that 's vnexceptionably plain Though they know well that the Church neuer speak's so meanly of her contrary Positiue Doctrins The only difficulty remaining is whether they are improbable or no And this stands most clearly euidenced already vpon an vndeniable Principle viz. That when Luther first broached them They were opposite to the whole Orthodox world And for that cause were then as improbable and Heteroclite as one Rebels vote is against à whole Kingdome or as Arianism was against the Vniuersal Church Now since that time they haue gained no more Probability than Arianism And so the old Improbability still clings to them And for this reason the Sectary is to find out à Catholick Church which defended his Negatiues or any one specifical Tenet of Protestancy as Ancient or reputed as Orthodox as our Church then was or is now Thus much done we will allow more to his Opinions than Probability But to doe it is Impossible 17. Thus the first part of the Obiection aboue is solued who are to proue the Protestants Negatiues To That is added of our pressing Sectaries to proue their Negatiues by plain Scripture I answer we iustly exact so much proof of Mr Rogers and his Complices the greater part of Protestants I think who hold them Articles of Faith These are to produce their Scriptures And only vrge Doctor Bramhal and Mr Stillingfleet that call them inferiour truths or pious Opinions to settle these Negatiues or any Tenet of pure Protestancy vpon so much as any thing like à Probable Principle And here we expect their last Propositio quâ—escens for Probability But this cannot be giuen whilst we know The true Church of Christ decries them as improbable and Heretical errours 18. It is very true and that 's next obiected Catholicks haue opinions in schools differently Principled from Articles of Faith but t' is nothing to the purpose when the diffecence betwixt these and our Sectaries Tenents is that Catholick opinions if How Catholick Opinions differ Protestancy probable are euer reduced to probable grounds our Sectaries opinions contrary to the voice and iudgement of à whole Church can haue no such foundation And for this cause we iustly impugn them not as False Opinions only but as Heresies Now to the last Plea of Sectaries making fewer Articles of Faith than the Church doth The Answer is easy It belongs not to them God knowes wholly vnknown to the world one Age past To giue vs now à right measure of Faith The attempt is no less vain than prodigiously bold But Say on How will they Abbreuiate By what Rule By what law By their improbable opinions Here is all Well therefore may they Lament these vnlucky Opinions which haue ruined many à poor Soul and giuen infinit Scandal to the Christian world Vae homini illi per quem Scandalum venit CHAP. XXI Protestants granting Saluation to Catholicks by à clear inference drawn from their Concession end Controuersies of Religion VVhat force their concession hath VVhy they
Fathers or of any man now liuing Again What if most of those ancient Writings be lost many certainly are we are at à Stand. But finally what if doubts arise concerning the sense of those few preserued copies yet extant can Sectaries Glosses or ours either determin what 's right Orthodox Doctrin by them No. Therefore By what means one may come to the primitiue Doctrin as I said aboue no man can come to à full exact and satisfactory knowledge of the Primitiue Truths but by the voice and Tradition of the present Church Reiect this voice of the present Church we are cast into darkness we may dispute long but end nothing Now because it lies not in my way to Treat of that excellent Rule of Tradition learnedly handled by others I 'le giue you three Conuincing reasons And proue my Assertion viz. That the Roman vniuersal Church once Orthodox neuer changed the Primitiue Doctrin To show this Two certain Principles are to be reflected on 6. First God had alwaies an Orthodox Church on earth founded by Christ which was and is pure without mixture at least of notorious damnable Errours and which neuer taught An Argument prouing the Roman Catholick Church stil pure in Doctrin Christians any shameful false Doctrin for had it done so in any Age it had then ceased Eo ipso to be Christ's pure Church The 2. Principle Protestants confess and t' is à certain truth that the Roman Catholick Church continued Orthodox without Notable errour for the first three or four Centuries 7. Hence I argue If this Church once pure abandoned Christ's Doctrin in after Ages or forged new Articles of faith contrary to the Primitiue verities that Change was Notorious shameful and damnable as we shall see presently But it is not possible that She euer made such à shameful Notorious change And here is my Reason Had She done so Christ in that Age when this supposed Alteration began would haue had no Orthodox Church on earth free from gross and culpable Errour and Consequently his own pure Church would wholly haue been abolished 8. You will Ask how I proue this I Answer most euidently Begin if you please from the third Age when the Roman Church was pure And descend to Luthers dayes you will find all the known Societies of men called Christians to haue been either Orthodox Belieuers Or grosly erring in Faith yea plain condemned Hereticks And so reckoned of by Protestants Such were the Arians Nestorians Pelagians Monothelits Donatists c. And all others nameable excepting Roman Catholicks But those gross erring men euidently taught not Christs pure One reason vrged Doctrin without notable Errour much less constituted either à Part or the whole Orthodox Church which Christ established in truth Therefore if the Roman Catholick Church went to wrack also if She erred notoriously with these known erring Societies the Orthodoxism and Purity of the whole Church ceased to be in the world And this is impossible 9. Here in à word is all I would say Christ had euer à Church Entierly pure on earth for he founded one pure which should alwaies continue in that integrity laid in Her very foundation But no errour was laid in the foundations of the Roman Catholick Church once Confessedly pure therefore no notorious Errour stained it in after Ages Or if any such errour fouled that once fair Spouse of Christ this Sequele is euident There was at that time no pure Church in Being vnless our Nouellists please and perhaps they may do so in time to make Arians Donatists and such à rabble of men more Orthodox Christians than their own Progenitors were and all the Roman Catholicks are now the whole world ouer 10. You see I insist vpon notorious Errours And do so on set Why wee insist vpon Notorious errours purpose to preuent à Reply of some newer Sectaries who say the Church of Rome hath indeed Her Errours But not fundamental or destructiue of Saluation And will you know the reason of this trifling Here it is If they say She was not Orthodox in fundamentals there was no true Church in being for à thousand years before Luther and this no Christian dare Assert And if they make her Orthodox in euery Article She taught both Heresy and Schism fall's shamefully vpon Protestants Who dare not grant they abandonned à Church Entierly pure and blamless when they left it Hence à middle way was wisely or rather most simply thought of Our Church forsooth must be what Protestants please partly true viz. in à few Fundamentals and partly false in other Matters of less concern which these men elected by God were to reform and tell exactly what was amiss or how far it hath erred c. And therefore name themselues the Reformed Church Well Let this whimsy pass largely refuted in the other Treatise and in passing take notice of à pitifull Church indeed which Christ had by these mens own Confession ten whole ages before Luther It was à meer deformed Monster made vp of Linzy wolzy stuff of tawny Colours of something and nothing in à word of Truth and Falshood But here is not all 11. I am to proue much more if Protestants Principles stand firm viz. That neither we nor they had any Orthodox Church in fundamentals before Luther and Consequently no true Church was in being for ten whole Ages Now most euidently Sectaries had nothing like à Church for they were not in the world And it is as euident if their Charge hold good against our Church it had bin much better neuer to haue appeared than to see it turned into so many vgly shapes into such an vnfashioned Monster as these new men make it In à word this ancient Catholick Society if Sectaries say right and Mark euer the Supposition erred notoriouslly in the very fundamentals of Faith and Faith totally ruined in Sectaries Principles neither belieued in Christ nor Creed and therefore there was no Orthodox Church before Luther nor yet is to this day If I euidence not this vpon the supposition now made neuer Credit me here after To doe it please to obserue that by à fundamental Errour in Faith I vnderstand à Doctrin which if falsly taught contrary to Christs verities is as damnable to those who teach it as the Arians errours are at this day damnable to Arians Hence I Argue 12. What euer Society of men forges new Articles of Faith contrary to the Primitiue Doctrin or tell 's the world à loud lye that God reuealed such things as he neuer reuealed but vtterly The Assertion manifestly proued disowns and yet execrat's And more ouer obliges all Christians after à sufficient proposal to belieue such falsities vpon Diuine Reuelation and this vnder pain of damnation doth open iniury to Gods Infinite verity Assert's that which Eternal Truth neuer taught And therefore sins damnably or err's in the fundamentals of Faith But Protestants say the Roman Catholick Church long before Luther did so
neuer censured Church be Supposed guilty after the whole world held her blamless and has iudged well of Her condemnations pas't vpon Hereticks Compare I say the Authority of the Church time out of mind proued Innocent with the Authority of Hereticks known most guilty There can be no Parallel may we precisely respect Authority Wherefore if the Opposition of Hereticks hath any force Their charge against the Church must stand vpon Strong proofs and sound Principles distinct from Their own voting Her Delinquent These Principles we seek for in all our Disputes with Protestants yet hitherto neuer heard of Any and belieue it Wee hold their own Authority of no greater weight than that of Arians or of any other condemned Hereticks 8. Others quite driuen off all ground of rational Arguing will needs fasten Errours vpon our Church because forsooth in such an Age the 9 th For example after Christ or There about some Popes were less good and People much debauched An other simple Plea Then most likely was the Nick of time Say these to bring in Transubstantiation the Popes Supremacy and what other Errour you will Answ A most pitiful Plea not worth the paper it blot's I shall not so much refute it for it merit 's not the labour As Shew how it destroyes the Belief of all Christian Religion 9. Pray you consider Christianity in the greatest Latitude Imaginable Call Arians Donatists Protestants And Catholicks also Christians Grant which is true that there haue been very wicked men amongst these different Professors I say if this Argument haue weight Some few Popes and many People were not good for one Age chiefly Ergo debauchery in manners more then probably brought in false Doctrins vnder the Notion of Christian Truths A Iew or Gentil may Argue as well and infer that Viciousness of life hath destroyed all Truth among Christians if euer They had any For why should lewdness haue less force to Subuert all Truth taught by the Church of Rome than some only It hath say Sectaries brought in much Errour Therefore saith the Iew it may as well haue corrupted all Christ Doctrin 10. To reinforce this Argument I told you aboue if the Church of Rome had but once proposed one Article to be belieued by Diuine Faith which is false She is not to be reiected and proued unreasonable credited in any thing If you Reply it is euident That though false in many Tenets She yet taught some Articles true As that Christ is our Redeemer The Iew Answers and so do I too She Taught and teaches so still but that This is Truth if debauchery of life bee ineuitably connexed with false Doctrin shall neuer be made Probable For this Church is either entierly sound in Doctrin or Entirely deluded One may Say Scripture is euidently plain for some Primary Articles of Christian belief Answ The Iew scorn's the Reply and maintain's this Truth as I also do If it be once proued that the Church of Rome imposed on the Christian world Falshood in place of Truth Transubstantiation The Sacrifice on the Altar c. She may as easily haue corrupted the whole Bible and made that Book false in à hundred important Passages whereof enough is said in the other Treatise No true Church Therefore no Probability of true Scripture 11. Let vs now proceed to others called Christians the most known Arch-hereticks you will haue the same Conclusion Arius for example à stubborn proud Fellow had many Associates like Himself yea and certainly taught some Doctrins false Therefore Saith the Iew All He deliuered was false also The Diuel learned Luther to broach His new Gospel and the mans enormous Viciousness is known to the world by as credible Authors as Platina or Nico de Clemangijs who make Popes and People so impious Therefore all that Luther taught cannot but bee vpon the Argument proposed most iustly excepted against An other Simple Argument reiected as pernicious Doctrin For gross Errours like à Torrent follow Deprauation in manners Caluins Pride Deceipt and Cousenage to say nothing of that hidious Sin for which he was branded are vpon Record And all know what Rebellion what tragical Doings ensued vpon the wicked mans Apostasy Who then can harbour so much as à good thought of any Doctrin He taught euen that Christ dyed for vs Hence saith the Iew if Wickednes of life and Errours in Doctrin be such inseparable Companions And all Sects or Religions nameable haue had Professors wicked Farewel Christianity yea and Christ Himself also For if the Impiety of some lead's Erroneous Doctrins into à whole Moral Body that one crying Sin of Iudas might more easily haue corrupted the First Apostolical Colledge smal in Number Than the incomparable lesse defects of Popes depraue the great Moral Body of the Church O but Christ secured the other Apostles from Errour Answ So he doth his Church And the Iew will as soon belieue the one as the other who Argues thus 12. Christianity was neuer without Sin Ergo neuer without Errour if the Argumâ—nt haue force When Therefore these new men Say Wickedness of life Compared with the losse of Faith Gods Prouidence seem's equally concerned to preserue the Church from things equally Pernicious But viciousnes of life is as pernicious to Christianity and as destructâ—ue to the End of it as Errours in Doctrin They know not what they Say The Argument is euery way defectiue 13. First it s vtterly False that Wickednes is so pernicious as Errours against Christian Doctrin For Errours destroies Faith the ground of Saluation and immedeatly opposeth Gods Infinite Veracity Wickednes in Manners destroies Grace and other Supernatural virtues yet leaues the Foundation vnshaken Again By what law do these men Suppose that God preserued not his Church Holy in those dayes Doth it follow because some were wicked that She lost all Sanctity Will they Say if the English Church had euer Sanctity in it All vanished into Smoak in the late dissentions and deplorable Tumults There were neuer such Doings at Rome in the worst of daies as England then Shewed to the world O but there were then many Holy and Godly men that suffered Be it so at present I loue not to recriminate For one of yours Holy we had Thousands in that Particular Abuse can not unhallow the Church Age you except against the whole world ouer in England Germany Spain France Denmark c. most humble pious virtuous and profoundly learned What do you think that à few Abuses in Italy not half so bad as you make them can Vnhallow an ample Church Yet here lies the Strength of your weak Argument The iniquity of some chiefly of Popes and Prelates ruins not sanctity only But moreouer induceth Errour into the whole Moral Body of Christ You iust proceed as if One should atattempt to proue that à goodly Building which yet visibly stands fair to the Eye and firm on Sure foundations is all shattered and pulled down
all This as S Austin anciently obserued vpon à like occasion is the greatest Wonder of all That he conuerted innumerable Heathens to our Christian Faith without Miracles CHAP. VIII Miracles euident in the Roman Catholick Church No less induce All now to belieue Her Doctrin Than Apostolical Miracles Anciently Perswaded to belieue that Primitiue Doctrin The Denial of Miracles Impossibiliâ—at's The Conuersion of Iewes and Infidels 1. I I say first Clear and Vnquestionable Miracles of the like Quality with those which Christ and his Apostles wrought haue been euer since most gloriously manifest in the Roman Catholick Church And in no other Society of Christians I hope none for Proof of my Assertion can expect that I write Volumes or bring to light again in this short Treatise so much as the hundred Part of those prodigious wonders which are vpon Record in the liues of Saints in the death of Martyrs and Ecclesiastical History Baronius large Tomes giue you innumerable in euery Century And Bellar Lib 4. de not is Eccle C. 14. Hint's at à few from the first Age to the 15. I must waue this longer work and briefly Argue thus 2. Christ Spake Truth in the Text now cited Iohn 14. 12. Prophesying of future glorious Miracles to be wrought by those vvho belieued Indubitable Miracles euince Christs Prophesy fulfilled in him But the indubitable Miracles wrought in the Roman Catholick Church only through euery age proue that Prophesy exactly fulfilled or effectually Euidence the Verity of it Therefore none can doubt of Miracles done in the Roman Catholick Church if Christs Prediction be true and this Proposition be also proued viz. That This Church only hath effectually manifested the truth of that Prophesy or shewn such Wonders as haue proportion with Christs own glorious works and the Apostles 3. Now to clear the Truth Here is my Principle When I read à Prophesy in Scripture I submit to it by Faith but when I See it actually Accomplished or made manifest by real visible Effects And both Sense and vndoubted History discouer so much euidently Reason grounded on Sense and History Can not but prudently assent to the Verity What I would say is clear in all the Ancient Prophesies of Christ and his Church Take this one instance The Prophets Daniel chiefly and Esay Foretold of the large Extent of Christs glorious Kingdom here on earth of The Principle whereon our Asserâ—ion is grounded whole Nations flocking to his Church of Her teaching those Truths which were belieued from the Beginning But when all saw with their eyes innumerable Heathens gained to our Christian Faith and heard of other Conuersions conueyed to them vpon certain Relation for few or none of vs saw the latter Conuersions wrought in China Iapan and the like remote places when I say Authority neuer Questioned giues vs certainty hereof Then all bless God And conclude That what the Prophets fortold of great Conuersions hath been visibly fulfilled And that Christs Church is dayly more and more enlarged Answerable to those Predictions 4. Hence I discourse further and Assert that the glorious Miracles which stand vpon indubitable Record and haue been done in the Roman Church only most notoriously Euidence without Dispute the actual Accomplisment of our Sauiours own words The works which I do he shall do also and greater than these shall he do If you Ask how I proue the Assertion I appeal to Sense and certain History Sense first saw these Miracles done and certain History which Supplies the want of Sense conueyes them to vs though innumerable are liuing at this Hour who haue been eye Witnesses of Miracles Now here we might enter vpon à long work and Recount what the Fathers and Historians both ancient and latter haue of this Subiect Read if you please these few 5. Irenaeus Bishop and Martyr who liued about the year 180. lib 2. Cap. 57. And saies The number of these Diuine works which God hath manifested in his Church the whole Fathers produced witnesses of Miracles world ouer are numberles A little before He mentions these particulars Some cast out Diuels other Prophesy others lay their hands on the sick and cure them yea and raise vp the dead who lined with vs for many years Tertullian of the second Age Lib. ad Scapul And Euseb lib. 5. giue you à large Catologue of most glorious Miracles The like doth S. Bafil Lib. de Spir S. Speaking of that worthy Bishop of Neocaesarea S. Gregory deseruedly called Thaâ—maturgus for the wonders he wrought S. Athanasius and S. Hierom relate the Miracles of S. Hilarion S. Martin And the same 's Hierome Lib. aduersus Vigelantium c. 4. Saith that the Signes and wonders manifested in the Temples of Martyrs proue mightily beneficial both to Belieuers and the Incredulous Responde they S. Hieromes words are his words Quomodo in Vilissimo pulucre c. Answer Vigilantius how it is that we see such Signes and virtue present in à little vnualuable dust and dead mens ashes S. Ambrose an Eye-witness of Miracles wrought by the Reliques of S. Geruasius and S. Ambrose an lye witness Protafius Epâ—st 85. for proof of them Appeal's to sense and the Iudgement of others You haue known saith He Nay you haue seen many dispossesed of Diuels many when they touched the garments of Saints free'd from their Infirmities c. S. Austin Lib. 22. de Ciuit C. 8. 9. Is large in relating the Miracles wrought by the glorious S. Austins Euidence Martyr S. Stephen And Lib. Contra. Epist. Fundam C. 4 5. Saith That the true Church of Christ is proued and demonstrated by Miracles Our Venerable Bede à great Scholler à worthy vertuous man And highly esteemed the whole Christian world ouer certainly deserues credit when Lib. 4. Histor He recount's the Miracles of the glorious S. Cuthbert Bishop of Lindesfern and of others within our England Are any such seen now à dayes wrought by Protestant Bishops No God knowes Their new Faith is à great stranger to all old Miracles 6. Fall if you please lower and read S. Bernard in the life of S. Malachy à worthy Bishop of Ireland what wonders haue we there The ancient Miracles of the Church Saith S. Bernard were apparently manifest in S. Malachy He had the gift of Prophesy S. Bernard in the Life of S. Malachy Cured the Sick changed the minds of men to the better and raised vp the dead Now if you will hear of S. Bernards own Miracles Read Godfridus who liued with him Lib. 4. C. 4. and wrote His life you haue innumerable T' is hard saith Bellarmin to Recount all And as numberles are the known Miracles of those two admirable Saints Blessed S. Dominick and the Seraphical S. Francis Founders of two most glorious Religious Orders S. Francis To omit his other certain wonders was Himself à Miracle of Austerity and Pennance The like was S. Dominick who as we read in his life raised three dead men
to life And for three you haue more reuiued by an other of His holy Order I mean that admirable Saint Vincentius Ferrerius So the pious and learned S. Antoninus Arch-Bishop of Florence Recounts in his Histpry 3. Part lib. 23. And who dares say that so great à Doctor And most modest Prelate was so Frontless as to write that we read not long after the death of S. Vincentius without Assurance and Certainty The whole world would haue decryed the Folly Had it been à Fourb an Imposture or à fabulous Story 7. By what is now said of These and other infinit Operations of grace which I am forced to omit you may inferr first That the Miracles wrought in the Roman Catholick Church are not inferiour to those done by the Apostles And consequently if our Our Sauiours Prophesy falfilled in the Churches Miracles Sauiours Prophesy was seen manifestly fulfilled in those first Apostolical Wonders it hath been also as effectually accomplished in these latter of the Church I say in the Roman Catholick Church For all those now named whom God priuiledged with the Grace of working Miracles were of the same vnion in Faith with this Church and no other It followes 2. That Humane Faith when no iust Exception comes against it But the fool-hardy Spirit of vnbelieuing Heathens and Hereticks giues Mortal Assurance of Miracles The Miracles of our Sauiour euidence this Truth He raised Lazarus from death Iohn 11. A Touch of his garment cured the infirm woman Matt. 9. He restored sight to à blind man Iohn 9. Obserue I beseech you All Iewry beheld not these Wonders But some only Yet they were wrought for the good of All and without doubt proued conuincing Arguments of Christ's great power to innumerable who actually saw them not But only heard of them and Assented to what they heard vpon Miracles made Credible vpon humane Authority humane Authority prudently credible Therefore our Sauiour Supposed That humane Faith and this before the writing of Scripture was à Sufficient Means to conuey to others à Moral certainty of his Miracles I say yet more If God euer efficaciously intended to worck à true Miracle since the Creation of the world by any of his creatures Humane Faith was and yet is the First and most Connatural way of Conueying it to the knowledge of others Who therefore excepts against this vsual course of Prouidence destroies à Principle of Nature and can belieue nothing of Supernatural Effects but what he either sees with his own eyes or find's registred in Holy Writ 8. Ask now How many Austins How many Chrysostoms how many Cyrills how many Bedes and Bernards haue vpon their Credit and Reputation assured vs of Miracles wrought in the Roman Church only like to those in the Primitiue Age They are numberless Did Christ our Lord restore life to the dead sight to the blind health to the sick The Professors of our Catholick Church by his virtue haue done the very same and the Miracles are more numerous But now and here is the chief demand Were our Sauiours glorious Works made Credible to Authority alleged thousands no Eye-witnesses vpon Humane faith and Authority before Scripture registred them So it is Behold we haue our Austins our Iustins our Basils our Bernards vnexceptionably plain for the Churches Miracles and none can without Impudency and the violation of all humane Credit probably Cauil at what these haue written None can without making very Saints Impostors and guilty of that enormous sin of grosly deceiuing Posterity pare away so much as any substantial parcel of what is Recorded Therefore vnless all humane Faith perish its desperate rashness to deny most glorious Miracles to haue been in the Roman Catholick Church which was my Assertion 9. And to confirm it more I Ask why do Sectaries to disgrace our Miracles introduce I know not what Stories of the Heathens wonders Are these credible or no If not reiect them boldly as Impertinences If Credible it seems humane Faith is of some weight with Sectaries when they read of the Heathens fopperies though of no Account for true Miracles wrought by the Church of Christ Again this Faith is much worth with these men when to lay à foul Aspersion on à Pope Sectaries in Consequences or Prelate they fill their Books with à hundred petty Stories whether true or false imports little Herein their easy Beliefe swallowes all But if à Father or Choise Historian mention à Miracle its à Fourb à dream à fiction and what not 10. One word more and I end A meer pretended Humane Authority which really is not And therefore nothing worth is shamefully made vse of to patronize that crying Sin of Sectaries Schism Our Church Say they Changed Her ancient Faith the Charge at most relies on History or Humane Faith God neuer told them so For example The Lateran Council first brought in the Doctrin of Transubstantiation some Pope or other first inuented Purgatory c. Suppose all this were as true as t' is hideously false History or nothing must make it good and yet in our present case it is no warrant for known Miracles Thus Faith riseth and fall's in value as our New mens fancy pleases Belieue it had blessed S. Ambrose cited aboue in lieu of that Miraculous Cure wrought on à blind man at Millan when Himself was present and innumerable of that Citty saw the wonder related à stroy preiudicial to either Pope or Clergy How often think you would that haue been told and reiterated in the Writings os Sectaries But now when Hee speaks of à supernatural Work of grace done at the Reliques of the holy Martyrs Geruasius Humane Faith now Valuable now not with Sectaries and Protasius not à word is said No all passes in Silence as if Christs own Marks and the Churches glory vndoubted Miracles deserued no Memory but Contrarywise Scorn and contempt 11. I said in the Assertion that the grace of true Miracles meaning such as exactly Answer to our Sauiours glorious works is proper and peculiar to the Roman Church only The proof hereof is easy First Sectaries pretend not to work Miracles For they say that power ceased long since though I might here mind them of Caluins great wonder and really it was à strange one For whereas God's Saints restored life to the dead this great Sinner hauing perswaded one Bruleus of Ostun to fain himself dead depriued the poor wretch of his life Or rather God Caluins Miracle to lay open the fraud and Hypocrisy of both the one and other turned the Fiction into à Verity for really Bruleus who Counterfeited himself dead to get Caluin the renown of working Miracles was after all the Ministers long prayer found dead indeed The story is known and writ not only by Hierome Bolsec in Vita Calvini C. 13. But by others also And here I wish Sectaries to giue some credit to humane Authority 12. Now as Protestants disclaim Miracles so do
publick Dissention Answ These men certainly neuer say their Creed I belieue the holy Catholick Church that is in mind interiourly I giue Assent to all the Catholick Church teaches Now if this Doctrin stand They may well not yeild Assent at all to any Doctrin the Church teaches but like Hypocrits may outwardly be fair Catholicks and inwardly foul Hereticks And this is to Profess one thing and belieue another Christ is ashamed of them Luke 9. 26. and so is the Apostle also Rom. 1. 16. VVho blushed not to preach as he belieued And to belieue as he preached But enough hereof is said in the other Treatise CHAP. XV. Diuine Faith in this present State of things necessarily requir's à Church infallible The Reason hereof The Church neither Defin's nor can Define by Humane Authority only Her Definitions more than morally certain are Infallible Sectaries Recourse to Moral certainty in Matters of Faith à most frigid Plea Their Fallacy is discouered Obiections Answered 1. ONe Principle established aboue N. 6. Proues the first part of my Assertion Diuine Faith which is à firm Assent to what euer God speak's So vltimatly rest's vpon his Infallible Veracity One Principle premised That if à true Belieuer yeild Assent to him as He speaks and because He speaks All the power in Heauen cannot Separate Infallibility from that Belief Herein consist's the Perfection of all Diuine Faith That without sweruing it tend's vpon a Verity Infallible and without Hesitancy hold's that infallibly true which the infallible Verity Reueal's A lesser Perfection than this is not Faith And à greater the Apostles had not if we precisely respect The perfection of Faith the Motiue of their Assent Hence all must Distinguish à twofold Infallibility One intrinsick and infinit proper to Gods Verity The Other answerable to à creatures Capacity finit t' is true yet Infallible and such the Apostles Faith was 2. Thus much Supposed not easily gainsaid by Sectaries the infallibility of one Church which we say is the Roman Catholick Stand's firm And here is the Reason As Faith relies vpon an infallible Verity that reueal's Truth So it also rest's vpon an infallible Oracle which without danger of Errour Applies and Proposes that very Truth yet obscure to Belieuers For it little auail's to haue à Verity infallibly Reuealed if à fallible Oracle which may both Miss and Mislead be our best One ground of the Churches Insallibility and only Guide or Proponent The Church therefore which Saith Indubitably I Propose what God Reueals must be infallible answerable to the Infallibility of Diuine Reuelation Ruin the One or Other Infallibility Faith can be no more but an vncertain Assent And consequently no Faith at all 3. To Reinforce this Reason Please only to cast à serious The reason reinforced Thought vpon such as haue been iustly reputed Hereticks and vpon their Procedure The Arians after the reading Scripture denyed the high Godhead in Christ His Eternal Consubstantiality also to the Father And erred The Pelagians reiecting Original Sin swerued likewise from the Verities of Christian Religion so did the Monothelits that impiously bereaued Christ of his two Sacred Wills Diuine and Humane The true Church All know condemned and yet condemns these Tenets as Heretical Right say modern Sectaries And it was well done Very Good If well done herevpon ensues another troubleson Question and it is Whether that true Church whilst She condemned these Errours and defined the contrary Truths proceeded Doubtfully Probably vpon Moral Certainty only or Spake as Gods Oracle ought If the Church defines doubtful to speak Infallibly If She Defined doubtfully it is yet also doubtful whether Christ be the high God and Consubstantial to his Father Vnless Scripture now supposed God's word in express Terms clear the doubt and raise the Doctrin to absolute Certainty which most euidently is not done 4. The whole Contest then is VVhether the Church or Arians Interpret Scripture better For the Obiect of my Assent when I belieue the eternal VVord Consubstantial being not Express Scripture but an Interpretation only it followes if the Interpretation which the Church giues be supposed doubtful She wrong 's the Arians and all other Christians whilst She obliges them to belieue the Mystery otherwise than only Sub dubio or doubfully which is not to belieue at all Again If the Churches She wrongs both Arians and All Christians Definition get à Step higher to à degree of Probability and no more The Arians Opinion for ought we know yet may be as tenable as the Contrary Doctrin now supposed Orthodox And Consequently the real Consubstantiality of the Son to his Father is no more any Obiect of Faith but meerly à disputable Matter like this or that Opinion in Schools earnestly tossed to and fro But neuer ended Doubts therefore And meer probabilities reiected too weightles for Church Definitions 5. We are next to look à little into one only Refuge left The Sectaries Plea of Moral Certainty examined Sectaries called Moral Certainty T' is à dark cloud they are lately got into our Endeauour shall be to dissipate it They may say When the Church condemned Arianism the like is of any other Heresy and defined the Eternal Word Consubstantial The Definition much aboue Probability though not absolutely Infallible was yet so morally Certain that no man can but most vnreasonably doubt of its Verity In passing I may without Offence take notice of Sectaries Inconsequences and Ask if Moral Certainty be at least had from Church Definitions when She interpret's Scripture though the Doctrin be not formally expressed There Why are not Her Definitions euery whit as Morally certain against Luther and Caluin though what She Defin's be not in express Terms Gods word I would also as willingly learn why Protestant Doctrin is not esteemed ouer all the world so Morally certain as thefe Ancient Catholick Definitions are But let these Queries not easily Answered pass We come to the main difficulty and demand 6. Whether this Positiue Doctrin Christ is the Highest God and Consubstantial to his Father be à Fundamental Article of Christian Faith finally resoluable into the Diuine Reuelation And admitted A question Proposed to Sectaries as most Fundamental by Protestants I verily perswade my self they will Say it is If not This followes ineuitably that there is no fundamental Article in our Christian faith Vpon the supposed Concession I Argue But If the Church be fallible this Positiue Doctrin Christ is Consubstantial is no Article of Faith because it cannot be resolued into an infinite Verity infallibly Reuealing Truth Therefore it is only à Moral humane Perswasion at most which may be false 7. The Proof of the Minor will best appear if we Ask why Sectaries belieue that positiue Doctrin They cannot Answer Scripture expresly Teaches it For most euidently that 's not so Will they say the Mystery may by good Discourse be deduced The true Answer proues Faith Certain from
Christians who are to learn it as Infallible But Sectaries do So That is they vnnaturely turn A Conuincing â—eason hereof Gods infallible Doctrin out of its own intrinsecal Certainty and Say its only Morally Certain to vs Therefore they wrong that first Verity and abuse all Christians This Principle alone Proues the Churches Infallibility And vtterly ruin's the Protestants Pretence to Moral Certainty whereof you Shall haue More hereafter 25. Now to deal fairely with Mr Stillingfleet let vs at present falsely Suppose Moral Certainty à sufficient ground of Faith Were Church Doctrin only Morally certain Sectaries yet gain Nothing what Good for Gods sake get Protestants by that Can They tell vs where the Church is whose Doctrin must be reputed only morally certain The Arians call themselues à Church so do the Graecians the Protestants likewise and finally so do Catholicks Are all these different iarring Doctrins Morally certain Euidently No. For the Professors of them maintain Contradictions vtterly Destructiue both of Moral and all other Certainty Some One Society therefore teaches it For more than One if diuided in faith cannot This One must be Signalized and pointed out which no Protestant can do For if he name his own Church he hath the whole world against him and will be forced to proue his Assertion vpon indubitable Principles And if he point at the Roman Catholick Church he ruin's his own cause For two opposite Churches cannot teach Doctrin morally Certain Now if he can point at no Church of One Denomination teaching Doctrin Morally certain This certainty is only an insignificant word in the aire appliable to no Christian Society 26. A second obiection The Motiues of Credibility though commonly held only Inducements morally certain so Denote the true Church that all may find it out Therefore though Church Doctrin were only morally Certain and not Infallible it may sufficiently lead to belieue that Doctrin which God has Reuealed Answ Here is neither Parity nor any Inference consequential Faith relies not vpon Motiues inducing to Beliefe And the want of distinguishing between the Credibility of Reuealed Doctrin and its Truth breed's the Confusion The Motiues then only make the Doctrin euidently Credible and remit vs to the Church which teaches Truth She proposes the Doctrin and vpon Her Proposition Faith relies which therefore must be infallible not vpon the Motiues too weak to Support Faith In à word here is all I would say God Reueal's truth infallibly the Motiues in à General way manifest the Church where truth is taught the Church thus Signalized Proposes Truth infallibly And vpon Her infallible Proposition not for the Motiues Christians belieue Infallibly 27. A third Obiection If the Churches Proposition be infallible or if God speaks by the Church As he anciently did by the Prophets and Apostles And She likewise Speak's in his name Whateuer this Oracle Proposes may be called the Voice of God and Consequently the Formal Obiect of Faith I Answer no hurt at all were it so For perhaps in this present State of things few Articles of Faith are or can be belieued independently of the Churches Proposition At least it is very easy to say I Belieue the Sacred Trinity because God anciently Reuealed it to whether the Churches Proposition may be Call'd the Obiect of Faith the Apostles and also because the Church now Testifies that the Mystery was anciently Reuealed Howeuer we here waue this Doctrin and Say The Churches Proposition though absolutely infallible is not properly speaking the Formal Obiect of Faith Though much may be de Nomine First because it is meerly Accidental not Essential to Faith to be proposed by the Church by this or that Oracle For Christ our Lord at his first Preaching was not the Church yet he Proposed Articles to be Belieued and most Infallibly 2. Diuines by the word Formal Obiect vsually vnderstand the Ancient infallible Reuelation made to the Prophets and Apostles And not the Churches Proposition which though it be an Intrinsick Essential and Necessary Condition compleating and Applying the Ancient Reuelation to Belieuers yet Principally it Terminates not Faith Now to be an essential Condition nothing at all impairs the Churches Infallibility Thus much is said to solue the Obiection though the Matter t' is true is capable of higher Speculation but Sectaries like not Speculatiue Learning 28. A fourth Obiection The Churches Infallibility seem's chiefly Asserted vpon this Ground that She is to be Heard and Obeyed which proues nothing For Iudges Gouernours and Parents The Disparity between Gouernours Commanding and the Church defining are to be heard and obeyed though all are fallible Answ A most silly Obiection The very Matter wherein These and the Church are to be Obeyed Shewes the disparity For No Ciuil Magistrate pretend's to regulate Faith or to Define what God Reueal's This the Church and She only is impowred to do To crush Heresies as they rise vp and to establish without Erring the contrary Truths which cannot be effected the matter being so Sublime without the infallible Assistance of the Holy Ghost Now we are to Proceed to the main Business in hand CHAP. XVI Principles premised to the following Doctrin The Roman Catholick Church is à Church of One Denomination She and no other Society of Christians is Infallible Other Grounds of Her Infallibility laid forth The Infallibility of Councils maintained against Mr Stillingfleets Supposed Truth and Reason There are no Principles whereby Approued Councils can be proued Fallible Sectaries Conuinced by their own Doctrin 1. WE here first Premise three certain Principles One that the Doctrin of all Churches seuerally Denominated One Principle importing the Disunion in Faiih from their Authors as Arianism from the Arians Protestancy from Protestants Christian Verities from Christ our Lord â—s not in the whole or totally considered vnder One Notion of Christian Doctrin either True or Infallible For in this whole diffuâ—ed Body We euidently find Contradictions The Arians conâ—adict Protestants These Set against Arians And the Catholick Church Opposes both Therefore All of them maintain neither One nor true nor infallible Catholick Doctrin And consequently infallibility ceases in the VVhole when the seueral Parts stand in an implacable Opposition with One another 2. A. 2. Principle If all Churches which Contradict One another are not infallible One only and of one Denomination Another Principle must be infallible or none at all can be so For example Catholicks and Protestants teach Contrary Doctrin the like is of all other dissenting Societies both Parties cannot be infallible Therefore the One is so or Neither Now further Protestantâ— disclaim the Prerogatiue of teaching infallibly whence it followes First That the Roman Catholick Church enioyes that Priuiledge or there is no such thing on earth as an infallible Church Secondly this is Consequent It is the same to Say The Roman Catholick Church is infallible as to Say that God yet Preserues an infallible Church in Being This
which only induce to belieue So the Primitiue Christians belieued vpon Christ's A Mistake in the Obiection infallible Testimony and built not their Faith vpon the exteriour Motiues Euident to Sense which meerly considered as Motiues only made his Testimony highly credible to Reason Viz. One Instance which none can boggle at That it was Diuine and infallible For example Some saw Others heard of our sauiours great Miracles of his admirable Sanctity And then discoursed The Man that doth these wonders cannot but be one sent from God It is true he preaches both new and difficult Doctrin to our eares But if he be sent from God we are obliged to Belieue him vpon his word And vpon that Word Their Faith relyed 9. Apply this Instance to the Church you haue all I would Say The Church is euidenced by Miracles Sanctity of life in Millions by Conuersions and the like signal Motiues Here are the Inducements which proue Her Gods Oracle and Clears all the Doctrin highly credible aboue what euer all other Societies called Christians haue Taught Yet our Faith is not built vpon these Motiues considered as Inducements but vpon Her infallible Testimony The Instance now giuen Concerning the most Primitiue Belieuers is so clear That our Aduersaries shall neuer weaken the force of it or shew the least Disparity 10. And thus you se all Mr Stillingfleets talk P. 113 Comes to nothing I desire Saith he to know whether an infallible Assent to the Infallibility of your Church can be grounded on those Motiues of Credibility Answ And I desire to know whether an A Question answered and retorted Infallible Assent to the Apostles Preaching was grounded on those Motiues which the Primitiue Christians saw or heard of before they belieued what you say I 'll say Briefly Many learned Diuines hold the Motiues of Credibility Metaphysically connexed with Gods diuine Testimony speaking by the Church and if that opinion be true the Motiues ground an Infallible Shewed also impertinent Assent but that 's Euidence and no Faith And therefore most impertinent to your following Inference If say you we affirm the Motiues ground an Infallible Assent there can be no imaginable necessity to make the Testimony of our Church infallible in order to Diuine faith For we Catholicks you hope will not deny but that there are at least equal Motiues of Credibility to proue the Diuine Authority of the Scriptures as the infallibility of our Church And if so why may not an Infallible assent be giuen to the Scriptures vpon those Motiues of Credibility as well as to our Churches infallibility Answ A strange kind of Argument 11. First Sir you know or should know Catholicks hold with S. Austin That no certainty can be had of Scripture without Church Authority How then do you say You hope we will not deny c No Motiues as is proued aboue and in the other Treatise also immediatly make Scripture Credible independently of the Churches Tradition No Miracles were euer heard of No Motiues make Scripture euidently credible which proued the book of Ruth admitted by you more Canonical Scripture than that of Iudith which you reiect Did any Martyr euer yet dye in defence of Salomons Canticle that 's Scripture say you and refuse to dye for the Book of Wsdom cast out of your Canon Or was euer any soul sooner conuerted by reading the One than the other These Miracles Sr these Martyrdoms these Conuersions immediatly illustrate the Church and proue not à Part only but Her whole Doctrin to be Independently of Church Authority most Euidently Credible and worthy of belief whilst you se your Signs of Diuinity and no man knowes what imagined motiues in behalf of Scripture as little Euidence the Books you admit as those you reiect That is neither indeed haue any Self-Euidence in them abstracting from Church Authority Your Euidence therefore is à strong fancy and nothing els 12. But admit one had Euident Motiues for the whole Canon or bare letter of Scripture you haue not any so much as probable for the Sense chiefly in Controuerted matters which properly is God's Reuelation without the Churches infallible Interpretation Speak Sr your Conscience plainly What can it auaile you or me to know that the Book we read is God's No Motiues for the Scriptures Sense word Seing innumerable false Religions by peruerse Misinterpretations are drawn from thence if that other Principle Deus â—â— dixit God or Truth it self speaks This and this particular Sense lies in darkness concealed from vs. This Principle then God speak's this Sense being the very vltimate Resoluent and last foundation of Christian Faith must when that Sense is Obscure borrow light from no dark mistaken fallible or doubtful Orade But the bare letter of Scripture is dark and grosly mistaken by Heretiques mans priuate Iudgement is fallible our comparing the Scriptures Passages together is meerly Coniectural and dubious Therefore if the certitude of Faith must rely vpon VVithout the Churches Infallible interpretation what God has spoken I mean the infallible Sense of his sacred word The Oracle which interpret's can be no other but an Infallible Church And here I both Petition and vrge Sectaries to assign any other Surer Ground where vpon Faith can be built seing all confess we are obliged to belieue that Infallible sense chiefly in matters they call Fundamental This Argument alone could we say no more forceth euery rational man to own à Church absolutely infallible in Her exposition of Scripture 13. From whence also it followes first that Mr Stillingfleet much mistakes Himself when he Saith Both sides I hope agree Our Aduersary mistaken that there are sufficient Motiues of Credibility as to the belief of Scriptures I answer There is not one firm Motiue for the true reuealed Sense and this only is Scripture if we exclude Tradition and the infallible Interpretation of Gods Church Bring to light but one and I am satisfyed 14. It followes 2. That that half Tradition owned by Sectaries in order to the conueyance and deliuery of the Books of Scripture leaues them wholly Scriptureles and as Faithles The halfe Tradition for the barc letter as if they had no Bible For it neither grounds faith immediatly because it is not God's Reuelation but the fallible Consent of men Nor can it induce as à Motiue to belieue any one particular Article of Christian Religion without further certitude had from the same Churches infallible Tradition and interpretation Not sufficient concerning that most weighty Point of the Scriptures meaning Reiect therefore this infallible Interpreter All of vs iust like Arians Macedonians Donatists desperatly rely vpon the worst Guides Imaginable our own fallacious and vngouernable fancies and will needs learn of such giddy Teachers the pure interpretation of God's Word These we make our Oracles in lieu of Christs Church and in doing so may easily ascribe to God à Doctrin he disdain's to own and
become Heretiques by it The very hazard men run in this wilful Course is an open Iniury to the Supremest Verity vnauoidable in out Sectaries Principles 15. And here by the way you se the Vanity of that pernicious Doctrin published by them wherewith the world is Sectaries pernicious Doctrin cheated Viz. The Sense of Scripture is plain enough euen to the vnlearned in things necessary to Saluation in other matters not necessary à right Faith an vnerring Guide an infallible Interpreter See◠vseles and superfluous As if forsooth the Arians Pelagians Nestorians had not grosly erred in Points most necessary though Concerning the Clearness of Scripture they read the same plain Scripture which we all read Did the◠that supposed Clearness nothing secure them from Heresy in Necessaries Why should it I beseech you rescue Sectaries wholly as fallible from gross errours in other matters when the words of Scripture are more express against them than against the worst of Arians But hereof enough is said aboue 16. It followes 3. That no Christian has stability in Faith but the Roman Catholick for the most which others no members of this Church can know if yet they know so much is That the Books of Scripture are Gods word but with this half piece of imperfect Learning they neither know nor can belieue one particular Article of Christian Faith because that other The Roman Catholick only has Stability in Faith Principle the last Resoluent of all Belief God speaks infallibly this very Sense has no influence ouer their Assent and therefore is reiected by them as impertinent to ground Faith vpon One instance will giue you more light 17. The Arian and Protestant agree thus farr That those words Iohn 1. 5. 9. Three giue Testimony in heauen c. are Diuine Both Arians and Protestestants want à Stability Scripture yet so vary about the meaning and the difference is in à matter most fundamental that the One Assent's to the sacred Trinity for these words which yet the Other impiously denies Say now vpon what infallible Principle doth the Protestants faith stand more firm than that of the Arian Will Mr Stillingfleet say the Scripture is Clear The Arian takes him off that Plea and endeauours to obscure the passage by adding to it no small number of his Arian Glosses Next And why he Argues thus ad hominem and thinks no wrong at all done Can yee Sectaries belieue that your glosses laid vpon those Scriptures which Catholicks produce against you are strong enough to diuert and peruert the Sense or Interpretation of their Vniuersal Church and shall my glosses opposite to your Doctrin haue no force to diuert or weaken the late priuate inuented Sense of à few Lutherans What law is there for this I call it late and priuate as it comes from you for you How the Arian argues against Sectaries disdain to ground it vpon any Church Authority absolutly infallible in all She teaches Therefore it is your own Priuate Sense and not the Churches O but the Church of Rome in this particular interpret's Scripture faithfully though She err's in other matters Pitiful That is She hitt's right when You 'l giue leaue and misses when you think otherwise 18. One may Say again The whole Orthodox world euer proued the Mysterious Trinity from that alleged Passage of Scripture Contra Replies the Arian I and my Adherents who deny the Mystery hold our Selues as precious à Part of the His Argument Conuinces Orthodox world as you Protestants doe And hope we expound Scripture by the help of our priuate Reasoning and comparing Texts together as well as you Why not I beseech you Or giue à Disparity But say on And the contest is ended Haue you any Oracle which more infallibly Ascertain's you of that Sense of Scripture to be as you gloss then we haue who giue it à quite contrary Interpretation For hitherto we are both alike and expound all by our priuate Iudgements Grant such an Oracle Distinct from Scripture whereby you haue Assurance of God's meaning darkly expressed in those words you become plane Papists Own not Any Infallible you cast your Selues vpon as great Vncertainties as we Arians are thrown who expound Scripture by our own natural Discourse No infallible Church therefore no Stability No Orthodox world without an Infallible Church in faith no Stability in faith that specious word of an Orthodox VVorld Signifies nothing For this I Defend and haue Proued it if all Churches be fallible in their Definitions there neither is nor euer was since Christs time any such thing in being as an Orthodox VVorld 19. It followes 4. That as it has euer been the proper Mark or Character of all faithful Belieuers to yeild Submission The distinct Marks of true Belieuers and All Hereticks to the Churches Doctrin though weak reason conceiues it difficult so Contrarywise stubbornly to resist Church Authority has euer been inseparably the Mark and Badge of all Heretiques whether ancient or modern With this virulent Spirit they began to Oppose God's Oracle and held on for à time But as S. Austin obserues at last ended in shame Conterentur saith the Saint the battered Rock of the Catholick hitherto stand's firm maugre that Violence And their Scattered forces routed and broken as experience tells vs are brought to nothing CHAP. III. More of this subiect Obiections Answered A word to Mr Stillingfleets forceless Instances Motiues of credibility euer Precede Faith VVhether the rational Euidence of the Truth of Christ's Doctrin can be à Motiue to belieue it 1. WHat followes in Mr Stillingfleets 3. or 4 next Pages seem's so slight that the very most is refuted by the grounds already established Yet to Comply with the mans humour we must follow him further How Saith He can you make the Assent to your Churches Testimony to be Infallible when The sirst Argument retorted that infallibility is attempted to be proued only by the motiues of Credibility I Answer Iust as you make the Assent of the Primitiue Christians giuen to the Apostles preaching infallible So I make the Assent to the Churches Testimony infallible The Motiues are alike in both Cases if not greater for the Church 2. He Obiects 2. If Diuine Faith cannot be built vpon the Motiues prouing the Doctrin of Christ what sense is there that it should be built vpon those Motiues which proue our Churches infallibility Here is the old Mistake again I Answer therefore Diuine Faith is not built vpon the Motiues inducing to belieue but vpon the Infallible Testimony of Christ and his Church The Motiues ground the Iudgement of Credibility The Infallible Testimony Support's The second is à gross Mistake Diuine Faith Now if by this word Built you mean no more but rationally To induce I say none in this present State can be induced to belieue Christ's Doctrin reuealed in Scripture in case he reiect's the Authority of that euidenced Church which
both Ascertains him of the Canon and the Sense also Hence That other Obiection fall's to nothing How can there be an infallible Assent to the truth of this Proposition Scriptures are The third retorted and answered the word of God when that Infallibility at the highest is but euidently Credible I Answer and retort the Argument How could the Primitiue Christians Assent to the Apostles preaching as infallible when that infallibility at the highest was but Euidently Credible before they belieued 3. The whole Confusion lies as is said in not Distinguishing between Faith and the Iudgement of Credibility Infallibility therefore whether we Assent to Christ to his Apostles or to the Church all taught one and the same Doctrin is the Obiect of Diuine Faith but none euer assented to any Doctrin these Oracles taught infallibly without sufficient Euidence preuiously had A Discouery of the whole Fallacy of its Credibility And thus I belieue by Faith Scripture to be God's word because the Church Saith so But if you Ask why I hold all the Church Teaches to be Euidently Credible I Euince not this truth by the Infallibility I belleue But recurr to those Motiues whereby She is proued an Oracle as euidently Credible as euer any Apostle was And consequently I belieue Her Infallibility with the same Diuine Faith as I belieue the Words of Scripture 4. Page 114. He Obiect 's 3. We Catholicks make by this way of resoluing Faith euery man's reason the only Iudge in the Choise of his Religion Why doe we more so I beseech you than the Primitiue Christians who certainly had the very like rational Motiues with ours and no other before they belieued But of this Subiect we shall treat largely towards the End of this Discourse 5. Page 115. He Saith If the Infallibility of the Church of Rome be à sure foundation of Faith what will become of the Faith of all those who receiued Diuine Reuelations without the Infallibility of any Obiections grounded on Instance Church at all And he brings in these Instances First of the Apostles belieuing the Diuine Authority of the old Testament when Christ suffered which certainly was not Grounded on the infallible Testimony of the Iewish Church for at that time it consented to the Death of the â—essias 2. Of all that belieued the woman of Samaria no infallible Oracle when She declared the Discourse between Christ our Lord and her self 3. Of such as belieued our Sauiours Doctrin and Miracles related by men honest and faithful These Saith â—e had no infallible Testimony but only à rational Euidence to build Faith non and consequently an Infallible Testimony of the Conueyers of Diuine Reuelation is Vnnecessary to Diuine Faith which seem's vndoubted For very few in the first Ages of the Christian Church receiued the Doctrin of the Gospel from the mouths of persons infallible 6. By the way I much wonder Why Mr Stillingfleet omitted to touch here vpon an other Instance farr more difficult which both he and all other must solue concerning rude and illiterate Persons chiefly if of no great maturity who are induced to belieue by the Testimony or Instruction of their Parents or of Another Instance more difficult some other simple Teachers These certainly may haue Faith without acquiring that full Euidence of Credibility whereunto the learned reach yea and without any Discouery of the Scriptures rational Euidence neuer perhaps heard of much less vnderstood by them 7. Now I Answer to the Obiection None makes the Roman Catholick Church in all Circumstances the only sure foundation of Diuine Faith For the first man that belieued in The Church in all Cireumstances was not the only Foundation of Faith Christ our Lord before the Compleat Establishment of His Church had Perfect Faith resting on that great Master of Truth without dependance on the Christian Church For Christ alone was not the Church But the supreme Head of it Faith therefore in General requires no more but only to rely vpon God the first Veriâ—y speaking by this or that Oracle by one or more men lawfully sent to teach who proue their Mission and make the Doctrin proposed by them Euidently Credible In like manner the Apostles preached no Doctrin in the name of the new Christian Church whilst our Sauiour liued here on earth But Testified that he was the true Messias by virtue of those Signs and Miracles which had been already wrought aboue the force of nature Thus much Supposed 8. It is hard I think for any to Say where the force lies in The Mistake of the first Instance that Instance of the Apostles belieuing the Diuine Authority of the old Testament which innumerable Iewes then dispersed all Iury ouer and the other parts of the world not at all conscious of Christ's Passion most firmly belieued Why therefore might not the Apostles belieue the Diuinity of the old Scripture vpon the Authority of that Church whereof there were at that time many and very many Professors in other places distant from Hierusalem Hence I say the Belief of that Article neuer failed But was alwayes preserued entire in both Churches of the Iewes and Christians for we all yet belieue the Authority of the old Testament And Consequently its hard to Conceiue what this Obiection aymes at 9. Again admit à total Subuersion of the Iewish Church Had not the Apostles our Blessed Lord present who could well Ascertain them that he came not to Cancel any Diuine Supposed true its forceles Authority of Scripture for this was impossible vnless God be contrary to God but to fulfil to perfect and change the old Law into à better State O but the High Priest and the Elders also erred in consenting to Christs death Very true and the Reason is because their Priuiledge of not erring lasted only to Christ's comming and not longer But hence it followes not that then there was no Iewish Church which belieued the Diuine Verities of the old Scripture I verily think Mr Stillingfleet mistook one Obiection for another Perhaps he would haue said that the Apostles lost faith of our Sauiours Resurrection at the time of his Passion But this Difficulty is solued ouer The Apostles failed not in Faith and ouer First it is Answered that Article was not sufficiently Proposed to them Therefore we read Luke 18. 34. They vnderstood none of these things This Word was hid from them Again Had they failed in Faith ar that time They were then as Bellarmin obserues Lib 3. de Ecclesia C. 17. neither the whole Church but only material Parts of it nor could that improbable Supposed Errour haue preiudiced one whit the Faith of others who firmly belieued in Christ 10. That other Instance of the Samaritan woman is soon cleared if we distinguish between the Motiue or the natural Proposition The other Instance cleared by one 〈…〉 tion of Faith which comes by hearing and the infallible Oracle wherevpon it relies And T' is
strange Mr Stillingfleet saw not the Distinction The Faith therefore of those other Samaritans that belieued in Christ vpon the wonans word Vltimately relyed vpon our Sauiours own Authority who had conuersed with her And hence the Gospel Sayes Now we Belieue not for thy Saying for we our Selues haue heard and know that this man in very deed is the Sauiour of the world T' is true had this woman whom the Fathers Suppose perfectly conuerted to Christ been made an Infallible Oracle in all she deliuered The Samaritan woman proposed what She had heard as the Apostles were in their Teaching or the Church now is Her Testimony might well haue supported Faith but because thus much only can be euinced by Scripture that She â—ealously Proposed what She had heard of our Sauiour Her testimony alone might serue well as à natural Proposition to raise Belief in others though insufficient to ground in them that Supernatural Assent And her words had vpon this Account greater weight because She confirmed them with à Sign aboue the force of Nature This man has told me all I haue done I know some Authors are of opinion that this Samaritan called Photina first reduced to the Faith of Christ her Sisters and Children which done She went into Affrica and there Propagated the Christian Doctrin with great Successe till at last both She and her Different Opinions Concerning her Children were crowned with à glorious Martyrdom The only difficulty is whether She be the fame with that S. Photina whereof à memory is kept in the Roman Martyriloge the. 20. day of March some Greek Authors stand for the Affirmatiue Be it so or other wise it imports little to our present Purpose Who desires more of this Subiect may read the erudite Godefridus Henshenius Tom. 3. de Santis Martij die 20. immediatly after the life of S. Ioachim 11. Conformable to this Doctrin we Answer to these other forceles Instances and might say with some good Diuines That Other Instances Shew'd forceles all Immediate Propounders or Conueyers of Diuine Reuelation in such particular Cases need not to be Infallible For Faith as These Diuines Teach requires no more But first that the Obiect be truly reuealed and Proposed to one vpon prudent Motiues Suitable to the firm Assent Hee must elicite 2. That In Doctrin Commonly receiued by the light of such Motiues Hee be induced to fix Belief vpon the Diuine Reuelation although that full Euidence of Credibility which the Church Manifesteth and the more learned attain to be not yet acquired by him These Conditions presupposed Diuine Grace is euer ready to make that mans Faith most firm and supernatural And consequently an Obligation lies on him to belieue But from this Doctrin which is Common no such thing followes as Mr Stillingf would infer Viz. That the Churches infallibility Seem's vnnecessary to vphold infallible Faith for may not young Beginners growing more mature chiefly if solicited to abandon Their first Faith iustly demand to haue more full Satisfaction in all their doubts and so much Assurance concerning that they once assented to as not to be remoued from it vpon any false Motiues or fallacious Arguments though neuer so Specious Such cases Say these fall out euery day 12. But in this present State none can clear these doubts none can Assure any that his Faith is certainly true none can bring the most learned to à perfect acquiescency in Belief but an Infallible Church Therefore vpon this very Account The Churches Infallibility absolutely necessary Her infallibility is proued not only conuenient but absolutely Necessary And hence it is That Gods sacred Prouidence neuer failed since Christianity began to haue in readines Some one or other infallible known Oracle wherevpon faith might rest most Securely The Apostles had for their Master the best liuing Oracle Christ our Lord. The Primitiue Christians learned of the Apostles After them the Church perfectly founded did succeed as the only Oracle wherevnto euery one may take recourse for further Satisfaction when difficulties arise Though in some particular Cases as is now Said Her Motiues and glorious Miracles be not at the first laid forth most fully to euery simple Belieuer Ceteram turbam saith S. Austin contra Epist Fund C. 4. non intelligendi viuacitas sed credendi simplicitas salâ—am facit That is Candid Simplicity makes these more How young Beginners are drawn safe than curiously to search into the vltimate grounds of Belieuing The Reason is because fewer Motiues if yet prudent and Conuincing may well serue to induce Beginners seldom molested with Difficulties against Faith than will conuince Others more learned who often struggle to Captiuate their Vnderstanding when the high Mysteries of Christianity are Proposed 13. Moreouer many great Doctors maintain that in the Two Solutions more particular cases now mentioned God by his special Illumination Supplies the want of the exteriour Proposition when that 's deficient or less conuincing See Suarez Disp 4. de Fide sect 5. and this way also we easily solue Mr Stillingfleets difficulties Lastly it is noted in the other Treatise Disc 1. C. 2. n. 5. 6. And both receiued Doctrin That whoeuer is lawfully sent to teach the Christian doctrin and deliuers those Truths in the name of God and his Church if considered as à member conioyned with Christs infallible Oracle He may be Said to teach infallibly The Reasons you haue there giuen more largely 14. I am now to retort Mr Stillingfleets Instances vpon himself and show That though he walk's neuer so far abroad to view the seueral Plantations of Faith amongst either Brittans or Barbarians he must solue his own difficulties Thus I discourse We now Suppose All these Barbarians Conuerted to Christ These instances retorted to haue had true Faith and Consequently prudent Motiues to belieue before they firmly assented to the Diuine Reuelatlon We make Enquiry after these and Ask By what Inducements were such as yet knew not our Sauiour drawn to belieue in him Mr Stillingfleet return's the strangest Answer I euer heard What our Aduersary asserts For he seem's to make his Motiues inducing to Faith nothing but the rational Euidence of the truth of the Doctrin deliuered and Therefore grieuously complains P. 118. That we destroy the Obligation to Faith which ariseth from the rational Euidence of Christian Religion If this be not pure Fancy there was neuer any and my Reason is That Supposed rational Euidence is either the very same with the intrinsecal Verity of the Doctrin deleuered or à rational intellectual Light distinct from the Doctrin If it be the very same These truths simply Proposed Christ His rational Euidence of Christian Religion is God and man Adaem infected his posterity with Original Sin God is one Essence and three Persons are without more their own Self-euidences and consequently all the Miracles which Christ and his Apostles wrought to settle these and the like Verities
Reicted firm in the Primitiue Belieuers were to as little Purpose as if one should raise the dead to perswade vs that the Sun shines or if we speak of Moral certainty that there haue been such men in the world as Pompey and Iulius Casar which is enormously vntrue 15. Contrariwise if he Saith This rational Euidence necessarily implies à preuious intellectual Discourse grounded on prudent Motiues distinct from the Verity of Christs Doctrin He first cashier's his own fancied Euidence And 2. must Andretorted Answer to the Instances proposed And. 3. Assent to this true vniuersal Proposition Viz. That neuer any belieued or can belieue if we abstract from priuate Reuelations without Motiues distinct from Christs Doctrin fit to induce Faith And an Infallible Testimony to ground Faith vpon Thus the Samaritan woman and those who heard her Relation being first induced by precedent signes to iudge that Christ was à Prophet I perceiue thou art à Prophet Saies the Text and perhaps his Goodnes added more interiour light to strengthen those Signes firmly belieued vpon his infallible word Iesus said to her I am â—e Prudent Motiues and an Infallible Oracle Necessary to all Faith the Messias that speaks with thee Neither can any Instance be giuen where true Faith is But you haue with that very Faith Prudent Motiues Proposed to reason as Inducements And besides an Infallible Oracle to ground it vpon O but euery immediate Propounder of the Diuine Testimony is not infallible Be it so at present What matters that If he leads me to one which giues me à clearer Euidence of Credibility and proues Himselfe by Motiues aboue the force of nature God's Oracle 16. Some thing of this nature we haue in the first Conuersion of Christs Disciples Iohn 1. 44. Philip Saith the A Proof taken from the Conuersions of Christ's Disciples Text meeting with Nathanaël told him We haue found Iesus the son of Ioseph of Nazareth whom Moses in the Law and the Prophâ—s 〈◊〉 of Nathanaël wondred What can there be any good from Nazareth Philip answered Veni vide Come and se Drawing neer He vnderstood that our Sauiour knew his Interiour where in there was no Guile and beheld him vnder the fig-tree before he was called Thus enlightened by Signs aboue the natural knowledge of man forthwith that true Profession of his Faith followed Rabbi thou art the Son of God thou art the King of Israel In like manner it may easily fall out if one not very learned treat with another wholly illiterate yet The Application morally honest that has heard little of Christ or his Church He who would instruct Sayes no more But Veni vide Come I will bring you to an Oracle right able to teach you we call it the Catholick Church She can show you who laid Her foundations firm She will conuince your vnderstanding by the efficacy of such Motiues Miracles Conuersions and Sanctity of life which far surpass the power of natural causes Now after you haue seen and heard what I Say to be most true Belieue not vpon my word for I only point at the Oracle but vpon the Churches own Testimony She is without Guile and cannot deceiue you 17. And here by the way you se how differently the Sectary How differently the Catholick Doctors and Sectaries proceed and Catholick proceed in the Conuersions of an Vnbelieuer whether Heathen or other The first only open's à Bible and without further Motiues but what are found there bidd's him read the Book This yet vnconuerted man Saies the sense is dark He vnderstand's it not The Catholick on the other side Proposes à Church euidenced by the very same Marks and Signes whereby our Sauiour and his Apostles were In the Conuersion of Vnbelieuers manifested to be Oracles sent from God This Church both proues that the Bible is of Diuine Inspiration And mereouer declares its Sense in all controuerted Passages Finally after Her Motiues laid foâ—th She remit's euery one to Christs own words He that hears you hears me and our Sauiour remit's vs to his Eternal Father for he Assures all Iohn 7. 16. That the Doctrin deliuered by him was not his but his Fathers that sent him And here is the last ground of all Diuine Faith which stand's fast vpon three strong Principles neuer yet at variance with one another The Church Christ our Lord and God the first Verity Consider I beseech you which of the two Teachers proceed's more rationally 18. You se moreouer those Instances of the Brittans and The Instances of Barbanians proued forceles Barbarians brought to nothing For suppose first which some Authors assert that S. Peter Prince of the Apostles Preached in Brittany or England Or that S. Paul Simon Cananaus surnamed the Zealous Aristobulus à Roman and S. Ioseph of Arimathia performed that Apostolical function there whether so or no I dispute not Suppose again And herein all agree that England receiued the Christian faith very early For it is as certain that King Lucius and his Subiects were conuerted by S. Damianus and his Associates sent to preach by that holy Pope and Martyr Elutherius about one hundred and eighty years after Christ As The reason here of it is indubitable that the English Saxons were afterward Conuerted by S. Augustin and his followers sent by S. Gregory the great in the six Century to do that most worthy and laudable Duty Vpon these Suppositions you see that the first Preachers were Apostolical men and priuiledged by our Sauiour to work Miracles Mark 16. 20. Those others in the two following Conuersions receiued their Commission from Popes held à strict Vnion with the Roman Catholick Church and finally made their Doctrin euidently Credible by great Sanctity and other Signal wonders as known History recounts 19. Some may reply All these Conuersions would haue been easily wrought had those Preachers only made our Sauiours Miracles known and done none Themselues I Answer first Done they were and preiudiced nothing but rather highly aduanced the Glory of our Sauiours wonders Yea and as experience A Reply Answered teaches yet notably facilitate the Conuersion of Infidels euery where when God is pleased to work them by his Seruants Therefore the Apostles were impowred not only to Testify that the Messias did Miracles but moreouer to do the like themselues And for this reason Almighty God has euer hitherto preserued and will hereafter preserue that singular Grace of working Miracles in the Church I Answer 2. None can haue infallible Assurance either of our Sauiours Miracles or of any other Verity recorded in Scripture independently of some actual liuing actual infallible and most clear euidenced Oracle by Signes aboue the Prudent Motiues induce to Faith and An Infallible Oracle support it force of Nature which in this present State is the Church And therefore I said à great Truth That Diuine Faith had in all Ages that necessary Expedient of rational Motiues
Lord and the Apostles taught these Doctrins Infallibly The Orthodox Church Disclaim's this petty way of conueying and teaching Christian Doctrin fallibly Therefore No Authority can be conceiued which deliuered such Verities owned euen by Sectaries essential Doctrins vpon Moral Certainly only or Conueyed them fallibly to Any 4. Hence you se first This Dilemma cannot be Answered Either we belieue That our Sauiour is the true Messias the like is of all other Mysteries because God reuealed it And because A Dilemma Christ himselfe His Apostles and the Vniuersal Church euer since taught the Doctrin Or Contrarywise we belieue it vpon some other Authority Inferiour to and distinct from the Infallible Testimony of these Oracles Grant the first our Faith stand's firm vpon à Testimony both Diuine and Infallible and therefore Cannot but be Infallible Say 2. We belieue vpon another Authority distinct from the Testimony of the Oracles now named that misplaced Assent because not resoluable into the first Verity is no Faith at all 5. You se 2. Whoeuer attempt's to turn these high reuealed A 2. Inference Verities out of their onw nature of being Infallible Or rashly presumes to conuey that Doctrin to vs vpon Moral certainty only which God by Diuine Reuelation Christ our Lord The Apostles also deliuered and Conueyed as most infallible certain Doctrin Becomes thereby à publick Corrupter of Diuine Truths vpon this account that He transfigures what the first Verity has spoken Infallibly into weak Topicks and vncertain Moralities The Offence is Criminal and the wrong done to God not pardonable without à serious Repentance 6. You se 3. That No Authority Imaginable vphold's this pretended Moral Certainty of Sectaries in Matters of Faith And here I desire Mr Stillingfleet to Answer Will he belieue that Christ our Lord is the true Messias God and man because No Authority conceiuable vpheloâ—'s All Orthodox Christians assent to the Verity I Answer first All these belieue the truth with infallible Faith and why dare not he do so also 2. If he Assent's because they Vniversally consent to the Mystery He build's his Faith not vpon God's Infallible Reuelation but vpon the Assent of Others which He saith Should only be moral and fallible 3. Will This pretended moral Certainty he belieue the Verity because Heteredox Christians Iudge it true That 's neither God's Reuelation nor Christ's Doctrin And Consequently his Faith has no foundation 4. Will he belieue for the Motiues of Credibility preuious to Faith These considered as Motiues are nor God's Reuelation Nor so much as Apostolical Doctrin Besides as we Shall se presently Protestants haue no Motiues at all to rely on Finally will He tell vs He belieues that Christ was in the world and dyed on à Cross with the same Moral assent as He yeilds to the being of Caesar and Pompey I haue Answered that 's nothing to the Purpose For Gentils assent to such Matters of Fact once Visible and Sensible by Moral where the main difficulty lies Certainty And yet are Infidels That therefore which vrgeth at present Concern's the hidden and obscure Mysteries of Faith In these Moral Certainty hath no place at all The reason is manifest For if as reuealed they stand firm vpon God's infallible Testimony No Power vnder Heauen can alter their own intrinsick Infallibility Or Conuey them vnto vs vpon weak Moral Certainty yet Mr Stillingfleet boldly Assert's There can be no greater Certainty then Moral of the Main foundations of all Religion Iudge good Reader whether this be not à gross Mistake And whether I wrong'd the man when I told you his Discourse is vndigested and highly erroneous 7. Yet we haue not said all Wherefore because Mr Stillingfleet seem's highly to value This late inuented Nouelty of Moral Certainty we will examin the Doctrin most rigidly till at las't the Moral certainty more rigidly examined whole fallacy be discouered To do this my first demand is to what Obiect will He apply his Moral Certainty in this Matter of Fact Christ is the Messias truly God and man These four things and no more can only be thought of 1. The Matter belieued 2. The Diuine Testimony which reueal's that Truth 3. The Faith of those who belieue vpon Reuelation And. 4. The Motiues whereby we are induced to belieue the Truth reuealed Four things to be Considered because God speak's it Now all know first that in Material Obiects purely considered in themselues there neither is nor can be moral Certainty For euery thing is or is not independently of our Iudgements where only Moral certainty is founded therefore God and all those who se things intuitiuely are exempted from this imperfect degree of Knowledge 2. There can be no moral certainty in the Diuine Reuelation which proceed's from an infinite Verity for this without Question is most Supereminently Infallible 3. If that infallible Testimony or Reuelation be infallibly The efficacy of Diuine Reuelation applyed to Belieuers and hath influence vpon their Faith it cannot but transfuse into it infallible Certainty if God Speak's infallibly for this end that we belieue him infallibly And if Faith rest not vpon that Perfection of his infallible Testimony it is no Faith at all Thus we Argued in the other Treatise Disc 1. C. 5. n. 7. 8. It remain's that we now Say à word of the Motiues which what Influence The Motiues haue vpon Faith induce to Faith and examin what Influence they haue ouer it when we either belieue the Doctrin in Scripture or the Churches Definitions Mr Stillingfleet P. 203. Hauing first told vs that the Reuelation which was communicated to one was obligatory to all concerned in it though they could haue nothing but moral certainty for it Concludes thus By this it appears that when we now Speak of the resolution of Faith though the vtmost reason of our Assent be that Infallibility which is supposed in the Diuine Testimony yet the nearest and most proper Resolution of it is into the Grounds inducing vs to belieue That such Our Aduersaries Doctrin à testimony is truely Diuine and the resolution of this cannot be into any Diuine Testimony without à process in Infinitum He would Say That à true act of Faith relies vpon two foundations one remote the supposed Diuine Testimony The other most proper and nearest To wit the Grounds which induce to belieue that fuch à Testimony is in being or truely Diuine And his reason if he has any must be because these grounds immediatly Apply or Conuey vnto vs the supposed Diuine Testimony Now this Conueyance or Application of the Testimony being made by grounds only Morally certain It followes that the Faith we elicit Answer 's not to the strength of the Testimonies Infallibility considered in it self But to the weaknes of the Conueyance and consequently can be no more but only à Moral certain Faith not at all Infallible And thus you remoues Faith from its own Obiect se
Her Motiues Ascertain's vs that such Books are Diuine I Answer 2. Grant such Motiues may in some weak manner and particular Circumstances conduce to belieue the Scriptures Diuinity yet in this present State when we haue à Church most clearly manifested which both Ascertain's vs of Scripture and the Sense also it would be no less than an vndiscreet rashness to cast off her Authority being the most facile and plainest Rule and in Lieu of Her to rely on another forrain vnfit way of Belieuing by Motiues not half fo clear and far less conuincing 2. Thus some Diuines Teach though à Heathen after à due Consideration of the works in Nature may come to belieue that God will reward Good and punish Euil yet none do Assert That when our Christian Articles are clearly proposed to An Instance him by the Pastors and Teachers of the Church For example That Christ dyed for vs. The dead shall rise again God will reward the iust c. That then if he reiect Church Authority he can belieue the forenamed Articles with Diuine Faith This I Deny And the reason is because that way of belieuing when à It is imprudent to reiect we easiest was of Belieuing more ordinary and facile is proposed Seem's temerarious and imprudent And so it would be should any now when the Church giues vs full Assurance of the Scriptures Diuinity lay aside Her Authority and Say I will alsolutely belieue this or that Truth to be God's word because I Discouer apparent Signs of Diuinity in what I read 3. In the next place Mr Stillingfleet Quarrel 's with à word The Roman Catholick Church which in his opinion is iust as much as to Say The German vniuersal Emperour That is particular and vniuersal together for Roman restrain's or marks out one Church vniuersal includes all Answ It is à meer Quibble exploded by A meer quibble exploded by Fathers the Fathers particularly S. Hierome Apolog. 1. aduersus Ruffin not far from the beginning who call's the Roman Faith the Catholick Faith VVhat Saith he is Ruffinus his Faith It is that there with the Roman Church preuail's or another founded in Origens Writings Si Romanam responderit Ergo Catholici sumus If he Answer 's it is the Roman Faith This Inference is good we both profess the vniuersal Faith Therefore Roman and Vniuersal are here synomimal or words of one Signification which the Apostle clearly Insinuates Rom. 1. 8. Your Faith is renowned the whole world ouer Again Epist 16. ad Principiam Virg circa medium He showes that the most ancient Saints addressed themselues to to the Roman Church Quasi ad tutissimum communionis suâ— S. Hierom's express Testimonies portum as to à place of refuge or of mutual Communion which was General Publick and belonged to all Yet more When Epist 57. ad Damasum This great Doctor positiuely teaches That he was ioyned in Communion with no other Society of men then such as adhered to Damasus S. Peters Successor where vpon the Church was built And that those who eate the lambe out of this House were prophane Did he think ye speak of any one particular Roman Diocess and not of the vniuersal Catholick Church It is contrary to his Discourse and reason also 4. Se more of this subiect in the Epistle of S. Athanasius to two Popes Iulius and Marcus Read also S. Cyprians Epistle 52. n. 1. Other Fathers Speak with S. Hierome And S. Ambrose De obitu fratris about the middle and know withall The word Roman added to Catholick is not to limit the vniuersal Iurisdiction of that See But to distinguish Orthodox Belieuers from Hereticks who were professed Enemies of the Roman Faith If therefore we may rightly comprise vnder this word Roman all other Christian Societies past or present vnited in Why the Roman Church was called Vniuersal belief with this one Mother Church There is neither Bull nor Solaecism in speech to call the Roman euer One and the same in Faith the vniuersal Church of Christ 5. Page 127. To catch Carholicks in à Circle Mr Stillingfleet Ask's why we belieue Scriptures to be the Word of God If we Affirm vpon this Ground That the Church which is infallible Mr Stilling endeauour more then weak deliuers them so to vs He demand's again and bidd's vs Answer if we can whether t' is possible to belieue the Churches infallibility any other way than because infallible Scriptures Say She is infallible which implies à plain Circle Answ It is very possible For seing Scripture demonstrat's not ex terminis its own Diuinity nor can be made euidently credible by any light internal to catch Catholicks in à Circle to the Book some other infallible Oracle distinct from it must necessarily ascertain vs that the Book is Diuine And the Doctrin there preserued is yet pure as the Apostles wrote it But this Oracle can be no other but the Church which proues Her selfe by Signs and Miracles to speak in Gods name independently of Scripture therefore the first act of Faith whereby we belieue in à General way the Churches infallibility relies not as this Gentleman weakly supposes on Scripture But vpon the Church it Selfe as the most known manifested Oracle And thus the Circle is easily auoyded 6. You will se more clearly what I aime at by one Instance taken from the Primitiue Christians Ask what induced them to belieue the Apostles Infallibility when they Preached All No Circle in the Primitiue Christians Faith Answer They belieued so because those blessed men immediatly proued themselues commissioned Oracles sent from God and made their Doctrin euidently Credible by sensible Signs and Wonders which surpassed the force of Nature Very true Iâ— like manner we belieue the Churches infallibility hauing preuious Motiues as Stronge to belieue that Truth vpon her Authority as euer Christians had to belieue that S. Paul was infallible when he preached If then there was no Vicious Therefore none in our Resolution Circle in those first Christians Faith there can be none in Ours vhilst all of vs haue infallible Oracles manifested by Supernatural Signs to rely on And Those first now mentioned had them before Scripture was written You will say this Discourse seem's to proue we cannot belieue the Churches Infallibility vpon the Scriptures Testimony It has been Answered ouer and ouer supposing Scripture be one admitted as God's sacred Word â—e proue the Churches infallibility so strongly by it against all Aduersaries who own the Book as Diuine that none of them shall euer return à probable answer to our alleged Testimonies 7. But what Saith Mr Stillingfleet Is there no difference between the way of prouing à thing to an Aduersary and resoluing ones own Faith Answer yes But we both resolue and proâ—â— We Resolue the first Act of Faith concerning Scripture How we both resolue and proue the Churches Infallibility into the Churches infallible Authority and belieue that Book to be
belieued S. Iohns Testimony or that our Sauiour Spake those words Here is our solution God long since said the dead shall rise but this Ancient Reuelation being remote from vs if solely considered cannot moue vs to belieue the truth vnless an Infallible Oracle Ascertain vs that God once spake it iust as S. Iohn assures all that Christ said I am the Messias Ask now â—hy Mr Stillingfleet belieues that our Sauiour vttered those â—ords He will Answer God speaking by S. Iohn an Infallible An Application of the Instance clear in Scripture Oracle Affirms it So I say God speaking by the Church an Infallible Oracle affirm's the Resurrection of the dead O but independently of Church Authority we know the resurrection is reuealed in Scripture Contrariwise we know nothing of our Sauiours words but from S. Iohns Testimony Answ we know indeed the Resurrection is asserted in à Book called Scripture But that the Assertion is Diuine or vttered by Eternal Truth we haue no more Infallible certainty without the Churches Testimony Then if any vulgar Samaritan without Diuine Assistance had said Christ spake those words I am the Messias 23. By what is now briefly touched you se first That as our Sauiours own words and S. Iohns reflex Testimony vpon them concurr Indiuisibly to the Faith of these Aduersaries So the reuealed Verity of the Resurrection in Scripture And the The ancient Reuelation and the Churches reflex Testimony Churches reflex Testimony which infallibly Ascertains vs that it is reuealed may well indiuisibly concurr as one compleat Motiue to our faith whereof more hereafter I say indiuisibly And therefore this Faith vltimatly resolued relies not first vpon Scripture only as our Aduersary conceiues without any relation to the Church and then rest's vpon the Churches Concurr indiuisibly to Faith Testimony as vpon à distinct Formal Obiect but by one simple Tendency it pitches on both together 24. You se 2. It s hard to Say what Mr Stillingfleet would haue when he tells vs. This Principle The Church is infallible must be more credible then the Resurrection of the Dead If We clearly distinguisâ— what our Aduersary Confound's he mean's the Churches Testimony is to vs in this present State the more known and nearest Motiue wherevpon the Faith of that Article is grounded we easily Assent But if he think 's we must first Assent to Scripture which asserts the Resurrection and own that as Diuine or the only Motiue of Faith without all Church Authority attesting it to be Diuine He err's not knowing our Doctrin For we Say no Scripture can be infallible An improper Speech assented to as Diuine independently of the Churches Testimony Again those words More Credible are improper if applyed to the Formal Obiect of Faith For the Formal Obiect terminates Belief the Credibility whereof goes before and is grounded on the preuious Motiues inducing to belieue VVhether we Square Circles in our Resolution of Faith The other mentioned Points in the Title of the Chapter discussed Vpon what ground those Articles called the fundamentals of Faith are belieued in the Opinion of Sectaries 25. In many following Pages we haue little but that the Churches Infallible Testimony must be called the Formal Obiect of Faith whereof something is said aboue And you shall haue more hereafter 26. P. 149. He thinks we Argue like men squaring Circles when on the one side we make Scripture obscure yet on the other giue it light enough to proue the Churches infallibility And then he talk's of an Apocalyptical key hanging at the Churches Scripture Proued Diuine Conuinces the Churches Infallibility girdle able to vnlock all the Secrets in it To the first I haue Answered Thus much Supposed that Scripture is proued Diuine we haue so great light from the seueral Passages thereof to conuince the Churches Infallibility that no glosses of Sectaries shall euer obscure them To the Ieer of the Clauis Apocalyptica I Answer Some one or other must vnlock those high secrets when t' is euident innumerable Heretiques by à wrong key wrest Gods word to most pernicious Senses The Question is whether you Sr or the Church must rurn the key 27. Page 152. After thanks giuen for our Coleworts so often serued â—y Those mute Persons the good Motiues of credibility He is Brisque Ieâ—rs and empty words and in earnest resolute to solue our Argument Asking before hand Whether it be not enâ—ugh to be in à Circle our selues but must â—eed's bring the Apostles into it also Reflect I beseech you We said aboue that the Apostles induced by the Signal works and Miracles of our Sauiour Assented to his sacred Doctrin as most infallible In like manner The Primitiue Christians induced by the works and Miracles of the Apostles belieued them to be infallible The force of our Argument Oracles Therefore we also in this present State hauing Motiues and Miracles of the same weight and Euidence in the Roman Catholick Church Belieue with à firm Assent of Faith that She is God's Oracle and her Doctrin most infallible The short Answer to all this saith Mr Stillingfleet is That the ground why the Christians did Assent to the Apostles Doctrin as true was because God Wholly waued gaue sufficient Euidence that their Testimony was infallible in such things where such infallibility was requisite Pray Consider well whether this be not à gliding or rather à plain running away from the Difficulty We haue vrged all this while the Parity between the Churches Motiues and those of the Apostles We haue proued and yet plead That the Euidence is à like in both The Churches most manifest Signes are The blind se The lame walk The dead rise Diuels are dispossesed c. And these termed by you vnsauory Coleworts and mute good Things were the Apostles Signs also Are not you therefore obliged in all law of Disputation What all law of Disputing requireâ— either to proue and vpon sound Principles indeed That we falsly appropriate such Motiues and Miracles to the Church Or if you cannot disparage so illustrious an Euidence to shew à fault in this Inference The Church is known as well by her Signs to be an infallible Oracle 28. Now mark how we are put off with half an Answer God â—y you gaue sufficient Euidence that the Apostles Testimony was infallible None doubt's it But Say on what want do you find of the very like Euidence in the Church Her Miracles are as manifest Her Conuersions as Numerous and more Her fame as renowned Her name as Catholick finally might we vse your scornful language Her Motiues no mute Persons speak Nothing like an Answer giuen aloud and Her Colewarts are euery whit as good as those were the Apostles serued vp To this you Answer not à word but first tell vs with your Aduersary that the Apostles confirmed their Doctrin with Signs that followed by which Signes all their Heares were bound to aknowledge them for
One only Society Proposeth Faith which is rational which is rational and consequently obliges all to belieue her Doctrin 12. Hence you see that euery one in the Choise of Religion is to ponder in the first place those weightly Arguments which make an Election prudent And then it is prudent not otherwise when Signes from Heauen Gods own Marks heighten What makes an Election Prudent the Religions Credibility so far aboue all other false and forged Sects That these at the first full Sight appear as they are horrid gastly and contemptible 13. If you will Discouer more clearly what I would haue reflected on in this Particular Be pleased to compare Heathenism Iudaism Turcism and finally Aeresy with one glorious Roman Catholick Church Speak plainly Can you find in these any thing like the Miracles the Conuersions the large Extent the Vnity and Sanctity of this one most Euidenced Oracle I need not proue the Negatiue You cannot for its Demonstrable to sense Heathenism and Heresy are now things of Scorn the whole world ouer Iudaism t' is true once had its No Society Comparable to the Roman Catholick Church in this rational Euidence Signes and Miracles wherein it far surpassed Heresy which neuer had nor will haue any like it Howeuer Christ's Illustrious Kingdom his Church Militant vastly surmount's that Ancient and now decayed Lustre of Iudaism And thus much briefly of the Euidence of Credibility which once had Faith most firm easily followes and without it none can belieue 14. A second Proposition Faith in this present State is resolued into the Authority of God the first Verity speaking by the Church This way of resoluing Faith is both plain and easy The Plainest resolution of Faith and very suitable to the common Apprehension of euery one learned and vnlearned who if Questioned why they belieue any Diuine Mystery readily Answer Sic docet Sancta mater Ecclesia So our Holy Mother the Catholick Church teaches And they Answer well For the First Instrumental Principle where into Faith is resolued must be so clear and Conspicuous à Rule that all may easily learn the Doctrin deliuered by it 15. The Assertion is plainly laid forth Deut. 30. V. 11. The Assertion Proued by Scripture The Commandment I command this day is not aboue thee nor farr off nor situated in Heauen that thou mays't Say Who of vs is able to ascend into Heauen to bring it to vs That is To know where true Faith is taught we need not to weary our selues with much Speculation or expect that God in Heauen lay open the sense of Scripture by Enthusianisms or any Priuate Reuelation Nor placed beyond the Sâ—a that thou may'st pretend which of vs can passe ouer the sea and bring it to vs. And hereby That endless Labour that euerlasting Inquisition Sectaries endles Labour made after Truth proper to Sectaries seem's reiected Originals must be examined Passages of Scripture compared History sought into Libraries turned ouer Languages learned Yea and the very particular Mysteries of Diuine Faith must be weighed by humane Reason and thus they descend into the Abyss of God's secrets before they come to Satisfaction in Religion All is toylsome all dissatisfactory all endless A more short and easy way is at hand For saith the Scripture Iuxta est sermâ— valde in ore tuo The word is very neere thee in thy Mouth and in thy Heart to doe it And the Apostle Rom. 10. 8. Applyes this very Passage to the Word of our Christian Faith Hence I argue 16. But the Church is that first Instrumental Principle The Church is the first Instrumental Principle and most easy Rule which teaches our Christian Verities Scripture teaches them not so plainly Therefore Faith may well bee resolued into the first Verity speaking by the Church and whoeuer resolues it without all dependance of this liuing Oracle put 's the Conclusion before the Premises as we shall see afterward 17. I proue the first part of my Assertion 1. It is as euidently credible that God speak's to all by the Church as that he anciently spake by the Prophets and Apostles For we haue the same supernatural Signes manifested in all these Oracles à The Churches Euident Credibility parallel with that of the Apostles like as is largely shown aboue and Consequently haue with them the same Grounds of an Euident Credibility But Euident Credibility induced the Faithful to belieue those manifested Prophets and Apostles Ergo the Churches Euident Credibility euery way Parallel induces all in this present State to belieue this Oracle 2. God is equally infallible Yea one and the A second reason same Verity whether He speak's by one single Person or many and must be heard with all profound Submission Prouided that the Oracle He speak's by bee made immediatly Credible A third and by the lustre of Supernatural wonders as most euidently the Church is 3. The Church Answerable to the Prophets and Apostles is à Liuing Oracle and vpon that Account able to Solue all doubts which may occurr in controuerted Matters but the Clarity of à liuing euidenced Oracle ready to decide all such difficulties makes the Rule of Faith easy and much auail's to à clear Resolution 4. Our Analysis into God's Veracity Speaking fourth reason by the Church Stand's firm vpon that first Principal and infallible Motiue the Diuine Tâ—stimony it Selfe I call it Principal because the Church is only Instrumental as we now said whereby God speak's And this Resolution is made without any danger of à Process in Infinitum or the least Shadow of à vicious Circle as Shall presently appear by giuing the last Analysis 18. In the Interim know thus much To proue the second The other part of the Assertion it manifest part of our Assertion viz. That Scripture is not à Rule so perspicuous and clear in deliuering the very Chiefe Articles of Faith as the Church is in controuerted Matters were to proue à plain Euidence For what can be more manifes't then that wee and all Hereticks pas't and present are at endless debates concerning the true Sense and meaning of those very words we read in Scripture Yet the Ruel of Faith Sectaries confess it ought to bee clear open and manifest to all I waue all further discourse vpon this Subiect and here adioyn our last Analysis 19. One demand's why I belieue that great Mystery of the Incarnation I may well Answer first God's own sacred The last Resolution giuen Word which we call Scripture Asserts it The next Question will be Why I belieue this to be Scripture I answer The same God speaking by his own Oracle the Church affirm's it A third Question followes Why doe I belieue that God speak's thus by the Church I Answer the Ground of my Faith in All Demands answered this particular is God's own speaking and the very same with that hee spake by the Apostles As therefore his Own word vttered by
those first great Masters vpheld the Primitiue Faith without any further ground or Process in Infinitum So his own Speaking Our resolution the same with that of the Primitiue Christians by this Oracle of the Church vphold's mine And I can go no further For the last formal Obiect of Faith has none latter That One word of Truth is enough to belieue vpon Again as those first pious Christians had any moued à doubt concerning their Inducements to Faith would haue answered The blind see The lame walk strange Miracles are wrought by ehese blessed men And therefore we both must in Prudence and will belieue that God speak's by them So I likewise bring to light the same Signal Motiues Euident in the Church and The Motiues alike Say I both must if prudence guides me and Will belieue that God speak's by this Oracle known as well by Her Miracles and supernatural Signatures as euer any Apostle was known 20. And thus you see first as I noted aboue How we passe from the Formal Obiect of Faith God's own Testimony proposed by the Church to the Prudent Inducements of belieuing wherevpon the Iudgement of Credibility not Faith it felfe is vltimatly Why we belieue And how vve proue by rational Motiues grounded Now these Inducements being laid forth to reason The Will command's an absolute Assent which rest's vpon God's word spoken by this Oracle You see 2. All danger of à vicious Circle auoyded in this way of resoluing Faith For when I belieue that God speak s by the Church I resolue not the Belief of that Truth into another antecedent Reuelation taken from Scripture yet wholly obscure and no way so immediatly Credible as the Church is for if I did so a Process in Infinitum would necessarily follow But I belieue that word of Truth for it selfe immediatly and rest there As the ancient Christians The word of truth belieued for it Selfe relyed vpon the very words spoken by the Apostles without recurring to any former or surer Reuelation If therefore those happy Belieuers made no vicious Circle in their Faith hauing no tâ—o Propositions prouing one another to make à Circle of We in our belief are altogether as free from that faulty Circular way in our Resolution It is true All of vs if The primitiue Motiues and ours the same Questioned about the Euidence of Credibility most bring to light Motiues inducing to Faith They theirs We ours both are à like significant both Supernatural as is already explained 21. You may gather 3. out of what is here and formerly noted how easy it is after à full Sight had of those signal The illustrious Signs apparent in the Church Motiues and they more set forth the Churches Glory than any Traine of attendants can illustrate the greatest Monarch That the first connatural Language which God speak's by the Church is this general Truth There only his Special Prouidence are God's own Voice Directs and gouâ—rn's where the illustrious Signes of his own Soueraignity manifest That he teaches by à Voice peculiar to Himselfe But these Signes most euidently are seen in one only Society of Christians the Roman Catholick Church Therefore he teaches by this One only Oracle And the necessary Lesson he will haue all to learn is That he has called all to one Communion what we learn by them of Faith in one Church Euidenced by Supernatural wonders This fundamental Verity we belieue And it is the first Act of faith we elicite Or that Primigenial Assent which connaturally arises from God's own voice deliuered to vs by this Oracle without depending on Scripture if we make à right Analysis This General truth once established and none can rationally contradict it We now proceed to solue à few Obiections CHAP. XI Sectaries Ohiections solued The fallible Agreement of all Concerning the Canon of Scripture no Proof at all No vniuersal Consent for the Sectaries Scripture or the Sense of it How the Church is both the Verity belieued and the Motiue why we believe Other Difficulties Examined 1. I Speak here of Sectaries Obiections knowing well some Diuines who make the Churches Proposition most infallible Sectaries Obiections only answered and herein all Catholicks agree yet hold it insufficient to be the last Principle Whereinto Faith is resolued For say these it is only à necessary Condition by virtue whereof the ancient Reuelation is infallibly applied to vs. In this Strife purely Theological and some what as I thinke de Nomine I shall not long busy my Selfe being chiefly to attend to what Sectaries do or can propose against our Doctrin 2. The first Obiection If the Catholick after à prudent Consideration had of the known Motiues already specified can belieue what euer the Church teaches and Consequently resolue why Sectaries cannot resolue their Faith into Scriptures his faith into the Authority of God speaking by that Oracle Why may not the Sectary as well vpon this one Iudgement viz. All acknowledge Scripture to bee God's word as easily belieue and resolue his faith into pure Scripture independently of Church Authority Answ Such à Beliefe and Resolution is impossible because as we said aboue none can in this As Catholicks Doe into the Church present State assent to this general Truth Scripture is God's word or belieue so much as any Verity in it if the Authority of an Infallible Church be reiected To the pretended ground taken from the Consent of all Christians owning Scripture for God's word I haue partly answered That consent alone induces not any to belieue one reuealed Article by an Infallible act of Faith if those whole Consenting multitudes be all supposed fallible First euery one knowes the multitudes of Turks agree thus far that their Alcoran is God's word yet such an agreement though very Vniuersal induces no wise man to belieue any Diuinity in the Book or to own its Doctrin as Diuine and sacred 2. And this reason hinted at aboue is more à Priori 3. The Agreement of all Christians is truely an effect of Faith or rather of the Obiects Credibility antecedently presupposed The agreement of all Concerning Scripture is an effect Credible vpon other grounds before men agreed so vniversally in that Christian truth For this Causal is good Therefore Christians agreed in that Truth because it was preuiously made Credible vpon other sound Motiues And not the contrary It is credible because all conspired in à Consent so vniuersal Wherefore if very many who now own Scripture to be Diuine should leaue off to iudge So and reiect the Book or any Part in it as fabulous That would not diminish its ancient Credibility And no more Not the Original Proof of the Scriptures Credibility Say I would the Addition of any new Consenters who now reiect it should they agree with vs highten one whit our Beliefe or make the Truth we Assent to more Credible than it was before And this proues That the Original
Credibility of Scripture is not grounded vpon any vniuersal fallible Consent but stand's firm vpon other stronger antecedent Motiues Nay it cannot Originally depend therevpon Seing that Consent is an Effect of those other preuious Motiues as S. Austin often cited fully and most amply declares Be it how will 4. The greatest Difficulty yet remain's for if we enquire of The Sectarles Plea taken from any vniuersal fallible Consent is groundless Sectaries where we may find this common Consent we haue but à very slippery Foundation to stand vpon Because not only Heretiques of old denied the greatest part of Scripture But to come to chese neerer times the Machiauellians and Socinians also called Christians hold many things in that Sacred Book so far aboue all humane reach that they Say it is vnworthy God to require from any à firm beliefe of them Add herevnto the multitudes of Heathens Iewes and Turks who imcomparably whole Multitudes against Sectaries surpass Christians in number All these you know Vnanimously reiect our Scriptures How then can the far lesser number of Witnesses agreeing in one consent Plead so much as probably against such multitudes of Opponents If no other motiue be alleged in behalfe of the Scriptures Credibility but only the Consent of few against many 5. But to silence all Sectaries hereafter Who insist so much vpon this vniuersal Consent we will here gratis suppose the Argument drawn from thence to be most conuincing Yet withall Assert it so little aduantages the pretences of Protestants That Sectaries plainly Conuinced it vtterly ruin's their vndefensible Cause For where haue these men any vniuersal Agreement of Christians for their Canon of Scripture Where haue they it in behalf of their iarring Opinions Where for their Negatiue Articles Where for their particular Sense of Scripture which not only the Roman Catholick Church but others also reiect as false vngrounded and Heretical If therefore this Common consent for the Bible Obserue the Proofs were more Vniuersal then it is it help 's not Sectaries whils't their singular Opinions their Canon and Sense And in à word their whole Religion as Protestancy is so particular to Them selues That the rest of Christians ashamed to own it will be no Partners with them 6. And thus you see where the Weaknes of this whole Plea lies They will haue à vniuersal Consent for the bare letter of Scripture Let that be so It s nothing to the purpose if afterward without any thing like à Vniuersal agreement they misinterpret the Book and make it speak what God neuer meant But this is done and I proue it vpon an vndeniable ground thus The Book of Scripture misinterpreted Proues nothing Whilst these men cannot name or Design à Church reputed Orthodox fiue or six Ages since which as vniuersally maintained their new Doctrin as She then owned the old letter of the Bible They misinterpret the Book And gain no more But Sectaries do So and t is proued by vrging that vniuersal Consent for the meer letter then the Arians â—r worst of Heretiques gain But to name such à Church for their Nouelties is imposible and consequently no less impossible to resolue one Article of Protestancy into God's Diuine Testimony expressed in Scripture 7. A 2. Obiection Christians faith seem's not resoluable into the Diuine Testimony speaking by the Church because How the Chutch is both the Truth belieaed And the Motiue also why we belieue the Church is Res credita ot the Material Obiect belieued Witness that Article of our Creed I belieue the Holy Catholick Church Therefore it cannot be Ratio Credendi or the Formal Obiect which moues to belieue I Answer first Sectaries must solue this Difficulty For is not the very Doctrin contained in Scripture according to them the Res Credita or the Material Obiect belieued The Incarnation I hope whereof we read in Scripture the like may be said of euery other Mystery is the Truth belieued with such à faith as they haue And the Sectaries must solue this difficulty very same Word of God wherein thefe Truths are contained is also the Ratio Credendi or Formal Obiect mouing to belieue For demand why they Assent to the Incarnation T' is Answered because God has reuealed it in Scripture No other Motiue can be pretended Therefore the same Scripture differently considered is both the Material Obiect or Verity belieued and likewise the Formal which moues to belieue And thus we Say The Churches Proposition Or rather God speaking by the Church may well be the Truth belieued and à Motiue also why we belieue wherein there is no Difficulty at all Take here one Instance in known Philosophy which teaches that light both terminates our Vision and so considered is the Material Obiect seen withall it moues By two Instances we ciear what is asserted the Power to see it and vpon that Account is rightly called the Formal Obiect In Acts of Faith you haue the like Instance For example When the Iewes Assented to the ancient Prophets vttering these words Haec dicit Dominus c. Our Lord speak's thus They belieued that God spake by the mouth of those Prophets it was one of the Materal obiects Assented to by Faith and they belieued also for those Prophets words as God's own Voice and had respect to them as to à Formal obiect Why they belieued 8. A 3. Obiection If the Church be the Primum Credibile or the first Belieuable Oracle whereby God speak's to all How and in what Order we belieue the truths Proposed by the Church in this present State We are to declare how and in what order those Truths are deliuered by it which all are obliged to belieue And this cannot be done without Confusion and perhaps danger of à Circle also We haue partly Answered aboue where it is said That as the Apostles after the Knowledge had of our Sauiours Miracles belieued first in à General way He was the true Messias So we in this present State induced by all the Motiues of Credibility already laid forth belieue first in General That this Manifested Oracle is Christs own Spouse This general Assent first precedes which infallibly teaches the right way to Saluation And this truth we Assent to immediatly vpon the Churches Proposition or rather vpon God's Testimony speaking by the Church without depending on Scripture Iust as the Apostles belieued Christ our Lord to be the true Messias vpon his own Testimony proued Credible by Miracles and other Signal Wonders Thus far there is no Confusion at all nor any danger of à vicious Circle Now further This General truth admitted we proceed to the Beliefe of other particular Verities proposed and herein also follow the Apostles Steps and practise who assented to euery single Article which our Sauiour deliuered afterward vpon his own Word Why therefore may not we also Afterward we descend to other particulars belieue euery particular
Article proposed by the Church speaking in the name of God If which is already proued the same God deliuers Truth as well by this Oracle as he did anciently by the Prophets and Apostles No disparity can be giuen 9. Hence I Say whoeuer will make à full Proposition of Diuine Faith and giue à Satisfactory Resolution thereof must both Propose and Resolue it into God's Authority speaking by this one Signalized and euidenced Oracle And here in few words is the vltimate reason of our Assertion If we exclude the infallible Authority of an euidenced Church neither the Canon of Scripture nor any verity in it nor its true sense which Heretiques depraue can be admitted as Gods infallible word Therefore S. Austin Spake most profoundly where He The reason why faith must be resolued into Gods Testimony Speaking by the Church professes He would not belieue the Gospel without Church Authority Hence it followes That though one might belieue the Mystery of the Trinity or the Incarnation for the truths reuealed in Scripture yet if à further Question be moued concerning the Authenticalness of these very Scriptural Expressions All if they will finally resolue their Faith must rely on Gods Testimony speaking by the Church and belieue that very Doctrin to be Diuine because She own 's it as Diuine 10. Thus we said Chap. 20. n. 11. That the infallible Authority of the present Church consummates the ancient Reuelation which long since past and remote from vs cannot moue to belieue vnlesse Her Testimony conuey's it to vs and in this sense compleat's it And what way of belieuing or resoluing Faith can be more easy then to Say I belieue the This way of belieuing most easy Incarnation both because S. Iohn wrote it and because God speaking by the Church saith he wrote it These two Indiuisibly taken may as well make vp one total Motiue of belieuing as the Royal Prophets Testimony and. S. Peters infallible declaration added to it Act. 2. V. 25. became one entire total Motiue to those first belieuing Christians I say Indiuisibly And The Churches Testimony not meerly à Condition therefore the Churches Testimony concurres not meerly as an extrinsecal condition preuiously assented to but iointly terminates Faith together with the ancient Reuelation as shall be Presently declared Herein also there is nothing like confusion but the greatest Clarity free from all danger of any vicious Circle 11. A. 4. Obiection The Motiues inducing to belieue that God speak's by the Church or that all ar called to seek their Saluation in this one Euidenced Oracle are Church Doctrins For we all belieue that the true Spouse of Christ is Holy How the Motiues inducing to belieue vnited in Faith vniuersally spread the whole world ouer c. Therefore they can no more rationally induce to belieue that first necessary Truth Viz. All are called to one Communion of Faith Than one Article of faith obscure in it selfe rationally induce to belieue another wholly as obscure We haue Answered aboue These Motiues may be considered two wayes First as they are euidently perceptible by sense and so naturally they precede Faith and induce to belieue 2. As attested Are Doctrinâ— of the Church also vpon Gods own Authority speaking by the Church And in this Sense they precede not Faith but are Articles belieued wherein there is no Mystery at all if which is certain The same thing can be both known and belieued by different Assents vpon distinct Motiues A. 5. Obiection Scripture when newly written and proposed by the Euangelists or Apostles to the Primitiue Christians In what sense Scripture was Compleat to the Primitiue belieuers was to them so total and compleat à Formal Obiect to ground faith vpon that they needed no Authority of the Church to compleat it more Therefore it 's still à full and perfect Motiue of belieuing in order to all this very Age independently of Church Authority The Obiection brings with it its own Solution For if those Holy Writers of Scripture were Infallible whereof no man doubt's and proposed all they wrote as Gods Diuine word That very Proposition was fully as certain to them as any Church Authority whether past or present can be to vs. Hence I say though Scripture was then That infallible Publication supposed à full and compleat Motiue to ground faith vpon yet now it Cannot be so Quâ—ad nos or in order to Belieuers in this present State without more not because there is any want in Scripture considered in it self But vpon another account that Circumstances are very Why not so now to vs without Church authority different and notably changed since those first dayes For now we haue neither Apostle nor Prophet at hand to Testify or publish the Scriptures Diuinity The ancient signes of Credibility which adorned those first blessed men and made Scripture most acceptable are out of our sight Therefore God's Church succeed's with her Lustre and Supplies as it were that want or takes the place of those deceased Prophets and Apostles 13. By what is here Said you may easily vnderstand the Two Terms explicated sense of those two Terms Quoad se and Quoad nos frequently vsed in this matter though not free from Sectaries Cauils Who say Whateuer is Quoad se considered in it selfe à Formal Obiect must be so in order to others because it is à Relatiue and cannot but haue respect to our vnderstanding Answ All this is true after à full and infallible Proposition A Reuelation may be in it selfe Diuine made of the Obiect Otherwise most certainly à Reuelation may be in it Selfe both Diuine and infallible though it appear's not so to all for want of à due application to Belieuers Again It may be in some Circumstances à compleat Motiue to ground faith vpon and in another State cease to be so Many Verities in Scripture when first written and proposed by Apostolical men were compleat Obiects of faith to the Primitiue Christians yet are not by virtue of that Proposition Thought it appears not so to all now so to vs Because They neither write in this State nor immediatly Propose the truths contained in Scripture Hence it is that the Church as wee said Supplies that defect and compleat's by her Proposition those ancient Reuelations which issued from Christ and his Apostles And for The Churches Testimony Clear this reason Her Testimony Quoad nos is more clear more known and more immediatly Credible than Scripture can bee 14. 3. Difficulties may arise concerning the Scriptures Canon and sense also which none can decide but the Church only and vpon that Account Shee is more Credible and more And necessary for other Reasons immediatly known to vs than the Scriptures abstruse Sense which is very often remote from vs before God speaking by this Oracle laies the truth open in clearer Terms And what wonder is here Whilst Sectaries confess to vnderstand the true sense of God's word
in matters most Fundamental other Rules and means must be vsed The Original Languages are to be examined seueral Passages compared together daily Reading and pondering the different places with much Prayer also seem What Sectaries acknowledge necessary What is this to Say but that their reading pondering and comparing are in order to them means and Rules more immediatly known then the hidden Sense of Scripture Herein then lies the difference that we in Lieu of their fallible reading recurr to an Infallible Church and Say her Testimony is more perspicuous easy and clear to vs than the dark Verities in Scripture are to them after all their pondering and comparing CHAP. XII The last Obiection Proposed VVhether the Churches Testimony may be called the Formal Obiect of Faith Other Notes and Considerations Concerning The Resolution of Faith 1. A 6 th Obiection If God whereof no man doubt's once said in Scripture The Word was made flesh its needless to speak the same Truth again by the Church Nay this God has spoken the Same Verity by different Oracles seem's impossible vnless the Churches Testimony be properly the Formal Obiect of Faith Answ The first part of the Obiection contains no difficulty for it is certain God has spoken the same Verities by distinct and different Oracles by different Euangelists for example And why cannot he as well speak them again by an Euangelist and the Church If the Church be absolutely infallible for the Diuersity of the Organs or Oracles He speak's by diuersifies not at all his Sacred word 2. Now to what is hinted at concerning the formal Obiect A question proposed I Ask whether this Assertion in Catholick Principles be not de Fide and reuealed by Almighty God Euery Doctrin proposed by the Church is true The Catholick Answer 's affirmatiuely And here is one Verity as an Instance for many The Church is infallible or cannot err I Ask again whether this very Proposition made by the Church may not be belieued vpon Her own Authority What somâ— Diuines answer by an Act of Diuine Faith Some Diuines Answer negatiuely and Discourse thus The Assent giuen to the Authority or Proposition of the Church is not Faith but rather an extrinsecal disposition to Faith So that by one Assent we first Say The Churches Proposition is infallible and afterward by à true Act of Faith belieue the Truth proposed by Her vpon God's pure Reuelation contained in Scripture or vpon Apostolical Tradition 3. Though this Discourse which defend's the Churches absolute Infallibility giues no aduantage to Sectaries yet it seem's Their Answer Seem's difficult difficult for two reasons chiefly First if à firm and infallible Iudgement terminated vpon the Churches neuer erring Proposition which fully declares Christ real Presence in the Eucharist for example Precedes the true belief of that Mystery grounded on Scripture or Apostolical Tradition That very faith as grounded on Scripture would be à necessary obscure act generated by the Discourse or ineuitably inferred from the Connexion between the Churches infallible Proposition not assented to by Faith and the Diuine Reuelation in Scripture The Inference is clear For the Church Saies infallibly Christ is really present And I Assent to that Truth but by no Act of Faith say these Yet from thence I euidently inferr That He is really present and this is done before I belieue the Verity by Supernatural Faith I think this cannot What is necessarily inferred vpon that Iudgement be granted Some Answer that preuious Iudgement is only à condition disposing to belieue and not the Cause or Motiue why I belieue Contra. Call it cause call it condition or what you please by virtue of that Iudgement I Assent to the truth of the Mystery in it selfe and from thence must necessarily infer that God has reuealed it before I belieue it by supernatural Faith And this is to Discourse not from the formal Obiect of Faith to the material which may be probably defended but from one Principle purely extrinsecal to Faith viz. The Churches Proposition obscurely known to the Diuine Testimony and the matter reuealed 4. A second Reason God truely speak's by the Church which is as well known by its own lustre and Miracles to be à Diuine Oracle as euer Prophet or Apostle were known to be so The Church immediatly Credible by their Signatures and Miracles No Disparity can be giuen But these Prophets and Apostles were made by their Marks and Wonders immediately Credible therefore the Church hold 's Parallel and is also by it Selfe and for it Selfe immediatly credible And hence it followes That the Churches Infallibility may and must in à General way be belieued before we come to an infallible Belief of Scripture For to Say I must first belieue by true Faith the Churches Infallibility vpon Scripture And to Say again I cannot first belieue that very Scripture to be Diuine This way of belieuing implâ—x and intricate or to speak truth But vpon the Churches Testimony seem's if not impossible at least à very implex intricate and à difficult way of Belieuing I say first belieue For none in this present state can know the Scriptures Diuinity without Church Authority 5. For these and many other Reasons I Conclude that this Proposition made by the Church She is an Oracle teaching all The Church can ground an act of Diuine Faith truth whereby men may attain Saluation is à sufficient Motiue to ground an Act of Diuine Faith vpon The learned Suarez to omit many other Diuines Disp 9. de Fidâ— Sect. 9. n. 14. Speak's most profoundly and pertinently to my purpose Ipsa Ecclesia seipsam proponit vt veram quia c. The Church proposes Herselfe as true and because she is sufficiently and euidently proposed therefore she obliges all to belieue such à Verity no less then other things appertaining Diuines teach So. to Faith Iust after that manner as à true Prophet who sufficiently proposes truths reuealed to him by God Consequently Sufficiently proposes himselfe to be à true Prophet Moreouer Disp 3. de Fide Sect. 11. n. 11. Quod Ecclesia definit Deus per Ecclesiam testificatur VVhat the Church Defines God testifies the same Verity by the Church Scripture accord's Scripture is Consonant where the Church is called the Pillar and ground of truth The Fathers accord so vniuersally that à Volume would not set forth their expressions Take only these two in place of many S. Cyril in Conc. Ephes Tom. 1. de Nicaenis Ancient Fathers Speak most significently Patribus They the Fathers there were inspired by the Holy Ghost â—ot to recede from Truth Non enim iâ—si loquebantur c. For they spake â—â—t but Christ our Sauiour witnessing â—t was the Spirit of God and the Eternal Father that spaâ—e in them S. Greg. Lib. 1. Regist Epist 24 Is yet more significant where he professes no less Reuerence to the four General Councils then to the four
All skilful and well spirited Protestants might without any Tradition know it to be God's word This double resolution Supposed 12. Yet more Our Aduersaries maintain à twofold Resolution of Faith First into the Books of Scripture and these Books fallible Tradition without any Diuine light seen as yet Conueyes to vs For Tradition as they say is not Diuine 2. â—to the internal light of the Doctrin contained in the Books And into this light of Doctrin they Resolue their Faith not â—to Tradition 13. Now here you shall haue an vnanswerable Dilemma The Tradition which only Conueyes the Books as Contradistinct from the internal Doctrin makes that very Diuine Doctrin to sparkle we Argue against Sectaries more than it would sparkle without Tradition Or not If â—ot The light the Splendor the internal Lustre of that Doctrin Considered as Doctrin is and must be independent of Tradition and Shine as I now said by it Selfe as à Diamond doth though the Books were found in the Streets Contrarywise if the Tradition of the Books Augments in the least or makes the internal Doctrin there contained to appear more Diuine than it would appear without Tradition That very Tradition must be à ioint Motiue wherevpon we belieue the Diuinity of Scripture I proue it demonstratiuely That â—hich laies before the intellectual Eye of à Belieuer the Lustre light and Sparkling of the internal Doctrin contained in Scripture is the true cause or à Partial Motiue at least The force of the Argument why He belieues that Doctrin Tradition doth this Ergo it is à Partial Motiue why he belieues the Doctrin Or if it â—ail's not at all to discouer that Lustre of the Doctrin the pretious Diamond of Scripture may be well discouered and known without Tradition I would willingly hear what our Adâ—ersaries can reply to this very plain and as I think no triuial Obiection without reminding vs of their killing flies 14. To Say more in this place is needles hauing proued in the other Treatise that the Maiesty and sparkling of Scripture what the true Maiesty of Scripture is lies not in the exteriour Syntax or in any outward Connexion of words common to other pious Books But Contrarywise in the Special Assistance wherewith God directed the Hagiographers to write as also in his own Diuine Volition which Seal'd and approued all that 's Writ as Verities issuing from no other fountain but from Truth it selfe Herein consist's the Dignity worth and Maiesty of Holy Scripture 15. Now because that Diuine Assistance and God's internal Volition whereby Scripture is approued as most sacred are no Obiects of sense It necessarily followes that none can discouer The true Excellence not discouerable by our exteriour Sonses the true Excellence of that Holy Book by any Inspection though most diligently made into the Syntax or outward words of it only Hence I said Had. S. Iohn not at all recorded that truth in his Gospel The word is made flesh buâ— some other without Diuine Assistance had left the Verity written in Velume The words and Truth also would haue been the very same now and then yet very different in their value if Considered as Proceeding from the Spirit of truth in the one case and from no Diuine Assistance in the other 16. By this its plain that the Maiesty of Scripture lies not in any expression of outward words Howeuer admit gratis it did doth that Majesty think yee help any to vnderstand its Though the Maâ—esty of Scripture lay in the words true Sense in Matters controuerted Euidently no. For manifest experience teaches that whole Multitudes of dissenting Christians both read and Reuerence the same bare letter Yea and haue the same Majesty of words laid open to their view yet so notoriously oppose one another and in Points most fundamental concerning the genuin Sense thereof that plain contradictions That would not auail to vnderstand the Sense are forced out of this sacred Book after their Reading But enough of this is said aboue And much more you haue of Mr Stillingfleets strange way of Resoiuing the Protestants faith in the other Treatise Discourse 1. C. 9. Where you may see that Protestancy is neuer medled with nor brought to any better Resolution by him than Arianism or à worser Heresy Yet I Say he took the right Course for in real Truth Protestants haue no Faith to resolue which truth will better appear in the following Chapter where we examin whether true Religion Can be found out by Reason CHAP. XIV The Mistakes of some Sectaries in this Controuersy It s necessary to distinguish between true Reason and fallacious Reasoning Priuate Reason liable to Errour Principles presupposed to the Decision of this Question Reason easily finds out true Religion by à rational Euidence preuious to Faith 1. SOme who endeauour to make à Friendly Agreement The Attempt of some Sectaries between Reason and Religion wholly omit to discusse the mainest point of all which concern's Christianity And T' is in à word to tell vs whether amongst those innumerable Religions now swarming in the world whereof certainly many are false and Only is true men by the force of prudent who Omit the main Business concerning Religion Reason can come to the Knowledge of the true One. This is the Vnum necâ—ssarium worth our knowledge indeed For what auailes it to hear of an Agreement between Reason and Religion if I cannot by the light of Reason find out that Religionwhich God hath established It would be but à comfortles Word should One Say Sir There is à rich Inheritance in the world belonging to you but neither you nor I nor any other after all diligence vsed can tell you where or what it is 2. This and it is à grand Omission may be well grounded The ground of their Omission on another errour these Authors Maintain who first make à Religion according to their own Phansy and then offer to Shew the Reasonableness of it Wheras All iustly expect to haue at least in à General way some Hint of that full Doctrin which Christian Religion comprises before we Cry it vp as reasonable or yeild our Assent to it Thus much neither is nor can be done by any Sectary And mark how we are left dissatisfyed 3. After some general Duties pointed at which belong to Their Distinction of Fundamentals and others improbable natural Religion we hear of à Distinction between the Fundamentals of Faith and Others Then we are told that All the Fundamentals are contained in the Apostles Creed And that if we go beyond the Creed for the Essentials of Faith none can Say where we shall stop Answ Sr you are told in this Treatise where the stop is to be made And there also you will find this late Inuented Distinction of Fundamentals and no Fundamentals cast away as vnsound Doctrin All I will Say at present is that you build vpon Sand you make à meer fancied Supposition
They destroy not eo ipso Probability in Arianism or in any other false Sect Therefore the Conuiction drawn from these Arguments must be so strong That one as is now noted may without Hesitancy The Strength of this Euidence boldly Say first Induced by the force of Euidence its manifest to reason that God has founded one only true Religion 2. Induced by the force of Euidence I'ts manifest This and none but this is the Religion He founded 3. Induced by the force of Euidence its manifest to reason that All other Sects called Religions are false And not only false but in the highest degree perniciously improbable 28. These Assertions Stand firm vpon this one Principle God Gouern's the world whereof no Christian doubt's He The works in nature speak Gods power and Wisdom giues Being to euery creature His Power and Wisdom are most discernable by these works in Nature And shall we haue no clear knowledge think ye of his Wisdom care and singular Prouidence drawn from the Noble works of Grace laid open to all Mens View and most manifest before our Eyes in that admirable Fabrick of true Christian Religion founded by him Shall the works in Nature speak plainly their Creator And the Admirable wonders of Grace be silent And shall the manifest works of Gâ—ace be silent of their Author The common Sense of all rational men disclaims the Paradox And must if induced by Reason acknowledge an Euidence in that Oracle whereby God vouchsafes to Speak But if à false Sect could either Surpasse in its Marks and Indications or so much as Equalize The true Religion That Specious Euidence leading to belieue would Cease and be so much Eclypsed that none could by the force of Reason Say This is the way that lead's to Heauen This is the Religion which God founded And consequently all might shake of the Obligation of belieuing seing none can belieue without à preuious Clear knowledge had of what He is bound to Assent to The Religion therefore I am obliged to liue and dye in must bee Clearly made discernable by its Marks from all false Spurious Sects or This obligation ceases whereof enough is said already CHAP. XV. From whence the Euidence hitherto mentioned Proceed's That Religion only is reasonable which Heauen declares reasonable The Declaration is euidently made in behalfe of the Roman Catholick Religion VVho is the misled reasoning Man Other Particulars handled The readiest way to Conuince Sectaries 1. IT remains now to Examin from whence the rational Euidence here pleaded for proceeds Methinks That receiued Maxim in Schools Qui dat Formam dat Consequentia God who founded Religion ad formam Help 's much to Answer pertinently For if the Cause that giues à Thing being giues it also what 's consequent or belongs to its Being And if all Vnanimously agree concerning the Cause and Author of true Religion This necessarily followes 2. The same God and infinite Goodnes that founded Religion laies also be fore vs the Euidence we Propugn But Layes forth its rational Euidence an Euidence proceeding from such an Author whose works are perfect and is annexed to the Religion which Wisdom it selfe giues Being to must needs bee clear and haue force to Conuince the most obdurate hearts May Prudence Sway and Passion be laid aside To explicate what is here said is to proue it All know that God who will haue vs walk to our last End by obscure Faith giues no Euidence of the Mysteries Considered in Themselues For none knowes the Trinity or that great work of the Incarnation by any Euident It is called the Euidence of Credibility On what it is grounded Principle clearly proposed to Reason Therefore the Euidence wee seek after must bee Extrinsick to the Mysteries belieued which Diuines rightly call the Euidence of Credibility and it is grounded vpon those visible supernatural works of Grace which an infinite Power only can produce And vpon this ground I Said The same God that found 's Religion laies before the Eye of reason its rational Euidence also 3. Hence I boldly Assert and T' is no less of singular comfort to all Faithful belieuers then of shame and Confusion to Heauens declaration Iewes and Heretiques That Religion only is reasonable and brings with it an Obligation of belieuing which Heauen it selfe declares reasonable That Religion only is reasonable which Euidently Supernatâ—ral Signs beares the Marks the Characters and Supernatural signatures of an Infinite Power and Wisdom That Religion only is reasonable which haâ— been approued by the publick Iudgement of the very best the most choise Publickly approued and learned who haue liued since the Creation of the world That Religion only is reasonable which by God's special Assistance hath wrought Admirable Conuersions Neuer Censured Strange Conuersions giues in Euidence of vndoubted Miracles preserueâ— vnity and was neuer yet Censured by any known Orthodox Christian That Religion finally is only reasonable which Assures euery one by à present Vniuersal Tradition of à Church diffused the whole world ouer VVhat God has Said what Christ hath taught and what Doctrin the Apostles preached Here is both Reason and in Tradition the Rule That giues Assurance of Faith with it Find me out then such à Faith such à Religion as euidences these Illustrious Marks the Cognisances and Signs of Heauen that 's only reasonable or none euer was or can be accounted Reasonable 4. We are now in the last place to Examin what Prophets what Teachers or finally what Church haue been Signalized with these strong pleading Testimonies with these Signs and Marks of Who or what Religion can shew these Masks and Signs Power and VVisdom The Iewish Church had them in some measure when Almighty God Exodus 9. 16. told Moses Posui te c. I haue placed thee my Seruant vt â—stendam in te fortitudinem meam to show my Power and Might And that by thee my name may be spoken of through the whole earth Certainly Christ our Lord manifested yet far greater Wonders Iohn 15. 24. If I had not done among them works which no other Man hath done c. Whilst the blessed Apostles preached none can doubt of their Miraculous Signs which Heauen Euidenced and God himselfe manifested by them Thus much supposed and no Sectary can Question the certainty of my Supposition 5. I will come neerer home And to lay Forth the Evidence of the Roman Catholick Church Speak this great truth None but She euer Since those Apostolical times hath had not only the like Vnity in Faith The like Supernatural Marks and The effects of power and wisdom wonders wrought in Her by an Infinite Power and Wisdom But also more Miracles greater Conuersions à greater number of Belieuers and Consequently à more Vniuersal consent of Hearts ioyned together in one Beliefe In à word as full an refulgent in the Marks of the Roman Catholick Church Euidence euery way
infallible no aduantage by them The Substance of all is thus If Diuine Faith cannot be without an Infallible Assent all other Infallibility He means in the Proponent is rendred vseles Answ Why so I beseech you The Apostles Faith was certainly Infallible That therefore an Infallible Proponent of Faith is vnnecessary did that render our Sauiours Infallible Doctrin Infallibly proposed vseles In like manner the Church teaches Infallibly The Faithful Man elicites Infallible Faith grounded vpon Her Doctrin Doth this make Her Teaching Vseles When the internal faith of euery Belieuer so necessarily depend's vpon an Infallible Oracle that none euer belieued without some one or other absolutely Infallible 25. But now Ad rem Make hauocke of Faith as much as may be Destroy Christian Religion Say boldly and falsly Were all Proponents of Faith faâ—lible the Roman Catholick Church both is and euer was fallible Say also Protestants Arians Pelagians and all the rest are fallible Speak once to the Purpose and tell me For here is the only doubt Why should the Protestant with his fallible Faith be in à The Protestant yet would not be in à better Condition then the Arion better and à more Secure condition than the fallible Papist or the fallible Arian with that faith they lay claim to This the Doctor neuer meddles with nor can the difficulty be solued by him 26. And Hence To rid my Selfe of the rest which followes for really I am more weary of this Sport then the Dr euer was at killing flies you shall Se with what Candor I Proceed I freely permit the Doctor to make vse of all his following Principles yea of the whole Thirty in Number And say notwithstanding this ample Concession He shall neuer Proue or infer from any of them So much as One true Tenet Though all were granted which the Doctor can rationally desire peculiar to Protestants which can be owned by these very men that pretend to belieue Protestancy an Article of Faith necessary for saluation Here is my Reason The General owned Truths as that à rational creature may antecedently to any External Reuelation certainly know the Being of God c no more belong to Protestants than to others The Doctors false Principles as Nothing yet proued his 16. and 17. are though Supposed true euince nothing for Protestancy as is already Proued No more do his other Controuerted Principles denyed by innumerable Christians proue any thing His obscure Ones and his 27 and 29. appear to The reason hereof briefly giuen me of the darker sort must be further explained For truly I vnderstand not what is meant by those obscure words Which reiection is no making Negatiue Articles of Faith with the rest that followes Be it how you will thus much I defend that whether the fore mentioned Principles be True False Controuerted or Obscure no Verity peculiar to Protestants can be deduced from them absolutely necessary to Saluation 27. I Say deduced either by lawful Consequences or by the Addition of any receiued Principle And I Speak thus because Perhaps the Doctor may Answer He intended no more at present but only to set down some general Grounds wherevpon Protestancy by the ayde of further Proofs adioynable though not as yet not made vse of Can be established If this be his Reply I Answer First He has gone most lamely to work The Doctors whole work hitherto most imperfect leauing the whole Matter vndertaken halfe done halfe vndone in à word incompleat I Answer 2. There are neither Proofs nor Principles to goe forward withall I mean whereby to Euince the truth of one Pure Protestant Tenet held by Sectaries themselues necessary to Saluation And I coniure the Doctor who must hold his abstract Principles hitherto laid forth very imperfect He cannot goe on and Compleat it to aduance further That is to euince by some other more immediate Proofs the absolute necessity of Belieuing one Protestant Article This cannot be done 28. The Reason why I Speak thus boldly is the Verity hinted The vltimate ground of my Assertion at in the beginning and proued aboue Protestancy as Protestancy has no truth in it No Essence of Religion No One Article Conducing to Saluation And Hence it is that the Doctor keep 's off at distance Or rather run's on as you se partly by assuming false Principles against the Catholick Church Partly with Generalities which relate no more to Protestancy then to Arianism 29. Now here in passing you may well obserue The different Procedure of Catholicks from Sectaries The first tell you plainly what their Faith is Besides the common Doctrin admitted by all Called Christians They giue you in particular à list of theer Credends The Real Presence Transubstantiation Purgatory Inuocation of Saints and in the first place of the Infallibility of their Church peculiar to Catholicks only They moreouer How differently the Catholick and Sectaries Proceed Assert without the Beliefe of these Articles after à due Proposal made none can be saued And here to omit other Probations taken from Scripture Councils and Fathers They ground their Beliefe vpon the Authority of God's own vniuersal euidenced Oracle which hath taught the world from the Apostles Age. 30. The Sectary on the other side neither dares nor Can name one Article Singular to Protestants Mark my words Or Preach this Doctrin to any of his Hearers Such and such particular Articles you are as Protestants Obliged to belieue as most essential Tenents of our Religion or will be damned if you reiect them The Sectary cannot name one Protestant Article iudged by him necessary to Saluation He cannot build one peculiar Protestant Article vpon plain Scripture vpon ancient Tradition or any other receiued Principle much lesse Proue its Truth by the Authority of à Church which euer Shewed the Marks and Signatures of God's Infinite Power and Wisdom It may be Some Sectary will here Cauil at our Articles and Say indeed we plainly deliuer them but needlesly multiply too many If this be Obiected I Answer first The Assertion is no Principle but à meer vnproued Supposition I Answer 2. in this place it is an Impertinency where we only vrge the Sectary to name but one A possible Cauil answered Article Iudged by him Essential to Protestancy and necessary for Saluation As we plainly giue in our Seueral necessary Articles Thus much Comply'd with We are as ready to Proue the Truth of our Catholick Positions as to Euince vpon sound Principles the Sectaries false and Improbable CHAP. XVIII The Doctors Inferences proued no Inferences but vntrue Assertions Hauing answer'd his Principles and Inferences Satisfaction is required to some few Questions hereafter proposed 1. IT followes Saith the Dr 1. There is no necessity at all of an Infallible Society of men to assure men of the truth The first Inference is à meer Tautology of those things which they may be certain without c. Answ Here you
is not like the Turks Alcoran stuffed with fooleries but as I am informed some who liued long there and knew the language well say it contain's most excellent moral precepts tending to the preseruation of iustice and à Ciuil life The Iew denies the new Testament The Arian and others the sense of our Scripture How therefore can Scripture alone proue efficacious to conuert these aliens from Christ or be supposed à fit means obliging all to belieue when yet they know not without more light what they are to belieue or why An other way therefore must be found out whereof more afterward In the mean while 9. I truely stand astonished when I consider how pittifully Mr stillingfleet return's no probable Answer Mr Stilling endeauours to soule this most conuincing Argument Read him who will Part. 1. Chap. 6. from page 175. to P. 179. and he shall find him tediously running on but ner'e à whit more forward in his iourney where he ends then at the beginning T is all à long à pure Petitio principij and worse The Question moued is How the Protestant can conuert à Heathen or proue infallibly that the Bible is Gods word Mr Stilling Answers his Lord Primate vndertakes not this task in the first place nor offer 's to Conuince à Heathen that the Bible must be infallibly belieued to be Gods word No but first the excellency and reasonablenes of Christian Religion Considered in it self is to be proued by shewing that the precepts of it are iust the promises such as may induce any reasonable man to the practise of those precepts that the whole Doctrin is very wisely contriued that nothing is vain and impertinent in it that those things which seem most hard to belieue in this Doctrin are not such things â—s might haue been spared out of it as though God did intend only to puzzle mens reason with them And thus he goes on in his draught or Idea of Christianity and so proues the Truth of Christianity by telling à Heathen What it is or what it teaches The Heathen most iustly except's against These proofs so may à Christian too if no more be said and professes all this talk hitherto besides à meer begging the Question seem's to him à pure cheat and fallacy You proceed strangely saith the Heathen for what is à supposed He makes à meer supposition his Proof verity amongst you Christians you turn into à proof against me that denies your supposition You labour to take my difficulties away by proposing to me those very things which cause them Mark well .. You first make the excellency and reasonableness of Christian Religion in it selfe à fit medium to proue Scripture Gods infallible word wheras that supposed reasonableness of your Religion is as dark and obscure to me who am no Christian as the infallibility of your Bibles Doctrin Therefore you proue one vnknown thing by an other wholly as much vnknown I deny both your Bible and reasonableness of your Religion proue the one or both or you speak not one word to the purpose 10. You suppose 2. à Principle which neither Catholick nor protestant euer yet owned viz. That that which you call Christian Religion is known ex terminis to be true by à meer declaration of its Doctrin wheras no Doctrin euen the most Primitiue was euer made discernable from errour by à bare saying it was true without Euidence of Credibility laid forth to reason before beliefe some precedent Euidence of its credibility laid forth to reason And therefore you are told in the other Treatise against Mr Poole â— 21. That if Christ and his Apostles had appeared in the world and only preach't the high Mysteries of our Faith or spoken as you do of the excellence and reasonablenes of its precepts or promises without further euidence they would haue no more drawn Iewes or Gentils to their Doctrin then twelue little Children could now draw vs to the belief of many other verities not yet reuealed had God inspired them to teach without miracles or any other supernatural wonders My reason is As the Bible euidences not it self to be Diuine scripture so the intrinsecal reasonableness of Christianity is no first euidence to it selfe both therefore must bee proued by Clearer Principles Belieue it Had Christ and his Apostles only insisted vpon the reasonableness of Christianity the very Iewes would haue silenced them alleging greater preuious euidence for their Religion shewed by Moses and the Prophets 3. Saith the Heathen because you dare not meddle with the motiues of Credibility which you Scornfully call à Grand Salad too often serued vp by Papists you speak at random when you giue me no other satisfaction to my difficulties than by telling me they are worth nothing You Affirm 4. Nothing is impertinent in Christian Religion I answer The belief of à Trinity of God made an Infant Your whole story of à Serpent tempting Eue and of Sampson Mr. stilling proofs found weightless with your Mysterious book of Apocalyps seem to my humane vnderstanding not only impertinent but improbable You tell me 5. of Christian Religion agreeing with those books you call the Bible That is you would say the Christian Doctrin of the Bible agrees with the book which is idem per idem and therefore highty dissatisfactory vnless you proue both the Bible and Doctrin by further Arguments You say 6. The Heathen ought to belieue some thing besides that he hath heard or seen vpon the report of honest men He answers he doth so farr as those reports moue him to assent and therefore denies not the matter of fact that there was once such à person in the world as Christ but because you say all this Testimony is no more but moral and may be false the Heathens belief goes no higher Iust so the Turks belieue there was such à man as Mahomet the Chineses such à man as Confusius but what get we by iudging there were such persons as these in the world Doth it here vpon follow all they taught Nothing yet proued was true or infallible Doctrin No such matter You say 7. The Heathen must belieue that Christ dyed rose again wrought many miracles and sent his Apostles to preach his Doctrin c. He answers these being Articles of your faith registred in Scripture you Sr either vrge him to belieue them as you ought to doe certainly and infallibly and this you cannot exact for you belieue them because they are in Scripture and yet you haue not proued to the Heathen so much as probably that Scripture is of Diuine inspiration Therefore you suppose what he denies and pittifully beg the Question 11. Or. 2. You will haue him yeild an assent to them vpon the humane testimony of many Christians which you say is fallible and may be false and that auail's nothing for thus the Turks belieue the Alcoran the Chineses their bible vpon the Testimony of innumerable witnesses You say 8.
in the new Nothing of à few iarring Protestants which all other Christians in the world decry as false and improbable Can you think that à foul-mouthed Fryar as euer liued and à Nunn sacrilegiously coupled together layd the first foundation of this excellent and reasonable Christian Religion Speak out and tell vs what you iudge or hereafter leaue of to vent such improbable Paradoxes I speak of à Religion now extant in the world or known 4. hundred years agone to preuent your wonted subterfuge of running vp to the Primitiue Church à most vnreasonable plea when you cannot say probably what that Church taught but only by the Tradition of the present which you most causlesly and vnworthily reiect But hereof wee haue said enough in the other Treatise Perhaps you 'l reply You defend that Church which hold's Doctrin agreable to Scripture I marry Sir but where shall we find it out Amongst you They own on vn known Church Protestants think yee when you know not probably the sense of scripture in one only controuerted Text much less so fully as excludes à possibility of doubting nor shall you euer know whilst you own à sense Contrary to the Roman Catholick Church as is already proued CHAP. X. The first and easiest way to find out true Religion is not by Scripture only though all Christians had moral certainty of the right Canon and sense also which is to say the meer owning Christs Doctrin is insufficient to proue it to all sort of People 1. THe Assertion may seem strange had we not an euident proof at hand and t' is thus The Iewes Turks and Pagans although all Christians now and euer agreed in some chief verities concerning Christian Religion as that Iesus is our Redeemer reiect the Doctrin as fals and foolish 1. Cor. 1. u. 23. We preach Christ Crucified à scandal to the Iewes and à foolery to the Gentils Whereby you may well learn how enormously Mr Stillingfleet erred aboue when he told vs that the meer excellency and reasonableness of Christian Religion carries with it its own proof Our Assertion is contrary and grounded vpon this The proof of our Assertion opposite to Mr. stillingfleet Principle The Mysteries of Christian Doctrin considered in themselues transcend all humane Capacity and as the Apostle saith scandalize weak reason Therefore the Mysteries meerly laid forth to à Iew or Gentile are no conuiction because they are aboue the reason of the very best Belieuers Now if you say they ought first to be belieued by faith without any preuious inducement This is the worst of fooleries for none of the Primitiue Christians so much as belieued Christ or admitted Apostolical Doctrin without rendring first some satisfactory reason distinct from their faith why they reiected the ancient Sinagogue and assented to that then new preach't learning Some preuious light therefore distinct from these abstruse Mysteries which God laies before the eye of humane reason induceth all whether Iewes or Gentils to the true belief of Christianity and Consequently the meer supposed verity of the Doctrin only dark in it self is no absolute mark or first self euident Principle The rerity of Christ's Doctrin no selfe Euidence whereby we are immediatly moued to belieue such high secrets Pray you tell me should any one goe amongst some vnciuilised People who either haue heard nothing or very little of Christ and only relate the story of his sacred Birth in à poor stable of his obscure life from the 12 th year of his age till he began to preach c. Would such Barbarians think yee assent to these strange things either by the force of humane reason or Diuine Faith without further proof or motiue to make all good No certainly Yet all is true and very true yea and most reasonable but the verity alone is insufficient to perswade any that 't is true 2. From this short discourse whereof more in the second part these vndeniable inferences follow 1. That Sectaries assert they know not what when they make the true Preaching of the Gospel and right vse of Sacraments to be marks of the true Church For the true Church be it where you will hath euer its marks antecedently supposed to the true preaching of the word which marks first manifest that mystical body at least in à general way as I shall presently declare and thus known by à natural euidence she proposeth the Mysteries we belieue Here The Church is known by her marks before we belieue is the reason à priori of my Assertion That which is the first obiect of our Faith cannot be the first obiect of our knowledge the Mysteries of our belief layd forth by the preaching of Gods word are the first obiects of Faith for these we belieue and as belieued they are obscure therefore they cannot be the first obiects of knowledge if we speak strictly of knowledge or marks preuiously inducing reason to belieue Whence it is that reason hath its euidence or prudent inducements laid forth vpon other extrinsical Principles before we belieue Belief therefore whether you take it for the obiect assented to or the act wee assent by being as I said obscure can be no mark to it self or to the true Church we belieue in for à mark is euer more known than that obiect is whereof it is à mark or which is pointed at 3. Some perhaps will say The Church is vsually defined An Assembly of those who profess the true Doctrin of Christ therefore An Obiection true Doctrin most essential to the Church must necessarily be known before we know the total essence of the Church Ergo true Doctrin or the preaching of the word is à mark whereby we first find out the Church and consequently the Church marked with euident clear motiues is no inducement to belieue true Doctrin The Argument is an euident fallacy First because the Illiterate and simple Christians belieue in the Church and haue faith sufficient to saluation though they neuer arriue to an explicit Briefly solued belief of euery particular Doctrin taught by it 2. They either explicitly belieue all these particular Doctrins by Faith and this is impossible because all of them were neuer proposed explicitly or know them ex terminis to be Diuine Truths by humane reason when they are proposed and this is most vntrue For who can say that this truth Christ is God and consubstantial with his Father is à verity more known ex terminis by humane reason than the contrary errour of the Arians is You see therefore the obiection is forceles For as one who reades Aristotle or Plato knowes what is said or the substance of the Doctrin by the sense of their words yet remains ignorant whether it be true or fals without further reasoning and inspection so à Gentil that reads our Christian Doctrin in the bible may know much of its sense or what is said yet he must both discourse and reason well before
impossibile 9. Hence Mr. Stillingfleets pretty Put off of Sauing Some and The Religion which saues Some can saue all not All is most inconsequent Doctrin For clear the Religion from all actual essential Errour it can as well Saue all as some And if it be tainted with any essential Errour The whole Religion is naught And can save none But of this more in the next Discourse Chap. 5. 6. where I shall proue that Catholick Religion is eithér intierly Good totally Orthodox or worth nothing And consequently if vpon à supposed impossibility There were but one essential errour in it which I through invincible ignorance know not yet Assent to That invincible ignorance would T is true excuse me from Sin But it cannot free the Religion from being false and forged in it self 10. What followes in the Objection of our narrow escaping damnation in Catholick Religion as men doe with infinet danger in Shipwrack is no more but Mr. Stillingfleets own improbable Assertion not worth refuting And His reason is far worse Protestants Our Adversaries improbable Assertion forsooth vndertake to make it euident There can be no danger if they obserue the Principles of Protestants To make it evident What à vast ouerlashing is this Sir make your Assertion only Morally certain Nay but so much as meanly probable And May I haue the honour to Answer yo will soon disclaim Euidence In the mean while I look vpon it as à meer Vanity worth nothing And so is all the rest in your next page 612. Where you bid vs iudge whether it be wisdom in such à point as saluation is to forsake à Church in which the ground of Saluation is firm to follow à Church in which it is but possible one may be saued but very probably he may doe worse All this is worse than your own improbable Hic glorious bragging Opinion You here Suppose without Proof that the ground of Saluation is firm in your Protestancy And therefore shamfully begg the question in euery word you speak Yet thus you go on 11. His Lordship still asserts the Protestants way to be only the Safe way to Saluation and that in the Church of Rome there is only à limited possibility of it Answ Enough is said already of the Possibility Here you begg the question again you run away with half à Principle And only tell vs what his Lordship Asserts What security haue I from his Assertion There is yet more of this stuff Protestants confesse there is Saluation possible to be attained in the Romam Church but they say with all that the errours of that Church are so many and some so great as weaken the foundation that it is very hard to goe that way to Heauen especially His begging the question to them that haue had the truth manifested Here is nothing but words We only hear what Protestants prooflesly Thinke and Say What am I wiser for that These false Suppositions This His false suppositions manifest begging the Question fall of Themselues without further refutation 12. Were it worth the while I might Ask whether these supposed errours so far weaken the foundation of Catholick Religion that Saluation cannot be had in it His Lordship Answers I grant saluation to Romanists But not as they are Romanists but as They are â—hristians And belieue their Creed c. Pitiful Speak plainly Will The Belief of Roman Catholick Religion damn them or no If it Damn's them The Belief of their Creed's cannot saue them Vnless you both damn and saue them at once Contrarywise if the Belief of the Creeds saues them Roman Religion cannot Damn them for now vpon the Supposition it destroies not that sauing Faith of the Creeds But stands well with it here And therefore cannot damn any hereafter What followes is yet worse if worse can be You Sr Say Page 613. His Lordship dares not deny à possibility of Saluation for the Roman Cathelick but he is far from Asserting it of those who either know the corruptions of that Church and yet continue in them or of such who wilfully neglect the means whereby they may be conuinced 13. Here is first à false Supposition for à Proof Of known Corruptions And à pure begging the question besides Here is 2. The half Principle of his Lordships bare saying laid hold on without more which inferr's no Conclusion But only thus much That my Lord spake and perhaps not what he thought Or if Hee did so wee Catholicks are not of so easy Faith as to belieue him Here is 3. A pretty piece of Non-sense in those words Nothing but Confusion in the Replies of Sectaries But he is far from Asserting it of those who know the Corruptions of that Church c. As if forsooth one truely Catholick could know and own any Corruptions in his Church And yet remain Catholick These two things are inconsistent To remain Catholick And to iudge this Church corrupted in any point of Doctrin Such men My Lord may list among his Protestant Belieuers In à word His Proposition is de Subiecto non supponente And so is also what crowd's in next Of Those who neglect the means afforded by Protestants sufficiently Proposed c. Here is again the false Supposition not proued wee neuer yet heard of any such means nor shall here after I am sure your Rational Account afford's none 14. You add presently à desperate word And t' is That his Lordship Speakes of such Catholicks whose meer ignorance excuseth when the Fundamentals are held c. Ergo you and your Lord damn all Sectaries send to Hall innumerable Learned men the learned of our Church That intierly belieued the Catholick Faith for à Thousand years and vpward You Damn our Bâ—des our Bernards our Dominicks our Brunoes not to be listed amongst the Ignorant You Damn more ouer all the learned Catholicks who haue liued since your Heresy began in Italy Germany Spain France and in other parts of the world Bethink your self well whether this can pass for either Catholick or Charitable Doctrin And neuer more raile at vs vpon the account That we Condemâ— you For for one we comdemn you damn Thousands Comparâ— the ignorant amongst you late beginners with the ignorant oâ— our Church Past and present The learned amongst you with thâ— learned of our Church confessedly Popish for à Thousand year and vpward There is no parallel in the number If then yoâ— damn many why may not we condemn the late risen fewer Multitudes among'st you wilfully diuorced from the Mother Church Again we damn not your Persons No. One Supreme Iudge Catholicks damn none but Condemn Heresy only is to Pronounce the final Sentence vpon vs all But we condemn your Heresy And say as You ought to speak of the Arians Pelagians Macedonian's c. and all such known Renegados That you haue no better Faith than these Look you to the Consequence 15. Your next Demand is When we grant Ã
possibility of Saluation to those of the Protestant Chvrch in case of inuincible ignorance How we dare deny it where there is à preparation of mind to find out and embrace the most certain Way to Heauen What 's this Are you yet only in Preparatiues to find out and embrace Is one whole Age gone And Truth not yet found out among Sectaries are yet preparing to belieue you The Catholick firmly belieues A better Religion cannot be found than that is He now embraces And you are Still in à state of seeking and preparing for it Sr à meer Preparation to take Physick in à mortal infirmity cures none no more can à Preparation to belieue if one meet not with the right Faith saue any Good Physick actually applyed cures the body And Faith actually informing the soul saues vs. 16. It is not now my intention to dispute that case of inuincible Ignorance great Diuines fauour not the Opinion See our learned Countriman Thomas Southwell Analyfis fidei Disp 3. Cap. 9. 1. 150. And Michael de Elizalde de formâ verae Religion is inuenienda Quest 37. n. 596. The rest which followes of men being saued by The Terms of Gospel A language I vnderstand not And of our Stalking to the interest of the Church of Rome is vain Talk euery Arian will say as much But no close Arguing 17. Page 614. You offer at à Saluation to our Argument already proposed It is most safe for Saluation to take that way which All parties agree in To this you neuer directly Answer But wholly Our Aduersary waues the main difficulty waue the difficulty First you tell vs again without Proof of the Errours and corruptions in our Church And say it is hard to conceiue there should be that Faith and Repentance which you make necessary to Saluation with such à multitude of errours Sir These fancied errours either destroy Diuine Faith of the Creeds and Fundamentals Or do not If destructiue of Faith You contradict your Self And falsify your own Proposition which saies Catholicks may be saued in their Religion For without Diuine faith no man can be saued If these Supposed errours destroy not Faith The ground of Saluation is apt of it's own nature to produce in à Soul Contrition Repentance pious Conuersation The fear and loue of God c. Vnless we wilfully hinder such holy effects of Grace And here you haue an vnanswerable Dilemma 18. Suppose these miscalled errours destroy Faith There is no Possibility of Saluation at all Suppose they destroy it not But consist with it much less can they vnroote Repentance Piety A dilemma the loue of God à nd the other virtues which bring men to Heauen The reason is euident Essential Errours were There any stand directly opposite to Christian Faith which is true therefore in the first place they must shake or rather destroy that ground of Saluation before they reuerse Repentance and other Christian Virtues Now if you say we haue indeed à kind of Faith but so defectiue that it beget's no Repentance no piety c. You speak only your fancy destroy the very Essence of Faith And Consequently the Catholick must at last be damned for want of Faith or if you make the Errours so minute as not to rase out Sauing Faith that stands in being still so do other Christian virtues likewise and Saluation with them The Argument is conuincing 19. Page 615. You are wholly besides the Question And fall vpon particular cases impertinent to our present purpose You first inueigh bitterly against Death-bed Repentance where Our Aduersaries impertinencies you deliuer intolerable Doctrin 2. You vniustly Calumniate As if Catholicks taught Repentance not necessary before death whereas the world knowes both Doctors in Schools and Preachers in their pulpits most Zealously inculcate the great danger of continuing in Sin and delaying Repentance Sr these difficulties worth examination And throughly Canuased by others are in this place impertinencies Therefore though you would lead me astray yet I 'le not follow you But press you to Answer directly to the point in hand Giue me à man For example An humble S. Francis who liued euer à Penitential life and delayed not Repentance vntil death there haue been innumerable in the Church profoundly humble and penitential the Question is whether you dare damn such vpon the Account of wanting true Faith true Repentance the fear or loue of God c Damn such And you deny the possibility of Saluation to all Catholicks Saue them And you grant that true Repentance piety and other Christian virtues are consistent with Catholick Faith And thus I remoue you from your particular case of Death-bed repentance For although all such were Damned which is hideously impious to Assert Yet you see our Question has à large extent in order to millions of other Belieuers who liued piously all their life long Now if you Say that Doctrin which holds Saluation possible to one who euer liued à lewed life and only repent's at death is perniciously impious you only vent your Opinion And here is an other impertinency 20. Page 617. You come to that which is the proper business And t' is to examin the strength of our Inferences Protestants grant we may be saued And the Church asserts it also To An Instance brought in this you say his Lordship return's à triple Answer Who first begins with the confession of Protestants This was the way of the Donatists of old which would hold as well for Them as the Church of Rome To proue the Assertion you instance in one particular of Baptism Both Catholicks and Donatists granted Baptism was true among the Donatists but the Donatists denied it to be true Baptism among the Catholick Christians Therefore on this Principle the Donatists side is the surer side if the Principle be true It is the safest taking that way which the dâ—ffering Parties agree on Answ 1. Here is no Agreement concerning the main point of Saluation For the Catholicks and Donatists iointly and vnanimously neuer openly Confessed that Catholicks could be saued as now we and Protestants by one consent say it But let that pass 2. The Catholicks To no purpose and Donatists agreed that Baptism administred by Hereticks was valid and good That 's true Doctrin But both parties neuer agreed that it was lawful for à Catecumen to take Baptism from the Donatists vnless in Case of necessity See S Austin Lib. 1. de Bapt. c. 2. 3. O but thus much followes The Donatists Baptism is more safe than that of Catholicks vpon this Principle That both Parties agree'd so far and it is safest to take that way wherein differing Parties agree consequently the Catholicks Baptism is less safe because the Donatists denied it to be true 21. Answ This whole Discourse is à meer Paralogism the Fallacy lies here That the Opinion of dissenting men is supposed A Paralogism answered to Add more security more certainty to Church-Doctrin than the Doctrin
Set once more pen paper and proue vs guilty of damnable Errour and you 'l damn so many that very few of your Protestants will be left in à state of Saluation I 'le make the Assertion good hereafter In the interim you Tell vs Wee palpably beg the Question whilst we suppose the whole Church is on our side and against you which is à notorious falshood Sr words are but wind I shall by the Grace of God Euidence this Truth so notoriously in the next Discourse that you if reason may haue place must confess Catholicks are the only Orthodox Church And Consequently grant that Controuersies are ended between vs. THE SECOND DISCOVRSE OF The Church and Rule of Faith HEre wee come to handle à main Matter in Controuersies And first Euidence the true Church by Her Marks and Glorious Miracles The Roman Catholick Church is proued the only Orthodox Society of Christians and Rule of Faith also VVee Euince Her absolute Infallibility and shew by Reason That if She hath taught but one false Doctrin and obliged Christians to belieue it there is now no true Faith in the world CHAP. I. Necessary Principles premised relating to the Controuersy now in hand concerning the true Church And Rule of Faith 1. THE first Principle God whose eternal designe is to bring man to true Faith in this short pilgrimage and after to endles Happines afford's means to acquire both And hath as Principles presupposed well laid open the means whereby true Faith may be attained As made our final End known 2. The second Principle Those want the means leading to the last happy End who are Aliens from the true Church of Christ or Separated from that Catholick Society The Assertion is so plainly deliuered not only by most Ancient Fathers But by the more learned Sectaries also That it is needless to produce many Testimonies S. Cyprian Lib. de unitate Ecclesiae Saith Quisquis ab Ecclesia separatus est c. Who euer is separated from the Church is ioyned to an Adulteress And diuorced from all the Promisses of the Church He comes not to the reward which Christ has promised who leaues the Church of Christ He is an Alien Prophane an Enemy and cannot haue God for his Father who hath not the Church for his Mother S. Austin lib. 4. de Symb. C. 13. Speaks fully this sense Citing those last words of Cyprian And Lib. 4. de Baptis C. 17. Saith Out of the Church there is no Saluation Yet more Epist 152. Whoeuer is or shall be separated from The Fathers Testimonies preduced this Catholick Church although he thinks himself to liue most laudably For this one wickednes alone that he is disioyned from the vnity of Christ shall haue no life Sed ira Dei manet super eum But the wrath of God remains vpon him S. Fulgentius Lib. de fide ad Petrum C. 39. Hold this most certain and no way doubt of it That an Heretick or Schismatick baptized in the name of the Father of the Son and Holy Ghost if he be not in Vnion with the Catholick Church Although he giues neuer so great Alms And shed his blood for Christ yet he cannot be saued I waue other excellent Authorities known to euery one versed in the Fathers And need not to take more pains when Protestants themselues own the Doctrin The Ark was à type of the Church saith Perkins in Symb. Colum with me 785. extra quam omnes interibant out of which Ark All dyed and all are damned who are out of the Church Again In Caput 9. ad Sectaries Consent Galat. Those who are not members of the visible Church are not members of the Catholick Church Humfred Ad Ration 3. Campiani We condemn all who are not aggregated to the visible Church of God Finally Caluin the Master of Sectaries Lib. 4. Institu C. 1. 4. makes it absolutly necessary to be in vnion with Christs visible Church 3. The ground of this Truth is so solidly laid down in Scripture that none can contradict it For here the Church is called the Kingdom the Body the Inheritance of Christ purchased at à dear The Ground of our Catholick Truth rare the effusion of his sacred blood A Citty built vpon à Mountain The House the Temple of God the Hierusalem the Pillar and firmament of Faith c. Whereby it appears That whoeuer is out of this Kingdom out of this Citty out of this house and Temple of God whoeuer is not à member of this Mystical body or shares not in this purchased Inheritance or in à word out of the true Church be it where you will I yet define nothing is in à damnable condition A sad thought for all Sectaries because it is certain that Christ has not composed his Church of such Members as rightly belieue the reuealed Doctrin taught by the true Church and of such as oppose it Vnity and Diuision in Vnity and Diuision in Faith haue no place in the true Church points of Faith ase inconsistent in the same Orthodox Church and destroy the essential forme of it which is one Faith Now if our Aduersaries talk of à vnity in Fundamentals they are not only euidently conuinced of Errour in the other Treatise But vpon this very Account become Separaters from the Church and without Principles Assert that which neither Church nor Scripture teaches Who euer hold's not the Catholick faith entire shall Perish eternally saith S. Athanasius in his Creed but an entire Belief excludes all distinction between fundamentals and others as is manifest I little value some Protestants Glosses made vpon this Text for Glosses with me are weightles when they stand vnprincipled 4. The 3. Principle What the true Church of Christ teaches concerning the sense of Scripture That 's the sense intended by the Holy Ghost and Consequently most true The reason is Truth cannot be contrary to truth The Church and Scripture neuer Clash But alwaies speak one and the same verity This Sectaries must grant who define the Church to be an Assembly of men professing the pure Word of God Therefore it cannot deceiue or teach an Errour contrary to that pure word Or if it doth so it ceaseth eo ipso to be God's Oracle And the true Church of Christ 5. If these men still go on trifling with their wonted distinction of Fundamentals and not Fundamentals And allow à Perfect vnity of Doctrin between the Church and Scripture in The Distinction between Fundamentals and others friuolous things absolutly necessary to Saluation but not in others This is to define and not to define to build and destroy to teach and cheat in one breath For à definition which makes known the nature of à Thing must stand in its open sense without restraint and exactly agree to the thing defined Mark now Christs true Church is the Thing defined and the Definition charged with endless restrictiue Terms is drawn to Non-sense fot it tells vs the Church
Perswasiuely by the vertue of Miracles Goe and preach saying the Kingdome of God is at hand Cure the sick raise vp the dead cleanse the Lepers Cast out Diuels c. And they did so Mark 16. 20. They Went abroad preached euery where God Cooperating with them and confirming their Doctrin by Signes wich followed Or to speak in the words of S. Paul Heb. 2. God withall Testifying by Signes and wonders and diuers Miracles c. A third sequele If the Iewes had not sinned by reiecting Christ Why sectaries are blameable and his Doctrin which then was new in case he had not wrought greater Miracles amongst them than euer Any did before him How highly imprudent think ye How notoriously culpable are our Sectaries who belieue the new opinions of one wretched Luther or Caluin without so much as one Miracle wrought to make them probable 7. A fourth Principle True Real Miracles are Still necessary in the Church and fortold to be so by Truth it self Ioan 12. Amen Amen I say vnto you he that belieues in me the works which I doe he shall doe and greater works than these shall he doe I say purposely True real Miracles mindful of S. Chrisostoms profound Discourse vpon these very words in his Book against the Gentils There haue been saith the Saint certain Masters you may call them Impostors who had their Disciples and talk't much of Wonders whilst they liued but none of them euer came to the impudency S. Chrisosloms excellent Reflection as truely to Prophesy of Miracles to be done by them after death No A Iugler may do something strange whilst he is on the Stage But take him off the Theater Throwe him out of this life The cheat appeares He is worth nothing 8. All is contrary in our Sauiour who here foretold of greater Wonders to be wrought in after Ages by his true Belieuers Than He had done in this Mortal life And if we Speak of great Conuersions which all most iustly account Miraculous the Truth is Euident For our Blessed Lord conuerted but few in Comparison of those who followed in the Church after his Death A parallel of other Miracles we shall see presently Yet more The Apostles wrought the greatest Miracles after Christ's Ascension And t' is worth Reflection whilst Christs Disciples conuersed with Him the Gospel record's little of their Miracles But after his leauing this world Signes followed them They cast out Diuels raised the dead spake with new tongues conuerted Nations laid hand on the Sick c. And the like Supernatural effects haue been visible in the Church through all Ages after the Apostles So true are the words of Christ Greater Things shall be done And the meaning is not that euery true Belieuer should work Miracles For so Christs promise would not bee truly fulfilled because All do them not But that some choise elected of his Church as it happened in the Primitiue times Members of this Mystical Body should haue the Priuiledge 9. One Reason of my Assertion is If Miracles Gods own Seals and Characters were Necessary at the first preaching of the Gospel to induce all to belieue Christs Doctrin or to distinguish his Truths from the Errours of Iewes and Pagans The like Necessity is for their Continuance in after Ages not only in respect of Infidels but erring Christians also For no sooner had Christ founded his Church But the Diuel raised vp his Chappel by it Pestiferous Hereticks from Simon Magus haue Why Miracles are now Necessary been in euery Age his Chaplins All of them Pretended to Truth with an Ecce hic est Christus Loe we preach Christ In this Confusion of Sects it was absolutly needful to Mark out that happy Christian Society which taught sauing Faith and Shewed where God was adored in Spirit and Truth Now no Mark can be more Palpable or more attractiue than the Glory of indubitable Miracles Christs own Cognisances and the Clearest Euidences of Apostolical Doctrin 10. 2. Miracles are necessary in the Church to stirr vp Christian Faith and Deuotion with it which would soon grow cold Two other Reasons alleged were it not that Diuine Prouidence frequently quickens both by these exteriour Signes and wonders Wherefore as His Goodnes works inwardly and plyes our hearts with Grace so outwardly also to Testify that nothing is wanting He moues vs to Belieue by no less visible Inducements than Those were which first made the world Christian 11. 3. The Continuation of Miracles Clearly appeared in the first fiue Centuries after Christ And as Authority makes them indubitable So reason also proues them necessary vpon this very Account that the Conuersion of Infidels strangers to Christ was not wrought on à suddain or all at once But successiuely Age after Age If then Miracles were necessary to conuince our Christian Verities when Christ and his Apostles first preached to vnbelieuing Iewes and Gentils no man can probably iudge them Vseless in after Ages when the like Barbarous the like Ignorant and vnciuilized Nations who neuer heard of Christ or Scripture became Christians Induced to so happy à change not because they heard truths Taught But because they saw all confirmed by Euident Signes and Wonders 12. Reflect I beseech you à little Were not the Natiues of those vast and remote Regions we call the Indies whether Orient or Occident à People as ignorant of our Christian verities and as much auerted from Christs Doctrin when S. Francis Xauerius and other laborious Missioners first preached There as any Nations One Reason further illustrated were to whom the Apostles preached Christ Yes most certainly In both cases the disdain and ignorance may well be paralled Imagin now that S. Xauerius had only opened his Bible And told the ruder People of the high Mysteries of Christian Faith would this think ye though neuer so speciously laid forth haue gained credit No. But when their eyes beheld Miracles and glorious Miracles accompaning His laborious Preaching The By an Instance of Missioners sent to preach deaf dumb blind and sick instantly cured When they saw the Sanctity the Austerity and Innocency of His virtuous Life When they heard him indued with the Gists of tongues When they knew that after à noble contempt of the world The blessed man sought nothing but God And fearing neither death nor dangers Couragiously trauelled from one end of the world to the other c. Then it was they began to look about them to open their eyes more to Renounce Idolatry and submit to Gods truths most manifestly euidenced by glorious Miracles Then it was that the Saint Gods grace concurring conuerted Thousands and Thousands All which is vpon certain Record and witnessed by those who haue written the wonders Howeuer grant that S. Xauerius wrought but one or two Miracles when many more cannot without impudency be denyed him our Assertion subsists that Miracles are necessary for the reclaiming of Infidels And if he did none at
Scripture I Could wish to see à clear Deduction yet fear it Howeuer Suppose that done new Doubts arise concerning the certainty of the Deduction which can be no more but morally certain most insufficient to ground Diuine Faith The true Answer therefore must be or none The Nicene Council The both pas't and Present Church faithfully interpreting Scripture Definitiuely deliuered the Doctrin and vpon this ground we belieue the Mystery 8. Now here we come to the main Business and Ask again whether God speaking by this Church as his own Oracle Proposes that Doctrin and obliges all to belieue it Or Contrarywise whether the Church diuorced as it were from Diuine Assistance teaches vpon Her own humane fallible Authority And The Churches Infallibility further euinced obliges all to belieue the Mystery Grant the first The Definitions of the Church are infallible because an Eternal Verity speaks infallibly by Her Say secondly That the Church wholly Vnassisted teaches and Defines vpon Her own fallible humane Authority the Doctrin we learn from Her of the Incarnation of the highest Godhead in Christ of his being Consubstantial of the Blessed Trinity of Original Sin beget's no Faith Because if the Supposition hold's that Assent relies not at all vpon an Infallible Verity speaking by the Church Assisted but vpon à weak and fallible Human Authority which cannot support any certain Beliefe For it is most preposterous to Say that men meerly fallible as all are left to Themselues can Assure vs what that Doctrin is which God Reueal's Infallibly Now we Come to this Moral Certainty 9. And one Perhaps will say Such men though fallible may at least giue Moral Assurance of the truth of the Doctrin and that 's enough Contra. 1. Moral assurance which euer implies some weak Degree of fear of the contrary may in rigour be false But the Church which obliges all to belieue Her Doctrin vnder pain of Damnation speak's without fear and Saith boldly God reueal's as I teach Therefore her Doctrin if false is the Diuels Doctrin But none can say That the Nicene Definition against Arius was the Doctrin of Diuels But Contrarywise à Truth reuealed by God and Belieuable Fide Diuina Ergo it was infallible and more than Morally certain Contra. 2. God The Churches Definitions More then Morally Certain Speaking by the Church giues greater Certainty than Moral And if he do not speak at all by Her the Definition now remoued from Infallible Assistance Vphold's not Faith as we shall se presently nor can it be prudently iudged morally certain 10. Though much be said in the other Treatise Disc 1. C. 4. 6. against this Pretence to Moral certainty Sectaries casually light on it because forsooth they brook not the word Infallibility yet here we must wholly weaken that Plea I say Therefore could the Church as She cannot Define or teach without Gods special Assistance Christians would either not attain to so great certainty of Her Doctrin as is Moral Or if no greater could be had That certainty would not be Diuine Faith Euery one knowes Moral certainty to be à kind of knowledge whereby men iudge such things are or are not without great Hesitancy or any reasonable cause of Doubting It is vsually grounded vpon some vulgar Perswasion or common half owned Euidence which the most of men trust to prudently When no surer can be had Thus we say All People in Common Conuersation speak not alwayes contrary to their thoughts Some mean well in their Priceeding The Nature of Moral certainly briefly hinted at Rome and Constantinople are now Citties in being These and the like Assertions may in rigour be false Yet our Iudicatiue faculty without Violence readily yeild's to all induced thereunto by à Perswasion vulgarly receiued whereby we say That as such things are Commonly reported So they also are vsually belieued and Commonly true In à word the greatest part of Moral certainty may be rightly stiled à kind of half Supposed Euidence current in the world which may Deceiue yet easily deceiues not 11. Now be pleased to reflect The sublime Mysteries of A reflection Faith remote from all vulgar Apprehensions and half owned Euidences are neither visible like Constantinople seen by innumerable Eye-wittnesses Nor assured vpon any either Fallible or deceiuable Authority nor finally belieued vpon à meer humane prudential Discourse only No. They lie in à higher Region aboue our natural knowledge in the Abyss of Gods inscrutable Wisdom and the more remote they are from Sense Or any Half-euidences the more they stand in need of an infallible Proponent No Power deceiuable can ground Faith Whereby All rest Ascertained of their being Eternal Truths Hence I Argue None but God aboue who Reueal's and an infallible Church which Proposes the Mysteries can giue Assurance of their being Diuine Truths or say absolut'ly They ought to be belieued answerably to their Dignity as Diuine Now further But if God reueal's them as his own Truths for this End that all belieue them infallibly the Church cannot but Speak in the name of God and independently of this Vulgar The insufficiency of Moral Certainty humane knowledge Propose them also infallibly as Diuine Or if She could turn vs off with no more but à Moral Perswasion of their seeming Gods truths yet may not be so The Strength of Faith vanishes into à dissatisfactory Topick into à meer Perhaps thus It may be we Belieue Truth it may be not In à word we belieue not as the Apostles did infallibly 12. Hence none I think shall euer comprehend how this Whimsy of Moral Certainty got into our Protestants thoughts For had Christians agreed in that Certainty or had they said Because the Mysteries of faith are proposed so weakly We can belieue with no Stronger assurance but Moral They must haue receiued and learn'd that Doctrin not from their own fancy but from some Superiour Power some known Oracle that taught so which either reuealed or proposed the Mysteries as only Morally certain and no more But to point at any such Oracle is impossible And here is the reason All know that God Faith only Morally certain reiected by all that taught Christianity an infallible Verity cannot Reueal any Truth only Morally Certain Christ our Lord taught his own Verities infallibly so also did the Apostles who were Strangers to this low and half lame Assurance No ancient Christians nameable professed à less certainty of Faith than infallible in the Church which taught them The Roman Catholick Church you see for conuincing Reasons laies claim to diuine Assistance when She Teaches and disclaims this petty kind of Certainty which may be false From whence then came the Perswasion of that certainty into mens Heads when neither God nor Christ nor Apostles nor Ancient Christians nor any Orthodox Church euer fauoured it 13. The true Answer is Inimcus homo hoc fecit An old Enemy to decry the Infallibility of Gods own Oracle conueyed the fancy into Ã
eminent Sanctity and Holines of life our Lord working with and confirming their Doctrin by manifest Signes proued them Gods Oracles True and faithful commissioned Teachers And thus Is Our way also we discourse of the Church Whose vndeniable Miracles Sanctity and Conuersions wrought by Her conuince reason of this great Truth that She only is Gods Oracle All this is said supposing the Canon of Scripture already compleat For if we goe higher and consider à Church whether it be that of the ancient Patriarchs of the Israelits or finally of the Christians before Scripture was written Faith must be resolued into Diuine Reuelation by the means of some liuing Oracle Whether One or more it imports not who manifested themselues God's commissioned Teachers by Signes and Miracles Whereof more afterward 8. This much premised And it is Very easily vnderstood you shall Se Mr Stillingfleets verbose Obiections brought to Three Mistakes chiefly pointed at nothing but to meer Cauils and Mistakes Three Mistakes chiefly run through his whole 5. Chapter First he strangely confound's the Iudgement of credibility necessarily prerequired to true Belief with the very Act of Faith it Self whereas the Resolution of these two haue indeed à due Subordination to one The first breeds Confusion â—â—other yet depend vpon quite different Principles The Iudgement of Credibility whereby the will moues and command's the intellectual Faculty to elicite Faith relies not vpon that Obiect which finally Terminates Faith it self But vpon extrinsecal Motiues wihch perswade and Powerfully induce to belieue â—uper omnia 9. Here is the Reason The high Mysteries of Faith the Trinity for example Original Sin and the like Transcend our natural Capacities or to speak with some great Diuines are naturally Incredible Therefore Prouidence hath by the force and efficacy of extrinsecal motiues raised them from that degree of natural Incredibility and made all most credible to humane Reason And this no Sectary can deny For before that Doctrin be belieued which he embraces and before he reiect's the contrary not belieued by him He will tell you He hath Motiues and reasons as well for the one as the other Here is all we require at present 10. Mr Stillingfleets second errour is that he distinguishes not between the nature of Science and Faith Science is worth In the second Science and Faith are not nothing vnless it proue and Faith purely considered as Faith mark well my words is worthles if it proue For as innumerable Fathers affirm Fides non quaerit quomodo Faith reason 's not nor Ask's how these Mysteries can be but simply belieues Science makes vse of Principles Per se nota known by themselues And then discourses Assuming nothing but what is proued wherefore no virtue no validity can be in the progress or Sufficiently distinguished end of à rational Discourse which was not precontained in the first assumed Principles Faith t' is true has its Preambulatory Motiues as we haue seen already yet Scientifically drawes no Conclusion from them and herein Mr Stillingfleet all along beguiles himself and the reader The Motiues inducing to belieue this Truth God has reuealed à Mysterious Trinity are morally certain yet there is à more firm Adhesion to the infallibility of that Diuine Testimony for which we belieue than the extrinsecal Motiues inducing to belief either do or can draw from vs And in this sense Faith contrary to Science goes farr beyond the certainty of all extrinsecal Inducements as shall be presently declared 11. Our Aduersaries third Mistake lies here That he distinguishes not between the humane and Diuine Authority of the The third also wants à Distinction Church S. Austin Lib. con Epist Fundam C. 4. Speaking of the first Saith The profound wisdom of so many Doctors the consent of Nations the Antiquity the continued Succession of Pastors c. held him within the Pale of the Church Catholick yet this Authority precisely considered as humane and therefore fallible is not sufficient to ground Diuine Faith I say as humane for though I belieue that the Church has euer been Visible with à continued Succession of Commissioned Pastors to teach Orthodox Doctrin yet my Act of Faith no more relies vpon such motiues considered meerly as Motiues inducing to belieue Than the Primitiue Christians Faith relied vpon the visible Miracles which Christ or his Apostles wrought 12. As therefore that first Act of Faith whereby they belieued our Sauiour to be the true Messias was built vpon his infallible Diuine Authority manifested by Miracles Sanctity of life c. So that first Act of Faith whereby euery one belieues the Church to be God's own Sacred Oracle is built vpon Her infallible Diuine Authority manifested by Miracles and other signal Marks of truth whereof Scripture plainly Speak's Hell gates shall not preuail against the Church She is the Pillar and ground of truth And so much is said aboue C. 16. 17. that I know well Sectaries What caused our Aduersaries Errour cannot Answer The not reflecting vpon this twofold Authority which Mr Stillingfleet knowes Catholicks do distinguish makes his Circle charged on vs so irregular à Figure that it look's rather like à Rhomboides than à round Circle as shall appear presently with à further Discouery of his other mistakes One thing I cannot but admire and t' is That though his 5 th Chapter be tediously long yet the main and most real difficulty concerning the Resoluing of Faith is scarcely so much â—â— hinted at After à few Pages I will propose the Difficulty and endeauour to solue it CHAP. II. Mr Stillingfleets 5 th Chapter Part. 1. examined is found VVeightles The weaknes of his Arguments discouered His First and chiefest Argument retorted and solued 1. I Must and will waue all this Centlemans Parergons all friuolous excursions with his vnciuil language and if I touch in à word vpon his pretty conceipted Ieers scattered here and there it shall only be Pertransennam as if I little minded them 2. Thus he begins Page 112. The Infallible Testimony of your Church is the only Foundation for Diuine Faith and this Infallibility Our Aduersaries first Argument can only be known by the Motiues of Credibility He means in this present State Therefore this way of resoluing Faith is vnreasonable because it requires an infallible Assent vpon probable grounds beyond all Proportion or degree of Euidence which is as much as requiring infallibility in the Conclusion where the Premises are only probable Answ Our Aduersary Spoil's à good Difficulty by proposing it lamely He would fain say some thing like that which Catholick The difficulty not fully proposed Diuines learnedly propose whilst they handle the Resolution of Faith But so fumbles and doth it by halfes that He â—eaches not home to the main Business 3. I Say therefore first The Argument proposed if of any force destroies all Faith euen the most Primitiue To proue the Assertion I Ask whether the first Christians belieued
infallibly the Infallible Testimony of the Apostles Preaching with à Diuine Infallible Assent Most certainly they Did. Yet the Infallibility of that Testimony was not known if we speak strictly of Knowledge but by Motiues of Credibility which were no Obiect of their Faith vnless you make faith to be Science The Argument retorted but Inducements only to belieue Ergo this very Primitiue Faith was vnreasonable because it was an infallible Assent built vpon probable grounds beyond all Proportion or degree of that Euidence whereby those pious men were moued to belieue Hence You Se though the Motiues which illustrate the Church were in themselues fallible and not Metaphysically conexed with the Diuine Testimony yet Faith grounded on that Testimony cannot but be certain and infallible and consequently must Transcend or goe beyond all the degrees of Certitude appearing in the prerequired Motiues Mr Stillingfleet reply's This is to require Infallibility in the Conclusion where the Premises are only probable Answ He err's not knowing the nature of Faith which Discourses not like to Science For example Make this Sillogism Whateuer God reueal's is True but God reueal's the Incarnation of the Diuine VVord Ergo that is true The difficulty only is in the Minor But God reueal's which cannot be proued by another belieued Article of Faith wholly as obscure to vs as the Incarnation is I say proued by Reason because the same difficulty will be as much moued again Concerning the Proof of that second belieued Article as concerning the first of the Incarnation and so in Infinitum And Shew'd Proofles Therefore all rational Proofs auailing to beget Faith in any must of necessity be extrinsecal to belief and lie as it were in another Region more clear yet less certain than the reuealed Mystery is we assent to by Faith 4. Now to our Purpose We hold this an Article of Faith The Church is God's infallible Oracle And therefore Say antecedently Rational Proofs for the Churches infallibility to Faith it cannot be proued by Arguments as obscure or of the same Infallible certainty with Faith For then Faith would be superfluous or rather we should belieue by à firm and infallible Assent before we do belieue vpon the Motiue of Gods infallible Reuelation which is impossible Hence it is that when we goe about Haue not the certainty of Faith 〈◊〉 the Infallibility of the Church independently of Scripture Yea and also independently of all belieuâ—d Church Doctrin We must necessarily Euince this rationallâ— by reflex Arguments and Motiues extrinsecal to what we Belieue which are not of the same certainty with Supernatural Faith it self Now these Arguments what these Motiues Proue founded vpon the Motiues of Credibility can goe no further stretch them to the vtmost But only to proue this great verity That what euer we belieue either of Scripture or of the Church is most euidently Credible aboue all things proposable to the contrary And this great light the learned at least haue before they yeild an infallible Assent vpon Diuine Reuelation to the very Doctrin of the Church or Scripture either 5. I Say 2. Mr Stillingfleet and all Sectaries whilst They Belieue with an Infallible Assent the most fundamental Articles in Sectaries goe beyond that Euidence whereby they are induced to belieue Scripture goe beyond all Proportion of that Euidence whereby they are induced to Belieue And consequently must Solve their own â—eak Argument yet strong Ad hominem against them If I Euince not this Truth blame me boldly And obserue my Proof 6. The Sectary belieues that Verity which S. Iohn expresses in this short Sentence The word was made Flesh That is he belieues the Incarnation of the Son of God with an Assent so infallible that it cannot only be false but that he would not disbelieue it vpon any reason Proposable Though an Angel should preach Contrary But neither this Act of Faith nor its Formal Obiect the Diuine Reuelation are ex terminis euidently true Quoad â—s yet must be proued â—uidently Credible to reason or Faith becomes vnreasonable and rash For Qui cito credit leuis est corde Now further None can proue this by another Act or Article of Faith no more its own Self-euidence than the belieued Incarnation The Assertion Proued is All therefore which can be done is to make it euidently Credible by Motiues extrinsecal to Belief by vniuersal Tradition and the Consent of innumerable learned men who haue both conueyed vnto vs the Words as Diuine Scripture and the genuine Sense of them also But this very humane Tradition this exteriour Consent of all or what other Motiues can be Imagined preuious to Faith because fallible may deceiue Yet by the help of such fallible Motiues Mr Stillingfleets Our Aduersary Clearly Conuinced Faith if it rest's vpon the Diuine Reuelation is raised higher and stand's firmer vpon that Ground than the Euidence of his Motiues can induce to Therefore he makes the conclusion surer than the Premises And goes beyond all Proportion and degree of fallible Euidence preambulatory to his certain Belief What I Assert is manifest For by Faith he The Conuiction Manifest Sayes the Incarnation is so infallibly true that it cannot be false Yet all the Motiues which induce him to belieue Say Possibly it may be false or exclude not à Possibility of falshood And if this be not to Transcend all Proportion of his acquired Euidence nothing is to goe beyond it 7. The Argument will be yet more clear if proposed after this manner Mr Stillingfleet infallibly belieues the truth of that Scripture now Quoted I Ask by what means can he know That this very belieued Truth is à Diuine Verity or Scripture The Answer may be That 's known vpon Tradition or the publique Authority of all not only Christians but others also who haue conueyed the Book to vs. Very Another most Conuincing Proof good But this Publick Authority this Conueyance or what euer Tradition you will is either of equal infallible certainty with the Belieued Truth of Scripture Or less and much weaker If less and weaker Mr Stillingfleets Faith goes beyond all propotion and degrees of his preuious acquired Euidence Not to be answered And it be of equal infallible Certaintly That is If he belieues as infallibly the Conueyance of those Words For or Vpon Gods Diuine Testimony as he belieues the Doctrin there contained to be à Diuine Truth He makes one Article of Faith the Proof of another and euidently incurrs the Circle obiected to Catholicks as shall appear afterward When we examin his 170. Page and refute his Errour concerning the Moral Certainty of Faith 8. Now to the Obiection It is not possible That the Assent in matters of Faith rise higher or stand firmer than the Assent to the Testimony is vpon which those things are belieued Answer Very true But know Sr we Assent to matters of Faith vpon Gods Diuine Testimony and not for the Motiues
To lay Faith as low as may be to remoue it from its own Center and fasten it vpon no man knowes what moral ground 's Finally to introduce à new weak and vncouth way of belieuing is the best seruice Mr Stillingfleet can do for God and Christians But Ad rem 9. I Say first Protestants haue no grounds distinct from the Diuine Testimony whereby to discouer any one particular Truth which God has reuealed I proue the Assertion These supposed Grounds are either reduced to the rational Euidence of Christian Religion already refuted as laid forth by Mr Stillingfleet Or to the Doctrin contained in Scripture And this Saith He. Page The Doctrin refuted 170. VVe belieue by Faith vpon à Diuine Testimony which therefore is not the antecedent Reason or ground Why we belieue it For no verity Assented to by Faith can as assented to be the preuious Reason of our Assent or à rational ground iuducing to belieue Therefore we said our Sauiours Miracles belieued by Faith when Rational Inducements to Faith are euer presupposed to Beliefe we read Scripture are not the Inducements to belieue them because an Inducement to Faith is euer presupposed and not inuolued in the Act of belieuing But it is needles to Say more of this For no man in his wits if Questioned by either Iew or Gentil why he belieues the Sacred Trinity can for the last Answer tell him He belieues so because â—e belieues it or because he read's that Mystery in à book called Scripture Now besides these proofles Inducements there are no other imaginable whereby the Diuine Testimony can be Discouered conueyd or applyed to Belieuers but only those known Catholick Motiues as Miracles Sanctity Conuersions Church Motiues Slighted of Nations c which illustrate the Vniuersal Roman Church And these Mr Stillingfleet scornfully call's mute things à grand Salad too often serued vp found very dry and insipid Therefore he has no rational Inducement morally Certain for any one Article of Christian Religion much less for the Tenets of Protestants 10. I Say 2. If the Grounds or Motiues inducing to belieue let these be what this Aduersary pleases haue Infallible connexion with the Diuine Testimony or conuince vpon Metaphysical Certitude that God speak's the Truths we belieue The Assent giuen to the Motiues is not moral but highly infallible Contrarywise if all Motiues preuious Faith cannot be built on Fallible Motiues to beliefe be supposed so fallible that they may deceiue Faith neither is nor can be built vpon them Therefore Mr Stillingfleet Err's in Saying The nearest and most proper Resolution of Faith is into the Grounds inducing to belieue that such à Testimony is Diuine 11. To proue the Assertion I demand Whether God obliges all to belieue his reuealed verities vpon his vnerring Testimony as the only Formal Obiect or to belieue for Motiues extrinsecal to that Testimony which though morally certain may possibly Deceiue Grant the first Faith stand's fast The Assertion proued vpon its own foundation the Diuine Testimony Say 2. It is iointly built on Motiues as the nearest and most proper Obiect which in rigour may deceiue it hangs as it were Vpon two Heterogeneal Principles The One most firm and Infallible The Other weak and fallible Viz. Motiues which being fallible cannot but contribute as much Weakness to Belief as the infallible Testimony giues it Certainty And so these two Principles by their different Influence Doe and Vndoe build and destroy wind on and wind off The one imparts infallible Certainty the other staikes it away and makes Faith no more but à fluctuating moral and fallible Assent 12. To aduance this Proof yet further I Ask Again if all Diuine Reuelation were by à supposed Impossibility not infallible but only morally certain whether then Christians could belieue the reuealed Mysteries with à Faith as certain as they now elicite vpon Reuelation Answer Tea That Perfection of infallibility essential to Gods Reuelation would then be vseles and impertinent to Support Faith Answer The Proof further explained conuinceth No or Say Faith if the Hypothesis stand's would not be Diuine and certain I infer Ergo it is neither Diuine nor certain De facto My reason is So far and not further Gods infallible Testimony or the Diuine Reuelation has influence vpon Faith as fallible motiues Apply it to Belieuers or giue it leaue might one speak so to Support that Assent But these fallible Motiues which immediatly apply the Reuelation to Belieuers permit it not to raise that Act to any greater certitude than only moral which may be false Therefore the Reuelation de facto communicates no more Certainty to Beliefe than if it were only morally and not infallibly certain For here is our Aduersaries Principle According to the Proofs and grounds whereby we discouer the Diuine Testimony to be in Being We belieue But all these Proofs and grounds Say only Morally and Fallibly that the Testimony is now in Being Therefore faith also can be no more but only Moral Fallible and liable to Errour 13. Hence it followes first That neither the very Apostles Ill Consequences deduced out of nor any other Belieuers euer fince that time had any surer faith than only moral which may be false It followes 2. That the Truth of all Christian Religion inuolues in it à Possibility of salshood For being applyed or proposed to vs vpon Sectaries Doctrin grounds only fallible and moral we are to iudge of it according to the Exigency and Merit of such weak grounds And therefore can esteem it no better than fallible It followes 3. And this I would haue noted That Faith in these mens Principles tend's not absolutely into the Diuine Reuelation but only with doubt and fear or meerly conditionally For euery man may rationally Say Lord if you haue reuealed this truth Christ is the true Messias I belieue it as vndoubtedly true but the certainty I haue thereof is only Setled vpon Motiues which They make Faith à Conditional Assent may deceiue me Therefore my faith can be no more but Hypothetical or conditional to this Sense If you haue reuealed it I belieue if not I reiect it Hence you se it were much better could not the difficulty be otherwise solued to Say the Motiues preuious to Faith conuince with Metaphysical certainty that God speak's by his Scripture and Church Than to make the Reuelation so strengthles that it can because weakned by fallible Motiues contribute no other certainty to Belief but what is Moral and may be false 14. And thus much Mr Stillingfleet could he proced consequently This Aduersary Proceed's not Consequently as he doth not should Assert For if as he saith considering the Nature of things moral Certainty be as great or beget's as firm an Assent as any Mathematical or physical certainty what is it that fright 's the man from allowing Infallible certainty to Faith Or what gain's he to Substitute in Lieu of
of faith void For suppose I belieue Euery Resolution made null by this Obiection the Trinity because God hath reuealed the Mystery plainly in Holy Scripture I Ask whether God's Testimony supposed the Principle of belieuing be more infallible then the Trinity which is belieued vpon it here called the Conclusion Say The Diuine Testimony is more Infallible I 'll Affirm the very same of the Churches Proposition For what the Church speak's God speak's Answer No. And giue this reason Because we belieue the Testimony and the Mystery attested by one Indiuisible certain Act of Faith which tend's infallibly vpon both these Obiects at once without making Conclusions The difficulty ceases And hereby you se How the Churches Testimony is the Clearer Principle first How the Churches Testimony is à Principle to the thing belieued For euery one knowes that à Formal Obiect compared with its Materialâ— which lies in darkness is the greater Light and has the preheminence to be immediatly known For it Self and not for another Whereas the material Obiect would still remain in à State of obscurity and neuer be yeilded to but by the Energy of its formal Motiue In this sense therefore the vltima ratio assentiendi or formal Obiect may be well called the more certain Principle Though as I now said the Assent be indiuisibly terminated vpon both Obiects infallibly 18. You se 2. Where the mistake of our Aduersarie lies He Supposes faith generated by Discourse First that we belieue The Mistake discouerd the Trinity for example vpon one Principle Viz. The Churches Tradition or Testimony and then descend lower to belieue the same Mystery vpon God's Reuelation distinct from the Churches Testimony As if forsooth the Churches Testimony were an â—xtrinsecal condition preparing all to belieue vpon the Diuine Reuelation This must be intended or nothing is said to the Purpose now we vtterly deny the Supposition and Say when we belieue the Trinity or any other particular Mystery vpon the Churches Testimony or rather vpon this reuealed truth God speaks so by the Church We then elicite not two distinct Acts one depending on the other but with one One Indiuisible tendency in Faith indiuisible tendency of Faith belieue at once the Formal and Material Obiect together That is we belieue God speaks the truth by the Church which is to say we Assent to it because he speak's it by his own infallible Oracle 19. This one syllogâ—sm clear's all What the Church Saies is true The Church Saies God has reuealed the Trinity Ergo that 's true We resolue the Maior or first Proposition thus What the Church saies iâ— true That is What God speaking by the Church saith is true But God speaking by the Church Saies the Mystery of the Trinity is Ergo That 's true Where you see we only Discourse could Faith be so generated which some Diuines Assert from the Formal obiect or from Gods Reuelation to the Material belieued Now Mr Stillingfleet makes this Sense of the Maior Proposition and here lies his Errour that the Church Saies of Her self not including Gods Reuelation is The Errour more Clearly pointed at an act of Faith and true But the Church of her own sole Authority saith God reuealed the Trinity Ergo I must first belieue the Mystery by one act of Faith vpon the Churches Testimony as à Preparatiue to belieue it better vpon Gods pure Reuelation which is another distinct Formal Obiect from the Churches Testimony This Discourse is implicatory First because the Churches Testimony if separated from the Diuine Reuelation can ground no act of Faith 2. If which is true it only cooperates with or consummates the ancient Reuelation in order to the Belief of any Mystery it can help nothing to bring in à Conclusion wholly as obscure as it self is That word Conueyance beguiled Mr Stillingfleet for he thought if the Churches Testimony conueyes vnto vs the ancient Reuelation What beguiled thy Aduersary it must be excluded from being infallible and much more from being à ioynt Motiue with it Herein lies his Errour 20. It is difficult enough To Say what He would be at in his two next pages Some times he will haue no want of Euidence in faith as to the Reason inducing to belieue And if he means That what we Assent to by faith must be euidently Credible before we belieue it s à Truth but if he will haue the very act of Faith elicited to be euident the Apostle Heb. 11. 1. Faith implies Obscurity contradict's him For Faith is an Argument of things not appearing Sometimes again he saith the Assent is not requried to what is obscure and Vneuident And then to mollify the Proposition add's But what is euident to vs And theresore credible In à word Obscure Doctrin if he intend's thus much only That the euâ—dence of credibility precedes the inâ—â—dent act of Faith all is well But by one Instance we may guess where he err's The manner of the Hypostatical vnion Saith he is to vs ineuident wherevnto God requires not our Assent but to the truth of the thing it selfe Answer good Sr Is the truth of the Hypostatical vnion in it selfe or of the Trinity euident to vs Where lies that Euidence The truth of the Trinity euident to no Belieuer Or vpon what Principle is it grounded Hereticks are found that for the very difficulty of these ineuident Mysteries deny both And the best Orthodox Christians ingenuously Profess they so far Surpass all natural capacities That ther is no assenting to either but only by an humble submissiue Faith which essentially implies Obscurity If therefore what you say bo true We may lawfully suspend our Assent where God giues not euidence of the thing Assented to you may Consequently suspend your Assent and neither belieue the Trinity nor the Incarnation 21. Page 140. He demands why we belieue the Resurrection of the dead We Answer because God reueal's it An Obiection Proposed But Questioned again why we belieue that God hath reuealed it We Answer because the infallible Church saies God did speak it whereby it is plain that though our first Reply be from God's Authority yet the last Resolution of our faith is made into the infallibility of the Churches Testimony For though God had reuealed it yet if this Reuelation were not attested by the Church'es infallible Testimony we should not haue sufficient ground to belieue it Therefore the Churches infallibility must be more credible then the Resurrection of the dead 22. To giue à Satisfactory Answer please to hear what I demand also Mr Stillingfleet belieues that our Sauiour is Answered by Scripture it selfe the true Messias because Christ spake the Truth with his own sacred mouth Iohn 4. 26. And if he belieues Scripture He Assents again to that truth vpon S. Iohns Testimony And so firmly belieues it that if the Euangelist or some other of like authority had not wrote it he could not haue
is highly Probable yet vncertain I Answer to omit VVhat force the will hath that Heretiques without Motiues pertinaciously assent to meer fooleries The Will can with another Help whereof more presently Supply the inefficacy of those intellectual Lights which prudently euince this truth It is euidently credible that God speak's by the Signs laid before mee God's peculiar Language his Seal and Signature appear more clearly in these Euidences tâ—an in any Princes commission sent me when I see his own Seal and Hand writing O but yet we haue not Euidence of his Testimony No thanks to thee poor Creature to Assent had'st thou Euidence Know therefore His Maiesty is too far aboue vs all to humour As reasonable Creatures we are Obliged to submit such à Curiosity As reasonable creatures we are obliged to submit our iudgement to his though it be not euident he Speak's for this Duty the highest Power imaginable requires of vs who infinitely surpasses all created Excellence That vpon à most credible Appearance of his speaking when nothing makes the contrary probable we yeild an Assent answerable to his supreme Excellence that is firme certain and Infallible Who then dare stand trifling in so weighty an Affaire as concern's Saluation Or who dare tell our glorious God Lord I find my self obliged to belieue And Se great Soueraign the Signes and seales Witnesses of your Speaking Yet because all possibly may be counterfeited I will like one little Loath to yeild deal both warily and Sparingly with you You shall haue no other faith Vpon à Credible appearance of God's Speaking from me but what is faint and meagar In fine à poor miserable and moral certain Assent Is this think ye to proceed Nobly with God No. If we belieue our faith ought to suite his great Worth and Dignity or really we belieue not at all 17. From what is Said Two things follow 1. That our Security is greater whilst we belieue God induced by most prudent Motiues though we se not the Euidence of his Testimony Than to belieue the most euident Assertion of any man liuing esteemed one of the very best Reputation The reason is If God speak's I am certain he deceiues not And therefore Two Certainties compared together cannot mistrust his Veracity But If man speak's whom I know liable to errour and deceipt The main ground of Certainty fail's For though I hear his voice and haue euidence of his words yet neither giue me absolute Assurance of Truth 18. The Question therefore is Whether I may not more prudently belieue God who cannot deceiue though I want euidence of his Testimony than to belieue man that by errour or The difference declared mistake may deceiue when I haue only Euidence of his outward words which are separable from Truth In the one case words are euident And I haue with them some degree of moral certainty concerning Truth In the other I haue infallible certainty of truth If God speak's and the highest moral Assurance imaginable of his speaking before I belieue 19. It followes 2. That Euidence in the formal Obiect assented to is inconsistent with Faith which implies à prudent and withall à most infallible practical Assent in order to an Faith quite different from Science appretiatiue Esteem of the will and those effects mentioned by S. Bonauenture Therefore it is of à quite different nature from Science whose tendency is Speculatiue and sees clearly the Obiect assented to But I know some will yet require further Satisfaction in this hard matter I shall endeauour to comply with their wish in the next Chapter CHAP. IX The whole Progress of Faith explained in order to its last Resolution Of that which the Fathers Call the light of Faith It s wholly different from Sectaries Priuate Spirit From whence Faith hath Infallible Certainty Obiections Solued 1. FAith saith the Apostle Rom. 10. 17. Comes by Hearing Again V. 14. How shall they hear without à Preacher Faith comes by hearing But how shall they preach vnless they be sent All then must hear the Diuine Verities and belieue what they hear taught by men lawfully sent to preach Now because God has been pleased to speak by different Oracles anciently by his Prophets by Christ our Lord his Apostles and finally by the Church all together make vp but one School as it were of Diuine learning His One great Truth to be heard whole endeauour euer was in all ages to haue this truth Taught by these Oracles viz. God is the Author of the Doctrins which all are obliged to belieue and to make thus much highly Credible He neuer sent as I said aboue Prophet Apostle or Christ himself to â—each but iointly Authorised them to show the Royal Signes and Seals of his own Soueraignity Miracles I mean and other Supernatural wonders whereby they were proued commissioned Oracles to speak in the name of God 2. To our present purpose therefore None can belieue What necessarily proced's Faith A natural proposition of the Mystery with à Motiue aboue the power of Nature râ—less he hear Which is to Say That Viâ ordinariâ before the Hearer elicites Supernatural faith à natural Proposition of the Mystery reuealed necessarily precedes that Assent Yet more He that Teaches is not barely to Say Vnlesse you yeild assent you will be damned But he must also propound some Motiue of prudent credibility with the Mystery which Motiue so far surpasses all the Power in nature that it manifestly appear's to be God's work or his own vnimitable language as is already noted 3. Besides it is not sufficient that the Preacher tell 's vs God is the Author of his Doctrin clearly confirmed by Miracles but he is to make the Assertion morally certain either by working à Miracle Himselfe as Christ and the Apostles did or in want of that to bring in strong Arguments and witnesses whereby Moral euidence by witnesses it may appear such supernatural Wonders haue been done to confirm that God is the Author of his Doctrin Now this Moral euidence by witnesses is equiualent to the seing of Miracles done before our eyes which fall's out in all euidence called Moral For I am now no lesse assured by most credible witnesses that Cardinal Altieri was clected Pope of Rome then if I had been present at his Election After this natural Proposition made of any Diuine Mystery some apprehensions of its Verity or credibility rather easily follow in the Hearer which also are natural 4. Thus much done by the Preacher One desirous to learn truth discourses and perceiues so great à Concern as Saluation The prudent Iudgement of Credibility depend's vpon his belieuing the Mystery proposed that at last he is brought to this prudent Iudgement of credibility God cannot deceiue the world by such exteriour Signs as are here proposed by this Preacher therefore I ought in prudence to yeild my Assent and belieue Now here enters another Principle wholly necessary
Infallible supernatural Assent whereby all ought to adhere to Mysteries most profound or aboue all humane Reason And consequently we deriue its certitude The Catholicks faith most certain from God's Infallible Reuelation inuested in his own Diuine light and readily return him à double Obedience of our whole interiour of the Will and Vnderstanding together and belieue most vndoubtedly 17. One may Obiect 2. As none can discern true Gold A harder Difficulty from another mettal very like it vnlesse there appear's in the Obiects some real Difference so it is impossible to discern à true Reuelation from one meerly apparent or false by any Diuine light vnlesse there be an Obiectiue diuersity or discernibility discouerable between them which cannot be assigned 18. This Obiection proposed by no Sectarie is to the Purpose To solue it I must remind you of that Solitary Man Commissioned Proposed by no Sectary to preach after his Vision had in à desert place who goes abroad tell 's what he had heard and seen in his own natural Language But gains not belief He vseth another Idiotism Speak's in Gods name and as one sent from God ought to speak That is he euidences his Mission by supernatural Signes work 's Miracles or proues them wrought in confirmation of his Doctrin All now adore him as à Prophet All belieue This Language some Diuines rightly call an extrinsecal Form of speech which is Supernatural Quoad modum because it contain's wonders done aboue the force of nature and proceeds from the Faith of him that teaches as also from the Belief of the whole Church besides Please to obserue As mans natural speech is apt to beget in à Hearer à natural knowledge of his internal Conception The language of God whether exteriour or interiour that speak's and the thing spoken of So this Supernatural Language is apt to beget in one well disposed à Supernatural apprehension of his internal conception that speak's and the Mystery likewise spoken of Now because this exteriour Language is God's proper Form of Speaking and most peculiar to himselfe it carries with it Ex natura rei it s own signature it s own Discernibility in so much that its distinguishable from all other Carries with it it s own discernibility wayes of speaking which are false or come not from the first Verity And this peculiar mark of God's speaking very discouerable the preuious light of Faith perceiues as most different from all other counterfeited Languages And thus you haue the Obiectiue Diuersity sought for fully pointed at 19. Hence you see first That none can propose A false Mystery for example the Incarnation of the Holy Ghost inuested in all and euery due Supernatural circumstance requisite to belieue Two Inferences deduced from this Doctrin à reuealed Truth Something appertaining to God's exteriour Language and the natural preuious Proposition whereof we haue now spoken though both Miracles and Mission be falsly pretended will euer be wanting You se 2. That when two Mysteries are propounded together the one false the other true both in the same natural manner neither of them contain's à sufficient proposal Inductiue to supernatural Faith nor can God according to ordinary Prouidence giue his Grace to belieue in such Circumstances whilst the Preacher abuses his function and teaches things he was not sent to teach CHAP. X The easiest way of resoluing Faith Laid forth in two Propositions The euidence of Credibility further declared Sectaries haue no Euidence of Credibility It is as euidently Credible that God now speak's by the Church as that He did anciently Speak by the Prophets 1. THe first Proposition Faith which comes by exteriour Hearing is resolued into the first Verity speaking In to what faith is resolued by one or more lawfully sent to preach who proue their Mission and make their Doctrin euidently credible by Signes both prudent and supernatural You haue in this Assertion first Faith 's Formal Obiect God's increated verity Specified You haue 2. the Appendants requisite to beget Faith briefly hinted at whereof more presently 2. If therefore any Ask why we belieue this or that Diuine Mystery The Incarnation for example Some Answer the One and the same Answer returned by All. belief is grounded vpon vnwritten or Apostolical Tradition Others vpon the words of Scripture others finally recurr to the Churches infallible Testimony All of them speak but one and the same thing comprised in these few words God Saith it who cannot err speaking by One or more lawfully sent to Preach 3. Inquire again But from whence haue we Assurance that God has said the Diuine word was made flesh for the Doctrin to vs is neither Euidently true nor Euidently false I Answer God Himselfe giues infallible Assurance hereof And who can do that better then He Here Faith precisely considered as an Vpon what Verity Faith finally relies intellectual Assent finally rest's In so much that if you multiply demand's to the world's end no other Answer can be returned but this only Eternal Truth has said it or reueal's that he All further Answers impertinent the Reason hereof Speak's this Verity All further Questions proposed and replies giuen though different in sound are really Synonimal The reason is because the last Motiue of Faith can haue none before it Selfe for to run on in Infinitum with Motiues and stop no where is to make no Resolution at all 4. I know à Heathen Philosopher may abuse the Sense of the An Obiection Proposed in the name of à Heathen Apostles words 1. Cor. 1. 18. And say we now preach foolery indeed Gentibus Stultitia For what can be more deuoid of reason then to belieue most infallibly whilst the mind yet in darkness doth so hauing by the very act of Faith no euidence why it beliâ—ues Infallibly I Propose this Obiection in the name of à Heathen for no Christian whether Sectary or other can vse it because Christian Doctrin teaches that none can be saued without Faith which as I now said is neither Euidently true nor Euidently false ex Terminis Therefore all that belieue are ineuitably cast vpon à necessity of chusing à Doctrin whereby Saluation may be attained though it be not like the first Principles in nature it s own Selfe Euidence 5. Now to satisfy the Heathen and quiet à mind too inquisitiue after Euidence both haue what they ask Euidence enough It is neither meet for God to giue nor man to haue euidence of the Mysteries not of the Truth of the Mysteries in themselues For as on the one side it is not meet that Gods great Maiesty should impart such an euidence who I hope may keep the like distance from his Creatures as Great Monarchs do when they intimate their Command's by only shewing the Seal and signes of Soueraignity to subiects So on the other side it is not fit that man haue euidence of the Mysteries because it is incompatible with Ã
as à true Prophet sent from God before they belieued many other Verities which afterward were taught by that great Master and learned by them 14. Note 3. In the Resolution of Faith into Church Authority we vnderstand not in the first place the Church Representatiue VVe vnderstand by the Church the whâ—le moral body of â—hristians vnited in one Faith VVhat the Beliefe of Councils presupposeth consisting of the Head and Members conuened in General Councils but rather this whole large diffused Body of Christians vnited in one Beliefe all ouer the world Wherein the way to Saluation is laid forth to all The Reason of my assertion is first Because that more explicite and distinct Faith had of General Councils Connaturally as wee now said presupposes the other General Truth assented to Viz. This manifested Society of Christians is God's Church and the only way to Saluation and the truth is assented to by Faith antecedently to the beliefe of the Churches Representatiues 2. Because all Catholicks asfert that the whole Moral Catholick Body consisting The promises in Scripture belong Properly to the vniuersal Church of Pastors and Hearers cannot totally err or Swerue from Christ's Sacred Doctrin Whence it is That those Promises of the Gospel Hell gates cannot preuaile against the Church The Spirit of truth abides with it for euer most Properly and Primarily belong to this one diffused and vnited Society of Chtistians To the Pastors as Teachers to the Hearers as Schollers or Learâ—ers And if the First according to Christ's promise teach infallibly the instructed must learn also infallibly And thus the whole Moral body guided and directed by the Spirit of Truth is that stronge Fortress wherevpon all must rely at last if à â—ight account be giuen of Faith or the true Analysis be made Neither can what is now said Preiudice in the least the infallible Authority of the Church Teaching I mean of the Pope and Council assembled together for this notwithstanding is most properly called the Church has and hold's the keyes whilst it vnlock's the Mysteries of Faith and laies open Explicitly A lawful Representatiue properly the Church also our Christian Verities Children teach not Layicks teach not weomen teach not Therefore the Church Representatiue properly teaches although it be not first known viâ Analyticâ that is when faith is brought to its last Principles 15. Note 4. When Sectaries demand where doth the Church taken vniuersally as one diffused Body teach that She is Infallible or that She deliuer's Gods truths Whilst yet neither Scripture nor Councils which teach so are reflected vpon or known in All Oracles sent by God to teach were first made Credible by Motiues that Priority of nature when we belieue that great Moral Body is an infallible Oracle If this I Say be demanded I Answer by proposing à like Question Where did Moyses where did the Prophets or Apostles explicitly and signally Say at their first Appearance VVe are Infallible wee are the sure Rule of Faith and because we say it you Hearers are obliged to belieue Not à word to this Purpose What then was done God Honoured And so the Church was and iâ— yet and priuiledged such Persons with Miracles and other visible supernatural Wonders These Euidenced They actually taught the truth and were credited vpon their Teaching not because they Said in Actu Signato They taught it but because really they did so in Actu exercito and confirmed all by Signs from Heauen And thus the Church teaches to this present Day and gain's Beliefe CHAP. XIII Protestants haue no Faith to resolue And vpon that account are freed from à vicious Circle Some yet are in à Circle Two Sorts of Sectaries refuted 1. I Proue the first part of the Assertion The Protestants supposed Faith is either reduced to the Beliefe VVhat the supposed Faith of Protestants is of their own Negatiue Articles No Transubstantiation No Sacrifice of the Altar No Purgatory c. Or to à Faith common to all called Christians which consists in belieuing One God and one Iesus Christ as à Redeemer This or something like it must be called Faith common to all For to belieue the Sacred Trinity the Incarnation with other great Mysteries is no common Faith because many deny these Articles Now my Assertion is What euer can be conceiued out of the The Obiect of this Faith must either be their Negatiues List of these Negatiues or is not inuolued in that Common Faith ceaseth to be an Article of Protestancy as Protestancy For example To belieue one God is à Tenet common to Iewes Turks and Christians That 's no Article peculiar to Protestants To belieue the Sacred Trinity and the Incarnation is common to Catholicks Protestants and other Heteredox Christians therefore no singular no Special Protestant Doctrin Besides these imagin whateuer can be Imagined you must either Or à Doctrin Common to all Christans pitch vpon things which no Christian has obligation to belieue or finally vpon such Doctrins as Catholicks own and are disowned by Protestants 2. Thus much Supposed it is demonstrable That the Protestant has no Faith to resolue who first doth himselfe so Their Negatiues no reuealed Verities much Iustice as to Cashiere all his own Negatiue Articles from being truths spoken by Almighty God which therefore are not resoluable into the Diuine Testimony because God neuer reuealed any of them Again his Articles common to all Christians without more cannot be resolued into Diuine Reuelation vnless he first excludes with the Arians The beliefe of The Trinity and Incarnation as not necessary to Saluation And afterwards proues by plain Scripture or the Authority of an Orthodox Church that such an Abstract Doctrin wherein Catholicks and all Heretiques agree is sufficient to saue Souls But to Euince either by Scripture or any Church Authority will be wholly as impossible as to proue that the Negatiue Articles are Doctrins reuealed by God 3. Vpon these grounds my Proposition stand's so firm that none can contradict it For if whateuer they doe or can belieue A Doctrin Common to all as Vnsound aâ— their Negatiues as Protestants be euidently such Doctrins as God neuer reuealed it 's manifest they haue no Faith to resolue and consequently are easily freed from all danger of à vicious Circle But this is so For cast away Their Negatiues All that remains as matter of Beliefe to them can be no other but the Common faith now mentioned Or if they require more as necessary to Saluation That More will either be Confessedly no Their particular Doctrins no reuealed Truths Doctrin reuealed by God Or not peculiar to Protestants For example Suppose the Protestant layes Claim to these two Articles Scripture Contain's all things necessary to Saluation Or thus VVhat Scripture speak's plainly is the Protestants Doctrin and no morâ— I say first Neither of these Articles are Confessedly truths reuealed by God And this I assert not only because
your Proof in Calling That à Reasonable Religion which the greatest Part of Christians reiects as both false and Improbable 4. What Scripture I beseech you what Orthodox Church Why improbable what receiued Authority Nay what Reason euer yet made à few owned Verities and the fewer the better of Christian Religion The whole the full and only Essentials of it If this once passe for sound Learning I se not why à Turk that Own 's one God and Christ our Lord as à Very great Prophet May not as well account those two Articles the Essentials of Christianity as our Sectaries do their Few Fundamentals For if we once begin to Diuide Christs sacred Doctrin Nothing lesse and more valuable in Christ's Doctrin into different Shreds More and Iesse Valuable Say I beseech you where shall we stop in the Diuision And thus your own Question is retorted 5. You tell vs indeed you take some few Fundamentals to be Religion and can proue so much Reasonable I Answer The ground of our Assertion you Mislake For no halfe Pieces of Religion can be proued reasonable without the whole entirely taken and Assented to Here is the Ground of my Assertion and it is amply Proued in this Treatise Either All that Doctrin which Christ our Lord taught And the Church euer since deliuered as Faith is Fundamental Or Nothing at all can be Fundamental 6. Other Flawes I find in this Gentlemans Discourse but haue not time to pursue halfe of them Here is One and of main Importance also He neuer rightly distinguisheth between that Obiect wherevpon Reason rest's And the Obiect of Faith Considered in it self Reason euer precedes Faith A want of Distinguishing between the Obiect of Beason and Faith and is grounded vpon those rational Motiues which Induce to Belieue Faith precisely Considered as Faith relies vpon à quite Different Obiect God's pure Reuelation and Cannot Discourse For the Reasons giuen aboue not here to be repeated Only know thus Much in passing That the wrong done by this Author to the Learned Perron Veron and Others hath its Origen from this Ouersight of not distinguishing between the Obiect of Reason and Faith These Saith He loudly declaim against Reason All know it very well I Answer they declaim Perron and Others Causlesly blamed against Reasoning or Arguing in the very intrinsick Act or Tendency of Faith For Fides non quaerit cur aut quomodo is most true and So you and the whole world must do if you Belieue They declaim against Reason or all rational Discourse built vpon Manifest Motiues Inductiue to Faith is à Calumny and most vntrue 7. Another Mistake The Diuine Authority of Scripture is to be proued by Reason and only by it Yet more The great Argument Another errour for the truth of Scripture is the Testimony of the Spirit in the Miracles wrought by Christ and his Apostles Sr I thought ye all pretended to belieue the great Miracles of Christ and of his Apostles by Diuine Faith founded vpon God's Reuelation in Scripture This granted the rational ground why you belieue such Miracles Cannot be your very Act of belieuing them But must be extrinsecal both to your Faith and its Immediate Obiect also What I Say is Manifest For Questioned by à Iew vpon what rational ground I say rational you belieue the Incarnation or any Miracle in Scripture you will not answer the reason of our belieuing is your Beliefe but must fall vpon prudent Motiues extrinsecal to Faith Otherwise you Confound again the Obiect of Faith with that of Reason 8. You Say moreouer Though Reason Cannot of it Selfe immediatly proue the truths of pure Reuelation Concerning the Trinity for example or the Incarnation Yet it Demonstrates the Diuine Authority of the Testimony that declares them And that way Viz. by demonstrating the Testimony proues euen these Articles Euidence of the Diuine Testimony infer's euidence in the thing attested This Certainly is à Mistake First because great Diuines teach That if the Diuine Testimony be demonstrated Or euidently proued to exist The Verity attested by it is also euidently known Therefore who euer has euidence of this Truth God that Cannot err Reueals the Trinity must euidently infer The Trinity is And So Faith would be euident both in respect of its Formal Obiect and Material also But here lies not my greatest exception 9. I say in à word There is no Principle in Nature or Grace which has force to demonstrate and mark my word That No Principle giues Euidence of the Diuine Testimony God euer said The Mystery of the Trinity Exist s. And first the Doctrin in Scripture no Selfe-Euidence demonstrates not its own Verities The Beliefe of Orthodox Christians terminated vpon the Diuine Testimony is Faith and vnder that Notion obscure Infallible Tradition you own not and Though you did it would Lay no Euidence of the Diuine Testimony before Reason Nothing then remain's if you seek for Rational Euidence but that you recurr to the known Motiues of Credibility which Induce to belieue Now Sr These Motiues demonstrate not the Truth of the Diuine Testimony Euidence of Credibility and Euidence of truth But only make it euidently Ctedible And here by the way I must needs reflect vpon another Mistake You seem not to distinguish between Credibility and Truth Nor between Truth and Infallible Truth A thing may be Credible which is false◠Are to be distinguished As if three or four of good reputation for ought I know Should Conspire to inform me of the death of à Friend in England who yet liues The Relation to me would be prudently Credible yet false Truth implyes à Conformity with its Obiect and Cannot be false Infallible truth in the present matter of Faith requires moreouer the Influence of Supernatural Principles whereby the Act of Faith is determined to rest vpon its own Obiect the First Verity All these Particulars are largely explain'd in this Treatise 10. Thus much briefly noted Though more might be said we Shall Examin by the help of Good Principles How far Reason can proceed in Matters of Faith And whether by prudent reason all may Come to know where true Religion is taught and professed 11. Cardinal de Richelieu Traitte pour Conuertir ceux c. Lib. 1. C. 11. well obserues with the best Philosophers That when à Verity stand's sure vpon one clear rational and indubitable Principle its needless though sometimes not amiss to bring in more Proofs For frustra fit per plura c. One solid Ground is equivalent to many 12. I am you se engaged to answer the Question proposed All debates concerning Religion may be decided by Reason Viz. How far reason is to meddle in matters of Religion And Say in à word All debates in this most weightly Affaire may be decided and easily by Reason only But to clear the Assertion from Mistake we are first To distinguish between à nicknamed or miscalled Reason
And that which really is Reason There being no word more abused or fallacious than this This word Keason abused by many which vphold's all the Heresies in the world Yea and Atheism also For Euery Atheist euery Arian Euery Donatist laies claim to Reason And thinks his own Errour built vpon reasonable Grounds 13. I Say first The priuate Reason of fallible men considered as priuate and fallible Discerns not easily between truth and falshood chiefly when the contest is about this or that particular Controuerly of Religion The Assertion stand's firm vpon this indubitable Principle None can prudently acquiesce in so weighty à matter as Religion is to that which The weaknes of Priuate and clouded Reason of its own nature may probably bee clouded with Ignorance and Errour to say nothing of passion And for that cause seems vnable to discern between Truth and falshood But the priuate Reason of falltble men considered as priuate and falltble may be so clouded that it discern's not between Truth and falshood Therefore T' is most vnmeet to decide in particular Controuersies 14. To confirm what I Say Imagin that à Protestant and an Arian were at an earnest dispute concerning That which each Party belieues Both plead by Reason What result An Instance think ye can follow vpon the contest whilst both the one and other may iustly auouch Neither of vs know our own Ignorance or weakness Therefore vnless you with whom I Argue can ascertain me And I you That our Reason is purely disinteressed free from mistake and all clouds of Ignorance We must of necessity quit this Tribunal of our own priuate Reasoning and take rccourse to some Iudge that giues Satisfaction And finally declares whose reason is more reasonable 15. One may Reply And t' is the only Obiection of Sectaries Were it possible to find our such à iudge as it is not the priuate Reason of these two Disputants And of euery other particular Man is in points of Religion to ponder well the Sentence giuen T' is He and no other that must The chiefest Obiection of Sectaries conclude within his own Interiour whether the Sentence giuen be reasonable or no And consequently the last Vmpirage the final Decision of all in the choise of Religion is brought to euery Mans priuate Reason Here is the true Rule of Faith Say these when that choise is made For to say Men are damned for Proposed in their own Terms not following the Iudgement of another whilst their own Reason hold's it not Reasonable to do so is harsh Doctrin dissonant to the Principles of nature it selfe And to all Euangelical liberty Wherefore though Atheists Iewes and Turks be Iustly reprehensible because they abuse the Principle of following Priuate Reason yet Sectaries who vse the Principle with moderation And euer belieue something within the compass of Christianity seem not blamable Here you haue the Ground of all Heresy 16. To Ouerthrow this false Pretence and to lay before you à manifest Truth its necessary to premise à few Postulate before we come to our Second Proposition I Suppose first with all Christians Iewes and Turks accord also That God Principles prâ—mised to the has established one true Religion only The Verities whereof as reuealed by the first Verity are infallible I Suppose 2. The end why he reuealed these Truths was that all Should belieue them and belieuing gain eternal Happines Now seing the Apostle 2 Tim. 1. 12. send 's afore his Beliefe à measure or Decision of this Contrâ—uersy degree of knowledge Scio cui credidi I first know it followes that all prudent Belieuers must haue the Euidence of Credibility before they elicite Faith I Suppose 3. That God's eternal Design in establishing Religion which comprises reuealed Truths was to haue it known or found out by easy means obuious to the Reason of euery one learned or vnlearned And certainly its far more easy to know by sensible Marks and Signatures where and by whom true Religion is taught than with an industrious and almost endless Scrutiny to find it out by examining euery particular Tenet contained in it 17. The Ground hereof is clear for true Religion cannot Two Reasons shewing but Shew its own facile Obuious Marks and rational Discernibility Otherwise the Ignorant and Vnlearned would be exempted from all obligation of belieuing seing none can Assent to the high Mysteries of Faith without Preuious Euidence of Credibility laid forth to Reason 18. Now if you Reply The learned in case of Ignorance and obscurity are to instruct the illiterate I Answer That 's very why true Religion is easily found out true But if after all Instruction they bring not the Learner to à due Degree of preuious Euidence The Instruction void of substance becomes both vain and fruitless Again And here is my second Ground The Purpose of Almighty God in foundâ—ng Religion was not to puzzle Mens wits with it or to set them at endless debates concerning so weighty à Concern But if it be not obuious and easily found out by its own rational and clear Indications represented to Reason There arises not from Mans malice as now à dayes fall's out But from the very Nature of it euerlasting Quarrels which breed distast and rather inuite all to loath then to loue Religion 19. Hence I boldly Assert could Religion not be known without so many Iniunctions as Sectaries vsually lay vpon vs. The Sectaries way of Seeking is Were it not attained before an exact perusal made of the Fathers and Councils large Volumes Did it lye in Obscurity till such and such Inferences were drawn out of Scripture Had it dependance vpon This and That Deduction framed by euery fancy that reads Gods word were Libraries to be turned ouer and Languages to be learned as necessary to settle all in Truth Could I Say none come to the true knowledge of Religion long tedious and dissatisfactory without without fo much Adoe And so many endless Incumbrances The most of men might well Supersede all further Disquisition and rightly Iudge all further Enquiry too intricate for them being out of the reach of that wee call easy and obuious Reason God I am sure Disowns such Perplexity in the Religion he founded who tell 's vs Deuter. 30. 11. His commands And what 's more seuerely commanded then to embrace reuealed Truths are not hid from vs nor farr off We need not to The word of truth is neer vs. ascend to the Heauens or Cross the Sea to find them out No. The VVord is neer to vs in our mouth and heart c. But of this enough aboue 20. A second Proposition Reason clear from Passion find's out and easily True Religion by an vndoubted Euidence before debates arise concerning particular Controuersies One Proof of our Assertion is already hinted at God obliges all to embrace true Religion and consequently afford's means to know it for to Say on the one side He
after our priuate perusing those few ancient Records left vs end our debate whilst you 'l turn them to one Sense and I to another Nouel Reason shall end all Catho That I wish for But quit me yet of one Scruple What if your priuate Reason be byassed one way and mine another Or what if you Iudge that Reasonable which I doe not Here the Nouellist like one struck dumb spake not à word 13. Yet the Discourse might well haue gone on for I would haue further inquired whether to do as all the Christians what is to be Iudged reasonable in the world learned and vnlearned haue done be not reasonable None can deny it Then I would haue inferred But all these Innumerable Christians The very Apostles themselues and others haue vpon prudent Motiues Constantly iudged it reasonable to submit to Mysteries aboue the reach of humane Reason Ergo that must pass as à reasonable Principle But the Reason cannot be taken from the very Act The Euidence of Credibility not taken from Faith of submission For that is Faith nor from any Euidence in the Mystery belieued or obscurely proposed nor finally from Scripture alone for that Book Considered in it selfe is not its own Euidence Therefore the Euidence of Credibility Or the Euidence Proposed to Reason is extrinsecal to what euer I belieue and fundamentally lies in the Marks and Signatures of Christs own manifested Church 14. Hence I Conclude with this Dilemma and hold it vnanswerable Either God has set before all Mens Eyes An Oracle which now teaches truth most discernable by clear Marks and Motiues from all false erring Societies Or omitted to do so Grant the first Reason is as much obliged to belieue A Conuincing Dilemma that Signalized Oracle now As the Primitiue Christians were anciently bound to belieue the Apostles Say Contrary There is no such Marked Oracle distinguishable from erring Sectaries Reason is left in à Labyrinth and shall neuer find out true Religion Wherefore Protestants who seemingly stand for Reason and slight the Doctrin of our Euidenced Sectaries vnreasonable Church are the men amongst all other most vnreasonable and as dayly experience teaches meer Scepticks in matter of Religion 15. A 5th Inference The readiest way to conuince à Sectary How they are easily Conuinced and one though no great Clerk may easily do it is in the first place at least to waue that long tedious work of handling particular Controuersies which depend vpon Authority and to plead by Reason Thus I would Argue and haue often done so with good Success You as à Protestant lay claim to à reasonable Reformation and consequently to à Reasonable Religion Say I beseech you from whence haue you the Moral Euidence which makes this Reformation Credible to Reason I speak not yet of it's Truth for Euidence of Credibility e 〈…〉 preced's the anouching of it true We Catholicks proceed candidly Euidence of Credibility is first to be laid forth and propose to the reason of euery one learned and vnlearned the very Marks and Signs of truth manifest in our Church which Christ our Lord and the Apostles euidenced to the sirst Conuerted Christians You set vp à new faced Religion and when that 's done put it out of Countenance because Reason sees nothing in it which has appearance of Credibility You auouch it true before you make it Credible which Sectaries auouch their reformation true before it be made Credible is to put the Conclusion before the Premises 16. One perhaps will Say first The reason of your Reformation stand's vpon this rational Ground that wee Catholicks were deformed or out of all right fashion in our Religion Lamentable And are you the doughty Doctors that must mend what was marred and prescribe à new Model of Religion Can you Say what is or what is not Catholicism It is too much Boldnes not only to teach more learned then They make à false supposition their Proof you Selues But à high Iniury also to make à meer Supposition and very false too to pass for à rational Proof You know wee deny your improbable Supposition And you vpon no Principle call it reasonable Howeuer Suppose the falshood that wee are out of Fashion doth it therefore follow that you are got into the right Mode of Religion No truly If the Supposition stand's wee are both out And both need à new Reformation 17. Some may yet Reply Sectaries regard not that new coyned word of Euident Credibility à Term wholly Popish They endeauour to proue the Truth of Protestancy by Scripture and Fathers And to do so much is more than to make it Credible Contra. 1. Were it possible as it is not to proue the truth of Protestancy That 's besides the matter here in hand They are still besides the matter now agitated whilst wee only Treat of ending Controuersies by Reason Now all know that Authority whose Credibility must first be Euidenced before it haue weight precisely considered as Authority is not the Reason here spoken of For Example I Assent to the Mystery of the Incarnation vpon Gods own Authority that 's Faith but no rational Inducement to belieue What we demand of Sectaries is to haue the rational Motiues which induce to belieue this Protestancy laid open before the Eyes of rational men Herein we require Satisfaction but haue none 18. Contra. 2. Could these men proue their Protestancy by If the Reformation could be proued true Scripture and Fathers it should Methinks be very easy to point at an Orthodox Church which Six Ages since publickly owned the particular Tenets of it Here is my Reason Whateuer Doctrin the Scripture and Fathers teach the Orthodox Church conceal's not but openly Professeth She is not ashamed if Orthodox to teach what God has reuealed Now further Some Orthodox Church must haue owned it Had such à Church euer owned this Reformation it must either haue been like an inuisible Ghost not perceptible which our Newer Sectaries Disclaim or contrarywise discernable by the like Marks and Signatures of the Apostolical Church And if their Doctrin was euer taught by it They are to talk no more of its Truth before Its Credibility be euidenced to Reason by the Marks and Signs of that Church which is now supposed to haue taught pure Protestancy That is in à word They are first obliged to Say plainly what Articles of Faith Protestants as Protestants hold Essential to their Religion And then to make so much Doctrin and no more first Credible then true by the known Authority of an Orthodox Church But This is impossible Hence 19. And it is the last Inference whereby one grand Cheat of our Sectaries is discouered Long haue we inquired but without Satifaction Where their Church was before Luther The Common Answer returned by some latter Protestants making little Account of an inuisible Church is much to this Sense Our Church was there where it now is and where it alwayes
Euangelists 6. Whoeuer read's these and the like Authorities cannot but Say the Voice of the Church as it Proceeds from that Oracle is the Voice of God And therefore Diuine certain and infallible Or contrarywise must grant it 's only Humane fallible and may â—r Speake so And it followes first that if the whole Church should err in the most essential Points of Faith God would not be yet Said to deceiue any because his increated Authority Speak's not by it nor is engaged to rescue this his own Spoufe from errour It followes 2. If any one denied either Purgatory or Transubstantiation explicitly defined by the Church and not so clearly expressed in Scripture He would not be guilty of Heresy though he peruersly refused to belieue these Articles precisely vpon this account That the Church Defines them The Inference is Reason also proues the Assertion clear for in doing so He denies not Gods Reuelation because the Churches Definitions no Diuine Testimony are in à lower ranck and much inferiour to all that God has spoken It followes 3. We belieue the Churches Definitions by à very different infused Habit from that whereby we Assent to the Truths reuealed in Scripture and to find such à supernatural and Infallible Habit distinct from Faith when we Assent to the Churches Definitions seem's to me à new learning vnknown to Antiquity 7. Thus much and more well considered which might be Said in behalfe of Christ's glorious Oracle And this one Principle added which all Catholicks grant viz. That the Church and Scripture Speak alwaies the same truths and can neuer be at Variance 8. Why may we not in this present State resolue Diuine Faith into the first Verity Speaking by the Scripture or Infallible Faith may be resolued into Scripture and the Church together Tradition and by his own Oracle the Church also For example We belieue the Sacred Trinity the Incarnation Original Sin c. because God reuealed them in Scripture or first conueyed them by Apostolical Tradition But these Verities which the Apostles and Euangelists long since made Credible are now remote from vs without the Churches reflâ—x Testimony whereby God ascertain's all in this State that both Scripture is Diuine The reason and that his Church speak's the very same Verities in Scripture And consequently we Assent to euery particular vpon à Twofold Motiue or rather vpon this one Formal Obiect ioyntly and indiuisibly Scripture and the Church make but one ioynt indiuisible Motiue taken because Scripture and the Church Assert's them Neither is there the least Difficulty in ioyning one reflex Testimony with another former or anciently deliuered whereof we haue examples in Holy Writ For we all belieue God made à Couenant with Abraham of multiplying his Seed because Eternal Truth said so some Ages before Moses Again we belieue that Verity because the reflex Testimony of Moses reiterat's the same Verity anciently spoken to Abraham Gen. 17. 4. An instance Other Instances of the same nature you haue aboue and more are found in Holy Writ 9. Thus much supposed It 's Methinks easy to Say if all be not de Nomine how the Churches Testimony may in one Sense be called the Formal Obiect of Faith and not in another Consider it as Diuine infallible and God's own Voice proceeding from no humane Authority but from the First Verity speaking by How the Church yeild's to Scripture this Oracle it well merit 's the name of à Formal Obiect Compare it again with the Primary Reuelation which it only compleat's in order to vs and consequently presupposes more Ancient more excellent and all things considered more worthy it must yeild to Scripture And may be called an intrinsecal condition whilst it Declares what anciently was Reuealed 10. Now if any Ask wherein the Excellence and Dignity of Scripture consists when you compare it with the Churches Definitions Diuines answer 1. Euery word and reason in Holy writ is de Fide but not so in the Churches Definitions where the Sense only of the Definitiue sentence has weight as comming from the Holy Ghost's Assistance 2. The Church The excellence and dignity of Scripture has her limits and Defines nothing but what was long since reuealed or necessarily connexed with the ancient Doctrin And vpon this account the Hagiogrophers are deseruedly called our first great Teachers who made first euery Truth they wrote à matter of Faith 3. When she Church Defines or interpret's Compared with the Church Gods word All is done for Scripture and look'd vpon as the end of Her labours But what is performed for another yeild's in worth and weight to that other it is done for as S. Austin obserues Lib. de Magist c. 9. Whoeuer desires more of this Subiect may read Bellar. Lib. 1. de verbo Dei C. 15. and Serrarius in Proleg 6. 7. 9. 12. 11. To solue other difficulties proposed by Sectaries please to Note first This Primary Act of Faith All are called into the Communion of one infallible Church whereby God teaches the true way to Saluation is grounded immediatly vpon the Authority One Primary act of Faith is grounded on Church Authority of this Oracle manifested by her Marks and Supernatural Signes Although yet the Book of Scripture be not admitted as God's word Notwithstanding when it is once owned as Diuine vpon Church Authority I can belieue this Oracles Infallibility with another Act of Faith grounded on Scripture How Scripture also terminates that Faith yet if we make à search into the vltimate Principle or final Resoluent of that very Belief We must as is said aboue come at last to Church Authority whereby Assurance is giuen that such à truth is Scripture 12. Note 2. This General truth supposed of the Church being immediatly Crediblâ— or known by her Motiues as an Oracle which teaches the right way to Saluation it therefore followes not that euery other particular Verity for example the â—â—pes Supremacy the Infallibility of Councils c. can in like manner be first and immediatly Credible or belieued explicitly when I Assent to that General Truth For it is enough that such Particulars be consequently or afterward assented to vpon the Diuine Reuelation in Scripture and the Churches own Proposition as is already declared 13. The Reason is because the Marks and Motiues manifest in the Church immediatly induce to belieue that She is How other particular Truths are belieued afterward God's Oracle constituted by Prouidence to guide all in the way of Truth But how or in what manner this Duty is complyed with must be learned by the Practise and Doctrin of the same Church by Scripture and Tradition also Now that it is most Connatural to know first in à General way The Churches Infallibility before we descend to belieue euery Doctrin She teaches in Particular you may well conceiue by the Instance giuen aboue of the blessed Apostles who first acknowledged Christ our Lord
it is manifest and granted by Sectaries that the Roman Catholick Church once was confessedly Orthodox at least for the first three or four Centuries yet A third Question grounded on what Sectaries grant as our Aduerfaries assert failed afterward and brought in strange new Doctrins yea flat Idolatry We vrge the Doctor to satisfy Reason in this one particular viz. Why Protestants deal not as Candidly with vs as we do with them I would say We accuse them for deserting à Church wherein their Progenitors had liued for à thousand years and as à little Method lately published obserues excellently well Speak open and acknowledged Euidence We tell How plainly we deal with them them who began this new Mode of Reformation we exactly Point at the time of its first Rise we Shew how it was Propagated what Abetters it had and omit no Circumstance which may Conduce And how darkly they with vs to à plain discouery of the whole Nouelty Sectaries on the other side accuse the Church of heretical yea of Idolatrous Innouations and yet as the Method notes their charge is so obscure so vtterly vnknown that the very Accusers cannot say who first publish'd them Or where they began from what occasion they had their Origen who patronized them Or who opposed them 14. Please now to mark what my demand is in this place The Doctor and his Partizans suppose these and the like wicked Innouations of an vnbloodly Sacrifice of Adoring the Sacred Host what the Doctor is obliged to to haue been euidently brought into the Church Contrary to the Primitiue Doctrin For that publick act of Adoration came not in by night but was à thing notoriously known notoriously practized Is not therefore the Dr obliged either to tell vs plainly when where and how this visible worship first began That is to proue by Euidence what He supposes euidently innouated we accuse and giue in Euidence Or to giue à reason Why when Catholiks euidently proue the Sectaries reuolt from the Roman Church Protestants cannot vpon the like Euidence Proue that the Roman Church in latter Ages receded from any former Roman Church pure and Orthodox Obserue well the difference We accuse them of an actual Reuolt from our Church whether they had reason for it or no is not here disputed The ground wherevpon our Accusation relies is euident and notoriously known They accuse as boldly as we do But when their Proofs come to the Test all of them dwindle into lame guesses false Suppositions in à word into Sectaries accuse vpon guesses and false Suppositions à meer Nothing as will better appear in the next Chapter 15. Now here is à Point I would haue euery prudent Reader to reflect on for I hold it à manifest Conuiction of our Sectaries open Injustice If whoeuer accuses à whole Kingdome euer known loyal of Treason against the Soueraign Power in it ought A Point worthy Reflection to Produce no less then Euident Proofs in so weighty à Matter Much more ought he or they who impeach à whole ample Church of high Treason plead by Euidence or sit down Silent The The Loyalty of the Church euidenced Loyalty of this Church to the most Supreme Soueragn Christ Iesus is manifest She hath as is noted in the Other Treatise dilated his Empire defeated his Enemies perfidious Heathens gain'd him Friends and innumerable Seruants Her repute was neuer yet stained by any nor Fame blemished but only by Infidels Iewes or known Hereticks Now Start's vp à little late Knot of inconsiderable Sectaries who both Cauil and accuse boldly Of what poor Condition her Accusers are They impeach this Church of high Treason For She hath changed the true Doctrin of Christ and in place of it taught and yet teaches Plain Idolatry She is therefore à Rebel against that King whom She hath serued so long and most faithfully Here is à loud and euident Impeachment an abhominable Treason The impeachment loud and criminal laid to the charge of à Spouse most euidently Loyal But where are the Euident Proofs answerable to this euident Accusation against the already Loyal Euidenced Church There are But Proofs answer not none so much as Probable as shall be euinced in the following Chapter where I positiuely proue that Sectaries most iniuriously Calumniate the Church without Law without Authority or any rational Argument 16. If Doctor Stillingf Shall please to return à plain Answer to How the Doctor may gain applause what is here briefly proposed as also to the rest which followes Concerning â—his very point in the next Chapter he will certainly gain the applause of à singular great Doctor but if he Fob's vs off with his old Raillery of killing Flies of Small Grains Woolsacks and such like stuffe the world will iudge as to my knowledge many do already That He cannot Answer For thus they Discourse and Methinks reasonably Had he not found himselfe more then à little in the briars that is in plain language vnable to Answer such Arguments as are pressed vpon him by thole two Authors he Slights He would most indubitably before this day haue replyed to what is Obiected The Dr bewrayes his weaknes in wauing difficulties which vrge without mispending time in publishing à triuial thread-bare Cauil as is now done Concerning the Idolatry of the Roman Catholick Church which destroyes not only Catholick Religion but Protestancy also as is amply Proued in the 2. Disc C. 4th and 5.th In this wauing of difficulties and he is told aboue which they are he bewrayes too much weaknes 17. The fourth Demand is and it will giue the Doctor some trouble Suppose falsly the Roman Catholick Church to what Church Succeded in place of the Roman Supposed I dolatrous haue brought in that abominable Sin of Idolatry many Ages before Luther It is euident that when Luther and Protestants deserted Her She was far if Idolatrous from being the pure Spouse of Christ or any thing like an Orthodox Church in the very Fundamentals of Faith Herevpon à great doubt Occurr's which ought to be cleared It is What other Church neither Idolatrous nor notably erroneous succeded in the Place of this supposed Pestiferous erring Roman Society Such à Church distinct from the Roman free from Idolatry and gross Errour must be Pointed out and plainly named or it followes ineuitably that the world was then without à true Church 18. Perhaps the difficulty may yet be more significantly Proposed Christ's Promises made voyd if then there was no Orthodox Church in Being after this manner When Luther reuolted from the Roman Catholick Church infected as is now imagined with Idolatry and false Doctrin There was then another Church in the world pure and Orthodox Or not If not All our Sauiours Promises of being with the Church to the End of the world He made no Promise of being with an Idolatrous or any notorious erring Church are false Again All that the