been lost and peruerted by fraud negligence violence or all together You say 3. These ancient Christians were professed enemies to the corrupters of the Bible yet you hold them dear friends to the deprauers of Gods verities registred in the Bible You say 4. The interest of eternal Saluation made these Christians careful to preserue the Bible in its first integrity And yet you make them supinly careles in preseruing the verities contained in Scripture as highly necessary to saluation You say 5. The eternal concerns of all Christians so depended vpon the safe preseruation of these Sacred Records that if they were not true we are all most miserable And I reply The eternal concerns of all Christians as highly depend's on the pure Doctrin of Scripture as on the outward secured Records for what auails it to haue pure Records and draw poyson out of them You grant the whole world was miserably infatuated with false Doctrin for ten whole ages though it had the letter of Scripture pure and yet the purity of that book preuented not the misery of mischieuous errours You say 6. When once I see à whole Corporation content to burn the publick Charter and substitute à And further vrged against him new one in its place and this not to be suspected or discouered When I shall see à Magna Charta foisted and neither King nor People be sensible of such à cheat when all the world shall conspire to deceiue themselues and their Children I may then suspect such an imposture as to the Scripture but not before Answ Ex ore tuo te Iudico and retort the Argument in your own words When. I see not only à whole Corporation but à whole ample learned Church wast or depraue the old Legacy of Christ sacred Truths bequeathed to it and a new learning substituted in its place and this change not to be suspected and discouered when I shall see that Magnum Depositum of his Doctrin once committed to the Church escare to be foisted and neither King nor Prelate nor People found sensible of the cheat when all the world shall conspire to deceiue themselues and their children by teaching fals Doctrin in place of Christs verities Then I shall and must in prudence suspect an imposture à change an alteration in the very book of Scripture This later you shamfully grant to haue happened when vpon the pretence of hideous errours you abandoned all other Christian Societies in the world and vnfortunatly made à Schism with Luther from the true Roman Catholick Church therefore you may not only weakly suspect but must most iustly fear the first which is that you haue not true Scripture 4. Hence I say what euer Argument proues the book of Scripture hitherto preserued pure proues likewise the Doctrin of the present Church as faithfully transmitted and Conueyed pure from An inference from what is sayd age to age to our very dayes Contrariwise if there were any Principle as there is none whereby this Doctrin could be shew'd false or stained All might if reason haue place ioyntly acknowledge à non-assurance of the Scriptures purity For that Corrupters of Christs Doctrin may more Easily Corrupt the words of scripture Church which may lose true faith and Corrupt Christ's Doctrin may more easily lose or corrupt Christ's Scripture vnlesse you grant which is horridly impious that Gods special Prouidence had only care to keep à Bible incorrupt and at last like one careless permitted the Doctrin of that book wheron Saluation essentially depend's to be extorted out of the hearts of all Christians for à thousand yeares together Ponder these truths Mr Stilling and Confesse ingenuously if your Principles hold good you haue not so much as any probable certainty of your Bible 5. Perhaps one may say if the letter of Scripture be corrupted the very foundation of Faith is shaken but if supposed pure and vnaltered though all Christians Papists and Hereticks erred in the Doctrin therof yet they may be reclaimed from errour by the pure Euangelical preachers now swarming in England Pittiful what no help then for à besotted world before these late men appeared who here speak at random They first tell vs vpon à meer supposition without any semblance of proof that Scripture was euer preserued pure though all Christians abused its Doctrin wheras we contend vpon most grounded reasons that if all erred in the doctrin drawn from Scripture the letter cannot be supposed pure because à Church carelesly negligent in the preseruation of Christs Doctrin cannot be thought careful enough in preseruing the true Records of his Doctrin Now the Answer without proof is though all erred Doctrinally yet none of them maimed or marred the Bible which besides à Moral impossibility implies à pure begging of the Question See more of this particular in the other Treatise Disc 2. c. 2. n. 8. Again If these Euangelical men pretend to Conuince vs of our errours What sectaries are obliged to by à pure book of Scripture they are obliged to shew vs some one Copie at least wherof we may haue such certainty as excludes à Possibility of all doubting But this no Protestant can do who If God assisted the Transcribers of scripture much more he assist's the Church reiect's all editions now extant except perhaps his own The Vulgar latin which Mr Stillingfleet call's the great Diana of Rome of high credit in the Church for à thousand years pleaseth not The Clementine and Sixtine Bibles not different in any Material point touching Faith are vnderualued Set these aside I desire Mr Still or any Protestant to show me à Copy whose Authenticalness is so agreed on by the consent of all Christians as may exclude reasonable doubting of its purity It is vtterly impossible If these men answer we must haue recourse to the Autograph's or ancient Manuscripts of the Hebrew and Greek I deny their supposition for these now extant are no first Originals in à word no more but Transcriptions What greater security therefore haue we of such copies then of the Vulgar latin vnlesse you say that the Transcriber who euer he was because he wrote Hebrew Caldee or Greek could not tell à lye or was determined to follow in euery Material point of Faith the Hagiographers Copy most faithfully Grant this and I Argue If God by special Prouidence so assisted the memory the will and hands of these Transcribers as to write nothing but what was exactly found in the first Original Scripture with much more reason will He euer assist his Church to admit or approue of no Scripture nor Doctrin but what is genuine pure and Orthodox 6. To reinforce this argument I licence Mr Stilling to chuse amongst so many lections of the new Testament as he saith are collected by Robert Stephen one or two he likes best and then I demand whether that lection agrees with the vulgar latin or differ's from it If 't agree there is no reason to quarrel with
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
indubitable Principles appliable to the Belieuers reason If therefore à Want be found of such proofs and doubts arise whether Christ's Doctrin be taught or no None can by doubtful or ambiguous Proofs of true Religion easy and Conuincing Principles only absolutly say This is Christs Doctrin and Consequently the proofs of true Religion answer to the weightines of the matter that is they are clear conuincing and exclude à possibility of reasonable doubting Thus much supposed 2. I say first who euer endeauour's to shew by arguments what Tenents of Religion now held amongst Christians are pure and Orthodox when the matter is of Controuersy and cannot The sectaries proofs as dark as his Doctrin bring his proofs to à Clearer Principle then the particular assertion is which should be proued argues improbably The Protestant in all the discussed matters of Religion doth so that is he neuer goes beyond the strength of his own weak assertion but eludes all by talk wholly as dark and weightles as the very Assertion is which should be proued therefore he Argues improbably 3. To proue the Minor proposition wherein the difficulty lies Take à veiw of all our Protestant Tenents as they differ from Catholick Doctrin or Constitute this new reformed Religion and ask what Protestant dare appear and venture to proue That Faith only iustifies The like I say of his other negatiue Articles Of no real Presence of no Inuocation of Saints of no Sacrifice of the Mass c. I absolutly affirm He cannot make one of these Articles good by any vndoubted Principle or establish any of them by à proof which is clearer than that dark article is which should be proued One reason is These Doctrins opposite to the Latin and Greek Church also are not euidently known as truths by the light of One reason of our Assertion nature or by any receiued Principle grounded on Reuelation No ancient Church reputed Orthodox held them 7. hundred years agone and Consequently no vniuersal tradition is for them The only difficulty is whether Holy Scripture or the Fathers generally patronize such Doctrins And to fauour Sectaries all that 's possible we will here moue no doubt of the letter of their Bible but withall assure them it will be impossible to draw such new learning out of that Book and the impossibility will be thus manifested As long as these men cannot proue their new Doctrin to be transmitted to them from as good and assured authority as their book of Scripture is transmitted but vpon less sure grounds or less assured tradition so long their doctrin is naught and stands vnprincipled But this is so as we shall see presently And you may by the way note here the difference between the Catholick The difference beween the proofs of Catholiks and Protestants and Protestant The first proues euery particular Tenet of his Faith by as sure à Principle as he proues his Bible to be Diuine the Church assures him of both but the Sectary euer fall's short in this and cannot giue you so strong à proof for his particular Doctrin as he doth for the very letter of his book which he supposes teaches that Doctrin 4. But let vs come to the point which chiefly vrgeth and take one particular Controuersy we cannot insist on all and ask the Protestant How he proues that the real presence of Christs sacred body as Catholicks assert is not expressed in the literal sense of those words This is my body His negatiue assertion most euidently is not there in plain terms We therefore vrge him to make it good by à proof that 's clear or more conuincing than his own dark and yet vnproued Negatiue is And is he not obliged think yee to produce à strong proof indeed when he hath so many powerful Aduersaries to contrast with 1. The clear words of Christ now alleged 2. A long Catalogue of most ancient Fathers vsually cited by Authors opposite to him 3. The Authority of the Greek and Latin Church for both Churches mantain the real substantial presEnce to this day 4. The express Doctrin of general Councils which define our Doctrin positiuely and The grounds of our Catholick Tenets condemn the figuratiue presence of Sectaries 5. Euident Miracles wrought in confirmation of the Mystery related by authors of most indubitable credit These are no slight grounds of our Doctrin Let vs see by what strong receiued Principle the Sectary endeauour's to weaken them or which is immediatly to my purpose proues his new negatiue Position Has he the express letter of Scripture for his Negatiue Christ is not substantially present in the Eucharist Not one word in the whole Bible is like it much contrary Doth the sense of Scripture after all places are compared together fauour him No. What euer sense he drawes from thence seemingly to his purpose will be as obscure and remote from the nature of à proof or any known Principle as his own improbable position is and therefore most vnfit to perswade it Has he as vniuersal Tradition or the vnanimous consent of Fathers for his negatiue or for that sense he would force out of Scripture as he and we haue for the letter of the Text now cited Nothing at all And to show you how iustly I propose this question call to mind what Mr The Sectary answers not to any Stilling exact's of his Aduersary Part. 1. c. 7. P. 216. If I should saith he once see you proue the infallibility of your Church the Popes supremacy Inuocation of Saints c. by as vnquestionable and vniuersal tradition as that is whereby we receiue the Scriptures I would extoll you for the only person that euer did any thing considerable on your side Thus he speakes after this precaution giuen Think not to fob vs off with the Tradition of your Church in stead of the Catholik with the ambiguous Testimonies of two or three Fathers instead of the vniuersal consent of the Church since the Apostles times Your own words Mr Stilling shall here condemn you The Question is whether your Negatiue Christ is not really present in the Eucharist as Catholiks affirm be Orthodox Doctrin We exact as rigid à proof from you as you demand of vs but fob vs not off with your own talk Tradition you haue none nor with the ambiguous Testimonies of two or three Fathers but giue vs the vniuersal consent of the Church since the Apostles time as What we iustly require of Sectaries clear for your negatiue as you demand of vs for the articles now mentioned Or if this be too much giue vs but only the indubitable sentiment of any Church reputed Orthodox four or fiue hundred years past for this your sense and assertion and I will applaud you as à most singular person But this you shall doe when you haue turned all faith out of the world that is neuer I say therefore you haue no more but the ambiguous Testimonies of two or three
more easily to the knowledge and belief of the reuealed truth in this Mystery may Sectaries glosses haue place all are cast into à labyrinth of seeking without hope of finding what God will haue vs to belieue In à word the plain truth is thus 9. Sectaries will haue vs to dispute of Religion but on such Terms as shall be sure neuer to end one difficulty That is they will haue vs to reason about matters of highest consequence and with it destroy the best ground of all reasoning I say therefore If Religion were to be proued by Scripture only add to Scripture the authorities of Fathers when euery one makes that sense of scripture orthodox which he conceiues to be so Religion ere this day had been long since destroyed For the Arian would haue his sense passe for truth The Pelagian his The Monothelite his The Protestant his All these different senses admitted destroy the very Essentials of Christian Religion And for this reason I would fain learn of any knowing man What that owned Principle is whereby the Sectary proues the sense he giues of Scripture to be more certainly à reuealed Truth than that glosse is which either Arian or Pelagian forceth out of the very book which Protestants read I assert boldly they are all alike Guesses and meer fancies guide A iust parallel between Arians and Protestants them and nothing els The Arians sense is not clear no more is the Protestants The Arian has no vniuersal Tradition for his sense no more hath the Protestant The Arian has no vniuersal consent of Fathers no more has the Protestant The Arian has no Church euer reputed Orthodox which owned his sense no more hath the Protestant Now if the Protestant recurr to the Primitiue Church The Arian will go higher to the very Apostles preaching and auouch that his sense was taught by those first Masters of the Gospel I say it once more they are all alike there is no difference between them The Arians gloss is as good as the Protestants and the Protestants wholly as bad as the Arians 10. Hence I say 2. The Protestant cannot aduance any thing like à proof in behalf of his own new opinions and he is as farr from Principles when he opposes Catholick Doctrin You haue the reason giuen already No proof less sure than the true sense of Scripture taught and deliuered by à Church confessedly orthodox No proof less firm than that Churche's authority and her receiued Tradition can indubitably ascertain any of Christ's Sacred Doctrin But it is euident Protestants want such proofs when they either plead for their own opinions or impugn Catholik Protestants Condemned by their own writings Doctrin And to make good what I say I appeal to their own writings and ask euery iudicious Reader whether he euer yet heard Protestant whilst he asserts no Transubstantiation for example No Sacrifice of the Mass no Inuocation of Saints say plainly and positiuely vpon à solid ground Such an ancient Church reputed Orthodox confessedly denied Transubstantiation Inuocation of saints the Sacrifice of the Altar c Such à passage of Scripture sensed and interpreted by that Orthodox Church or general consent of Fathers agreeing with known Scripture and Church Doctrin decried these In what manner Sectaries handle controuersies Catholick Tenets as we Sectaries do now Has euer Protestant I say gone thus plainly to work No God knowes I 'le highly extoll the man that shall offer at it What then is their strain of writing All à long à meer cheat They either argue negatiuely We find not forsooth Such Doctrins in antiquity which is false and though true t' is to no purpose Or they cite you two or three ambiguous Testimonies of the Fathers gloss and sense them as they please and then cry victory Thus Mr Stilâ—ingfleet proceed's as you shall see presently I say No such matâ—er An ambiguous Testimony of à Father glossed or sensed by â—ou is wholly insufficient to ground faith vpon or to assert abâ—lutely This is Christs Doctrin without an ancient Orthodox Church which indubitably maintaine'd the Position and that â—nse you would draw from à Father And mark well what I say â—or we shall afterwards end all controuersies by it In the mean â—me who is there so far from reason that can perswade himselfe â—t I or any ought to reiect what my Church teaches because à Sectary offer 's to draw some few Fathers to à new sense which no Orthodox Church euer heard of When all know or should know that no priuate mans opinion no doubtful Text much lesse Sectaries glosses added to an ambiguous sentence can assure me what Christ's Doctrin is which as I said euer stand's firm vpon vndubitable Principles or à Belieuer ought not to own it as Doctrin truely reuealed 11. But before I press this point further and shew vpon what certain Principle the Catholick relies when the Scriptures sense the like is of the Fathers is debated I must needs entertain you à little because it much auail's to my present purpose with à few known Authorities of Fathers which either conuince our Catholick Doctrin of Christs real Presence in the Eucharist or we may boldly say no truth was euer established by those great lights of the Church I say only à few for it is not my intent to collect half of what is vsually quoted by Catholick Authors my chief What is chiefly intended in Citing the Fathers ayme being thus much at present to make this truth manifest That as long as Sectaries iarr with vs about the sense of Fathers and only deliuer opinatiuely their contrary Sentiments so long they do no more but without fruit beat the aire and dispatch no work Recourse therefore must be had to à clearer Principle whereof we shall afterward treat at large Now as I promised one Authority is to be examined Theoderets Testimony alleged aboue Contains most Catholick Doctrin 12. Whilst I was in hand with this Chapter à Gentleman â— our Nation pleased to tell me of à late little book called to hâ— remembtance The Rule of Faith wherein one passage of Theoderâ— is much vrged and thought vnanswerable After some Discourse I shewed him my notes in the other Treatise Disc 4. C. 7. n. â— wherevnto He replied modestly Surely Theoderet saies morâ— who either must suppose the very inward substance of bread â— changed at all or his Conference with the Eutichian Heretick becomes What Sectaries would force from this authority forcelesse and this the little book presseth most Sr said I. It seem's very strange that your late book bring 's again to light such stale obiections long since answered by one to say nothing of many others of our own Nation the learned Brereley Please to read with me Theoderet's own words first and Brereley afterward We turned to Theoderet Paris Print 1642. Tom. 4. Dialog 2. called Inconfusus Dialogus and began with the pag. 84. Next I produced Brereley of the Liturgie
vpon no surer grounds then meer doubtful And vncertain Glosses are added to Scripture and the Fathers which An assertion clearly laid forth seem contrary to his Doctrin most euidently stand's vnprincipl'd proceed's weakly and proues nothing But the Protestant makes his weak and doubtful Glosses charged on such Authorities as are produced for our Catholick Tenets the sole Support the only Proof of his contrary Doctrin Therefore He proceeds vnreasonably and proues nothing You shall see this euidenced in the present Matter now briefly hinted at of the Infallibility of the Roman Catholick Church Mr Stilling Asserts She is fallible I ask how He proues the Assertion What By express Scripture vniuersal Tradition the vnanimous Consent of Fathers the Definitions of any ancient Church or Council These are excellent Principles Could He settle How Sectaries proceed to weaken it his opinion vpon all or vpon any one of them we haue done and must yeild But he proceed's strangely and I must needs tell you How The man hopes to weaken our proofs drawn from the Fathers in behalfe of the Churches infallibility And thereby to establish his Position She is fallible I demand how can our Proofs be weakned His Answer must be for he has no other I will so tamper with these your alleged Texts that at last I 'le make them proue nothing for your Churches Infallibility And consequently I may hold my Contrary Position of her Fallibility very well established The inference is worth nothing but let it pass I Ask. 3. What is it he will tamper withall or how can he make null those manifest Texts which clearly lye open to euery eye east on the Fathers And euince as we shall see hereafter that the Church is infallible Mr Stillinfleets strain through his whole book For Facta loquuntur return's the best Answer My Guesses saith he And Glosses laid on the Fathers when seemingly contrary to Protestant Doctrin Shall make them speak another language no way fauouring the Churches infallibility 2. Here we come to the point And demand in the last place Whether these Glosses are so clearly their Own Selfe-Euidence that by their very light they lay à Truth before an vnderstanding Their Gloâ—ses no selfe Euidence not to be contradicted For example Whether S. Cyprian in the Passage now cited gaue only as Mr Stilling saith à tast of his old office of à Rhetorician And spake not dogmatically Is this I say an vndeniable Truth Most euidently no. For stretch it to the furthest it can be no more but à most doubtful and vncertain Gloss I say t' is highly improbable Now be pleased to reflect The Assertion concerning the Churches fallibility is no Self-euidenced Truth nor clear Ex terminis no more is our contrary Doctrin of the Churches infallibility To giue it Therefore proof and weight these Glosses are cast vpon the Fathers who seemingly at least fauour infallibility But these very Glosses which should do that seruice are as vneuident as vncertain And doubtful as the very Doctrin is They should enlighten and lend proof too Ergo they aduance not at all the Doctrin concerning the Churches fallibility For proofs which are as vncertain as the very Doctrin is which should be proued can neuer raise that to à greater measure of certainty than it had before such proofs were thought of Please to mark what I say The Doctrin of the Churches fallibility here supposed by Sectaries is vncertain and for that reason lies in it's Vneuidence vntil solid Proofs clear it or expel both the vneuidence and vncertainty But these Glosses when they appear are as vneuident and vncertain as the Doctrin is Therefore they cannot raise the Doctrin to any higher degree of certainty than to meer vneuidence and vncertainty I would haue this noted For it is à ground whereby I shal show hereafter Protestancy to be à most improbable Religion And Therefore will deliuer it once more in these plainer Terms If the Sectary has no surer Principle whereon to found his yet vneuidenced opinion of the Churches fallibility then Doubtful Glosses laid on Scripture The force of our Argument more significantly expressed and Fathers as euidently he has not And These Glosses which should proue that Doctrin be as deuoid of strength as remote from Principles as vncertain or doubtful as that very yet vneuidenced Doctrin is It followes clearly That both the Doctrin and the Glosses fall to nothing but only subsist by fancy which is à real Truth From all now said I inferr that whoeuer interpret's must haue his Doctrin firmly grounded vpon certain Principles distinct from his own interpretations as the Catholick euer hath or nothing is proued 3. Mr Stilling may reply His intention whilst he interpret's these Fathers is not to proue immediatly his own Opinion of the Churches fallibility but only to show our alleged Testimonies come not home or want force to proue Her infallible Now to shew our proofs forceles in order to what we hold is not to make good his contrary Assertion For these two things are very different Our Aduersaries reply refuted To make null our proofs And to establish his own Doctrin Answ I grant they are different But neither is nor can be done Not the first Because these Glosses are no Sâ—lf-euident prouing That the Fathers sense is rightly hit on And Principles distinct from these Glosses whereby it may be shown what Doctrin the Fathers deliuered in this particular Mr Stilling hath not any so much as meanly probable To the second I Answer If He offer 's not to proue his Tenet of the Churches fallibility by the little strength these glosses haue I auouch it boldly All further Probations fail him and for that reason he is either forced to make vse of such poor stuff to proue withall or must sit down silent And grant his Tenet cannot be proued He may perhaps tell vs our Church has erred de facto Ergo it is fallible And here is his Principle I Answer it s no Principle to me but an Heresy And as Asserted by him 't is as much yea more doubtful than all his glosses are laid together He may reply 3. His Glosses may at least be thought probable I vtterly deny that And here is my ground Solely considered they euidence not their own probability But need further proof and probable Principles to rely on But such proofs are wanting to found Probability vpon Therefore these glosses are supposed only not proued probable Had Mr Stilling plain Scripture any Orthodox Church or Fathers clear for the Doctrin maintained by him He might well talk of the strength Of his Glosses but to make Glosses probable The Sectaries Glosses not so much as Probable when no probable ground supports the Doctrin for Whose sake he Glosses is not only lost labour but share 's much of Non-sense Again Were these Glosses probable which I shall neuer grant our Answers to them are at least as probable And what gain 's
say Antiquity erred no less than we do now And therefore Caluin professeth he followes none of the Fathers but S. Austin Though when He pleases he is too bold with the Saint and scornfully reiect's his Authority also See Bellar de notis ecclesiae lib 4. What Sectaries Nouelties are Cap. 9. I might also show that our Sectaries Nouelties for the greatest part are nothing els but à List of old long since dispersed and condemned Heresies now brought to light again and knit together in one bundle to poison the world withall They haue renewed the Heresy oâ— the Donatists who taught that the Church of God had perished throughout the world except in some few obscure Corners They renew the Heresy of the Arians teaching it vnlawful to offer Sacrifice for the dead They renew the Heresy of the Eunomians saying that by Faith only man may obtain life Euerlasting You haue with These men the Heresy of the Iconomachians in breaking down the Images of Christ our Lord and His Saints reuiued again Of the Berengarians denying the true Body and blood of our Lord Iesus Christ really present in the Eucharist as likewise of the Vigilantians that slighted the Inuocation of Saints denying Honour due to the Relicks of holy Martyrs But I need not to insist vpon these and many more reuiued Heresies they are things Vulgarly known to all largely laid forth in the writings of our Catholick Authors Se Bellar now Cited CHAP. VII Manifest and most vndeniable Miracles peculiar to the Romani Catholick Church only prone Her Orthodox withall show that She still retain's the Primitiue Doctrin 1. BY this word Miracle or Miracles I vnderstand à supernatural work done by Almighty God aboue the power and force of Nature For there is no doubt but that God who What is meant by Miracles created Nature has within his boundles Omnipotency Supereminent effects of Grace which far surpass the little Might of all Creatures made by him These are finite The Author of them infinite And can do more 2. 2. This Principle is certain God hath wrought innumerable Miracles not only to Testify He can do more then Nature Why Miracles are wrought but with this express Designe also that by the Manifestation of such wonders All may come to the knowledge of those Oracles whereby He speaks and Reueals most sublime Mysteries far aboue the reach of our weak Reason Now whether these Oracles be Prophets Church or Apostles seems one and the same thing If they be equally Manifested by miraculous Effects and speak in his name who Assumes them to teach the world 3. I say manifâ—sted Oracles by Signes And say it for this End That all may reflect vpon the depth of Diuine wisdom which may on the one side Seem too rigorous in obliging vs to belieue most Difficult Mysteries neither seen by Eye nor heard by eare They facilitate Faith Were it not That on the other side the burden is lessened and our Faith much facilitated by the Euidence of most prudent and conuincing Motiues For t' is à great Truth Non sine testimoniâ— reliquit Semetipsum benefaciens de Caelo His Goodnes so fauorably condescend's to our weaknes that though he remoues not Vneuidence and Obscurity from the Mysteries belieued Yet he makes them all so euidently Credible to prudent Reason Benefaciens de Caelo by the Lustre of Signes and Wonders That the man who belieues not after à Sight had of such glorious Marks stand's guilty before Gods Tribunal of damnable Sin 4. The third Principle Miracles eminently great in number and quality for example the raising of the dead to life Chiefly when wrought by Persons of Singular virtue to Confirm our Christian Faith are from God and euident Signes leading to the knowledge of true Religion None can doubt of the Assertion seing Christ our Mord. Matt. 11. When Questioned whether He was the true Messias proued the Affirmatiue by his Signal Miracles The blind see the lame walk Lepers are Cleansed And lead to the knowledge of true Religion the deaf hear the dead rise again c. Which is to say in other Terms These wonders speak in my behalfe and plainly Testify that I am the Messias For only to say I am à Prophet sent from God without prouing the Truth to Reason by Signes and wonders Conuinces nothing Induces none to Belieue Therefore Iohn 10. Christ remitted the vnbelieuing Iewes not to the Euidence of his Doctrin for really no Doctrin of Mysteries aboue Reason though most true is or can be its own Self-euidence But to his manifest Miracles The Works which I do in the Our Sauiour pleaded by His Miracles name of my Father These giue Testimony of me Again If you wâ—st not belieue me belieue my works Blessed S. Paul might haue Long preached the Sublime Doctrin of Christ and without Fruit vnless Miracles had confirmed it which he call's the Signes of his They were Signes of Pauls apostleship Apostleship 2. Cor. 12. And How long think ye would Nabuchodonozer haue remained in his Idolatry vnless He had beheld that prodigious Wonder wrought by God vpon the three Israelites in the fiery Fournace Daniel 3. But when he saw them walk in the flames nothing hurt He cryed out Blessed be the God of Sydrack Misack and Abdenago who hath sent his Angel c. Miracles therefore are powerful Inducements to Beliefe which Truth might be yet more largely demonstrated by the Wonders of Moses of Elias of the Prophets and Apostles But these I waue and briefly take notice of our Sauiours sacred words Iohn 15. If I had not come and spoken to them they should not haue finned but now they haue no excuse of their sin c. And to show that Speaking only was no sufficient Conuiction The Text add's If I had not done among them works which no other man hath don they should not haue sinned but now they haue seen and hate me and my Father c. 5. Three things follow from hence First That eminent Miracles of their own Nature are Marks of Christ's Doctrin and true Religion 2. That Our Sauiour most iustly condemned Why the Iewes were taxed of Incredulity the Iewes of infidelity not so much for reiecting his word or Preaching as for not belieuing after they had seen it confirmed by Wonder 's from Heauen For t' is Said plainly Had they not seen they had not sinned A Doctrin Therefore attested by Miraculous signes and wonders renders the Vnbelieuer guilty of Infidelity Consider it alone deuested of such Marks what haue we High Mysteries preached But without Proofs antecedently laid forth to Reason Truths taught but yet vnknown whether so or otherwise In à word we haue the Decrees of à great Monarch obliging all to submission but without his Seal or Signature 6. And Hence it is that our blessed Lord impowred those first great Masters of the Gospel Matt. 10. not only to teach his Sacred Verities but to teach
the Iewes also for they neuer had any after our Sauiours Comming T' is Sectaries Iewes and Turks disclaim Miracles true that Pond vpon Probatica Ioan. 5. Or as many will haue it the Pond it self so called because the Sheep ordained to Sacrifice were washed there continued Miraculous whilst Christ our Lord preached But soon after ceased And so do all other wonders amongst that abandoned People The Turks who say God gaue Mahomet the sword and Christ the Power of working Miracles pretend to no such supernatural effects at all No more in Iustice can Heathens or the Donatists lay Claim to any whose wonders were but trifles compared with the Glorious works of Christ and His Church None of them all conuerted whole Nations to Christian Religion none of them raised vp the dead None of them after death wrought any Miracles See Tertullian writing of the Heathens In Apolog C. 22. 23. And S. Austin against the Donatists Homil. 13. in Ioan. De Vtilit Credent C. 16. As also Lib. 10. de Ciuit. C. 16. 13. I say 2. If the Miracles of Christ and the Apostles rationally proued against Iewes and Gentils the Credibility of Apostolical The ancient and modern Miracles compared together Doctrin The very like Signes and supernatural effects most euident in the Roman Catholick Church as rationally proue against Sectaries the Credibility of our now professed Catholick Doctrin I would say Church Miracles constantly wrought in all Ages since Christianity began are no less efficacious to draw Sectaries to the Belief of our Church Doctrin than those the Apostles wrought were to induce Iewes and Gentils to the belief of Apostolical Doctrin Here is one Proof The same Signes and Marks of Truth when equal in Maiesty Worth Quality and Number euer discouer to Reason the same Truth For God can no more deceiue by such works of Grace than by his own Diuine word Interrogemus ipsa Miracula saith S. Austin Tract 24. in Ioan Quid nobis loquantur de Christo. Let vs ask of Miracles what they say of Christ Habent enim si intelligaâ—tur linguam suam They want no tongue to speak with their Language is plain for Christ Iust so Say I and proue it Church Miracles Speak as planly for the Church Wherefore if the Roman Catholick Church most clearly giues in euidence of Her Miracles equal in worth quality and number with those wrought by Christ and his Apostles it followes that as those first Apostolical wonders were sufficient to conuince Iewes and Gentils of the Truth of Christianity So these latter also wrought in the Church are of like force and no less efficacious to conuince Sectaries of what euer Doctrin She teaches Now ponder What the Apostles did the Church doth well what the Apostles did They cured the sick dispossed Diuels raised the Dead conuerted Nations c. But these very Miracles haue been done in the Roman Catholick Church yea and greater too Ergo we haue the like Euidence of Truth in both the primitiue Age and this Consequently with it the same Truth The Euidence hath been partly laid forth already and shall be further proued presently The Sequel is vndeniable 14. I say 3. No otherwise nor vpon any better ground can the Sectary Oppose the Miracles of our Church than Iewes and Gentils haue opposed and yet doe oppose those of Christ and his Apostles Obserue well Will the Sectary Say our Miracles are wrought by the Diuels power So the Iewes Calumniated Christ own Glorious works Will he Say they are only fained by poor deluded or bold-lying Catholicks So the Iewes speak of Christ's own Miracles to this day Will he Say that some Miracles auouched true haue been afterward euidently The like opposition made against Christ's Miracles and the Churches Counterfeit and why may not those the Church glories in be rancked with such Contra. And why may not Christs own wonders be also listed with them The Argument if of any force equally concludes against both For if the Forgery of some proue all forged Christ's own Miracles no more escape the Censure than if one should say t' is S. Austins instance all women are naught because some haue been so Let then the Sectary show vpon good Principles That Church Miracles haue been forged and he speak's to the purpose In the interim he may well think his bold incredulous Humour makes none forged 15. One may reply There is à vast disparity between our Sauiours Miracles registred in Scripture and those we plead for only attested vpon humane Faith I Answer in order to Christians there is à Disparity in the Testimony But that fall's from the purpose now First because Christs Miracles were known and admitted vpon humane Authority before Scripture was written 2. And chiefly because both Iewes and Gentils as much slight our Scripture testifying those wonders as the Miracles themselues And make little account of either 16. But when they read these things in Scripture and moreouer both Iewes and Hereticks conuinced hear what Miracles God hath Constantly wrought in euery age yea almost euery year in his Church and yet continues that fauour to our present dayes When they hear and read of the Miracles which that one sacred house of Loreto Euidences the publick Monuments and Testimonies whereof are vndeniably Authentick and able to conuince the most obdurate Gentile When they read or hear of the continual Miracles done at the Reliques of S. Iames at Compostella in Spain the infinite number of Pelgrims resorting thither from all parts of Christendom besides Records bear witness of those great Benefits When they read or hear of that perpetual Miracle seen in France exhibited to all mens eyes in the Sacred Viall of S. Mary Magdalen wherein the precious Blood gathered by that penitent Saint at our Sauiours Passion is yet perserued and Visibly boyl's vp on the very day he suffered after the reading of the Passion A whole Nation testifies this thousands and thousands haue seen it and Spondanus ad An 1147. Saith he beheld the viole in the Church of S. Maximin 17. When again they hear or read of the vndoubted Miraculous Cures wrought vpon the blind the lame and all sort of diseased Persons by the Intercession of our Blessed Lady at Montaigu By what particular Miracles they are Conuinced English vsually call the place Sichem The euidence whereof is so vndeniable without dispute that Iustus Lipsius in suâ— Aspricolli to the Reader most iustly saith They are not men but rather beasts or purposely shut their eyes that See not those Miracles as clear as the Sun For Saith He many of them haue been manifest to our eyes and senses And Erycius Puteanus speak's as fully the sense of his Predecessor See his Praeface ad Aspricol Hâ—c ista c. These very Miracles which the Mother of God began to work at Montaigu this very Age we liue in are so manifest so many and most stupendious that if any doubt of them
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
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
Both I suppose are not guilty The Iudge speaks once and no more but these two at discord agree not Their vnreasonable proceeding declared by one Instance about the main point which â— the true meaning of his Sentence may not Both return home as wise as they came and contend till Dooms Day vnless some other Iudge break 's off the quarrel and sayes plainly Thou art the Traitour 22 This is our very case either we or Protestants betray This Discourse driuen home and applyed to these two dissenting Parties Gods truths The one or other Party Contradict's the first Verity and boldly auerres he Speak's what he never Spake We appeal to Holy Scripture and would haue our Debates decided by that Oracle Two or three Passages He that hear's you hears me The Church is the Pillar and ground of Truth He that hears not the Church let him be as à Heathen c. literally taken denote the guilty Party But our Sectaries tell vs we mistake the Scriptures meaning They Sectaries cast themselues into in extricable difficulties vary from vs in the main Point concerning the very Sense of our Iudges Sentence Is it not therefore euident that they must either recurre to some other Tribunal for à final decision or Secondly ingenuously Confesse they are the men who will not haue the traiterous Party discouered Or lastly acknowledge Controuersies can haue no End and that God has not left any means on earth whereby the notorious Deprauers of his reuealed Truths may be known One only Instance will giue more light to what I haue sayd 23. We and Sectaries appeal to Christs sacred words This is my Body We vnderstand them literally and strongly plead our cause what different senses are made of Christs own words alleging for vs not only the Authority of the western and eastern Churches but if need were of the Lutherans also They reiect all yea Say we grosly mistake the sense of Christ's words and therefore hold vs the Traitours that commit grosse Idolatry in the sight of God and Angels Consider good Reader are not such Aduersaries obliged to plead their Cause before How the Catholick plead's this Iudge of Scripture by à Church as vniversal by witnesses as Faithful by an Authority as great as we produce against them or to confesse ingeniously This Controuersy cannot be decided They may 'T is true Oppose the Caluinists to Lutherans but to Sectaries allege nothing for their Sense denote à Church either Latin or Greek that maintained their Opinion of the Eucharist Shall neuer be made so much as meanly Probable O yes the Primitiue Church taught as they teach Contra. It s vtterly vntrue as is largely proued in the first Discourse Again that 's à thlng yet in Controuersy and therefore far from being à manifest sentence against vs yet their Clamours against our Idolatry are manifest and as iniurious as manifest 24. These and yet far more forceable Arguments proposed by Catholick Authors against Protestancy our Aduersaries call Flies Small Grains gnawing of Rats c. We wholly Contrary hold them conuincing and the cause we defend most iust Here both Parties Stick in the hight of their heats Stiffe in their wayes without yeilding to one another Is it not therefore full time and reasonable think A Iudge distinct from Scripture proued absolutly necessary ye to appeal to some Iudge distinct from Scriptureâ— by whose just Sentence it may appear whether we old Papists or our young Nouellists are the guilty men that impiously oppose God's truths 25. You se whilst the sense of Scripture and Fathers is not agreed on we are aduanced no further but only to quarrel as if Contention is not the last end of writing Controuersies Contention were the final end of writing Controuersies Or as if an eternal Debate were desired and after that to haue nothing decided For this sole Reason A Iudge is absolutely necessary though our Aduersaries will hear of none hauing an horrour to admit of any Churches Iudgement whereby the cause now in debate may be happily ended Yet if we follow the Rule of Catholicks appeal to one Iudge Reason what can be more Satisfactory then to appeal to Church Authority in this weighty matter We Catholicks stand to the Sentence of our own euidenced vniuersal Church She is our Protestants are forced to appeal to another of equal Authority or their Cause is lost Iudge Are not Sectaries therefore obliged if their Arguments against vs be thought solid and their cause good to appeal to the Iudgement of some other Church as euidenced by Miracles and as vniuersal as ours is which once taught as they teach and publickly decryed our supposed Errours 26. What we now propose seem's reasonable because Protestants most certainly aâ— they defend Protestanism will not pretend to publish à Doctrin with à strict obligation laid on their They cannot pretend to teaâ—h à Doctrin which no ancient Church euer taught Partizans to acquiese in it which no Orthodox Church euer taught or if any Church euer taught so This must be as clearly euidenced as it is euident that the Roman Catholick Church taught Popery seuen or eight Ages since Here in à word is the true trial of their whole Cause Denote Point out or name an Orthodox Church which owned this Protestancy fiue or six Centuries since Controuersies are ended But if it be as it is most impossible to name such à Church The Abetters of Protestancy Sectaries proue themselues heretiques only follow the strain and Method of all Condemned Hereticks and proue themselues by their own procedure Heretiques That is They plead against Catholick Doctrin by false Calumnies weak Cauils lame coniectures vnsensed Scriptures and Calumnies their only Defensâ— abused Fathers without any Church Authority to rely on And thus all your ancient Heretiques haue Proceeded 27. Wherefore to conclude I Say in à word Protestancy Protestancy proued an Improbable Religion as Protestancy is à most improbable Religion or to speak more plainly no Religion at all The ground of my Assertion will be best laid forth in these few words No ancient vniuersal Church no Orthodox Christians in any part of the world euer taught Protestancy Ergo its improbable Nay more no Heretical Society The ground of our Assertion of men euer taught that whole Doctrin Therefore it is an vnpatronized Nouelty reiected by the Vniuersal Christian world whether Orthodox or others And Hence it is that whateuer Protestants can Say in behalfe of their own Tenets or Contrary to Catholick Doctrin comes to no more but to improbable and vnproued Suppositions Obserue I beseech you 28. They tell vs the Roman Catholick Church once true deserted Improbable Suppositions the only Proofs of Sectaries the Ancient Faith we vrge them to proue the Assertion and with good reason because neither ancient Church nor any sound Christian euer said so before themselues And what Answer haue we The
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
wayes either by disordering euery wheel in it à part or by breaking the Spring The fairest Palace ever was is ruine'd if either you separate euery stone from stone or if you vndermine the fundation and blow vp the whole Fabrick though many of the stones strongly Cimented cling yet together The first way of answering by piece-meal is tedious and obscure and as things are with vs by reason of the difficulty in Printing and transmitting Bookes into England almost impossible The other is clear and easy both are satisfactory to euery rational man and I hold the second most necessary For in all our Discourses there must be some firm Principles laid wherevnto we reduce and from whence wè draw what we Assert which seueral wayes of discoursing Compose the two different Methods Analytical and Synthetical obserucd by Philosophers and Divines Neither is the Foundation more necessary to à house or the weight to a clock then Principles are to a Discourse which then is good when the grounds stand firm and the Deductions of the particular Conclusion from them clear But if either the Principles be false and alien or the Deductions not Coherent the whole Discourse fall's to nothing Apply what is here sayd to your Account or rather to the Religion it Asserts and you have all I would Say Your Account Sr was writ to vindicate Protestancy and must stand vpon the same Principles with that Nouelty therefore whatever shak's and ruin's the Principles of Protestancy necessarily shak's and ruin's the Principles of your Account But your Supposed Principles or Grounds of Protestancy are broken yea demonstrated no Grounds at all in the Book intitl'd Protestancy without Principles where they arc proued either false or no Principles peculiar to your Religion as it is distinct from the Doctrin of other Societies called Non-Protestants And consequently when true they haue no Connexion with Protestancy nor can lead in any conclusion for you And where they are false their falsity is laid before your eyes and an vtter subuersion of your Cause and Account with it because neither can stand when your supposed Principles are destroyed or rather found never to have had Being And thus your Book is solidly Answered If you desire to se more ruin yet fallen vpon you read this Treatise and be pleased to reflect vpon these three things in your Account The length of it The Obiections against Catholick Religion and finally your Principles for Protestancy We find two of them but misse the third The length mighty tedious and too often without substance wearies à Reader God help him say I that vndergoes the druggery to turn ouer all the vneuen stuff which lies heap't vp there Your Obiections vsually borrowed from Mr Chillingworth and some other Protestant Writers are for the most part common and such as haue been answered ouer and ouer Where you think them peculiar to your selfe as they lay in my way I haue reioyned and if some be omitted that 's only to Say euery stone in your Fabrick is not touched or medled with But for as much as concerns your Principles in behalfe of Protestancy I Assert Confidently you haue none and vpon this ground I say once more your Account is answered Goe on therefore and vilify the works published against you as you please call them Wool sacks Rats or Flies add more opprobrious language to gain you credit among your simple and too credulous Vulgar with Intelligent Readers you preuail nothing who well perceiue it Matters not to your Intent if those VVool sacks receiue and break the force of your greatest shot against our Church if the Rats gnaw the best ligaments woven in your Account if but one of these flies enter your throat and bereaue you of breath some report of à great man stifled by à Fly And truly it seem's by your deep silence or not answering since these Books came forth that some of the greater sort haue halfe chok'd you But enough To say more after this strain were to rallie like you and to offend the learned world which requires substance in these serious matters without contempt flowting and empty words Had you Sr gone the right way to work you should either haue kept in your disdainful language or taken Protestancy without Principles in hand Shewing where the Author mistook your Principles Or whether his exceptions were blamable because he thought them either Common and not belonging to you that is wholly alien from your cause wholly impertinent to Maintain Protestancy This proceeding had been Satisfactory but difficult and aboue your force Therefore you wisely waued it knowing well it was easier to giâ—e sharp words and snarle at your Aduersaries than to come neer and bite with pinching Arguments My proceeding with you Sr is quite contrary I slight nor your person but say plainly where your great mistake lies in handling Controuersies You run head-long into the deep Mysteries of Faith by the ill conduct of your weak or not well sighted reason and after à few stagg ring thoughts spent in weighing and musing vpon the difficulties which appear to you in the Mysteries you will needs tell vs what 's true what 's false and therefore boldly take and reiect as you like best It is à perplexed way Sr which will neuer make you either Good Christian good Diuine or so much as à mean Proficient in Christ's School In following it you are just like one as I tell you in the Treatise that takes wholsome Pills into his Mouth chewes them find's them bitter and spitt's all out Hence it is you spit at the Doctrins of Transubstantiation of Purgatory c. because forsooth they are distastful to sense and shallow reason And truly Sr it is wonderful that you haue not long since by this procedure cast off the Doctrin of the sacred Trinity For most certainly might sense and weak reason plead the Cause here far greater difficulties would occur against that sublime Mystery then euer Protestants yet proposed against our other Catholick Tenents In a word Sr if you desire satisfaction in matters of Religion busy not your head with the examination of the Diuine Mysteries Considered in themselues they are aboue your reach but contrarywise consider well how and by what means they are made Credible to reason which is done as S. Austin cited afterward tell 's you by first finding out that clear marked and signalized Church whereby God speaks This Oracle once discouered and the Discouery grounded vpon Euidence is easy Hear and Believe Her She is wiser then you and never think to shake so strong à Fortress by devising pcrty Arguments against Her Doctrin no sooner seen then solued because forsooth you cannot Comprehend it But it is high time to end and I shall do so with one word more of good aduice Fooles they say may sometimes give à wise man Counsel Sr if you intend to write any more Consider for your own sake what you write weigh things well in your
thoughts before they pass your pen. Haue alwaies this one reflexion in mind It s easy to Cauil easy to talk much but most laborious to make sure what you say by sound Principles And Principles your Aduersaries euer haue an Eye to Had you complyed with this Aduice the greatest part of your Account if not all might well have been spared Never rely on the vain prayses of your vulgar Readers all is not gold that glisters in their Eyes nor do they alwayes speak as they think For as much as concern's your selfe shew sr rather the strength of à Father in louing your works then the weaknes of à fond Mother that hugg's her Brats though most deformed I am told you imagin it à great Acchieuement and your selfe the conquerour in hauing gain'd onc priuate man T. C. to follow your triumphant Chariot Abuse not your Iudgement there is no such matter for in good sober earnest by what I haue perused in T. C. his book rather seem's to be an answer to yours then yours to his Abstain hereafter from opprobrious Language lest you meet with some ruffing Adversary that will pay you in your own Coyn. Please to vse your Buckler better in behalfe of Protestancy and tell me when your Negatiue Articles are thrown away as not reuealed what essential Truth remain's vvithin the Compasse of Protestancy reuealed by Almighty God and necessary to Saluation If you think it the wisest Course not to take notice of what is proposed against you in this Treatise vouchsafe to clear your selfe of the Contradictions charged vpon you And because I find you much intangled in your Resolution of Faith and haue laid your mistakes open to publick view when the Spirit of answering fall's vpon you again Answer I beseech you to the difficulties Obiected in the third Discourse But aboue all Answer to God with à hearty repentance for the wrong you haue done his Church and own me Sr Your friendly Adversary THE CHAPTERS IN ORDER THE RVLE OF FAITH Wherein the infallibility of the Roman Catholick Religion is established against Atheists Heathens Iewes Turks and all Sectaries CHAP. I. VVhether true Religion be in the world The Affirmatiue proued Against Atheists Atheism euidently Shewd'improbable 1 CHAP. II. Reason reiects all sects or Religions not Christian VVhether Gentilism Iudaism or Turkcism bee erroneous and improbable 13 CHAP. III. Christianity as it stands in opposition to Iewes Turcks Infidels and Heretickes is the only true Religion 21 CHAP. IV. Whether Christian Religion since its first Propagation hath not been in like manner preserued pure and further spread by Diuine Prouidence aboue the Power of Nature 25 CHAP. V. VVhether all called Christians Belieue intirely Christ's sacred Doctrin And whether meanes be afforded to arriue to the knowledge of true Christian Religion 29 CHAP. VI. Of our Sectaries errour in their search after true Religion As also of Mr Stillingfleets inconsequent way of Arguing 32 CHAP. VII More of this subiect Doubts concerning the seueral editions of scripture None extant more pure then the Vulgar Latin Abstract from Church Authority there is no Certainty of the best Edition Sectaries Comparing the Present Copies with the more ancient giues no assurance A word with Mr Stillingfleet 42 CHAP. VIII How necessary it was to haue one lection of Scripture in the Church A word of the Sixtine and Clementine Bibles Of Mr Stillingfleets mistakes and inconsequences concerning them Obiections answered 55 CHAP. IX Proofs demonstrating that Protestants haue not so much certainty of Scripture as excludes à possibility of reasonable doubting A word of Mr Stillingfleets weak discourse with à Heathen 67 A Discourse between à Heathen and à Christian 71 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 80 CHAP. XI The Protestant takes away the only means to know true Religion by His proofs whether He defend's Protestancy or impugn's Catholick Doctrin are vnreducible to Principles and neuer goe beyond the weaknes of his own vnproued Assertion Meer glosses support all He saith which is euidenced by à brief handling one Controuersy touching the B. Sacrament Theodoret wrong'd by Sectaries cleared His Doctrin is most Catholick 85 Theoderets Testimony alleged aboue Contains most Catholick Doctrin 94 CHAP. XII A Digressian concerning the Real Presence The Fathers plainly assert it Sectaries glosses friuolous The agreement of the Church and Fathers make à Doctrin indubitable The Catholick's certain Principle A word with Mr Stillingfleet 102 CHAP. XIII Mr Stillingfleet grosly abuseth the Fathers that assert the Real Presence His vnprincipled glosses are not only dubions and therefore worth nothing but moreouer highly improbable 119 CHAP. XIV It is further proued that neither Scripture alone nor any other Principle distinct from an Vnerring Church can with certainty decide Controuersies in Matters of Religion or Regulate Christian Faith 138 CHAP. XV. The other mentioned Principles aboue are insufficient to decide controuersies Or to Regulate faith 152 CHAP. XVI One word more of Mr Stillingfleets Glosses and his vnexcusable abuse of other Fathers 159 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 CHAP. XVIII The Protestant after all his Glosses can not ascertain any of true Religion He would make Controuersies an endles work 180 CHAP. XIX The last designe of Sectaries Glosses discouered They end nothing The clear way to end Controuersies of Religion A distinction between Authority and Principl'd Authority Of the improbability of Protestancy 192 CHAP. XX. A word to one or two Obiections It is further proued That Controuersies are ended with Protestants who haue no Essence of Religion but false opinions only 205 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 granted so much The Argument is clearly proposed Mr Stillingfleet return's no probable Answer A full discouery of his fallacies 217 THE SECOND DISCOVRSE OF The Church and Rule of Faith CHAP. I. Necessary Principles premised relating to the Controuersy now in hand concerning the true Church And Rule of Faith 241 CHAP. II. The Rule of Faith assigned The properties of à Rule VVhat is meant by the Church Ancient Fathers Assert that the Church is easily found out Her marks more clear than Her Essential Doctrin 248 CHAP. III. The Protestant has neither Church euidented by Marks of Truth nor true Doctrin made credible to reason His whole Faith is built vpon Fancy 256 CHAP. IV. The one and only true Church of Christ was is and shall euer be the Holy Apostolical and Catholick Roman Church Her Antiquity and Constant Perseuerance in the Ancient primitiue Doctrin without Alteration
proue The Assertion 266 CHAP. V. A second Reason showing That if rhe Roman Catholick Church erred but in one Article of Faith thère is now no Fundamental Faith in the world VVere Errour in this Church it is à remediless Euil and cannot be amended by any least of all by Protestants 276 CHAP. VI. Other Euidences of the. Roman Churches Perseuerance in the Primitiue Faith without change or Alteration VVhether wickednes of life necessarily induceth Errour into the Church The Donatists and Protestants Argue and Err alike 285 CHAP. VII Manifest and most vndeniable Miracles peculiar to the Roman Catholick Church only proue Her Orthodox withall show that She still retain's the Primitiue Doctrin 296 CHAP. VIII Miracles euident in the Roman Catholick Church No less induce All now to belieue Her Doctrin Than Apostolical Miracles Anciently Perswaded to belieue that Primitiue Doctrin The Denial of Miracles Impossibilitat's The Conuersion of Iewes and Infidels 302 The Admirable cure wrought by Blessed S. Xauerius in the Famous Citty of Naples vpon à worthy Religious Person called F. Marcellus Mastrilli à Noble man by birth and by Profession of the Society of Iesus The Proof hinted at aboue reassumed 312 CHAP. IX A word to à few Obiections as also to Mr stillingfleets vnworthy Exceptions against that euident Miracle wrought at Zaragosa in Spain 321 CHAP. X. Other Marks and Signes peculiar to the Roman Cathollick Church proue her Orthodox And make Her Doctrin euidently credible These laid forth to Sense and Reason distinguish the true Church from all Erring Societies Inferences drawn from the Doctrin Here deliuered 333 CHAP. XI Christ and his Church made manifest to à Heathen No Prophet comparable to Christ no Church comparable to the Roman Catholick Our glorious Christ Iesus Exhibits à glorious Church Hee is proued the Only true Messias And the Roman Catholick Church His only true Sponse How the Heathen Discourses if rational And Prudent 349 CHAP. XII The Aduersaries of the Roman Catholick Church plead vnreasonably A Discouery of their fallacies The cause of all Errour concerning Religion The only means to remedy Errour 363 Arguments drawn from what is said Reflections made vpon the premised Doctrin 377 CHAP. XIII Other Inferences drawn from the precedent Doctrin Atheists and Hereticks Argue alike The Motiues of Credibility lead to à total Belief of what euer the true Church Proposes A word of Mr Thorndicks Mistakes concerning the Church 181 A VVord of Mr Thorndiks Mistakes discouered in His Book of Forbearance 387 CHAP. XIV VVhether there be à Church of one Denomination infallible not only in Matters miscalled Fundamental but in all and euery Doctrin She Proposes and Obliges Christians to belieue as Faith CHAP. XV. Diuine Faith in this present State of things necessarily requir's à Church infallible The Reason hereof The Church neither Defin's nor can Define by Humane Authority only Her Definitions more than morally certain are Infallible Sectaries Recourse to Moral certainly in Matters of Faith à most frigid Plea Their Fallacy is discouered Obiections Answered 408 Other Obiections proposed by Sectaries Solued More of Moral certainty 419 CHAP. XVI Principles premised to the following Doctrin The Roman Catholick Church is à Church of One Denomination She and no other Society of Christians is Infallible Othet Grounds of Her Infallibility laid forth The Infallibility of Councils maintained against Mr Stillingfleets Supposed Truth and Reason There are no Principles whereby Approued Councils can be proued fallible Sectaries Conuinced by their own Doctrin 423 CHAP. XVII More of this subiect A further Search made into Errours called intolerable VVhether the Roman Catholick Church must be supposed by Sectaries to haue already Committed intolerable Errours Or only whether She may for the future Err Intolerably The Doctrin of Protestants proued False And most inconsequent 443 CHAP. XVIII Two Aduersaries mainly Opposit to True Religion The last and most vrgent Proof of the Churches Infallibility taken from the Necessity the Notion and Nature of true Religion Mr Stillingfleets Obiections found weak and weightles Most of them already Proposed and Dissolued by others A short Reflection made vpon some few 452 CHAP. XIX Certain Principles where vpon the Churches Infallibility stand's firm The End of Diuine Reuelation is to teach all Infallibly Euery Doctrin reuealed by the fiast Verity is no less infallible then true It s one thing to teach Truth another to teach Diuine and Infallible Truth Sectaries Strangely vngrateful A word of Mr Stillingfleets weak Obiections 465 THE THIRD DISCOVRSSE OF The Resolution of Faith CHAP. I. Some chiefe Contents in this Discourse briefly declared Mr Stillingfleets weak attempts against the Churches infallibility and the Resolution of Faith The Catholick way of resoluing Faith the very same with that of the Primitiue Christians Of the mistakes which run through Mr Stillingfleets whole Discourse 477 CHAP. II. Mr Stillingfleets 5 th Chapter Part. 1. examined is found VVeightles The weaknes of his Arguments discouered His First and chiefest Argument retorted and solued 483 CHAP. III. More of this subiect Obiections Answered A word to Mr Stillingfleets forceless Instances Motiues of credibility euer Precede Faith VVhether the rational Euidence of the Truth of Christ's Doctrin can be à Motiue to belieue it 493 CHAP. IV. More of Mr Stillingfleets Errours Of that odd kind of Faith he seem's to maintain grounded on Moral Certainty VVhat Influence the Motiues of Credibility haue vpon Faith Other Parcels of his Doctrin Examined and refuted Obiections Solued 505 CHAP. V. More quarrels Answered Mr Stillingfleets endeauour to catch Catholicks in à Circle demonstrated both vain and improbable His Obiections are forceless A word to an vnlearned Cauil 516 CHAP. VI. Mr Stillingfleet solues not His Aduersaries Argument A word of his tedious Shuffing The Motiues of Credibility both distinguish the Church from all other Heterodox Communitier and proue Her Infallible The Agreement with the Primary Doctrin no Mark of the Church More Mistakes and Errours discouered Of Mr Stillingfleets double Faith who Belieues but not vpon Diuine the Testimony That the Books of Scripture contain Gods word in them Yet Belieues the Doctrin in those books to be Diuine 523 Whether vve Square Circles in our Resolution of Faith The other mentioned Points in the Tittle of the Chapter discussed Vpon vvhat ground those Articles called the fundamentals of Faith are belieued in the Opinion of Sectaries 534 CHAP. VII Necessary Principles premised to the Resolution of Faith God can Speak in à Language proper to Himselfe His external language is twofold VVhen God speaks not immediatly He must be heard by his Oracle VVhat the exact Resolution of Faith implyes 545 CHAP. VIII The main Difficulty in the Resolution of Faith Proposed VVhat Connexion the Motiues haue vvith the Diuine Reuelation Of their vveight and efficacy God's own Language not imitable by his Enemies Faith transcend's the certainty of all Motiues The main Difficulty solued Of our great Security in Belieuing God Though vve haue not
it is 3. When the world lay as it were in à dead sleep of sin and ignorance thoughtlesse God knowes of casting so much as à thought towards Heauen or of louing any good but what sense and corrupted nature liked of A new Doctrin sad to sense and mighty difficult to reason was heard of Blessed are the poor in spirit Humility scarse heard of before was then cryed vp for à great virtue wrongs were to be forgiuen lawes obeyed iustice obserued c. But was sensuallity only thus Crossed in its propensions No. A load of high Misteries besides was laid on Reason also which seemed to rack and torture it God one in essence and three distinct persons God an Infant born of à virgin A Lord Iesus true God and man after à wearisome life Scourged by impious hands and finally Crucified such with much more was the strange Doctrin of Christianity How euer and here is the Miracle or prodigious work it got ground spread it self far and neer and though contrary to sensuallity and aboue Reason yet millions of souls so firmly belieued it though austere and hard that innumerable haue dyed for it Now if this be not à wonder or à prodigious work aboue the force of nature we may well conclude with S. Austin lib. 22. de Ciuit. c. 5. This to be the greatest Miracle of all that God conuerted the world without Miracles 4. The. 2. consideration yet encreaseth the wonder of this admirable work We know great effects require proportionable causes of like strength and virtue A weak child lift's not vp à weighty burden nor can à mean handful of naked men defeat à puisant Army Ponder well the Propagation of Christs Gospel and the Conuersions of Nations to Christian Faith visible to our eyes the work is without dispute great noble and glorious But say by what cause by what instruments or Ministers did God effect it Did he send Angels from Heauen to preach a Trinity à Crucified Sauiour c. or force Christians to à belief of those Mysteries by strength of arms No. Rex noster Pacificus Our Diuine Iesus is the God of peace Non in Commotione Dominus No tumultuous spirit brought in his Doctrin Caluins tragical proceedings in the late begotten Heresy was not heard of when Christ our Lord and his Disciples preached the Gospel Some perhaps will say that Gods great intention when he first laid the foundation of Religion was to destroy Idolatry and to establish à Ty what instruments the Gospel was dilated new law against Iudaism and therfore proceeded as the world vsually doth in weighty matters He surely made choise of most expert Aduocates of the wisest Philosophers of the profoundest Iudges and most eloquent Orators on earth and by these pleaded for Christianity 'T is an errour all was contrary Our euer glorius God did his own work by twelue poor Fishermen ignoble ignorant friendlesse and destitute of all that the world makes account of yea and he shewed this power more by these weak Instruments and their successors in after ages than he did before whilst he liued with them to manifest that the work was his Principally and theirs instrumentally This Doctrin is so fully deliuered by the great Apostle of the Gentils that we need not S. Chrisostoms Eloquent Discours on the subiect in his sermon Christ is God To illustrate it further though that also merits à serious reflection I will destroy saith S. Paul 1. Cor. 1. 19. The wisdom of the wise and reiect the prudence of the prudent c. Hath not God made the wisdom of the world foolish for because in the wisdom of God the world did not by wisdom know God it pleased God by the foolishnes of Preaching to saue them that belieue c. For that which is foolish to God is wiser then men and that which is the infirm of God is stronger then men See your vocation Bretheren that not many wise according to the flesh not many mighty not many noble but the foolish things of the world God hath chosen that he may confound the wise and the weak things of the world that he may confound the strong and the base things of the world and the contemptible God hath chosen and those things which are not that he might destroie those things which are that no flesh may glory in his sight Which is to say humane power had no hand in this glorious work and therfore it is as manifestly aboue the force of nature as if Christ Iesus had sent 12. little Children to conuert the world for 't is no lesse à miracle to see so great à work done by 12. poor fishermen then by 12. young Children 5. 3. Consider the number and quality of souls gained to our Christian belief and ask whether they were à few only or of so flexible à temper as to credit any thing vpon hearsay You will answer they were not few Witnesse the conuersion of whole nations and if we Consider nature no lesse obstinate than numerous Incredulum illud genus humanum saith Arnobius lib. 1. Contra Gentes Mankind most stubborn and incredulous contrary to its former liberty and education submitted to the yoke of Christ which truth The number gained in numerable as this Author obserues were it not as euident as day light would haue been thought impossible Perhaps you 'l say though many they were yet simple and ignorant and therfore easily wrought on No. A Learned Dyonisius à Clemens Romanus and innumerable other great capacities called on came in to the Church such choise ones God cooperating with his weak instruments were drawn out of errour and darknesse to the light of the Gospel Now if you ask in the last place by what means these conuersions were made The Gospel answers Mark 16. 17. By signes and manifest wonders from Heauen Going into the world preach the Gospel to all creatures c. and them who belieue these signes shall follow In my name they shall cast out Diuels speak with tongues as the Apostles did in the feast of Pentecost They went forth saith the Text preached euery where our Lord working with them and confirming the word with signes which followed Signes therfore and Miracles works of Diuine virtue without violent hands or humane industry cast down Idols outed Iudaism and induced Aliens from Christ to belieue his sacred Gospel These Arguments as I now said so forceably euidence à power aboue nature in the establishing of Christianity that if we had no other Proofs for the Existence of God these alone without dispute Conuince most sufficiently the being of à Numen aboue vs who has demonstrated his prouidence in laying the foundation of Christian Religion so firmly CHAP. IV. VVhether Christian Religion since its first Propagation hath not been in like manner preserued pure and further spread by Diuine Prouidence aboue the power of Nature 1. I Answer Affirmitiuely and say that the Augmentation or further growth of Christian
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
make their sense good in the passages alleged when we now stand to Scripture only I answer 2. such dark inferences drawn from comparing Texts together not grounded on the very words euer imply à mixture of humane discourse which therefore is fallible and may be false Whence it followes that Sectaries can belieue none of these senses by Diuine Faith because the last Motiue or formal obiect of their Assent is à fallible reasoning only and this may erre And here you may learn how necessary an infallible Interpreter of Scripture is without which we are cast vpon meer vncertainties and vnauoidable improbabilities 6. The Sectary may yet answer To the comparing of Texts together He add's the sentiment of some Fathers for his sense I say of some for t' is euident He hath not all much lesse the Vniuersal consent or Tradition of the Church in euery age If this be the reply I may well oppose it in Mr Stilling own words pag. 216. Think not to fob vs off with the ambiguous Testimonies of two or three Fathers instead of the vniuersal consent of the Church since the Apostles time c. But what will you say if he has not one clear Testimony of à Not on◠ancient Father Clear for protestancy The reason is giuen Father for him I boldly assert it and vrge him to produce but one The reason is What-euer Testimony of à Father is alleged for his sense will be at most if 't come thither so notably ambiguous that weighed with all circumstances it may well haue à Catholick meaning That sense therefore must stand good without contest when it answers to the iudgement of à whole learned Church and the Sectary hath nothing to draw it to his particular opinion neither vniuersal Church nor vniuersal Tradition but only à few ambiguous words capable of interpretation and his own fancy to boot Nay I say more He hath not so much as any little appearance of ambiguous words for his sense Pray you tell me and let Protestants shame me if they can where has he any hint of à Fathers doubtful words for his minc'd fitting assistance only allowed the Church Positiuely excluding infallible assistance For iustification by Faith only For two sacraments only For à signe only of Christs presence in the Eucharist yet these senses he vend's as the genuin meaning of the Holy Ghost without proof or probability therefore fancy only plaies here And thus you see the first part of my Assertion demonstratiuely proued viz. That Protestants haue not so much as à weak probable assurance of that which is the very life and essence of Scripture I mean of the true sense intended by the Holy Ghost Yet you know Tertullians iudgement Tertullian saith Lib. de Praescript cap. 17. Tantum veritati obstrepit adulter sensus quantum corruptus Stylus A fals sense depraues Scripture as much as if the words were corrupted Thus much premised and so fully proued that sectaries cannot return à probable answer I 'le add one consideration more to confirm what is said A Discourse between à Heathen and à Christian 7. Imagin that à well disposed Gentil Philosopher half perswaded of the truth of Christian Religion addresses himself to the most knowing Protestant or Arian and not to dissemble the force of the Argument to some learned Catholick also He find's them strangely deuided about their Canon of Scripture about their Translations and which is to our purpose now at high difference concerning the meaning also The Arian tell 's him he hath the How men called Christians differ about scripture true sense so doth the Donatist the Protestant and Catholick likewise The wise man is not so foolish as to belieue any of them vpon their bare word although Stentor-like they cry this and no other is Diuine Doctrin Therefore he concludes if reason may haue place This way of finding what he would know without the help of some other Principle distinct from Scripture and the fallible Assertion of particular men opposite to one an other is so highly dissatisfactory and wholly insufficient that it cannot settle him in the truth of Christianity Nay he may wel argue further If I yet no Christian cannot so much as know these very books to bee Diuine because you say they are so when we Gentils and Iewes in part hold them only humane If I though I own them as Diuine can learn from none of you what they say for I find you all at high contradictions about the sense How will you induce me by this your Bible only to become Christian Or how can you when you dispute with one an other so much as propose à probable Argument out of Scripture in behalf of your different Tenets For The Heathens Discourse none of you yet know by Scripture only the true meening of it You first suppose à sense and then argue wheras you should clear the sense and proue it or your Argument fall's to nothing For example The Protestant find's in Scripture that the Holy Eucharist is called Bread supposing Bread to signify natural bread or at most bread deputed to à holy vse the Catholick denies this supposition and sense also Hee reads again in S. Iames c. 4. T 〈…〉 is one Law-giuer and iudge who can destroy and free Ergo saith the P 〈…〉 stant there is no other visible iudge in the Church to end Co 〈…〉 ersies As odd an inference as if one should conclude because it is said in Scripture Bee not yee called Masters for your Master is one Christ no other ought to be called Master and therefore this sense and supposition in also denied And thus it must needs fall out whilst the Sectary has not one express word of Scripture for his nouelties wheras saith the Gentil the Texts seem clear enough for Catholick Doctrin taken in an obuious sense yet not so clear but that à peeuish Glosser may peruert all by his wilful fancy 8. Yet the Gentil Argues You Christians say there is true Religon amongst you and that God the Author of it hath allowed The Heathens Argument Clearly proposed against sectaries means abundantly sufficient to knowit Means I say whereby not only Gentils Turks and Iewes but Arians and other Hereticks also may be reclaimed from their errours Thus much you must grant or say that Christ hath left an vnbelieuing world vnder an impossibility of being conuerted And if this be true that is if meanes be wanting to know the verities of Christian Religion The Gentil may blamlesly remain as he is and so may the Turk Iew and Heretick also Now saith our Heathen 'T is euident Scripture alone without further light is no meet means to reclaim any of them for the Gentil slights your whole Scripture and can that by it self draw him off his contempt Again The Bonzij in that vast Kindom of China pretend to an other Bible writ long since by their supposed great Prophet called Confusius and the book
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.
The iudgement of Credibility not attained by examining the Mysteries of Faith he come to this setled iudgement All I read not euidently true ex terminis is yet indubitably so Now this iudgement is not first got by examining the particular verities which Scripture or the Church teaches No. There is à farr easier way whereby reason after à further discourse concludes that either God hath cheated the world by the Miracles the sanctity The blood shedding of Martyrs and all those conuersions wrought by the Church or we must grant That what the Church teaches is true And this general iudgement arising immediatly from à due Ponderation of the motiues of Faith which is Science disposeth an vnderstanding to belieue this great Truth God speaks his eternal verities by that Church be it yet where you will which Christ Iesus founded And in this sense we say à general Notion or knowledge of the Church manifested by supernatural signes is vsually necessary to the belief of euery particular Doctrin deliuered by it and consequently particular Doctrins can be no first mark or sign of this Oracle Thus much is here briefly hinted at to solue the obiection Hereafter the whole Analysis shall be most particularly discussed in its due place 4. A. 2. inference True Religion is first found by its marks The true Church is known before we can know the books of scripture and cognisances before the pure and incorrupt books of Scripture can be owned as Diuine We come therefore to à knowledge of these incorrupt books by the help of that Christian Society where true Religion is taught and cannot first know where true Religion is by the books of scripture only I say First know For without all doubt when incorrupt Scripture together with the sense is once admitted vpon the authority of Christs Church we argue and forceably as the Fathers anciently did against Sectaries by Scripture But all such arguments presuppose the Books proued Diuine and sacred The reason of the inference is These Books only contain à simple narration of our Christian verities which both Iewes and Gentils slight therefore though we cry neuer so loud Scripture is Diuine and written by the Holy Ghost we effect nothing with these Aliens from Christ vnless we first conuince the truth by proofs distinct from Scripture it self And as little is No disputing by Scripture only without the Canon and sense be agreed on done if Christians of à different belief dispute by Scripture when neither the Canon nor the sense is agreed on For example Marcion produceth his Bible The Arian his and his sense A third à Scripture without S. Iames Epistle or that to the Hebrewes Our Sectaries Crowd in with their book whilst others as learned reiect their Canon and much more that sense they force from it in à hundred passages What is to be done in this Confusion Must wee admit of Marcions Bible or submit to our Sectaries Canon and new sense also No certainly it Cannot be expected Perhaps they will say we are to dispute the question and rigidly examin who hath the true Canon and sense of Scripture They or wee This ends the difference Very good But say on I beseech you And first giue vs à sure Principle à doubtful one in so weighty à matter help 's little which may bear vp the controuersy and at last end it for vnless this principle be agreed on the result of our dispute will be nothing but à fruitles wrangling O the Fathers and Antiquity well pondered cannot but decide the debate I answer may we iudge by the effect the assertion is most vntrue The ancient Fathers peruerted by sectaries end not Controuersies For haue not we and Sectaries now read and pondered the Fathers and Antiquity for one whole age what can be alleged on both sides as well for the Canon as the sense hath been said and after all are we not still as much at variance as farr off from ending the controuersy as when we began it Say Now but vpon à solid Principle who is in fault The Sectary thinks wee vnderstand not the Fathers and we are sure he abuseth them with farr fetch 't glosses He saith their words are clear for his sence and we profess the Contrary Hitherto we come to nothing like à Principle The Controuersy therefore driuen on no further but to the sectaries bare Yea and our No hangs yet in the ayre wholly vndecided The reason is Though the Fathers words be neuer so plain for our Catholick verities yet after the Sectary hath laid his glosses vpon them they are most vnworthily made by him as doubtful and à matter of as great contest as the very sense of Scripture is which both of vs would haue cleared by the Fathers testimony That is There is as much adoe may Sectaries glosses haue place to vnderstand what à Father teaches concerning the sense of scripture as to vnderstand Scripture it self before we haue recourse to the Fathers To recurre therefore to their interpretation in Controuerted matters whilst Sectaries as much darken that by their glosses as they obscure the Scripture we dispute about is The matter in Dispute no meet Principle to end it euidently à most vnfit way to end any Controuersy vnless that which is the very matter of Dispute between vs can be supposed à meet and sufficient means to end it which is impossible Now if the sectary blames vs because we reiect that sense he drawes from either Scripture or the Fathers and he also reiect ours what haue we but wrangling Both parties hitherto only word it and stand chafing at one an other without Principles God therefore hath prouided vs à surer and easier way to end debates about Religion whereof more in the sequele Chapters CHAP. XI The Protestant takes away the only means to know true Religion by His proofs whether He defend's Protestancy or impugn's Catholick Doctrin are vnreducible to Principles and neuer goe beyond the weaknes of his own vnproued Assertion Meer glosses support all He saith which is euidenced by à brief handling one Controuersy touching the B. Sacrament Theodoret wrong'd by Sectaries cleared His Doctrin is most Catholick 1. NOte first If God as I said aboue once established true Religion among Christians He made it so discernable from all false sects that it may be found out by prudent reason Omni literaturâ notius saith Tertull. lib. 1. de Testimonio animae It s more known then any other learning For to say on the one side That an infinite wisdom hath planted true Religion in the world which shall not perish and on the other to assert it cannot be proued or found out is first to cast à blemish on Prouidence and next to free all from the obligation of embracing it because none can be obliged to embrace that which cannot be known by reason or rational arguments Note 2. The Doctrin of Christ which essentially constitutes true Religion stand's most firm vpon
none can adore one that meerly takes vpon him the Maiesty of à King who is not with an Adoration due to that Maiesty so none can honour or adore Christ in the Eucharist with an honour due to Christ when truely and really he is not present but saith Theoderet Christ is to be really adored in the Eucharist and Consequently he is really present there 21. For the rest I remit the Reader to C. Perron who in the following Chapters dissolues and most clearly what euer can be obiected against his Doctrin To end this point be pleased to reflect vpon this one particular Had Theoderet said The Symbols remain in their first essence figure and form and included in that very speech as our Aduersaries will haue the One reflection more very substance of bread He had spoken most improperly which ill beseem's so learned an Author for vpon this supposition he speak's as incongruously as if one should say Peter this very hour who is himselfe both Soul and body remain's in him selfe that is The Cardinals reading clear's all in his Soul and body But if you read with the Cardinal Thus. Car ils demeurent en lae forme en la sigure de la premiere substance They remain and in the form and in the figure of the first substance of bread before Consecration really formed and figured by them the Construction is good the sense most clear perfect and without exception 22. Thus much I haue noted to satisfy the Gentleman and hope neuer to hear Theoderet obiected hereafter against Transubstantiation If I doe I shall say an old obseruation of mine alwaies proues true and t' is That the best Arguments of Sectaries Printed and reprinted in their little books are like old thread-bare garments quite out of fashion cast off and reiected I mean answered ouer and ouer by Catholick Authors yet Brusht vp must appear as new And this less blamable may pass for they can do no better but methinks it is intolerable that they bring again to light such worn-out stuff as you see now done in this particular and dare not inform the Reader how often it hath been torn à pieces Yet the worst of all remain's Viz. That they build their faith vpon sand one dubious Authority of à Father if yet dubious supports it and seem's to these new spirits ground enough to foment Schism to maintain à rebellion against as ancient Church which neuer belieued as they do CHAP. XII A Digression concerning the Real Presence The Fathers plainly assert it Sectaries glosses friuolous The agreement of the Church and Fathers make à Doctrin indubitable The Catholick's certain Principle A word with Mr Stillingfleet 1. BEfore we produce these Testimonies and lay open Mr Stillingfleet's Mistakes turn I beseech you to his Account of Protestancy Part. 3. c. 3. page 567. Where he treat's of Transubstantiation and calls it an vnreasonable Doctrin because repugnant to sense and reason also It seem's contrary to sense for sense tells vs what we see and tast is bread after consecration and reason vpon that sensible suggestion ought to conclude it still remains substantially bread Obserue I beseech you how the Gentleman to maintain his proofs drawn from sense is not only forced to reiect the plain sense of Christ's words according to the letter This is my body which is giuen for you This is the Chalice of the new Testament wich is or shall be shed for you But more Mr Stilling quarrel 's with all Christians except à ferr Protestants ouer how he is thrown into à desperate quarrel wherein he will neuer come off hansomly For he is engaged to make not only the Professors of the Roman and Greek Church who indubitably belieue the Real presence more than stupid because opposit to that he call's sense and reason but besides He contrast's with à far greater moral body of Christians I may rightly stile it the Representatiue of all named Christians in the world excepting à few Protestants I 'le shew you how At this day there are in that famous Temple of Hierusalem dedicated to the Holy Cross called the Church of the Sepulcre Catholicks Graecians Abyssins those most ancient Christians Syrians Maronits Georgians and others All haue their Altars in one and the same Church and all though different in some Doctrinal points and Ceremonies vnanimously belieue à true vnbloody Sacrifice and with it the real presence of Christ after Consecration No moderne sectaries haue place here witnesse Prince Radziuill in his Ierosoly Peregrin Antwerpe Print 1614. Pag. 109. Nay they are so meanly thought of that when the Prince named Lutherans Zwinglians c. The party he conuersed with demanded whether they were Christians What Christians said he and haue no Priest no Altar no sacrifice offerred vp to god in this sacred place where Christ wrought our redemption you may see more hereof in the following page of this Author In the mean while shall any say that à Representatiue of so many Christians are to be deemed fooles vpon this account that they contradict sense and reason It is so vast à Paradox that though Mr Stillings should write volumes on this subiect He would neuer speak à probable word against such à cloud of witnesses You may add herevnto if you please those many Christians conuerted to our The Chineses difficulty Catholick Faith in that vast Kingdome of China à People the whole world knowes most ingenious All of them as I haue heard from two worthy men à long time Missioners there the one is yet liuing who reclaimed many from their errours raise most difficulties before their conuersion against that one Mystery of our Faith the Incarnation of the Diuine word but after satisfaction receiued in this particular they submit easily to the belief of other Catholick verities and neuer Scruple in the least at the Mystery of the Eucharist as à Doctrin Contrary to sense and reason And they proceed most rationally for in real truth there are incomparably Most Concern's the Incornation greater difficulties in this one Mystery of the Incarnation to say nothing of the Trinity might weak reason decide the case than in the other What That God who is essentially immutable becomes man by à vnion betwixt the Diuine word and humane nature which vnion toucheth so intrinsecally on that Diuine Person that we must truly say This word is now intrinsecally affected otherwise then he was before and to conceiue all this done without à real change may the Common notion of mutation stand Mutari est rem aliter se habere is à difficulty so great say good Diuins that it hath rack't many à strong wit and yet can scarse be well solued Vtramque enim Substantiam in vnam conuenisse personam c. They are words of S. Leo Sermo 9. de Natiu Dmi nisi fides credat sermo non explicat That is the Mystery is very abstruse I verily belieue Mr Stilling Metaphysick will not reach
and both as you see stand opposite to Mr Stilling weak plea drawn from Sense and Reason 6. I might yet cite S. Chrisostome In. 1. Cor hom 24. Other Authorities Chrisostom Pachasius Damascan who saith The kingly body in heauen is set before vs on earth We touch it and do not only touch it but eate it This body the barbarous Magi after à long iourney adored with fear and trembling Thou add's the Saint See'st him not now in the manger but on the Altar not held in à womans arms but by à Priest present c. Therefore in his Oration of S. Perhilg he explain's himself further Truly this table supplies the place of the manger for here also is our Lords body laid Paschasius à latin author who liued about the year 800. is so express for the real Presence à nd Transubstantiation in his book De Corp. Sanguine Dm'i that the Centurist's Cent. 9. C. 4. Col. 215. Praetorius de Sacramen Pag 288. and other Sectaries charge him with the Doctrin of Transubstantiation and oral eating of Christs body No less plain and express is S. Iohn Damascen lib. 4. Ortho. Fid. whose discours on this subiect though long is most significant As bread saith he naturally meat and wine and water by drink are changed into the body and blood of him that eates and drink 's So this bread proposed the wine and water also by the inuocation and comming of the Holy Ghost are in à miraculous manner conuerted into Christs body and blood neither are they two but one and the same Our Lord himself hath said This is not à sign of my body but my body This is not à sign of my blood but my blood Hence Praetorius now cited P. 288. reiects the Doctrin and call's this miraculous Transubstantiation held by S. Iohn Damascen slight and fabulous sodo other Sectaries with him also 7. There are yet more ancient authorities most pressing to our purpose were it not Actum agere to say again what has been so often The Testimony of S. Ignatius Martyr clear noted First the Testimony of S. Ignatius Martyr who liued with our Sauiour and was Scholler to S. Iohn seem's to me vnanswerable Epist ad Smirnen not far from the beginning They saith he that is certain Sacramentarians admit not Eucharists and oblations because they do not Confess the Eucharist to be the flesh of our Sauiour Iesus Christ which flesh suffered for our sins and his Father graciously raised from the dead So Theoderet 12. ages since Tom. 4. Dialogo 3. reads And Iaac Vossius who followes the Florentine Copy differs little or rather nothing at all None can reasonably call the Epistle into doubt which Vossius places before the other Epistles and the sense as you see is most clear 8. The second authority as pregnant is taken out of S. Iustin Martyr in his Apology for Christians vsually called the 2. S. Iustin's also most significant Apology Paris print 1615. Towards the end at those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For we take not this Eucharist as common bread and common drink but as Iesus Christ our Sauiour by the word of God was made flesh and haed for our saluation flesh and blood so also after the same manner we are taught that the food which by the prayer of the word is by him consecrated with thanksgiuing of which food our flesh and blood are by transmutation nourished is the flesh and blood of that Iesus Christ which was Incarnate And for proof hereof he allegeth Christs own words This is my body This is my blood Thus S. Iustin speak's who liued not long after the Apostles about the year 150. and nothing can be more express in behalf of Catholick Doctrin I know some Sectaries Cauil at the expression 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by transmutation The sectaries Cauil answered and think Iustin held the Eucharist to be food for the body but his sense is clear for he saith only That the same food which nourishes our bodies by real transmutation is made after consecration the very body of Christ and therefore Gaspar Laurentius à learned Caluinist in his Orthodoxus Consensus Pag 368. translates Iustins S. Iustin's true sense words out of the Greek thus Sumimus autem hunc panem hunc potum non vt Communem sed eo modo quo edocti sumus Iesum Christum seruatorem nostrum habuisse pro salute nostra carnem sanguinem sic etiam cibum illum ex quo nostra Caro sanguis aluntur post benedictionem ipsius esse carnem sanguinem Domini That is in plain English The bread or food which naturally nourishes our bodies is by vertue of Consecration made the sacred body of our Incarnate Sauiour Conformable hereunto Gelenius also quoted in the Annotations vpon S. Irenaeus aduersus Haereses lib. 4. C. 24. n. 26. renders S. Iustins words Sic per verbum precationis gratiarum actionis sacratam ab ipso alimoniam quae mutata nutrit nostras carnes sanguinem Illius Incarnati Iesu carnem sanguinem esse didicimus The Interpreter also I follow significantly renders the same sense Alimoniam vnde c. The food from whence from which or where with we are nourished this very aliment is by Consecration made the body of our Incarnate Iesus Well but admit that Iustine call's the Eucharist nourishment to our bodies How some Fathers call the Eucharist Nourishment to the body he makes it not therefore Corporal food but Spiritual which nourishes them to à ioyful resurrection or to immortality and thus the other Fathers chiefly S. Irenaeus now cited c. 24. versus finem speakes Quomodo saith he rursus dicunt c How do these Hereticks plead again that our flesh shall come to corruption and not take life from the body and blood of our Lord where with it is nourished Again Sic corpora nostra c. and thus our bodies receiuing the Eucharist are not corruptible hauing hope of à ioyful resurrection But enough of these authorities Whoeuer desires more may peruse Cardinal Perron in his 2. book of the Holy Eucharist Out of what is said already I argue 9. Either the now quoted Fathers and the Church also haue most impiously betrayed Christs cause in deliuering false Doctrin contrary to sense and reason or worthily defended à Christian verity Grant this second we haue our intent But if Sectaries say these Fathers cheated the world into à false belief and impiously erred in their expressions Ponder first what à frontles impudence accompanies the reply Next make this true inference It is impossible that such à supposed vniuersal errour should euer be rased out of A Conuincing Argument the minds of men by the force of any thing which has the likelyhood of à receiued Principle For what proofs or vndoubted Principles can possibly outweigh the express words of Scripture our Tradition the sentiment of the Church and the iudgement
clear words of à Father and when the Glosser has no vndubitable Principle distinct from his gloss wheron to settle his Doctrin as he has not in our present Controuersy Obserue well The Fathers say What wee see is not bread but Christs very body The Sectary interpret's That wee see is not common bread indeed but Christs body Figuratiuely or Sacramentally The Fathers say it is not figuratiuely only but really his body So Theophilact Answered and the reason giuen and S. Iohn Damascen cited aboue Had the Sectary who interpret's thus an vndoubted Reuelation for his Gloss deliuered by any Oracle of Truth Scripture Traditions or Orthodox Church there would be good reason to giue him hearing But when we euidently see that the best and only proof of his Doctrin is no more but the very gloss he makes without Further Principles we iustly except against him and hold such glosses improbable 14. Now all is contrary with the Catholick who neuer interpret's any Authority but when t' is dubious and if it be so it neither help 's the Sectary nor hurts the Catholick and therefore ought In reason to be cast aside as either impertinent or as weak and forcelesse in all disputes of Controuersies The fundamental Christ's Doctrin not proued by glosses or any ambiguous Testimony Reason already hinted at is The true Doctrin of Christ is not proued by Glosses or any doubtful Testimony but stand's most firm vpon known and indubitable Principles or if in order to Christians it want's such supports it cannot pass for Christ's Doctrin An ambiguous Testimony therefore which seemingly opposes this true Doctrin Certainly Principled is most impertinently alleged against any Tenet of our known and owned Catholick Faith 15. Vpon this one sole ground now clearly laid forth I confidently Affirm all Controuersies in Religion might be easily ended would Sectaries please to lay Preiudice aside and follow manifest reason I 'le shew you how Write down first the two contrary Tenents of Catholicks and Protestants Christ is really and substantially present in the Eucharist Christ is not really and substantially present Next examin well the Principles wheron these Contrary Doctrins rely or are supposed to rely The Catholick vrgeth first Christ's plain words 2. The Authority of his Church and saith his Churches Doctrin is the very same that Christ words literally taken express 3. He ponder's the clear Testimonies of The Catholick Principles Fathers and discourses thus When I find the most significant expressions of Fathers consonant to our Sauiour's plain words and to the owned Doctrin of my Church I must assuredly rest on these as indubitable grounds or Confess that There neither is or was euer any Principle for the soundest Article of Christian Faith Examin next the Sectaries Principles Has He any words in Scripture as clear as mine or to this sense This is not my body b◠à Sign only of it Euidently No. Has he any Church esteemed Orthodox by the Christian world which without Controuersy taught this Doctrin of à sign only three or 4. ages since Name Sectaries haue none such such à Church He will speak's to the purpose Has he Fathers so numerous so express and clear for his Signe and figure only as the few Testimonies now alleged are in behalf of Catholick Doctrin If he haue let him please to produce them I 'le doe no more but lay my Testimonies by them and if after the perusal or à iust Parallel made of both All the world iudges not those I quote to be most conuincing may the literal sense stand and his both dark and ambiguous I will vndergoe any Censure You haue heard how loud and express the Testimonies briefly hinted at and innumerable more are for our Catholick Verity I challenge Mr Stilling to Confront them with others as openly significant for his opinion I verily think he will neuer goe about to doe what is desired but fob vs off with killing flies and no man knowes what 16. In the interim I Argue I am either obliged to renounce An Argument drawn from our Catholick Principles the obuious sence of these Authorities which I see euidently Consonant to the words of Scripture and to the Doctrin of my Church or by force of these Proofs am still to belieue as I doe Grant this second I stand on secure ground But if I am obliged to renounce the obuious sense of Christs words my Church Doctrin and the expressions of these Fathers c. Our Aduersaries are bound if à spark of Charity liues in their Hearts to plead by stronger Principles which may settle me in an absolute Renuntiation of my Doctrin and withdraw me from the supposed errour I liue in Is not this iustice and Charity think ye And is not the Compliance most easy For if their Doctrin be Christ's Doctrin and mine not Theirs stand's as I now told you vpon clear and indubitable Principles And Principles of that nature are easily laid forth to euery ordinary vnderstanding Now I subsume But it is euident the Sectary hath no such conuincing Principles which can oblige me to renounce the plain literal sense of Christs words and the Fathers already cited And this I proue What euer Principle obliges me to renounce or to deny the plain literal sense of such words must giue assurance that those expressions literally Why none can remoue me from our Catholick Tenet vnderstood are dangerous and apt to induce Christans into gross errour for if literally taken they do no mischief or be not apt to induce into dangerous errour why should I Deny their obuious sense because Ptotestants will haue me do so But there is no Principle so much as meanly probable whereby these expressions are proued false or inductiue into dangerous Errour for were this really so some Church or Author of Credit would long sincé haue noted their ouer much vehemency in sayng more then was true concerning this Mystery which none euer yet did Therefore I may still and without Reproof hold where I am and adhere to their literal Doctrin which my Church teaches 17. Some may teply Sectaries vrge vs not so crudely to reiect the Fathers Testimonies as only to moderate or rectify their sense by the help of our Modern mens glosses which is à blamles proceeding for we do so with Gelafius and other Authors when they seemingly make against our Doctrin and Protestants do no more Answ Protestants do more for their interpretations euer imply à peremptory and absolute denial of that very literal sense which the Father words express For example S. Cyril saith Catech. Mystag 4. He that changed water into wine by his sole will hath also A reply of sectaries answered changed wine into blood The expression inuolues à parity and implies thus much That as water was really changed into wine at Cana in Galilee so wine was really and substantially changed into Christs blood Sectaries as peremptorily deny this real and substantial change of wine
Since you proue not so much as one of these few Articles to be of Diuine Reuelation but by the book which records them And this you do whilst I iustly question not only the book but the Truth of this very article which you make Diuine because it is in your Bible But enough of this subiect at present whereof see more C. 9. n. 7. All that is said there and further enlarged here makes this Truth not only probable but demonstratiuely euident That Scripture alone is no vniuersal Means to end Controuersies debated between Christians and no Christians which is the only Thing we now insist on yet Iesus Christ hath left sufficient means whereby such Aliens may be reclaimed from their Errours and attain saluation Scripture doth it not for all Therefore à more satisfactory way must be thought of 3. Now if we begin to speak of the Fathers with à learned Heathen t' is labour lost for He who belieues not the Diuinity of The Fathers of no Authority with à Heathen Scripture will little regard the Fathers Authority To tell à Heathen of the high Mysteries of our Faith augment's his Difficulties puzzles Reason and rack's his vnderstanding To weary him with à long narration of Ecclesiastical history is most impertinent when as yet He neither belieues Scripture nor Fathers Yet this man may be conuerted to Christian Religion if he followes Reason Vnless we say which is intolerable to hear That our Lord Iesus will haue this poor man lost or left without means to attain Saluation by 4. The next Aduersary the Protestant may attaque shall be if you please à Roman Catholick we will here to gain time omit his Contest with Arians and other Hereticks And his whole The sectaries attempt vpon Catholicks vain and why endeauour if he goe Closely to work must either be to Establish his own Protestant Tenets by Scripture Fathers and Antiquity or forceably to disswade all by virtue of these Principles from the Belief of our Catholik Doctrin I say it is impossible to do either Because the Sectary has not in the whole Bible one clear and express Text for any one Tenet of Protestancy as t' is reformed Nor so much as one clear and express Text against any one Doctrin of the Roman Catholick Religion Therefore as Scripture cannot Pass an obligation on him to belieue one Article of his new Faith so it cannot oblige him or me to disbelieue one Article of our Roman Catholick Doctrin For vpon this supposition it neuer meddless with the one and often omit's to speak of the other in plain open and significant Terms For example Scripture neither expresly denies Transubstantiation with the Protestant nor in that plain open Term affirm's it with the Catholick it neither clearly Saies there are Two Sacraments only nor in express Words allowes of Seuen It neither clearly denies Purgatory nor vnder that express word asserts it How then can the Protestant when he hath not one clear syllable in Scripture for what he hold's in these particulars nor à word against our contrary Doctrins euer probably venture Not one Text in Scripture clear for Protestancy nor one against Catholick Doctrin to decide these and the like controuerted Matters by the plain and express letter of the Bible It is impossible The Reason is it cannot determine that whereof it speaks not clearly nor become an intellectual Rule or Measure whereby we are to iudge what 's true or what 's false concerning these controuersies if it Meddles not with them in express Terms I say in express Terms For what euer is less then that or not express must either bee the Sectaries Gloss or his fallible Deduction I reiect both and appeal to him who wrote the original Book with all it's candor and simplicity If I find Protestancy there well and good If otherwise no Gloss no Deduction shall preuail with me to belieue the Nouelty vnder pain of damnation vnless he who tampers with à Text first bid's me belieue vnder pain of damnation that he is an vnerring man or that his Glosses or deductions are infallible which I am sure is not God's command Again If I find nothing plain and express in Scripture against my Catholick Doctrin but much for it I should be worse then foolish to change my ancient Faith vpon the slight ground of farfetch't Glosses and fallible inferences 5. Shall I say yet more clearly what I here aime at Some Christians there are now in being who Belieue the true Doctrin of Christ so firmly that though an Angel preach't Contrary Galat 1. 8. They ought not to be remoued from it if therefore Protestants belieue their own Doctrin so stedfastly and say that Papists for The Asssâ—rtiâ—n proued example err in the Belief of Christ's true Doctrin they are to Euidence it by à more indubitable Principle than that is which the Apostle vnderstand's by the preaching of an Angel But such à Principle can be no other nor less certain than plain and open Scripture How Therefore can the Protestant so much as weakly hope to disswade from Popery and perswade to his opinions by meer guesses weak inferences weightles coniectures c. without plain Scripture Now to shew you he hath no more but guesses Let him please to Discuss rigidly with me but one point in Controuersy by Scripture only That of Transubstantiation wherein he think 's to haue most Aduantage may perhaps occurr and like him best I say after All he can allege for his opinion or against our Catholick Doctrin shall be no more but meer Coniectures improbable Glosses vncertain Topicks false Suppositions and the like And are these think you weighty enough to establish his Opinion which he meer Coniectures are Protestants only proofs hold's to be reuealed Doctrin No certainly The Doctrin of Christ stand's so sure vpon certain known Grounds that an Angel though he preach otherwise is not to be belieued and if it be not thus stedfastly founded it is not as I obserued aboue Christ's Doctrin How easy were it for the Sectary to end much of these debates by à due examination of this one Controuersy I vrge him to it yet you 'l see he will refuse this Modest Challenge 6. Wherefore I shall neuer comprehend why these men trouble the world as they do with writing Controuersies What is their aime Is it to draw any one Soul to Protestancy or only to giue à proof of wit and show that they can speak against God's truths which an Angel cannot Disswade from If this later be intended the Arians of old did so before them And the Diuel can do it much better than either Arian or Sectary If it be to conuert men to Protestancy The Attempt is desperate vnless they come strongly armed with plain express and Significant Scripture Whereof there is no fear at all For had they clear Scripture against one sort of their supposed erring Christians Papists for example they would not spare vs
any firm Belief or to ground so much Moral certainty of à Christian Truth as excludes à possibility of doubting 10. You will Ask what then is there which may raise these two Aduersaries from that low degree of meer Opining to à higher degree of certainty I shall fully Answer the Question in the next Discourse Here I say in à word No Principle can do this But one only which the Sectary want's And the Catholick has to rely on which is the Tradition the Voice and open declared Iudgement of Christs Catholick Church here on earth This faithful Oracle raises vs from the supposed State of our guessing Probably to the highest degree of not only Moral but also of Infallible certainty Though now we press not that against our Aduersaries The Sectary Therefore who disdain's to learn of this Oracle what Christian Truths are shall neuer come to his Moral certainty though the Supposition already made of Authorities equal stood in vigour Iudge then I beseech you How desperate his Cause is now How remote from all such certainty De facto whether he impugn's our Doctrin or plead's for his own opinions when he hath nothing to rely on but only à few dark and dubious Passages of some ancient Fathers 11. I say dubious Passages for in Truth if so much they are no more And Therefore though we haue hitherto supposed Authorities euenly laid on both sides To Show that nothing What the Sectary can Plead help 's the Sectary out of his labyrinth yet now I must tell the Story as t' is All he has in this world to plead comes only to à few misinterpreted Authorities And with such poor Gleanings Churchless man as He is he thinks to Out-braue à whole Church To decry Tradition to vnsense the Fathers to rob vs of our right And finally to throw vs out of the Possession of those ancient Christian Truths which both we and our Ancestors haue professed age after age without Alteration What think ye Haue à few rack't and tortured Sentences Add to them as many Cauils as many Criticisms as you please force enough to do such wonders Can these gleanings misinterpreted as you haue seen better inform vs of the ancient Primitiue Truths than the General voice or vniuersal consent of à whole Church now in being It is improbable Grant therefore which I do On what Principle the Catholick Stand's not That we know not too well the sense of one Theoderet or of à Tertullian c. The Catholick cleares his Doctrin And drawes it from surer Principles viz. From the voice and open declared Iudgement of his Church And most deseruedly look's on the Sectaries attempt as highly improbable who will needs know what Doctrin we are to hold now or was anciently held amongst Christians by à Fathers Testimony when the very sense is supposed doubtful And lies in obscurity That is He will know more than can be known He will force light out of darkness And deriâ—â— the moral certainty of his Doctrin from meer doubtful Principles which is impossible And thus these men proceed in all other Controuersies though Conscious that à whole ample Church decries their Doctrin as false And the open abuse of Fathers also O saith the Sectary I little regard what the Church decries Ansâ— And much less do I regard what you cry against it When the whole strength of your Clamours vltimatly resolued comes to no more but to fancied Glosses laid vpon ambiguous Authorities What in God's name would you be at What can you pretend The Church opposed to Sectaries Clamours or intend Shall clamours Think ye and your few clouded Testimonies force me to leaue my ancient Faith when I euidently know That the Church I liue in call's louder on me and more rationally command's me to Belieue as I doe This audible known voice of Christ's Church dull's your clamours infinitly Outweigh's your Glosses your guesses And the doubtful Sentiment of any priuate Father 12. The Sectary may reply I haue now supposed without Proof the Fathers abused by him whereas if the Supposition hold's it s only doubtful whether it be so or no. Answ Thus much is only supposed doubtful That neither of vs can learn by words precisely obscure what Doctrin to embrace or what to reiect Before à surer Oracle speak's and decide the Controuersy Catholicks say this Oracle is the Church The Protestant who has no Church to recurr to stand's trifling with his obscure Passages hoping at last to make something of nothing to hammer out of dark sentences the Clear Moral certainty of his new Doctrin Though contrary to the whole Church And thus He abuseth both Fathers and reason also Because as I said iust now A doubtful Principle yeilds not so much certainty If He say 3. His quoted Authorities are sufficiently clear to ground the Moral certainty of his Doctrin against the Church it is à desperate improbable Speech For Moral certainty which should pass as an vncontradicted truth most euidently loseth that force when à whole Church manifestly contradict's it But hereof enough is Said in the other Treatise Disc 1. C. 6. n. 3. 13. You will ask perhaps What is to be done if we meet with à Father so clear and express against Church-Doctrin that he cannot possibly be brought to à Catholick sense I Answer A doubt proposed and solued Suppose thus much which I think was neuer yet heard of in any Contest betwixt the Protestant and Catholick I 'le absolutly deny the Authority and adhere to Church-Doctrin For as the whole body is greater than à part so the iudgement of à whole Church is the stronger Principle here and ought in reason to regulate and bear sway before the sentiment of any priuate man who by weaknes or inaduertancy may slip aside into Errour I say through weaknes or incogitancy for if he obstinately oppose the Church He is no Father in that But an Heretick 14. Whoeuer reflects well on what is noted already will see I hope How neer we are to an End of disputes with Protestants if the Contest arise from the Authority of Fathers Here is the Ground of what I am to Say All the Authorities which can What Authorities can be quoted be quoted in Points now Controuerted are either plain or esteemed plain for Catholick Doctrin both by the learned of our Church and Sectaries also As is amply proued aboue Or Contrariwise are at most supposed doubtful I Assert it boldly the Sectary has not one plain Testimony for him in this debated Matter of Transubstantiation And if one or two were granted plain that 's nothing to contrast with à whole Church and innumerable other Fathers 15. Hence I Discourse In case Authorities be Clear for Catholick Doctrin the Sectary opposes vs improbably if he seek to establish his Nouelties vpon à Principle which plainly teaches what we teach And quite ruin's his contrary Opinions If the Authority be doubtful I haue said enough already
but à Protestant opinion To assert 3. That the Ancient Church was right in faith And 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
Tabernacle placed iâ— the sun Ipsa est Ecclesia saith S. Austin Epist 166. In sole posita The Church is placed in the sun Hoc est in manifestatione omnibus noâ—a vsque ad terminos terrae That is She is known by Her own apparent and manifest Euidence all the whole world ouer And because no one Father touches this point with greater Energy than S. Austin Hear yet more Tract 1. m. 1. Ioan Possumus digito c. S. Austins Iudgement concerning The Churches Euidence we can point at the Church and demonstrate it with à finger and They are blind who see it not Lib. 2. contra Crescon Cap. 36. Extat Ecclesia The Church is in Being apparently clear and conspicuous to all Again Lib 2. Contra Petil C. 32. Neminem latet verae Ecclesia The Church of Christ lies hid to none And Lib Contra crescon C. 63. The Church so clearly presents it self to all sort of men euen to Infidels that it stopp's the mouths of Pagans c. See also this great Doctor pondering those words of the. 30. Psalm Qui videbant me foras fugerunt c. Obscurius faith Hee dixerunt Prophetae de Christo quam de Ecclesiâ c. The Prophets haue spoken more darkly of Christ than of the Church And I think this was done because they saw in spirit that men would make Parties against the Church and not contend so much concerning Christ ready to contend about the Church Christ almost euery where was preached by the Prophets in some hidden or couered Mystery Ecclesia apertè but the Church was pointed at so clearly that all might see it and those also who were to bee against it I waue other Authorities for t' is tedious to proue à Manifest Truth or here to transcribe plainer Testimonies relating to this subiect Thus much premised 7. I say first Though Church Doctrin be more clearly expressed by the Church chiefly in all Matters of Controuersy than in Scripture For example you know the Church deliuers the An Assertion concerning Church Doctrin Consubstantiallity of the eternal Son with greater clarity than Scripture expresseth that Truth Yet no man can proue to reason this clearer Doctrin to be immediatly true vpon this sole ground Mark my precise words that the Church teaches it My meaning is The Church yet not manifested to bee God's Oracle by marks extrinsecal to its Doctrin leaues Reason so in suspence that it Cannot say This is the Oracle which teaches Truth or that the Doctrin of this not yet euidenced Society is Diuine and Orthodox The Assertion is so amply proued aboue that it is needles to press the Arguments further in this place All I say now is that we discourse in like manner of Scripture and Church Doctrin precisely considered as Essential Doctrin not yet made Credible by The Doctrin of Scripture or The Church not Proued true by Saying its true signes and Motiues As therefore the Verities of Scripture are not known to be Diuine Ex terminis because I read them in that Holy book But must haue them proued Diuine vpon à certain Principle distinct from Scripture So the Verities of the Church are not known Ex terminis to be certain before I proue the Church by Clear Motiues to be the Oracle of Truth whereby God speaks to Christians what I Assert is euident in Christ our Lord and his Apostles when they first began to preach For neither Iew nor Gentil belieued that Sacred Doctrin vpon their bare preaching Nay It scandalized the one and seemed à foolery to the other But when they saw it confirmed by Euident Signes and Wonders by eminent Sanctity of life by vndeniable Miracles and other Signal marks which the Author of Religion laid open to Reason Both Iewes and Gentils were gained moued to belieue by Such Inducements no less prudent than forceably perswasiue 8. The reason of all à Priori giuen aboue euinces thus much None can indubitably and immediatly own the Doctrin of either Church or Scripture as true and Orthodox but by one of these two means Either the light of natural Reason discouers that Truth Or it must be known by Faith Reason alone too weak to comprehend the Sublime Mysteries reuealed in Holy writ or taught by the Church boggles at all And left to it self reiects The reason of our Assertion at least the harder Mysteries as is manifest in both Iewes and Gentils Now to know them by obscure Faith is wholly impossible vnless one haue sufficient Assurance before hand grounded on other prudent extrinsecal Principles That both Scripture and the Church teach Diuine and certain Doctrin To know thus much the Rational man must discourse And in this present state of things first find out the Church by her Marks and Signes visible to all If reason complies not with this duty the Faith we draw from thence is no Faith but à precipitous foolish Credulity For who can prudently assent to the high Mysteries of Christianity vnlesse Reason first see it is prudent to do so This is what the Apostle deliuer's in few but most pithy words Scio cui credidi certus sum That is I first know why I am to belieue by Reason and then stedfastly belieue without further reasoning But enough of this in the Chapter cited aboue 9. The. 2. Proposition If the Doctrin of Christ's Church precisely considered according to its Essence bee not ex exterminis manifestly true or proues not immediatly that the Church is Orthodox vpon Her own meer saying that She teaches Truth It is euident She must be proued Gods Oracle by Motiues extrinsecal to Her Doctrin Now these Motiues purely considered as Inducements to belieue are not Articles of Faith but sensible reasonable and of such weight that they powerfully incline euery The Church first proued Orthodox by rational Motiues well disposed vnderstanding to this rational assent As God anciently spake by Moses by Christ and his Apostles So he now also speak's by his own true Church And lead's men vnder her safe Conduct to Saluation 10. The ground of my Assertion is no less euident than the very Position it selfe First Christ himself neuer proued his Doctrin true by meerly saying it was so but confirmed it by signes and wonders which made it immediatly credible as is sayd already So also did his Apostles And so doth the true Church to this day 2. Vnless Christians haue those prudent Inducements preuiously applied to reason before they belieue the Holy Catholick Church The wise prouidence of God must be supposed so neglectiue as not to let men know after à prudent and diligent search which or where his true Church is Though Scripture Compares it to à glorious Sun most visible to all And the Fathers say they are blind that see it not 3. All those Millions of Christians who belieued the true Church who liued and dyed happily in it innumerable shed their blood for the verities of it were not
à People mad nor besotted vpon this Account because As the Primitiue Christians more induced to belieue so are wee They proceeded iust as the Primitiue Christians did that alwaies belieued vpon Rational Motiues These Motiues then first enlightned the reason of the most ancient Christians And reason afterward preuented by grace submitted to all the Church teaches But much more of this hereafter because of greatest Consequence though it seem's Sectaries haue little regard to the Euidence of Christianity Drawn from rational Motiues 11. The. 3. Proposition The Marks of Christs Church manifest to all are more sensible and clear than the essential Doctrin is marked by them They are peculiar to the true Church only and distinguish Her from all Heretical Communities Finally taken all together and not by Piece-meal conuince this truth That God speaks to Christians by this Church Euery part of the Proposition proues it self First à Mark is more clear and sensible than the thing marked by it For who euer had seen our Blessed Sauiour walking here on earth and obserued his holy life whoeuer had heard his sacred words and seen his Miracles would haue said his Sanctity words and Miracles were more clear and euident to all than his Doctrin was of being God and man Therefore the first Christians belieued that great Mystery induced by euident works and wonders 2. These Marks are peculiar and proper to the true Church only You haue the reason hereof in the other Treatise Disc 1. C. 8. 1â—3 The force of prudent Motiues Because it is not possible if à true Church be now on earth that God can permit à false Society to equalize it much less to surpass it in the lustre of such Motiues as forcibly perswade to discern between That and all heretical Communities For were this done Falshood would be made as credible to reason as truth And God would be guilty of Arguing less efficaciously in behalf of his own Church against Iewes Gentils and obstinate Hereticks 12. Obserue well the Strength of this Argument I say in à word If an Arian could truly Assert I haue as many forceable Motiues And marks of truth belonging to my followers and Doctrin As the now supposed true Church of Christ can shew for it self could he say with truth I will euidence the like Antiquity the like Perpetuity the like lawful Mission of my Pastors the like vnity in Faith the like conuersions of Heathens wrought in and by my Church The like succession of Bishops preaching my Doctrin from Christs time to this day The like sanctity the like miracles as any Church on earth can demonstrate They distinguish the true Church from false Communities Could an Arian I say or Iew either speak all this with truth no Orthodox Christian could argue the one or other of Falshood in Doctrin For grant thus much These very men might much better handle and interpret Scripture than Protestants do vtterly destitute of all such Marks The Iew if the false supposition stand would draw the old Testament to his sense and so would the Arian the new And who could reproue them could they shew you à Church bearing these signes of diuine Authority Hence Sectaries that only Gloss Scripture and neuer had any thing like an euidenced Church which taught the Doctrin they now maintain and so earnestly Gloss for are most reproueable And vainly attempt to draw any prudent man to à belief of their Nouelties 13. By all you see how important it is to haue à Christian Society clearly marked and distinguished from false Communities with euident Signes and rational Motiues before we recurr to Scripture All faith depends on this greater Euidence laid forth to reason as Shall be demonstrated towards the end of this Discourse 14. I would haue euery one seriously to reflect on what is now said and once more to know That Christs Church like à glorious Sun euidenceth Her selfe by the Lustre of signal Marks though her essential Doctrin belieued by obscure Faith appear's not Euident Find me then out à Church euer in being since Christs time vnited in one Faith glorious in Miracles and conuersions of Heathens wherein Bishops and Pastors lawfully sent haue preached Christs Doctrin age after age Giue me à Church which was neuer censured or taxed of Errour by any Society of known Orthodox Christians She and She only is Christ's true Spouse All other late risen Assemblies are Conuenticles of Satan And these Marks do not only distinguish Her from all One only Church Shewes these Marks such Conuenticles as is now noted but Collectiuely taken conuince this Truth That God speak's to Christians by this Oracle whereof you haue more in the following Chapters 15. In the Interim we must enter vpon à further difficulty and next enquire which among so many Congregations as now are and haue been in the world is the only manifested true Spouse of Christ For all as I said aboue make not one Church vnless Christ hath composed this mystical Body of such members as rightly belieue and of others that iniuriously oppose his sacred Doctrin Now because the chief controuersy is between the Protestant and Catholick The first pretend's to à Church which teaches Christs Doctrin The Catholick vtterly denies the Pretence and pleads for his Own Oracle euidenced by prudent Motiues This I say being the Contest we are in the first place to vnchurch the Protestant and then proue by vndeniable Arguments where and with whom the true Church of Christ is CHAP. III. The Protestant has neither Church euidenced by Marks of Truth nor true Doctrin made credible to reason His whole Faith is built vpon Fancy 1. THe Marks of the Church as is now said are so clear to reason that they make the Oracle manifest to all sort of people to the learned and vnlearned to Iewes to Infidels and much more to Hereticks who pretend to belieue in Christ All of them are alike concerned and obliged to make à search after the true Church and when t' is found to belieue it 2. Now to find it out I Ask whether our English Protestants with these we chiefly dispute like well of the marks Questions Proposed to Sectaries already hinted at or will reiect them I propose my doubt with all candor Will they dare to say That their Church as it deliuers Protestants Doctrin or as it is now reformed in England was euer since Christ time In Being and visible to the world Can they produce à Succession of Bishops or Pastors that taught Protestancy Age after Age without intermission Can they show what Conuersions these Protestant Pastors wrought vpon Heathens to their faith fiue or six Centuries since Can they produce indubitable Miracles done by such Pastors Most euidently No. Therefore our later Protestants reiect these and the other like Motiues as slight and impertinent to euidence their Church which yet say they teaches Christs Doctrin and Wilily do so because they haue none of them Well To
an Oracle of truth whilst all it teaches now is fallible and may be false 7. Hence I argue What Scripture saith is true Scripture here speaks of à Church founded by Christ of an Ancient Visible An Argument drawn from what is now said Society of Her perpetual Pastors without interruption of à Church conuerting Nations c. Therefore it speak's Truth and points at à sure Oracle marked with the notes we plead for who euer then admit's Scripture must ioyntly own these Marks and Signatures of the true Church But yee Sectaries admit Scripture and haue no such Marked Church with Antiquity continuance of Pastors c. Ergo you are not members of the true Church which must necessarily be found in some other Society of Christians 8. Here by the way we must preuent à triuial Obiection For some less knowing Aduersary may reply Wee destroy our own Ground and now proue the Marks of the Church by Scripture whereas we suppose the Scripture first proued to be of Diuine Inspiration because the Church manifested by her Marks and Motiues saith so 9. I Answer we proue the Marks of the Church and the Form of her essential Doctrin also by Scripture But how Vpon à Supposition that the Book be first proued Diuine by Church Authority Thus much done it is an excellent Principle But not Primum indemonstrabile it s own Self-Euidence Or first indemonstrable Principle This Truth is clear For no man goes about to conuert à Iew by alleging Passages out of the new Testament or to draw à Heathen to Christianity by any thing written either in the old or new Scripture As therefore that Scripture not the first in demonstrable Principle man would not be well in his wits who hopes to conuert à Protestant by meerly alleging the Definitions of the Council of Trent which he slights so he would be as sensles did he hope to conuert à Heathen by Scripture only as much vnderualued by him as the present Definitions of the Church are by Protestants Hence you see how Scripture is à Principle against Sectaries who admit it and reiect an infallible Church By Scripture we Argue and conuince them of errour might the words Thereof bear their proper sense without fancied Glosses Yet if we make à right Analysis it is not the first indemonstrable Principle but Per Modum suppositionis only that is it must be either supposed or proued Diuine 10. I say yet more Though both the Iew and Heathen owned Scripture as it truly is à Book indited by the Holy Ghost Though it were so there yet remains à difficulty not to bee solued yet they haue but made one step as it were towards Christianity For when such men look well about them and find Scripture differently sensed by so many iarring Heads as haue it in their hands by Arians Socinians Quakers Protestants c. Catholicks dissent from them all where can I beseech you these half Christians whether Iewes or Heathens securely rest With whom can they rationally vnite Themselues whose sense must they belieue and own as the vndoubted meaning of the Holy Ghost To doe any thing prudently in so weighty à Matter is impossible Vnless they first come to the knowledge of Christs true Church which as well Ascertain's them of the Scriptures sense in all Controuerted points of Faith as it doth of the Book 's Diuinity Now further It is not possible to know the true sense of Scripture but by the Church it is not possible to know the Church but by her Marks the essential Doctrin Thereof no more mark 's it self as true than Scripture Doctrin denotes its own Diuinity The Sectary therefore that rob's the Church of her Marks and the external Glory of Miracles Conuersions Perpetuity c. is guilty of three hainous crimes at once 11. First he makes the Conuersion of à Iew to Christianity Sectaries make the Conuersion of Iewes impossible most impossible I 'le show you how The Iew Admit's of the old Testament and drawes from euery passage which speak's of Christ and the Church à Sense quite different from that which Christians own The Protestant admit's both the Old and New Scripture And as we may Suppose is at à hot dispute with à Iew concerning Christian Religion First saith the Iew Lay Sir your New Testament aside which is no Principle with me Because it neither euidences it Self immediatly to be Gods word nor can you proue it Diuine vpon any sure ground extrinsecal to the Book Therefore we must Argue by à Principle common to vs both The old Testament only You read There I read also You know the Original language so do I You compare Text with Text I doe the like You Gloss and I Gloss against you Yet after all is done you draw one sense out of this very Scripture and would proue Christ to be the true Messias I draw from thence an other quite Contrary And say He is not My demand is whether Christ The Assertion proued whom you Adore hath prouided men of better means Than your Glosses and mine are whereby we may certainly know what the sense of this Scripture is If he haue done so it can be nothing but à Church manifested by Supernatural Signes and miracles for God now teaches none by Angels or Enthusiasms if the guidance of à Church be wanting we are all left in darkness And know not what Sense to make of Scripture and this ill beseems the Goodnes of à Sauiour who as you say came to enlighten the world and teach all truth which is not done For he leaues Reason in Darkness and Teaches not where his true Church is It may well be the Protestant will except against his Aduersaries Glosses but He is soon silenced for Saith the Iew you good man when you treat with Papists interpret Scripture as you please and why may not I proceed so with you And vse the like liberty 12. The second crime committed by the Protestant who depriues the Church of Her external Signes is that he Eclipses that great light of the world which as Origen saith shines to all And make it as Obscure as some Protestants make their Church inuisible before Luther What I say is certain For no man can find the Church by reason when all rational Motiues are What Sectaries are guilty of taken from it And held impertinent to illustrate that great moral Body Hence you see the third sin of Sectaries relating to Scripture This Book also loseth all credit with Christians because it Euidenceth not its own Diuinity nor can any Signalised Church tell vs it is Diuine or certainly declare the true sense thereof to either learned or vnlearned 13. My last argument against the Protestant is no Topick nor bare Probability but à plain Demonstration The Title saith This reformed man has no Christian Doctrin made credible to The last conuincing Argument Reason whilst he belieues as Protestant To proue the Assertion Three
Principles are here Supposed First that the Markes of the Protestant Church or of its Doctrin lie as these men will haue it in the Purity of Scripture only 2. That their Church Doctrin is either contained in the 39. Articles or implies so much as all called Christians Belieue and no more Though plain Hereticks in many particular Tenets 3. That this Protestant Community as it Teaches is either the whole Church of Christ excluding other Societies or only à Part of the vniuersal Church These Principles Supposed you haue my Demonstration 14. Scripture Marks the true Doctrin of Christs Church but it neither mentioneth nor marks out the Doctrin contained in the 39 Articles for our newer men call these inferiour Truths only And hold them not Registred in God's word Neither doth it Assert so much as darkly that à Mixture of Truth and Falshood such as all Hereticks haue owned and do own is the Doctrin of the true Catholick Church Least of all That à Doctrin common to Arians Protestants and Catholicks is sufficient Scripture disowns Protestancy to Saluation Lastly it saith no where that the Protestant Church containing that reformed Doctrin is by it Self the whole true Church of Christ excluding all other Societies nor so much as à Part of it And this I proue 15 If as reformed it be à Part of the true Catholick Church the Professors of it haue now and had before Luther some Partners who ioyn'd with them in the belief of their reformed Doctrin But before Luther they had not one sole man in the world that belieued as they belieue and so wanted fellowship because neither they nor their Partners were at all in Being Now at this instant they haue no Society of men called à Church run ouer all the world which side 's with them or hold's either the. 39. Articles or à Doctrin common to all Christians to be the true Doctrin of Christ or of his vniuersal Church All this I say is euident And. 16. Hence you see in what plight these men are who pretend to à Church marked and made euident by Scripture and A clear inference against Sectaries when they haue that sacred Book in their hands it is impossible to find so much as one Sentence or syllable in behalfe of Protestancy Those other exteriour Signes of Conuersions Miracles Antiquity c. are of no Account with them And were they otherwise most euidently they belong not to the reformed Doctrin of the English Church Here is à piece of sad newes for Sectaries who haue à Church neither Spoken of in Scripture nor manifested to Reason by one Supernatural wonder So vneuidenced à Thing it is And Consequently vpon à double Account no Church at all 17. The Sectary may reply When he Asserts Scripture Marks the true Church or Her Doctrin the meaning is not that it speak's expresly the Tenets of Protestants but only Saies it is à sufficient Repository of all things necessary to Saluation and deliuers so much plainly What euer therefore is not plainly taught in scripture ceaseth to be necessary Contra. 1. Protestants A Reply Answered granting thus much may seek long before they find Their particular Tenets because Scripture deliuers none of them either expresly or by any clear Deduction Contra. 2. The Iew and Heathen regard not the plainest Truths in Holy Writ before the book be proued Diuine The most plain Verities auaile nothing with them Yet God hath afforded means to draw them to Christianity But it seem's our Sectaries in all their talk of the Scriptures clarity neuer reflect on these Strangers from Christ nor point at the means whereby their Conuersion may bee wrought Contra. 3. The Arian and the Orthodox as highly differ about the sense of plain Scripture as the Protestant and Catholick about the sense of Christs own words This is my body And these differences either touch on fundamental Matters or there are none such in the whole Bible Contra. 4. The Protestant only tells vs what he saith of all things necessary contained in Scripture and speak's his own Sentiment boldly without either proof or Principle 18. Some obiect first God can endite à Book in as plain An Obiection solued words as any man can speak and t' is not supposed that he affected obscurity in his own Scripture already written Contra. 1. If Scripture be not obscure How is it That Christ told the Saduces they mistook the true meaning of it How is it that these Protestant Pillars Luther and Caluin so grosly contradict one an other in their Commentaries made vpon holy Scripture And this in points most material How is it that innumerable others called Christians Professe to reuerence to Read to spend the greatest labour vpon Scripture and when all is done draw out of it plain Contradictions in points as is nâ—w said most Fundamental Contra. 2. We question not what God can do but say he hath not endited Scripture plain de facto S. Peter Epist 2. 3. 16. Speaking of S. Pauls Epistles is my warrant In which saith he Certain things are hard to be vnderstood which the vnlearned and vnstable depraue as also the rest of Scripture to their own perdition And the words relate not only to the Mysterious Matters whereof the Apostle wrote but to his Phrase and forme of writing also Therefore the Greeck Copies haue both in which things and in which Epistles And all Expositors hitherto euen S. Austin haue acknowledged an obscure way of speaking in S. Pauls Epistles chiefly in that to the Romans Yet we are not to say that Truth expressed without harshness God affects Obscurity the word is vnmeet but speak thus His prouidence purposely would haue Scripture deliuered in such à dark manner that all might haue recourse to à liuing Oracle His true Church which speaks more plainly and cannot swerue from any verity in Scripture No offence is giuen to pious ears In à word you haue à Verity expressed with out harshness See S. Austin lib. 2. de Doct. Christ c. 6. And S. Ambrose Epist 44. Again vote Scripture most plain what gain Sectaries by the Clarity when they neither haue plain nor obscure Text through the whole Bible for their Protestancy 19. Hence we Answer to an other petty obiection Scripture say some relates many Things not necessary to Saluation Therefore it cannot be supposed to omit things necessary Contra 1. Ergo it speak's some things of pure Protesstancy or nothing in that Religion as reformed is necessary to Saluation I would willingly haue an express Text for this reformed Nouelty and these few difficulties solued Contra. 2. Though the whole Bible were without dispute most plain or told vs all things necessary yet this neither moues Iew nor Gentil nor drawes any to Christianity without further light as is already proued We haue shown aboue how Scripture contain's all things necessary in the Reflex Part thereof It is now our Task and intent to Mark out the true
Church of Christ the only Rule of Faith which decides all Controuersies Concerning Religion CHAP. IV. The one and only true Church of Christ was is and shall euer be the Holy Apostolical and Catbolick Roman Church Her Antiquity and Constant Perseuerance in the Ancient primitiue Doctrin without Alteration proues The Assertion 1. IT is hard to illustrate à manifest Truth because what euer reasons are brought to light for it surpass not much the Euidence of the thing you would make clear Who euer goes about to proue by Arguments that the Sun is the most luminous Body in the Heauens will haue much to do because that 's euidents to our senses and so is the true Church of Christ saith S. Austin digito demonstrari potest She can be pointed at with your finger Origen adds Hom. 33. in Matth. She is like à sun casting her beams from one part of the world to the other Howeuer because we now treat with men who either see not or pretend not to see I will giue them all the Euidence gathered from demonstratiue Signes which à heart can wish for 2. I say first before we come to more conuincing Arguments Antiquity is à certain Note of Christ Church The reason is As God was before the Diuel and Truth before falshood So the Orthodox Church whether you take it from Adam or Antiquity denotes the true Church from the first preaching of Christian Doctrin was before all Sects and Heresies The Roman Catholick Church only which Christ founded and is so much extolled by the Apostle has this Precedency It was when the Arians were not we know their first Rise it was when the Pelagians were not we know their Beginning it was when rhe Donatists were not their Origen is as well known as that of Protestants which first peeped out with one unfortunate Luther something aboue an age since Might not then the Roman Catholick Church more ancient than all these Sectaries haue most justly questioned each of them at their first appearance as the learned Tertullian Lib de Prescrip did those of His time Qui estis vos who are you new men Vnde quando venistis From whence came you Vbi tam diu latuistis Where haue ye been hid so long No body yet saw you or heard of you I waue the Testimonies of other Fathers chiefly of S. Austin and S. Hierome though none presses this Argument drawn from Antiquity with greater efficacy than Optatus Meliuitan Lib 2. contra Parmeâ—an They are known to euery one But this Mark must not goe alone 3. I say 2. Antiquity and à neuer interrupted Continuance The Church once true neuer Changed her Doctrin of the same Visible Society Age after Age and the same Doctrin vpheld without change or Alteration clearly euidences Christs Church This Scripture strongly Asserts Osee 2. where the Church is said to be espoused to Christ in Sempiternum for euer Math 16. Hell gates shall neuer preuail against it Math. 28. Christ will be with it to the end of the world vpon which Passage S. Hierome speaks most clearly Qui vsque ad consummationeâ— sae 〈…〉 c. He who promised to be with his own Disciples to the end â—f Authority â—nd the world both showes that these blessed men shall euer liue in their successors And that he will not depart from the true Belieuers Videtur sicut luna c. They are words of S. Ambrose lib 4. Hexam The Church may be seen like the moon eclipsed but neuer perisheâ— She may be clouded and ouer cast with darknes but cannot fail The reason is If Christs Church could fail not only all memory Reason proue the Assertion of his sacred Passion with the other Mysteries of our Faith but the whole Scripture also would for that time of her supposed Deficiency haue been no obiects of Belief None could then haue said with truth I belieue the Holy Catholick Church or haue had Access to it because it was not then in Being Now further As the Church cannot fail so She cannot Alter from her self or change Christs Doctrin For if She did so She were no more Orthodox Christ could not own Her for his Spouse Ponder S. Austins Discourse on this subiect in Psal 101. Existâ—â—t qui dicunt c. There are some who say This is not the Church of all nations which once was No. That 's gone and thus they Speak saith the Saint because they are not of the true Church O impudentem S. Austins Iudgement vocem illa non est quia tu in illa non es O impudent speech it is not the same Church it was because thou art not in it Vide ne tu ideo non Sis. look to thy self least thou be not for the Church will be although thou were not in the world Then he decries this Doctrin of the Churches failure as most abominable detestable and pernicious And in Psalm 60. positiuely Asserts the permanency of it to the end of the world 4. Hence I argue But the Roman Catholick Church only hath euer continued in being without interruption and neuer The probation vrged changed or Altered the Doctrin which She first learned of Christ Protestancy which began one only Age since most euidently wants this continuance and euery year put 's on à new countenance Therefore the Roman Catholick Church and not that of Protestants is the Spouse of Christ That the Roman Catholick Church stood permanently in being euer since Christ is as demonstrable as that Protestants were not before Luther The Visible perpetual Succession of our Popes of our Bishops of our Pastors and of our Catholick People in all ages is an irrefragable Proof Neither do Sectaries much cauil at this Personal Succession or the exteriour Permanency of our Church for What Sectaries obiect that 's euident But here is their Plea This Church say they once Orthodox changed from her selfe forged new Articles of faith Contrary to the primitiue Doctrin Herein lies the great Charge Now if I demonstrate that the Roman Catholick Church once confessedly Orthodox hath euer since been Visible in the world and neuer swerued from the pure Primitiue Doctrin in after Ages She is certainly the Church of Christ still without Alteration You will Ask how can this be euinced 5. Some may think 't is best done by Paralleling our present known Church Doctrin with that of the Primitiue Times Very good But by what means shall we come to à right Parallel One may Say Make A diligent Inspection into the Records and Writings of those worthy Fathers who liued in the first Ages And all is done I Answer This Rule precisely considered help 's nothing For what if those Fathers neuer medled with most of the Controuersies now agitated between vs and Sectaries And t' is no wonder at all if they did not For may not à new Sort of Hereticks rise vp to morrow whose Errours neuer entred into the thoughts either of the
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
our Church hath erred but in one only Matter of Christian belief She is Traiterous disloyal to Christ and can be belieued in nothing To proue The Church is traiterous if false in one Article the Assertion Suppose an Embassadour sent to à forraign state with this deep Charge that he vtter nothing in his Princes name but so much only as he is commissioned to speak Suppose again the man declares some few truths to the state as his Lord commanded But withall forges twenty other vntruths on his own head and stifly affirm's his order is to deliuer all he saith in his Masters name Would not such à man think ye be à Traitour vpon à double account First because he exceed's the bounds of his Commission and deliuers that he had no order for But chiefly because he speaks vast falsities wholly Contrary to his iudgement who sent him 2. The Application in easy The first Teachers of the Gospel were legates sent from God to à great State the whole world For in omnem terram exâ—uit sonus eorum They taught euery where and well for some short time our Christian Verities as the Prince who sent them Commanded But their Successors the Pastors and Doctors of the Roman Catholick Church in after Ages had Say Sectaries the ill luck to miscarry to turn Traitours for besides à few fundamental Truths vpheld no man knowes how They did not only exceed their commission in deliuering Doctrin to all Nations which Christ their Master neuer allowed of but more ouer forged of their own heads twenty vntruths Purgatory Praying to Saints Transubslantiation c. And spake all in their Princes name Said also they had Commission from Christ to teach so This fact if the Charge be true is Treasonable they iniured Christ And consequently not Orthodox and his Verities and betrayed their trust But à Church so perfidious cannot be Orthodox Therefore if Sectaries do not Calumniate Christ had no Orthodox Church in the world before Luther which I intended to proue and Consequently Protestants are yet no true Church at all 3. I say moreouer If the Roman Catholick Church hath taught false Doctrin but in one onely Matter of Christian belief She can be belieued in nothing yea I may rationally suspect her false in all She teaches Iust so it is If the book of Scripture deliuer's one Doctrin false which Christians now belieue I cannot credit it in any thing The reason is One and the same Motiue of my belief duely and equally applied euer moues to an equal Assent or to None at all For example I belieue Christ dyed for vs because Gods word saies so Here is the Motiue of my Assent I belieue also that he ascended into Heauen because the same word of God speaks it here is the same Motiue Imagin now by à supposed impossibility that this latter Article A Church false in one Article merits no beliefe is Gods word but false I cannot belieue our Sauiours Death vpon the Motiue of God's word For if this word be false and once deceiue it may as easily be false and deceiue me twice And there is no possible means to quit me of my errour Because whoeuer endeauours to do that is of less Authority than God's word which is now supposed to deceiue me If therefore the First Verity can reueal an vntruth none can belieue either man or Angel speaking of the high Mysteries of our Faith and Consequently All must still remain in Errour 4. Apply this Discourse to the Roman Catholick Church which pretend's at least I say no more yet to be Gods Oracle and to speak in His name She speaking in his name assures me that Infants are to be Baptized I belieue Her vpon her word She also tells me there is à Purgatory but we must now suppose with Sectaries it is à great vntruth if so I cannot possibly belieue Her in the other Doctrin of Infant Baptism For if she deceiues me once She may well do it again and which is to be noted There is no means left vnder Heauen to vnbeguile me or to draw me out of my supposed Errour for who euer attempts to do that is of less Authority than my Church which is supposed to teach to err in Her teaching and stifly to maintain the Errour Scripture cannot help here vnless it be clear vpon an indubitable Principle that the sense of it and Doctrin of my Church can differ in points of Faith which must be proued and not Supposed If Fathers be alleaged Seemingly contrary to this known Doctrin my duty is to explicate them and rather to draw the Fathers to what the Church teaches than to renounce Her Authority and adhere to the dubious and yet vnknown Sense of any Father 5. Now here is à short consideration For Sectaries I said whoeuer supposeth the Roman Catholick Church to haue erred A Reflection for Sectaries must ioyntly own it so remediless an Euil that all the men on earth cannot help or remoue the supposed errour from this Church The reason is All the Proofs and Principles setting plain Scripture aside whereof there is no danger which may be thought pertinent to impeach Her of errour will fall infinitly short and proue less ponderous less substantial to perswade that She has erred than her sole Vote and own Authority whilst she anathematizes the falshood is to perswade the contrary Viz. That She neuer erred Hence Sectaries confessedly fallible men who Sectaries Attempt desperate and why may easily spoil all they goe about to mend aduenture desperatly to reform the Church when the very Principles they should reform by were there any such in being are incomparably of less weight strength and force than the Authority of this Church is which saith She cannot erre Howeuer She must be reformed and here is the wonder before they know whether She has erred or haue the least assurance of their own half accomplish't reformation Who then see 's not euery attempt made against our Church this way to bee as really it is à folly an vnaduiced Enterprise no less impossible than in the highest manner improbable Mark what à task lies on them 6. First they are to proue She has erred which was neuer yet done 2. To giue in Principles whereby they will reform 3. To VVhat they are to proue Shew themselues well setled in à perfect Reformation 4. To euince that all those innumerable learned men of our Church from the Fourth to the present Age haue been stupidly blind bereaued of iudgement and besotted with Errour 5. Wheras other Christians both more aged and most learned espyed none of these Errours They are to proue that God made choise of such vncommissioned men to perform à work so long neglected by the Orthodox world But of these particulars enough is said in the other Treatise 7. Hence two things follow First that Sectaries only lose time when by alleging à few dark Testimonies of the Fathers they offer to
If an Embassadour once be found in an Vntruth when he speaks in his Princes name I think few Monarchs or States will no more belieue him in like occasions Than giue credit to one conuicted The disparity betweâ—n à priuate man erring and the Church of periuery when He swear's vnless what he swear's bee proued true independently of his Oath But let this pass The disparity between à priuate man and the Church is most notorious The First considered as one single and priuate hath no Commission to speak in Gods name or to teach the whole Christian world what is or what is not Christ's Doctrin The Orthodox Church is impowred to do this or to teach nothing if then She err's but once the Errour makes Her infamous redound's to the Dammage of all Christians seduced by Her yea and to God himselfe as is now declared Hence I say the Church cannot teach truth by halfes as Sectaries would haue Her or now Hit right now miss She cannot be Orthodox in à few main Matters called Fundamental and erroneous in others No. She is either Gods Vice-gerent in all She deliuer's as points of Faith or in nothing She must when she pretend's to speak in Gods name truly do so or She cannot speak nor pretend to speak but must be silent This Verity is further laid forth in the Chapters now cited where we treat of the Churches Infallibility 14. In the mean while if any Should Obiect The Church vainly pretend's to be so far an Oracle of Truth as not to impose on us false Doctrin And then demand from whence She had this Whether our whole Discourse tend's Priuiledge of Infallibility I Answer Whoeuer trifles with such obiections in this place to be solued hereafter little vnderstand's the force of our Arguments Mark I beseech you It is now à supposed Principle Sectaries will haue it so that the Roman Catholick Church hath forged new Articles and imposed the beliefe of them on Christians which God neuer Reuealed Grant thus much She iniures God sin's damnably And therefore is no Orthodox Church But if She neither now be Orthodox nor was so ten Ages before Luther There was not then nor is yet any true Christian Church in the world And consequently Protestants â—aue no Church The more erring Therefore they make the Roman Catholick Church the more are they Churcâ—lesse This is what I Press and express at present and would willingly haue my Argument solued 15. There is yet an other Obiection scarse worth the paper you shall haue it such an one as it is Protestants talk much of A weightless Obiection Papists Blindnes And to free the Roman Church from damnable sin or formal Fundamental Errours may perhaps say She hath indeed erred before Luther and still is Idolatrous But may be excused vpon the Account of inuincible Ignorance Answ What 's this Do we hear talk of inuincible ignorance in à whole learned Church Pray where shall we find knowledge if ignorance haue place here Such ignorance may perhaps be in some particular men But to Tax à whole Church with it is not only to make so many Councils so many profound Doctors as haue taught the world worse than Idiots for à thousand years but it is to iniure Christ to tell Him he has indeed established à Church yet mark'd it so obscurely remoued it so far out of the Sight of Christians that the most learned of all could not discouer the Truths it taught for ten long Ages though all Antiquity Assures vs that Christ's Church is one of the most manifest things in the world Again Suppose our Church were blind and inculpably ignorant who for Gods sake must open Her eyes now and vnbeguile Her Touching vpon the Ignorance of Catholicks Solued Must à few late scattered Sectaries Doe the wonder that are to look to their own vincible ignorance And therefore if learned Sin vpon that account damnably 3. If our Church may be excused vpon the score of ignorance excuse also the Arians less learned the Pelagians the Donatists c. And say there were neuer any formal sinful Hereticks in the world yea Iewes and Turks may thus be acquitted of formal Sin and Errour likewise But aboue all free I beseech you our Sectaries from further pains-taking as also from the least hope of amending Matters were there any thing amiss for you may well rest assured if ignorance hath cast this learned Church into such an Abysse of Errour it is not to be expected that the far weaker knowledge of Protestants can draw Her out of it I wonder men of Modesty dare offer to impute ignorance to the Roman Catholick Church And presume to teach more learned then Themselues CHAP. VI. Other Euidences of the Roman Churches Perseuerance in the Primitiue Faith without change or Alteration VVhether wickednes of life necessarily induceth Errour into the Church The Donatists and Protestants Argue And Err alike 1. I Argue 2. God had euer à true Church preserued free from Errour for so many Thousand years as passed between A second Argument Adam and Christ It stood all that vast time inuincible against Heresy and was neuer stained with false Doctrin The Truth is indubitably owned by Christ our Lord who came not to change so much as one iota of Doctrin taught by the Prophets but only to perfect it by reuealing other Verities not explicitly known before Now Mark à strange Paradox auouched by Sectaries They say boldly That our Christian Catholick Roman Church which certainly God Himselfe established And enriched with his own Verities only continued Orthodox for Three or Four Ages and then O dismal time left off to be what it was lost Christs reuealed Truths became the whore of Babylon Apostated from it Selfe and cheated the world into false Doctrin What saies the prudent Reader Is it Possible that the Ancient Church of Drawn from à most improbable Assertion of Sectaries the Patriarchs and Prophets stood without change or blemish for 4. or 5. Thousand years and Christ's own Spouse became smutched and vgly within the compass of three or 4. Ages Is it Probable that the lesser light of the Synagogue lasted so long And the Glorious sun of Christ's own Church appeared dark and Eclipsed soon after The world had Cast an Eye vpon Her And this to encrease the wonder happened then Sectaries must say when euidently There was no other true Church on earth vnless you will take in Arians Pelagians c and such open Hereticks to make vp à Catholick Society most vnfit all know to teach Christs Orthodox Doctrin I wish Protestants would well ponder the force of this one reason And return an Answer 2. My last Argument is à Demonstration against Sectaries who say There was alwayes an Orthodox visible Church since Christs time For this Article of our Creed was euer professedly true in all Ages I belieue the Holy Catholick Church They say again There was à time when our Roman Catholick
because you can lead à man to the By-places of it and show him in it some Nastiness The Instance is most Pertinent You find filth Here and there in the fair House of God and though there be more of it before your own doores yet your Church must be supposed Holy and Orthodox And ours contrarywise false and impious 14. But I wonder nothing at this lame way of Arguing Lewdness of life in some not in all sorts of men as is vainly Supposed Vnsanctifies the Church and bring 's in Errour c. For iust so Hereticks of old Argued against Catholicks Read S. Austin Sectaries argue like Heretickes of old Tom. 7 ad liter Petiliani lib. 2. Through his seueral Chapters chiefly Chap. 39. Petilianus obiected as these men do And I will Answer as S. Austin did There is no bitternes in hony nor dross with pure gold Saith Petilianus We Donatists are the purified gold you Catholicks full of bitternes and dross c. S. Austin Answer 's This is to Vapour like à mad man And to proue nothing Attendis zizama Thou attends't to the Cockle only and not to the wheat As who should say though some be yet all are not wicked Thou considers't the Seed of the Enemy sowen in the world and regards't not the seed of Abraham in whom all Nations shall be blessed Quasi vero vos iam sâ—is massa purgata Thou talks't as if ye forsooth were only the purged Mass of men the sweet hony the pure gold the refined oyle and none but you It is not so There is much naughtines among you And the saint showes wherein it was 15. In like manner one might easily lay forth the lewdnes the Hypocrisy of no few Sectaries were it not that S. Austin teaches vs to vse better Arguments and therefore C. 32. Saith How S. Austin argues against the Donatists Paciscamur ergo c. Let vs agree on this That thou neither Obiect to me our wicked men nor I thine to Thee This bargain once made thou will haue nothing to Say against that seed of Abraham now diffused ouer all Nations But Petilianus I shall press thee with an insoluable Argument and Ask Why yee Donatists haue impiously Separated your Selues from the seed of Abraham or that Catholick Church wherein all Nations are blessed And thus we vrge Protestants 16. Again Chap. 51. Petilianus obiected Ye Catholicks lay Claim to S. Peters Chaire the See of Rome I call that saith he in the words of the Prophet Cathedram Pestilentiae The See of pestilence And do not Protestants speak thus irreuerently of the Roman Chaire and Church also Both Argue alike S Austin Answers Haec non vides Dos't not thou see that all thou alleges't here is à meer lying Calumny For though thou may reproach some yet all are not guilty of the Crimes imputed to them I will auouch more Adds the Saint Si omnes per totum orbem tales essent quales vanissimè Criminaris c. If all the Bishops the whole world ouer were as bad as thou fanciest what wrong hath the Chair of S. Peter or the Church either done thee If thou perswade thy Self that those who deliuer the law do not exactly comply with it know that our Lord Iesus speaking of the Pharisies lonâ— since silenced thee Dicunt non faiunt They say but do not If then thou woulds't diffame either Church or See because men in works are not answerable to their words thou knowes't not what to say but only to reproach without Reason Thus and much more Blessed S. Austin and He ouerthrowes our Aduersaries whole Plea by it Though I verily hold them no such strangers to common reason but that they saw well the Argument The Sectary Cannot but see his Argument void of force already proposed enormously impertinent to proue either the See of Rome or that Church impious or erroneous in Doctrin 17. The true Reason of foysting in such simple stuff is an itching to Cauil because they can not closely dispute against Catholick Doctrin vpon rational Principles hauing none to vrge against vs. What remains but to scratch it is à late strain got in among them and to rub vpon old soares the personal defects of others abroad whilst God knowes they haue more festered wounds to look on and launce in their own Brethren at home Thus I say they must nip and taunt or write no more Controuersies Though it is done to their own Confusion For suppose all were true which is said of lewd and wicked men in the Church as in real Truth the half is not yet the impiety of these men Why sectaries bring to light such simple Stuffe neuer came to that height as to make vpon such Cauils the pure Spouse of Christ à Harlot on Frontlesly to impeach Her of Errour or quite to desert Her as our Nouellists haue done most shamefully No Though wicked they know well that Cockle growes vp in the same field with good Corn and that the Sin of some may stand with the Sanctity of many in the Mystical body of Christ The Haruest as the Gospel and S. Austin teach is to Winnow all and to Make the Separation But enough and more then enough of this slight and forceless Obiection 18. I haue yet one word to say of errours wrongfully Charged on vs. Were this Supposition true that the Roman Catholick Church had Apostated so shamefully in any Age as Sectaries Imagin Had She been made of à beautiful Spouse à harlot Had She fallen from the primitiue Truths into false Doctrin And consequenâ—ly Cheated Christians into Falsities for à thousand years together Christ Iesus our Lord had been obliged by virtue of A Reflection for Sectaries his promise already made in Scripture to haue appeared Again To haue sent an Angel from Heauen Or to haue vsed some other extraordinary means to establish his Church à new to raise vp the walles of his now Supposed ruined Hierusalem which he built so slightly that it all fell down in the short Compass of three or four Ages I say All For if the Church be false in one Article I can trust it in nothing The Promises in Scripture of Hell gates not preuailing against the Church of Christ's being with Her to the end of the world are manifest Yet now vpon the Supposition Hell and Heresy haue destroied the whole Building and He Blessed Lord look'd on saw his own work defaced yet after all his Engagements of preseruing it in Being repaired nothing These are harsh Heretical Paradoxes vnfit for Christians to hear yet the Sectary will he nill he must own them to his Confusion 19. To establish more this great Truth That the Doctrin of our Church is at this day the same with the Primitiue I might well Argue from the Confession of our Aduersaries Luther Chiefly and Caluin who grant so much in many particulars As that of Merit of Free will Limbus Patrum c. But withall
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
they so Confidently gaue out That hee should lose his life at Iapan and dye à Martyr Reflect I The Calumny reiected The Miracle proued true beseech you Had it not been in the highest measure imprudent nay more than à foolish Presumption of those Fathers to haue filled all mens eares with that Prophetical Speech vpon meer future vncertainties The performance whereof all know well was liable to à thousand Disasters and Casualities in that immense voyage from Europe to the furthest parts of the world Speak impartially How easily Might Marcellus none of the strongest Constitutions haue dyed in the way What if Pirates had seized on the Ship and cast him ouer board What if the Vessel had perished by Tempest with the virtuous Man and other Passengers How much scorned would the Fathers haue been who certainly were neuer so strangely besotted as to expose themselues and the reputation of their Order to à publick contempt vpon meer Contingencies and weak Coniectures Hence I infer They had by virtue of S. Xauerius Prophesy à high Moral Assurance of the euent The Prophesy spoken some years before Marcellus his Martyrdom was true And the real Effect of his death proued it true neither Diuel nor Mortal man could certainly foretel Things so remote and yet God wrought the Miracle to come God therefore was the Author of that Prediction And Consequently His Diuine power by the means of the Saint wrought the Miracle 30. It s high time novv to reassume vvhat I began vvith and said above When Iewes and Gentils read our scriptures which with them may well deserue as much credit as Humane faith giues to Caesars Commentaries or any other History When they find in that Sacred book how strangely Christianity was first established and introduced by the virtue of our Sauiours glorious Wonders When they fall lower and see though still vpon Humane Faith an euident Continuance of the very like Miracles wrought in the Roman Catholick Church through euery Age. The Conuiction is by good law so strong the The Proofs hinted at aboue vrged Proofs for vndeniable Miracles so manifest to the dullest Gentile that He may as well deny as Lipsius Saith the Sun to shine as doubt of those most glorious visible wonders vnquestionable in this one Society of Christians And this hold's true Although no more but Humane faith resting on most Certain Authority inform's vs of these Miracles For such à Faith as great Diuines Obserue often comes to so clear à degree of The weight of humane Faith Certitude that you may well call it an vndubitable kind of Euiden◠How certainly do we hold it is S. Austins Instance lib. 6. Confess C. 3. that we are born of such and such Parents How certainly do we belieue and vpon humane Authority Saith Snares Tom. 1. de Incarn Disp 31. Sect. 2. That Titus and Vespasianus destroyed Hierusalem And can any Cordial man Question if He lay preiudice aside but that true and most glorious Miracles haue been as certainly wrought in the Church as that those two Emperours destroyed Hierusalem or that such are our Parents I appeal to euery ones Conscience for Answer 31. By all now said vve see first that vvhat euer can be proposed against our Churches Miracles hath like force against Christ's ovvn glorious works And I challenge Protestants to hint but at one Argument which doth not equally strike at Sectaries iustly reprehensible And why both We see 2. How Hideous à Sin Sectaries commit who Scornfully slight all those known and most euident Miracles wrought among Christians since the Apostles times By this their vnworthy Procedure they rob Christ's Spouse of Her greatest Glory falsify His own sacred words Prophesying of greater wonders than he did And finally make the Conuersion of Ievves and Heathens to Christianity impossible For giue me à naked Church vvithout Signes without Marks vvithout Motiues inducing to truth and the most conuincing Signe of all is the Glory of Miracles Nothing remain's proposable to à poor Infidel that 's meet to conuince his Reason But the bare letter of Scripture or the essential Doctrin of the Church vvhich solely considered more affrights weak Reason naturally auerse from high Mysteries than brings it to any Submission or Acquiescency I say therefore the sin of Sectaries is grieuous Whilst Miracles are slighted by doing so they slight the Church yea Christ himself and hasten apace to Atheism CHAP. IX A word to à few Obiections as also to Mr stillingfleets vnworthy Exceptions against that euident Miracle wrought at Zaragosa in Spain 1. THe obiections are as few as fallacious and cannot be otherwise when as t' is said All of them proue as much that 's iust nothing against our Sauiours own Miracles as against those of the Roman Catholick Church To see this truth manifested and difficulties vanish into nothing be pleased to afford à little Attention 2. The Sectary may Obiect first None of vs all know One obiection what strange effects nature can produce in certain circumstances nor what Povver the Diuel has to work Miracles when therefore Scripture forwarn's vs. 2. Thess 2. Of Antichrists great Prodigies as also of False-Christs and false-Prophets appearing with Signes and wonders Matt. 24. We may iustly suspect if nature alone cannot doe such works that the Diuel had à hand in most of our Church Miracles Contra. 1. And You see Found weak and friuolous first the Argument Equally oppugn's Christs own Miracles licenceth both Iewes and Gentils to slight him as à false-Prophet and his glorious vvonders also Contra. 2. Not one of these False-Prophets once raised the dead to life nor after their own death did any thing like à Miracle as the departed Saints of Gods Church haue done most frequently by à touch of their Reliques only which Truth of mighty vveight deserues Reflexion and refutes what euer Donatist or Coniurer can say in behalf of counterfeit Miracles Contra. 3. And obserue well the Obiection None knowes what nature or the Diuel can doe c. What then I beseech you May one inferr from our not knowing the Diuels power that this euil Spirit hath actually wrought all the Miracles recorded in Scripture and Ecclesiastical History To Assert this we must not only know how farr his power reaches but more haue Assurance also Of his actually doing such Wonders And thus much manifestly improbable neither is nor can be ascertained vpon the weakest Principle within the compass of nature or grace We vsually say the Diuel appear's with à Clouen foot That is you may easily discern his Villainy And we know he neuer cast's out euil Spirits like Himself from possessed Persons which yet hath been done and frequently in God's Church Miracles aboue the power of Diuels Church He can it is true if we belieue History take vp the Deuided Parts of à dead man and act with them for à while But there is no such Motion no such Operations in the dead
7. To end this point between S. Austin and the Donatist as also between Catholicks and Protestants I say all Controuersies are fully tried and happily ended by Scripture only But how Not because any can pretend to find euery Tenet of Faith clearly set down in so many express Terms of holy Writ For the Protestant How Scripture decides all Controuersies pretend's not to so much in behalf of his Doctrin But thus the Orthodox discourses with S. Austin Scripture euidently points at the Church of IESVS Christ known by Her Marks and manifest Signes by Her Antiquity Her large Spread ouer the whole world by the Succession of Her Pastors and Doctors Miracles and the like Signal Motiues Thus much once clearly laid forth in the written Word that Holy Book remit's him to the Church Clearly marked commend's Her faith S. Austin and command's him to hear and learn what euer She teaches 8. Whence it is that our profound Doctor Disputing the Case whether the Baptized by Hereticks were to be rebaptized laboured not to decide the Question by any express words in holy Scripture wholly silent in this particular But contrarywise teaches that the Church which is diffused all ouer and no Party of Donatists shut vp in à corner of Afrique was to giue Sentence herein For She is that great Oracle which Scripture commend's Read Lib. 2. de Bapt. C. 4. And de Vnit Eccles. C. 22. Thus briefly you see the true difference between the Protestant and Catholick The first has not à word of Scripture for his Tenets much less any Orthodox euidenced Church The Catholick relies on à Church spread the whole world ouer known by The Catholicks stronge hold Miracles Conuersions c. And Scripture command's him firmly to belieue what euer She Proposes as Faith Qui vos audit me audit Whoeuer hears the Church hears Christ And in this Sense Scripture manifesting Gods own Oracle which cannot but propose truth end 's all Controuersies 9. A 4 th Obiection Iulian the Apostata as S. Gregory Nazian Orat. 1. in Iulian And Theoder Lib 3. Histo C. 3. attest droue away Diuels with the Sign of the Cross Therefore wicked men can doe Miracles And why may not Almighty God A fourth Obiection solued for Reasons best known to his infinite wisdom do strange wonders and permit an Arian to Say All are wrought to Confirm his false Doctrin Contra. Both Parts of the Obiection equally impugn the Primitiue Miracles of Christ and the Apostles To the first I answer An Heretick may work à Miracle to proue Catholick Doctrin but neuer to make his own False Opinion probable The Reason is God who is Truth and Goodnes it self can no more deceiue by his ovvn VVorks than by his ovvn VVords Sicut humana consuetudo saith S. Austin Epist 49. verbis Diuina potentia etiam factis loquitur As man speak's by words so God speak's by his works But the Works or Wonders now Spoken of because supernatural proceed from God And as is God can no more deceiue by his ovvn Works then by by Words supposed deceiue Therefore it ill beseem's an Infinit Truth and Goodnes to do them Vpon this Ground I say likewise Diuine Prouidence will neuer permit his own glorious Works Seals and Signes of Truth to be abused by wicked men But of this particular I intend to speak more largely hereafter 10. Wee now Come to Mr. Stillingfleets Cauils you haue some of them Part. 1. C. 5. p. 134. And 135. Where he doth not Mr Stillingfleets Cauils answered so much impugne Miracles as would haue them done by such Persons as he likes well of Popes for example that pretend to infallibility And if which is easy we produce many wrought by Holy Popes His next Querie perhaps may be Why all all of them are not Miraculous men alike In à word I like not to search into the depth of Gods secret Counsel And therefore briefly discourse of persons fauoured with such Graces as S. Austin doth of different Places Tom. 2. Epist 137 to his Clergy and people at Hippo where he proposeth this Question Quare in alijs locus haec miracula fiant non in alijs Why are Miracles done in some places and not in others VVe haue known some wrought at Millan â—n Africa though full of Saints Bodies not so He return's this wise Answer grounded on the Apostles wotds 1. Cor. 12. Non omnes Sancti c. All saints haue not the Gift of curing diseases all discern not spirits ita nec in omnibus memorijs Sanctorum c. So God And first why God works Miracles by some and not by others who divides his Graces according to his own best will doth not these wonders at the Memory of euery Saint And who dare enter into his secret Counsel or ask why he doth so Why raised he three dead men by S. Dominick and not one we know of by S. Austin Dividit propria unicuique prout vult He is Lord and distributes his own fauours as he pleaseth And thus we Answer Mr. Stillingfleet who next Saith some thing of Miracles done in Corners What can the man mean Are all the wonders wrought at Loreto Compostella Sichem and other places seen to innumerable and All vpon certain record to be callid Corner Miracles Be pleased to hear worse yet 11. Page 135. Think not saith Mr. Stillingfleet VVe are of such easy faith that the pretended growing out of à leg in Spain or any of your famous Miracles wrought by your Priests in Italie will persvvade vs Mr Stillingfleets vnjust exceptions against the Miracle wrought at Zaragosa to believe your Church infallible Again after his Talk of Diuels doing no feats when Opposers are by He utters this scornful language It is an easâ— thing for à Stump to grow à leg in its passage from Spain hither For fama crescit eundo And in despite of Truth cast's out too much bitter venom to obscure à Glorious work of God wrought by the Intercession of our Blessed Lady vpon à young man at Caesar Augusta or Zaragosa in Spain where you haue her miraculous Statua Set on à Marble Pillar And for that reason is called Neustra Sennora del Pilari It is one of the most euident and clearest Miracles vvhich I belieue hath been done in the memory of any man now liuing I haue the whole Printed Relation by me both Latin and Dutch vvritten by Peter Neurat Doctor of Phisick and dedicated to his Excellence Don Francisco Marquis of Caretto and Grana Embassador Extraordinary from the Emperour to His Catholick Maiesty The Substance whereof is thus 12. Ego ab Caesaraugusta Venio c. I come from Zaragosa and bring tydings of à Miracle not heard of in any age A young man had his leg cut of and buried which was Miraculously restored again by the Intercession of the most Sacred virgin My Lord I here present you with à Gift it is not mine but our
à most sâ—uere Examination and finally to make the Glorious vvorks of God knovvn Sentence vvas Iuridically pronounced by à vvorthy Arch-Bishop as is novv said Quod si rei tam notae contradicere ausint And if Sectaries yet dare contradict so manifest à Verity Quis illos c. who is there that vvill not look on them As impudent and list them among incredulous Iewes 21. Yet our Mr Stillingfleet forsooth Shifts all off with à Ieer. It is an easy thing for à Stump to grovv à leg in its passage from Spain hither What will not this man write to his petty purpose if 't come in his way What will he not pare away Mr Stillingfleets cheat and open fraud and add to à Story remote from the knowledge of the vulgar His book is full of such fraud Will he not think ye say any thing before the illiterate and ignorant in the high Mysteries of Faith whilst he blushes not to cheat and deceiue his Reader in à matter of Fact Notorioussly known to the world If he thinks I haue forged this Relation Hee shall haue the very indiuidual Copy I made vse of sent him the Bulk is not big If he doubt's of the Authority of these witnesses already produced and say yet all is à Fourb I 'll say as easily I am fooled in belieuing there is such à man in the world as Mr Stillingfleet whom I neuer saw And next will force him to exchange Principles with me à little You Sir say its à fourb à pretended no real Cure What 's required of Him I say Contrary The Cure was real and à great Miracle Proue now you Your Assertion vpon as good Humane Authority as I haue proued mine And we come to Principles fit to decide in the present Matter Fail to do this your Assertion hath not so much as one leg to stand on besides fancy or something worse CHAP. X. Other Marks and Signes peculiar to the Roman Catholick Church proue her Orthodox And make Her Doctrin euidently credible These laid forth to Sense and Reason distinguish the true Church from all Erring Societies Inferences drawn from the Doctrin Here deliuered 1. VEry little may suffice concerning the first part of the Title our Catholick Authors hauing done the work to my hands whilst they treat most largely and learnedly of the Amplitude and Vniuersallity of the Roman Catholick Church of the continued and Succession of Her Bishops Pastors and people of Her Vnity in one and the same Faith of Her Sanctity of the efficacy of Her Doctrin in conuerting whole Nations to Christ which S. Austin justly hold's miraculous The Largeness of this great moral Body rightly called by Sectaries à growing Religion which no persecution of Tyrants could hitherto suppres For time extends it self without dispute to all pass'd Ages since Christ And The Largeness of the Catholicks Church if we speak of place the growth successiuely was so great That In omnem terram exivit sonus eorum it hath been preach'd with immense fruit to all Nations Answerable to that of the Royal Prophet Psalm 2. where the eternal Father speaking to Christ our Lord as man giues him an ample Kingdome spread all ouer for his Possession Ask of me and I will giue the Gentils for thy Inheritance and thy possâ—ssion the last ends of the earth 2. Hence we first distinguish the Church of Christ from the lewish Synagouge limitated to one time till the comming of our true Messias And to one place also For the Sacrifice essential to that Religion could not be offered but in the Temple of Hierusalem only We distinguish both Church and Doctrin likewise from Mahumatism Nestorianism Eutychianism and other Heresies in Distinguishes Her from all false Sects the East which neuer got any considerable footing in these Western parts of Europe Finally we distinguish it from Lutheranism Calvtanism and Protestanism à confused Mixture of both and other late Doctrins These and their dissenting Heads stay in our Northin Climats without fruit or Progress made into Asia Affrica Greece or the like remote Countries wherefore some doubt not to auerr and most truely That the Holy Orders of S. Dominick of S. Francis and of the Society of Jesus are further spread more diffused through the world at this day â— than all the Sects or Subdiuisions of Protestants euer yet were or I think will be But the Kingdome of Christ's Church as Tertullian Cited aboue Chap. 1. n. 6. well obserues Vbique regnat reignes euery where and is The Amptitude of Christ's Keingdome euery where belieued Nor can these latter Sectaries now in an aged world hope to Propagate further For if S. Austin De Vnit. Eccle. C. 14. Thought it enormously improbable that Donatism then so early could diffuse it selfe the whole world ouer much less can our confined Protestants very late Teachers after so many Centuries when Heresy euery where lyes à gasping Hope to draw forreign Nations to à Belief of their Nouelties 3. The reason à Priori is A greater extent à further increase seem's inconsistent with the very Nature of those who professe this Religion For once liuing in the Vine and drawing Nutriment from thence they wilfully cut them selves off and separated from the Church Therefore as S. Austin saith they lie where they are Withering and dying without Lustre or any Enlargement Again as they began this new learning without Gommission to teach So they can send none hereafter Authoritatiuely to spread it further Hence I Argue That Church only is Christ's true Spouse which euer Protestancy increases not And why was from the first Rise of Christianity and successiuely got Possesin the four Parts of the world But thus the Roman Catholick Church was and is Still diffused here is Christ's promised Inheritance Therefore She is the only true Church Contrarywise the narrow confined and iarring multitudes of Sectaries scattered vp and down in à few corners in Europe All late Beginners and shameful Desertors of this Ancient Society neuer had so ample an inheritance and Consequently Their pretence of being the true Church of Christ is more than improbable 4. VVe may yet subioyn to the Amplitude of our Religion the euer visible and neuer interrupted Succession of Bishops and Pastors in the Roman Catholick Church from Christs time A Mark no less euident to sense than openly destructiue of Heresy This succession long since Prophesied by Daniel Cap. 2. Christ Kingdom shall neuer be dissipated and foretold by the Apostle Ephes 4. 11 He gaue some Apostles c. Sett's forth the Glory of it VVe need not in this place to weary the Reader with the known Authority of S. Austin positiuely Asserting Contra Epist fundam The succession of Lawful Pastors vrged C. 4. That the Succession of Pastors from S. Peters time held him in the Catholick Church and the Argument is more fully urged again Lib. de utilit Credendi C. 17. VVee need not tell any with
c. so far Eclipses the false lustre of Heathens Iewes and Hereticks that reason concludes In this one manifested Oracle it is that Eternal Wisdom deliuers his Diuine Truths Or there is no such thing as à reuealed Truth taught in the world This iudgement most rational once well setled in an vnderstanding without further debate ends all controuersies of Religion So forceable and perswasiue is the language of God's own glorious works 17. Imagin I beseech you that God should now lay the Heauens open and euidently declare to the whole world in most significant and clear words That the Roman Catholick Church is Gods works speak no less plainly to reason then His vvords his own faithful Oracle and exactly teaches those truths he reuealed All whether Heathens Iewes or Hereticks would submit and if reasonable yeild Assent to so great an Euidence manifested by words And what shall his own glorious works of Miracles the known language of Heauen euer spoken since Christianity began proue less perswasiue than words but once only deliuered Interrogemus Miracula saith S. Austin cited aboue Quid nobis loquantur c. Ask of Miracles what they speak of Christ demand also what they say of his Church Habent enim 〈…〉 guam suam They are neither dumbe nor silent Orators Works therefore speak and can Answer both for Christ and his Church S. Paul Rom. 1. 20. drawes euidence of Gods inâ—isible Perfections of his Power and Diuinity from the Creation of the visible effects in Nature And shall not Christians think ye find euidence enough in the works of grace I mean in Miracles and other most Signal Marks manifest in the Catholick Church which make it highly Credible That he speak's his eternal verities by this one Oracle The Euidence in both cases well penetrated seem's much à like call it moral physical or what you please whereof more presently 18. From this Discourse it followes That à Church demonstrating Gods own Seal and manifest Caracters of Truth so exactly All walk in Darkness without an Euidenced Church teaches Truth that none can rationally contradict Her Doctrin though often difficult to weak Reason The ground of my Assertion is Renounce once such an Oracle we are cast into confusion and haue no other Master to teach Christians but the obscure Mysteries of Faith far enough God knowes from any Self-euidence and the yet not sensed words of holy Scripture because the Church which only can and must interpret is vpon the Supposition reiected In this two fold Darkness of obscure Mysteries and vnsensed Words weak Reason toyls as our Sectaries haue done à whole Age But with what success think ye S. Peters night labour return's the true Answer Totá nocte laborantes nihil cepimus All night long vve haue took much pains yet got nothing Such is the Fate and Folly of our modern Sectaries that will vvalk in the dark without the Guidance of à Church And Her infallible Tradition Here also we haue The true Cause of our Sectaries endles Diuisions the true cause of their endles Dissentions and multiplicity of Religions which almost euery year are coyned nevv All Pulpits saith Mr Thorndicke P. 5. so ring of this multiplicity That novv no Religion stand's to be the Religion of that Kingdom 19. A fifth Truth The Sectary that Professeth himself à Christian and seriously ponder's the Marks the Signes of Diuine Authority openly seen in the Roman Catholick Church stand's so conuicted of wilful Errour that practically he is either to renounce Christianity or obliged to belieue this euidenced Church I proue him First conuinced of wilful Errour vpon these grounds The Sectary confesseth or he is no Christian That this Argument is efficacious against the Iewes Christ our Lord did greater wonders shewed more manifest Miracles than all other Prophets wrought in the time of Iudaism and from hence He inferrs or shall neuer proue it that Christ is the true Messias Therefore this Argument is equally pressing against Protestants What euer Argument Proues Christ to bee the true Mosâ—ias proues also the Catholick Church true The Roman Catholick Church only has euidently done greater Wonders chiefly in the Conuersion of Nations She has shewn more manifest vndoubted Miracles than all Protestant Professors in the world Ergo She is the only true Church because She beares the Marks doth the works and wonders of that great Lord that laid Her foundations firm Whereas Contrarywise this naked Protestancy has no resemblance of à Church But lies in Obscurity vneuidenced only known by its own Monstruâ— firy vpon this Account That two hideous Rebells begot it in Pride and brought it forth in Diuision to no other purpose but to fright all that look on it Again the Sectary if he be Christian must hold this Argument Valid against the Iewes All the Prophesies in Scripture speaking of the true Messias exactly agree to and were amply fulfilled in the Person of Christ our Sauiour and in no other But the like Argument hold's as strongly in our case For all the Ancient Prophesies of the true Christian Church whereof we read in the old Testament As of Her Continuance Visibility and Nations flocking to Her only agree and are exactly fulfilled in the Roman Catholick Church And not so much as one appeares in this naked Nouelty of Protestancy Ergo the Roman Catholick Church and not that Fatherles Progeny of Protestants is the only true Catholick Oracle of Iesus Christ 20. Lastly this Argument is stronge against the Iewes and Proues them deserted by Almighty God Since Christ came to Redeeme vs This abandoned people lie vnder contempt and are A visible Mark of Gods wrath Set vpon Ievves and Sectaries best known vpon the Account of their open iniustice Wherefore God to set à visible Mark of his wrath vpon them has not only scattered them vp and down some few corners of the world but also permitted them to Deuide and Subdiuide into seueral Sects and Factions But the same Argument is as forceable against Protestants For first the whole Christian world abroad slights the men as Innouators and their Doctrin also as Nouelties Arians Semiarians Graecians Abyssins detest Protestancy and as highly contemn the Authors of it as the far extended Church of Rome condemn's both the one and other 21. 2. No Iniustice euer done by Iew except that one wicked fact of crucifying Christ our Lord is comparable to the open The open iniustice of Protestants clamorous wronge of Protestants who without law or right yea contrary to all conscience violently vsurpe the Ecclesiastical goods in England and worse than Robbers on the high way appropriate all to Them selues which neither God nor man intended for them These Reueneues were giuen by Catholicks for the Orthodox Pastors and Teachers of our Ancient Religion that lawfully and quietly possessed them for à thousand years And now behold à Robbery done but one age since turn's the true Owners out à doores And serues forsooth
and his Church though sublime and difficult was miraculously Spread the whole world ouer when you Demonstrate how manifestly Diuine prouidence hath Age after Age Honoured Christ and his Church and seuerely Chastised the professed Enemies of both When finally you make it manifest that there is no Vnion no Form no fashion of Religion in any Society now on earth but in How the Heathen is Conuinced the Roman Catholick Church only Then the Heathen if reasonable and desirous to learn Truth must confess that God speaks Truth by this one Catholick Oracle only Or there is no such thing as à reuealed Verity taught in the world 16. Out of what is said already I infer first If that Maxim of Philosophy he vndoubted Frustra sit per plura c. It is needles to multiply many proofs in behalf of à Verity when one most clearly conuinceth it This Argument alone drawn from the glorious Marks of our Catholick Church which cannot but proceed from God proues Her his own faithful Oracle With these Signes we haue the thing signified These in à General way settle in euery reasonable vnderstanding this fundamental Truth God speak's to the world by his euidenced Church I say in à General way For as the visible works in nature proue this General Truth Ipse fecit nos c. A mighty power made vs we made The efficacy of Church Motiues not our Selues though as yet none comes thereby to an explicit knowledge of many Perfections in God So the Marks and Motiues manifest in the Church conuince this General Truth also That the same Power which made Nature giues being to these the same Power which preserues nature preserues these glorious Signes for our instruction And Consequently it followes That as the visible world is proued Gods own work so this visible glorious marked Church is proued his own Oracle Though yet neither the Heathen nor any knowes euery particular Doctrin which God teaches by the Church In like manner great Diuines assert that Christs own Disciples owned first our blessed Lord as the true Messias and à great Prophet Ioan. 1. 41. Inuenimus Messiam We haue found the Messias before they learned the other high Mysteries of his being the natural Son of God the second Person of the Blessed Trinity the Redeemer of Israel c. see Suares 3. Part. Tom. 2. Dispu 31. Sest 4. 17. A second Inference The General Truth now spoken of well established God teaches the world by à Church Signed with Supernatural wonders All further disputes cease concerning the particular Doctrins She teaches though sublime and aboue the reach of our weak Capacities For none whether Heathen Iew or Heretick can boggle at à Doctrin which God reueal's How reason discourses vpon these Euident Motiues But God saith prudent Reason reueal's such and such Truths The Incarnation of the Diuine word the Trinity Original sin c. by à Church which most pressing Motiues euince to be His own Oracle Therefore it is my duty to Submit and belieue euery Doctrin She proposes 18. The Ground hereof seem's clear For as there can be no endles Progress or going on in Infinitum in the intrinsecal formal Obiect of Faith because Faith at last rest's vpon one sure Principle An infinite Verity So we can haue no endles Process in the extrinsick Lights and Motiues whereby we are induced to fix à firm Belief vpon that one sure Principle Therefore in what euer Society of men Reason finds these Motiues it rest's without further Enquiry after stronger which cannot be found But most euidently reason finds them in one only Oracle the Roman Catholick Church as is now proued and prudently resteth there as vpon lights which immediatly manifest the Church Scripture not so immediatly Credible as the Church and make Her Doctrin euidently credible Scripture t' is true is the obiect of Faith but not so immediatly credible as the Church for independently of Scripture I can belieue the Church as the first Christians did before the Book was written but men generally in this present State cannot belieue Scripture without the Churches Testimony As is already and shall hereafter be proued more at large 19. A third Inference Who euer pretend's to à Doctrin reuealed in Scripture and hold's it of Faith has either à Church which teaches it euidenced by the Marks of our Lord Iesus Christ or He publisheth à falshood Which is to say in other Terms If the euidenced Church of Christ positiuely own 's not or reiects such à Doctrin that Doctrin Eo ipso is spurious forged and not de Fide Hence it is that when our Blessed Lord Commissoned the Disciples to Preach his sacred Verities Math. 28. 19. Goe and teach all Nations Hee sent them abroad with the Characters Marks and Ensigns of his own Preaching Mark 16. 2. Our Lord working with all and confirming the word with Signs that followed And here by the way I can neuer sufficiently admire the open folly of Sectaries that wholly Churchless A lawful Mission required to teach our Christian truths will yet needs perswade vs into new opinions vpon their own bare word That they teach truth It is impossible Nay I say more Although which is false they should speak Truth they ought not Churchless as they are to be listned vnto For suppose one should present himself as an Embassadour from à Prince to à forreign State but without Credentials or Authentick letters iustifying his Embassage no State can or will admit him though he speaks truth He must not only do so but show his Authentick Commission that he speaks truth deliuered by the Princes own order or he is sent back vnreceiued in the quality of an Embassadour In like manner I say No more can any one essentially vncommissioned pretend to teach Christs Doctrin whilst he is not sent to teach by Christs own euidenced Oracle than this vncommissioned An Instance Legate to speak in his Princes name Many à man knowes the law well and is fit enough to pronounce à iust Sentence yet sitt's not on the Bench nor giues it because he is not Authorised to do so And thus we discours of all Hereticks no members of the euidenced Church though as I said they deliuer truth by chance they yet deserue not the hearing wanting power and Authority to teach it 20. S. Cyprian Epist. 2. Speak's very pertinently to our present purpose Quod vero ad Nauatiani personam pertinent c. For as much as concerns Nouatians Person I would dear Brother haue you know in the first place we are not to be curious concerning what he saies when he teaches out of the Church S. Cyprian Confirm's the Doctrin Quisquis ille est qualiscunque est Christianus non est qui in Christi Ecclesiâ non est Whoeuer or of what condition soeuer he be is no Christian that is not in the Church of Christ And hence S. Austin in his frequent Disputes with the Donatists
à Power Omniscient known for that power which comprehend's things future much more comprehend's all past and present and therefore has an infinit Extent which we call Omniscience Now I subsume But an Intellectual power is in being that by virtue of his own light knowes future Truths wherof none can doubt because he has actually communicated part of his knowledge to others For example to the Ancient Prophets who most exactly fortold things to come relating to Christ our Lord and the Glory of his Church Such Secrets highly Diuine they had not as men nor were they known by any Principle within the bounds of Nature therefore God Omniscient imparted all And he did so not in vain but for this great End That mortals may see how an infinit Goodness condescend's to inform vs of Truths whereby he manifestly tender's our Happiness And this alone demonstrat's Prouidence That the Prophets foretold truths to come is euident by the books of Scripture writ whole ages before they happened and the Euent visible to our eyes proues the verities of the Predictions What haue your Astronomers who more often miss then hit in their Predictions comparable to these Prophesies in Scripture Nothing at all if which deserues reflection we consider the Eminency the Depth and high importance of the Mysteries reuealed 7. My last proof taken from one Manifest Absurdity is no less than demonstratiue Suppose Prouidence be denyed it followes That those Millions of men who since the worlds Creation adored God whereof innumerable were wise vpright and holy haue all been besotted and stupidly beguiled in Adoring that which is not Nay more This also is consequent A third and most conuincing Proof That à few abiect ignorant and despicable Atheists are only indowed with the light of à Truth which once established makes Virtue odious Honesty and Goodnes highly contemptible I proue the consequence If Prouidence be à chimera All our acts of Reuerence of Fear Obedience Religion and Gratitude tendered to God essentially blessed with that fore-seing Power are dissonant to reason and in themselues abominably sinful Contrarywise All acts of Contumely of Blasphemy and Contempt of Prouidence are consonant to reason and most laudable The more therefore we blaspheme contemn Diuine Prouidence the more laudably we operate and as highly merit praise as one doth that contemn's an Idol set besore him to worship For Prouidence Say Atheists is an Idol Ergo to adore it is madness to contemn it most Praise worthy These and Harsh sequels granted by Athâ—eists other like Sequels are so harsh so Abominable and contrary to the light of nature that I think the boldest Atheist now liuing dare not in à serious moode own them as Truths And thus much briefly of reasonable Arguments in behalf of Prouidence to oppose that slight Plea of Atheistical Spirits already Proposed and dissolued 8. The third Proposition As Atheists plead fallaciously against Prouidence so Heathens Iewes and Hereticks follow closely the like Strain in euery Argument proposed against the Mysteries of Faith taught by Christ and his Church Atheists and Heretiques argue à like I would say As the Atheist run's headlong with his weak Iudgement vpon Difficulties so these now named erre as he erreth They make Direct Reason to see more than it can see to Comprehend Mysteries incomprehensible and quite cast asside that Prudent reflex Reason which allayes all and giues most Satisfaction For example The Heathen Comprehend's not that great Mystery of the Trinity and there stand's puzzled Good cause say I for if à Cockle shell contain's not the whole Occan why should thy shallow head comprehend the Trinity Were this possible either thou must be God or God leaue of to be what he is The Iew vnderstand's not how God became man and dyed ignominiously vpon à Cross Obserue à strange Stupidity saith Diuinely S. Chrisostom Lib. Quod Christus sit Deus towards the end These Aduersaries of Christ read of contempt and Disgrace and credit all They read in the same Scripture of our Sauiours Admirable Miracles and belieue nothing Here is want of Reflex Reason The Heretick boggles at the Doctrin of Transubstantiation and wonders that à Church made vp of fallible men can be held infallible And from whence comes The Assertion proued this boggling What cause is there of wonder He Answer 's Transubstantiation seems contrary to Sense and Reason Very good I Ask again to what Reason is it opposit Grant gratis the Vtmost it only seem's contrary to that not wel-sighted Reason which more often beguils than learns vs Truth or which loseth it self in the Search of deep Mysteries where it can find no Exil But Answer I beseech you Is the Doctrin opposite to that Other wise Prudent iudgement whereby all know or should know That reason is neuer more reasonable than when When Reason is reasonable it leaues off reasoning in high matters aboue reason No certainly For deny once this one clear Christian Principle or say that 's only belieuable and no more which weak reason Approues We destroy the very Essence of Faith and can belieue nothing The Doctrin of Gods Free-acts of à Trinity of the Incarnation of Transubstantiation and the other like Mysteries is quite renounced if so much only gain's belief as weak reason puzzled in the Mysteries see 's Reason for 9. I say therefore This Direct purblind reason cast's vs vpon Difficulties Reflex reason solues them The first makes vs meer What effects weak reason produces Scepticks yea and followed Atheists too The second good Christians The First remains in darkness the second finds light The first would turn all faith into Science the second saith No Si non credideritis non intelligetis Vnless you belieue you shall not vnderstand The first though no more but à handmaid would rule bear sway and command the second curb's that petulancy and bids Her Obey Now the only difficulty is to show what is meant by Prudent reflex Reason and of what consequence it is in matters of Faith 10. Briefly this reason stands not long vpon the Mysteries How the reflex and prudent reason proceed's reuealed but leaues off that lost labour and relies wholly on the Authority of one Master that reueals them Hence Clem. Rom. in Recogn D. Petri giues this wise counsel Ante Omnia c. Before all things examin well by rational Motiues whether he be à Prophet that speaks This done ponder no more but belieue boldly all he Saith And wonder nothing at the principle for it is far more easy to find out the Prophet by his marks and signes than to vnderstand the sublime Doctrin he teaches S. Irenaeus Lib. 9. C. 9. 1. speakes conformably Non enim nos aliter discere poteramus quae sunt Dei nisi Magister noster verbum existens homo factus fuisset We could not otherwise learn those Secrets God has reuealed vnless our great Master the Diuine word had been made man
Which is to say the Reason we call reflex and prudent most easily finds out the Master that teaches truth and hauing once found him it relies on his word whilst direct Reason stayes intangled in difficult Mysteries and learns nothing Hence also it is that S. Thomas and others most profoundly Obserue à notable difference in our proceeding when we harken to God and to man When we treat with man we rigidly What man speak's is to be examined what God saith not examin the things he speak's and if found absurd or impossible reiect them We obserue the coherence of his Discourse and iudge whether it be consonant or dissonant to reason But to proceed thus with God who can neither deceiue nor be deceiued is Impudence Enquire then no more but thus much only what God saies and rest Satisfied his own sole word is warrant enough 11. We come now to apply this Doctrin more home The Primitiue Christians after à prudent search found out by euident signes and wonders the great Master of the world Christ our Lord and were commanded to hear him Matth. 17. 5. Ipsum audite And because he proued Himself by manifest fignes to be à Doctor and Prophet sent from God They belieued the Doctrin he taught vpon his own word though very sublime and aboue weak reason Now here is à Point of consequence worth our serious ponderation 12. Can any one imagin that our great Doctor of truth An application of the Doctrin left vs all comfortles or so destitute in his Absence without Pastors without Prophets withous liuing Oracles that yet speak in his name and deliuer with all certainty those Verities he taught and will haue euer taught Reflect I beseeck you This great Master saith No. Iohn 20. 16. As my Father sent me so I send you Matth. 20. 19. Goe and teach all Nations Luke 10. 16. He that hear's you hears me And to these Pastors he promises his presence and continual assistance to the end of Ages Matt. 28. 20. I will be with you euer to the end of the world And the There is yet à teaching Oracle very excellency the very nature of Diuine Learning requires this Assistance and must if Diuine depend on an Oracle which cannot but speak in Gods name Truth and Truth only For how is it possible to conceiue the vast moral Body of Christians of so different tempers diffused the whole world ouer knit firmly together in one sauing Faith if no certain Oracle laies forth that learning which God has reuealed and will haue all to belieue 13. The Sectary may Answer Scripture is his Oracle he needs no more Contra. 1. Christianity had à liuing Oracle before Scripture was written did then that Oracle cease to be because Gods truths were committed to paper or parchment Contra 2. And mark I beseech you how vnwarily weak reason already reiected works mischief to it self and others Reason The Plea of Sectaries reiected reads Scripture and when that is done it sett's endles iarrs incomposable debates not only between man and man but which is worse between God and man Therefore Scripture thus handled can be no Oracle that vnites all in one Faith Theses Iarrs between man and man are manifest for the Arians Pelagians Protestants and Catholicks read the book and you see what fighting there is about the Sense which only indeed and not the bare letter is Scripture Now that some of these many Contend also with God is vndeniable For God approues not all these different senses because contradictory Therefore some draw à false meaning from Scripture and these Some let the fault light yet where you will oppose the true Sense of the Holy Ghost yea act stifly to their Eternal shame against that noble perfection in God his vndeceiued Verity and this I call contention or quarrelling with God Truth it self which as you see our Sectaries will haue goe on without redress because they allow of no Doctor no Teacher no Oracle that can end the Strife or reduce the erring Party to due submission 14. I say therefore And here is my last Proposition The The true teaching Oracle name'd Roman Catholick Church which prudent reason easrly find's out and no other Society of Christians is Gods own Oracle What she teaches we learn what she reiect's we reiect Her Definitiue word is our warrant without further dubious search made into the Mysteries proposed The proof of my Assertion depend's on this brief discourse 15. God obliges all poor and rich learned and vnlearned to embrace true Religion And consequently afford's means to find it out being à matter of so much weight as concerns Saluation But the Necessary means to find true Religion is to come to the knowledye of that Oracle which Proposes and teaches truth with all certainty For no man teaches Himself but learns if wise of à better Master Scripture you see Ends not our Controuersies The Mysteries of Faith are not our Doctors because these in themselues obscure are belieued after Reason has found out Gods liuing Oracle Therefore all Christians must own à Teacher an Oracle of truth established by Almighty God commissioned to enlighten and to instruct the world How shall they hear saith S. Paul Rom. 10. 15. without à Preacher Obserue well à teaching Oracle is to Propose Euangelical Doctrin But how shall they preach vnless they they be The Church Commissioned to teach instruct's all sent Here you see the Mission and commission of Euangelical Doctors plainly pointed at Now further As none can but own such an Oracle so all must likewise acknowledge it so Visible by Marks and Signes so obuious to sense and prudent reason that the most simple may discern it from Heretical Communities For this Oracle teaches the poorest sort of men therefore Prouidence has made the euidence thereof plain and suitable to the meanest capacities 16. Here we See again the difference between the essential Doctrin of the Church and the Churches outward lustre manifest in Her Signes The first is not got by long Pausing vpon the Mysteries of Faith nor by rigidly examining the things reuealed as we discuss Doctrins probable or improbable in Schools No. The Christian saith not I will either Know how God can be one Essence and three distinct Persons How the Incarnation is possible or I will belieue neither For goe this way to work he doth like one that takes wholsom Pills and chewes them but finding much bitternes soon spits them out Thus then he should proceed guided by à Reflex prudent discourse My only search is to find out that Oracle whereby God speaks to Heathens Iewes Christians and Hereticks There is such an one manifested or none can Belieue any thing This once found How prudent reason discourses I examin no more nor intricate my self in the Mysteries proposed but will humbly Submit to all that 's taught This wisdom I learn from the Primitiue Christians who most easily knew that Christ
our Lord was the true Messias and one sent from God by the Wonders he wrought though they little yet vnderstood the depth of those Mysteries he deliuered and obliged all to belieue Thus much Premised 17. I Proue that the Roman Catholick Church is God's only Oracle And first Her exteriour Marks and signs giue in as clear euidence of Her being the only Diuine Oracle as the wonders which the Apostles wrought euidenced them to be Diuine Oracles With this lustre we haue à Church most visible and discernable from all vnorthodox Communities None can Parallel Her in known Miracles in Antiquity Perpetuity Conuersions c. 2. This Church hath taught the world euer since The Churches clear Euidence Christianity began and no Orthodox Society but She only is nameable which deliuered the Sincere Doctrin of Christ For hint at any they are manifestly proued condemned Hereticks 3. She was neuer censured in any Age of errour by so much as one confessed sound Christian Nay I say more and haue proued it aboue She is so infallible that if she erred but in one Article She then ceased to be Gods Oracle 4. This Church showes the Mission of Her Pastors and deriues Her Comission to teach the world from God and our Lord Iesus Christ 18. The first Mission concerning the teaching of the new Testament Originally came from Almighty God that sent his only Son our Sauiour to preach Iohn 14. 24. The word you haue heard is not mine but his that sent me the Fathers Luke 4. 14. He sent me to Euangelize to the poor Now Christ our Lord sent the other Apostles Mark 16. 15. Going into the whole world preach the Gospel to all creatures These first Masters had their Successors lawfully commissioned they sent others age after age in so much that the Mission of Orthodox Pastors legally authorized to administer Sacraments and to preach Gods word neuer yet failed in the Roman Catholick Church since Christ's being vpon earth nor shall fail hereafter to the worlds end 19. These Truths well weighed And after many serious thoughts found as they are vndeniable Prudent reason account's all that can be obiected against our euidenced Church worse than folly And here is the ground à Priori of the folly These Aduersaries Sectaries mistake the right way of arguing that Oppose vs quite mistake the right way of Arguing were there any For whereas they should first find out Gods great Oracle which teaches truth and obiect that against vs They wholly waue this matter of highest Importance And so far as weak Reason can work draw Arguments from the dark Mysteries of Faith One finds difficulty in the Trinity and reiect's it Another in the Doctrin of Transubstantiation and hold's it impossible That is weak reason as much set's vp its own light against God as if one should offer to extinguish the Sun beams by the dim light of à candle 20. Obserue I beseech you à strange Procedure We euidence à Church we proue Her Gods Oracle by the Characters Signes and Marks manifestly laid open to all mens eyes we say this manifested Oracle which has drawn Millions of souls to the Catholick belief cannot beguile vs. Our Aduersaries one the other side Say notwithstanding this reasonable Euidence God speaks not by Her Because the Mysteries are hard and aboue Reason whereas indeed the quite Contrary should be inferred They plead most simply viz. Because they are mysterious God speaks by so euidenced an Oracle And here is the Reason of my Inference 21. Had the abstruse Mysteries taught by the Church been à humane Inuention only and not from God the supposed Inuentor of them who euer he was had been worse then mad to Propose so many to our shallow Reason He should rather haue followed the strain of all other Hereticks and with the Arians denyed à Trinity with Protestants cast of Transubstantiation The reason of their weak pleading But this you see is not done The Church speak's truth plainly because She knowes there is an other light à stronger Euidence which lessens facilitates and conquer's these seeming Difficulties If therefore there be euidence enough of Credibility for this one Proposition God speaks to all by this known Oracle Reason pleads no more but yeilds to one that cannot erre 22. It may perhaps appear Strange if One consider with what plain Simplicity the Holy Euangelists wrote the Gospel of Iesus Christ where they seem to furnish the Iewes with Arguments against our Sauiour They declared how He was contemned reproached Scourged haled from Tribunal to Tribunal and finally Crucified Here the Aduersaries of Christ Exclaim and Ask what 's more Difficult Could God possibly Say they The Candor of the Euangelists writing our Sauiours life permit his only son to be thus abused when 't is writ Maledictus qui pendit in ligno Cursed is the man that hang's on à Cross The Euangelists feared not the Obiection but related the Story as it was Nor did they to gain their great Master applause Couer or dissemble his Sufferings as Policy might haue done had humane Wisdom only made the Book No. They proceeded candidly And why all this Sincerity think ye The Answer is easy They knew well that the Victory which our Sauiour gained after all these sufferings The Renown he purchased vpon the Cross the Miracles he then and formerly had wrought were so forceable Euidences of his being the true Messias that no contrary Humiliation euen to death it self could obscure that greater light and rational euidence of Truth Therefore whole Multitudes beholding the wonders at his sacred Passion after the Centurion had cryed out This man indeed was iust returned knocking ther brests Luke 23. 48. And in his life time said Quid facimus What do we doe This Christ works so many wonders That if we dismiss him All will belieue in him Arguments drawn from what is said Reflections made vpon the premised Doctrin Christ and His Church preuaile against Incredulity 23. Hence I Argue If the euident Light of our Sauiours glorious Miracles was sufficient to vanquish Incredulity and to work à Belief in all of his truely being the Son of God notwithstanding the difficulty of the Mystery It followes clearly that the vndeniable Euidence of the Roman Catholick Church already laid forth is as fully sufficient to vanquish the Incredulity of Heathens Iewes and Hereticks And to work this Perswasion in all notwithstanding the high Mysteries proposed that She is Gods Oracle For here is my Principle and most vndoubted That as the Verity of Christian Religion is to be learned from that known Oracle which bear's Christ's Ensigns without disputing the Sublimity of the Doctrin so the falsity of à Doctrin is proued Not by the difficulty thereof but is clearly gathered from the Nullity of an vneuidenced Church which teaches it An vneuidenced Church therefore is no warrant of true Doctrin 24. And here you haue briefly the fundamental Reason why no Heretick
can probably oppose the receiued Doctrin of our Catholick Oracle or defend his own contrary to it whilst he is Churchless I mean so long as he giues in no Euidence The true reason why no Heretick can oppose the Church of an other Church distinct from the Roman Catholick as Ancient as vniuersal as She is as glorious in Miracles as She is as famous for Conuersions as She is as Vncensured as She is as commissioned to preach and teach the world as She is I say whils't no such qualified Church can be euidenced which contradicted our present Catholick Doctrin and maintained that of Sectaries so long the Protestant cannot defend his own opinions nor rationally oppose our Catholick Tenents For here as S. Austin anciently obserued disputing with the Donatists lies the main Business and it decides all Difficulties Vtrum vestra an nostra sit Ecclesia Dei Whether yours or ours be the Church of God Let then this one point worthy Debate be rigidly examined And 't is easily done may the euer acknowledged Marks and Signes of the true Church haue weight with Prudent reason We are all without more Dispute reunited in one Ancient Faith 24. And who can if his cause be good decline this modest Offer When t' is known that these publick Signs haue fix'd Sectaries Euer decline the Sentence of an Euidenced Church and established this publick Iudgement in all through the Christian world That à Church so vndeniably Ancient so Miraculous and drawing Souls to Her cannot but be Gods Sacred Oracle But Sectaries in all their Polemicks waue this worthy Question concerning an euidenced Church and vnworthily to the great Wearisomnes of euery Reader stand pitifully trifling with à few long since defeated and worn-out Controuersies I say trifling For is it not more then slight and friuolous now to flurt at the worshiping of Images now to pelt the Pope now to quote à half sensed Sentence against Purgatory now to misrelate And trifle time away à Story now if à wickednes lie in à Corner to rifle that Now to talk as if men were mad of the Roman Churches Idolatry Here to iibe at our Ceremonies there to attaint the Spotles Reputation of Christs Spouse Say for Gods sake to what purpose is this when the Knowledge of that Vnum necessarium which cannot but be known viz. Here is Gods euidenced Oracle so clearly ends all Debates so iustly determin's what 's true and what 's false in these and the like particulars that none can vnlesse led on with à Spirit of Contradiction withstand the iust Sentence of this One euidenced Oracle 25. If the Sectary reply notwithstanding the Churches Euidence many things She teaches appear doubtful to him I haue Answered Disc 1. C. 18. Proofs only doubtful yea though Probable also which is not want pith to gainsay an Euidence What the most ancient Christians owned owned by the publick Wisdom of the Christian world But the greatest Part of the Christian world Alwayes owned these Truths First That God has and euer had à Church Visible on earth 2. That his Church may be known by Her Marks Signes and Motiues and that the most meet Signes to Distinguish Her by are answerable to those manifested in Christ our Lord. 3. That rhe Roman Catholick Church only Euidently shewes these Signs and by Virtue of them demonstrat's Her self to be Gods own Oracle Here you haue my Principles already laid forth And à Petition with them to Protestants to infringe or weaken but One of them vpon Scripture-Proof vpon the irrefragable Testimony of Fathers or by Virtue of any Principle which may appear probable to the vniuersal Sense or rational Consent of such as haue been owned Orthodox since Christ liued on earth But to do this is vtterly impossible 26. Descend now if you please to particular Controuersies you shall euer find that nothing but the twilight of weak Reason meer Doubtfulness I mean support's Protestant Religion It is doubtful say these Aduersaries whether Purgatory be or Doubts and Cauils are the only Support of Protestancy no. It is doubtful whether Praying to Saints be Orthodox Doctrin The Popes Supremacy ouer the whole Church is Doubtful and Questionable Very Good let these Propositions pass yet as doubtful Perhaps Purgatory is not Perhaps it is Perhaps inuocation of Saints is Orthodox Doctrin Perhaps no For neither the one nor other considered in Themselves is à Truth Euident Ex terminis or so much as Morally certain Now here is the iust Trial. The Protestant positiuely denyes Purgatory I positiuely Assert it Both Propositions are hitherto supposed doubtful Therefore He who maintains truth is obliged to raise his Proposition from that low State of à poor Perhaps or doubting to à higher Degree of certainty The Catholick speaks plainly and Argues thus Gods euidenced Oracle which beares the Marks the Ensigns of Christ Iesus and taught the world from the Beginning obliges all as well to belieue à Purgatory as à Trinity of Persons I cannot therefore Saith he without à Forfeiture of all Reason and striuing against the Publick wisdom of the Christian world Own this à faithful Oracle in the Proposal of the one Mystery and hold it Perfidious or Traiterous in the other Here is the Catholicks Euidence Now Mark well The proofs of the Protestants Proposition There is no Purgatory are euer as remote The Assertion declared and proued from Certainty as miserably dubious as his very Assertion is I say no Proof goes aboue the Strength of one poor deficient and weak Perhaps If he allege Fathers Contrary to Purgatory or any other Catholick Tenet His own reason yet in à cloud tell 's him Perhaps He hitt's on the true Sense Perhaps not If he plead by Scripture he neuer get's aboue the degree of doubting If he take recourse to History or any other Principle what euer He shal find himself at the end of his labour where he was at the Beginning as doubtful in his Proofs as in his Assertion And why He hath no euidenced Church to rely on But more of this hereafter See also Disc 1. C. 11. CHAP. XIII Other Inferences drawn from the precedent Doctrin Atheists and Heretick Argue alike The Motiues of Credibility lead to à total Belief of what euer the true Church Proposeth A word of Mr Thorndicks Mistakes concerning the Church 1. THe first Inference All that 's pleadable in Behalf of Protestancy or any particular Tenet thereof is not only doubtful but highly improbable vpon These two Principles First that à Church euidenced by the very same Marks and Motiues which Christ our Lord Shewed to the world reiect's the Two Principles Nouelty And no Authority on earth can Contest with an Oracle so clearly Manifest The other Principle No Society of Christians signalized with the like Motiues as the Roman Catholick Church Demonstrat's euer maintained so much as one Tenet of the Protestants Doctrin Here the ingenuous Reader is desired to reflect
à little how we proceed 2. I proue my Catholick Doctrin by the Publick Authority of an euidenced Church That 's my Principle And our Aduersaries to Oppose me come armed with two or three maim'd The Sectaries opposition against the Church is null And why dark Sentences of the Holy Fathers and think this enough to cast Popery out of the world No such Matter my good Countrymen There is yet much more to do before you speak probably You explode Transubstantiation Purgatory Inuocation of Saints We Ask whether you euer had à Church as Euidenced as Ancient as vniuersal as Commissioned to teach as ours which publickly maintained your Tenets and censured The Roman Catholick Doctrin Show vs such à Church vpon solid Principles the work is done you giue weight For weight Euidence for Euidence and may Speak boldly Nay I say more you may well triumph For vpon the Supposition we are vanquished But Fail to do this and fail you must you are silenced yea impossibilitated to write more Controuersies Se more of this Subiect aboue Disc 1. C. 19. 3. A second inference The Atheist and Protestant plead alike That is As the one Argues against God iust so the other doth against Christ's Church All know the more ancient Atheists offer'd not positiuely to Demonstrate the Non-existence of God for there is no Principle to ground that Sensless Assertion vpon But chiefly excepted against the Proofs The Atheists way of arguing parall'd with that of Sectaries drawn from the visible works in Nature and thought these so weak to Euince à Deity that there might well be none Thus our Sectaries proceed For stark shame they dare not deny à Church of Christ Yet their whole labour is so to obscure Her Euidence that no man can possibly find out the Oracle by Signes Miracles Conuersions and Antiquity Therefore as the Atheist in effect denies God or at least stand's doubtfull of his Being So the Sectary to parallel him because He denies the Churches glorious Euidence cannot but remaine doubtful whether there be any such Oracle or no. Again as the Atheist bewrayes his folly in giuing the Lie to the vniuersal Iudgement of mankind when he Saies the works of Nature proue not à Deity So the Sectary run's the same Carreer betrayes his folly and giues the Lie to the whole Christian world when he saies the Manifest works of Grace visible in the Catholick Church conuince Her not to be God's Oracle 4. A third inference The sole Euidence of the Roman Catholick Church visible by Her Marks so clearly conuinces and carries on the whole Catholick Cause without exception A Church clearly euidenced cannot be excepted against So utterly vanquishes the Protestants Plea of Errours entring into this great moral Body that it is highly improbable yea à flat Calumny to impeach Her of any Here is my reason Meer doubts or crasy Topicks can not reuerse Euidence But the Churches Antiquity Her vast extent Her Progress Her Miracles Her Conuersions and the other like Signes are â—x sensatis sensibly and vndeniably euident Therefore all impleading Her of Errour is more than improbable vnless She has erred in shewing such Marks as haue made the world Christian Now further If this Euidence stand's firm Her Doctrin is made euidently Credible by it that is so worthy of Acceptance by diuine Faith That Reason after so much Light seen is obliged vnder pain of damnation to yeild Assent to the Doctrin For as none can prudently belieue before this Euidence be attained Qui cito credit levis est corde Eccles 19. 44. One too quick in belieuing is not wise So none after t' is had can without damnable sin Disbelieue 5. Hence I Argue The Doctrin of the Primitiue Church was made euidently credible to reason That is worthy of all Acceptation in the three or four first Centuries or was not The Primitiue euidence of Credibility If not none could then belieue with diuine Faith For the Euidence of credibility necessarily preceed's Faith And as Faith in it self is strong most certain and victorious ouer Incredulity Iohn 1. 5. 4. This is the victory which ouercom's the world our Faith So this preuious Euidence answerably brings Reason to so firm à State of belieuing certainly that nothing Proposable can Eclipse that clear and manifest light 6. Contrarywise if those Primitiue Christians had the Euidence we speak of and were thereby obliged to belieue We Catholicks Is yet manifest in the Roman Catholick Church are Most secure for the very same Euidence still continues to this Age in the Roman Catholick Church Miracles go on Conuersions of Nations go on the Succession of Pastors goes on The fulfilling of Prophesies goes on Sanctity of life in Thousands and Thousands is manifest to our eyes and senses Euery day the Church growes older and which is enough to conuince the most obdurate Heretick the louely vnion the vnanimous Consent of so many Nations though different in tongues in manners in Education conspiring and openly Professing one and the same faith hath not only gained our Church à publick Reputation the whole world ouer but moreouer proues this great Truth That she and none but she is Gods Sacred Oracle 7. If then and here lies the force of my Inference it had been à flat calumny and more than vastly improbable to haue taxed the Apostolical Primitiue Church of Ertour after so great The force of the Inference Euidence laid forth to Reason in Her Marks and Signs it is no less sinful in the Protestant now no less vngodly at this day to accuse the present Church of corrupted Dectrin whilst She frees her self from the Calumny by giuing in the very same Euidence of Credibility For here is my irrefragable Principle The like full euidence of motiues lead's reason to draw Thence à most firm and certain Faith Destroy this Euidence in any that proues Himself to be Gods Oracle you must deny it to Christ our Lord when he preached To the Primitiue Church also and finally to the Modern Catholick Church Do so All Faith perishes Grant it to both the Ancient Church and this now in being All pleading against our Catholick Doctrin is meer Vanity 8. The Sectary may reply Though the Euidence we insist on hath some weight Yet it followes not that all the Doctrin An Obiection Proposed our Church teaches is made euidently Credible For he can iustly except against the Doctrin relying vpon other solid Grounds and most approued Principles Scripture for example the Authority of holy Fathers the Records of Antiquity the Form of the Primitiue Church are his Principle and by these he hopes to proue our Churches Doctrin False which done the Euidence we build vpon signifies nothing 9. I am very willing to solue this Obiection the Answer I hope will show vpon what vnsteedy foundations Protestancy stand's To proceed with all clarity This is Questionable whether we or Protestants teach the Doctrin of Iesus Christ
And because it is here impossible to descend to all particular controuersies we will fall vpon one only much debated one serues for all Viz whether Transubstantiation or no Transubstantiation be Orthodox Doctrin The truth yet lies in darkness there is no Self-Euidence either in the Affirmatiue or Negatiue T' is yet no more but doubtful or à meer Perhaps whether the Protestants or we Speak Truth Gods reuelation which only can giue certainty is Where the difficulty lies yet obscure to vs both and as little euidenceth it Self as the Verity we enquire after By what means then can we raise our selues aboue this state of Doubting to so great à degree of certainty as to Say without fear Transubstantiation is Orthodox Doctrin And the contrary is not so 10. The Catholick to waue in this place other proofs recur's to his Church And saith this Publick euidenced Oracle as well raises him to à State of certainty for his Tenet as the euidenced Primitiue Church rais'd the first belieuing Christians from their doubts to Security For the like full euidence alwayes lead's to How the Catholick Peoceed's a like certainty of Belief The Protestant hauing reiected our present euidenced Church hopes well and will needs find flawes and falsity too in Her Doctrin not by confronting Her Euidence or denoting an other Church As ample as ancient as miraculous as She is which held his Doctrin for this though it should be pleaded if we come to à clear Decision is vnpleadable because the Protestant has no such Oracle What 's done therefore I 'll tell you and you may iustly wonder He shaks of this clear Principle of an euidenced Church and pretend's though there is no such matter to launch into the vast Ocean of Scripture Councils volumes of Fathers ancient Records and thinks The Sectary takes à Contrary way to carry on his cause this way Here He pick 's vp one dark Sentence of à Father and triumph's with that There on another Here vpon the least hint giuen he Snarles at one piece of Popery there at another Here he guesses and there he misses In à word the man is busily idle doth much and iust nothing run's on but is out of his way utterly lost without the guidance of God's euidenced Oracle which only can draw him out of the Labyrinth And if you Ask why he is out I Answer his Errour lies here that both in this and all other Controuersies he makes his false Suppositions to pass for proofs against euidence 11. You shall see what I here Assert Made Good To proue no Transubstantiation the Se ary read's Scripture Fathers Antiquity or what els you will Be it so He read's but not alone For the learned Catholick bear's him companie and read's also Mark now The One after his reading glosses so doth the other The One compares Passage with Passage so doth the other The One discourses So doth the other But when all is done and here lies the mischief the Protestant imposes one sense vpon the perused Testimonies and the Catholick another Which leaues him in State of doubting quite contrary This dayly Experience teaches viz. That we differ not so much about the words we read as about the sense of Scripture and Fathers Therefore this also is Euident That the Protestant aduances not his Doctrin if yet he get so high aboue the degree of guessing only whilst he pleads by his glossed Scripture and Fathers For as long as the Catholick wholly as learned and conscientious as He is and an ample Church besides opposes his far-fetch'd Sense out of the Fathers He cannot without Impudency and making à false Supposition to pass for his Proof cry it vp as certain Now further As the sense he drawes from Scripture and the Fathers is no more but at most doubtful I say improbable so his Assertion concerning no Transubstantiation or what euer els he holds contrary to the Roman Catholick faith is wholly as much wauering or purely doubtful But that which is only doubtful and no more is too weak What euer is doubtful grounds not Faith either to ground any Christian Tenet vpon or to Contrast with the Roman Catholick Church whose Doctrin is indisputably made euidently credible Therefore unless à weake Vncertainty can reuerse Euident Credibility the Sectaries Plea against the Church is not only improbable but highly improbable 12. To conclude this Point Here is an vnanswerable Dilemma It is possible to Denote and point at another Church which without dispute taught Protestant Doctrin and opposed ours as Ancient as large and euery way as Euidenced to sense and reason as the Roman Catholick Church is Or it is not possible If possible controuersies are strangely ended for proue A Dilemma me once such à Church I say plainly There is no such thing as true Faith in the world worthy defense Why Because if the Supposition hold's two different Churches euidenced à like equally as ancient as efficacious in Doctrin and glorious in Miracles clash with one another Say and Vnsay approue and condemn The one condemn's Protestancy The other Popery One will haue Transubstantiation belieued The other not which is as wholly destructiue of Christian Faith as if Scripture it self should plainly Speak Contradictions 13. On the other side If the Sectary can neither name nor point at à Chutch euery way as euidenced as the Roman Catholick No euidenced Protestant Church no pleading for Protestancy which expresly propugned Protestancy and opposed Popery He shall neuer utter probable word against any one Article of our Catholick Faith For throw an euidenced Protestant Church out of the world All that is allegable in behalfe of its Doctrin or against vs will either End in à slight discharge of à few scattered vnweighed Sentences of holy Fathers no sooner read than Answered or as we dayly Experience in gross Mistakes and bold Calumnies laid on our Doctrin And can these think ye extinguish the visible Lustre of our Chureh can these lessen the euident Credibility of Her Doctrin or bring so known and owned an Oracle into open disgrace or publick Disreputation It is impossible The most vigorous Abbettors of Protestancy may not only blush to Assert it but will be bafled did we once liue to see the happy day when our iust cause might be proposed and heard in à Publick Dispute before Learned and impartial Iudges A VVord of Mr Thorndiks Mistakes discouered in His Book of Forbearance 14. Though I Honour Mr Thorndick and hold him much more wise Learned and moderate then some late voluminous Writers haue been yet because Truth will out I must not dissemble but Speak truth And therefore Say in à word His whole attempt against the Roman Catholick Church is weake And the feebleness of it Cannot but appear to euery Reader that penetrat's the force of the Principles already established My wish indeed was to haue Vnderstood his meaning better in some particular passages For
here and there he seem's to me à little obscure yea to build with one hand and to Pull down with the other How euer by what is clear we haue enough and may well refute his Errours 15. Page 19. In the Book now cited He takes leaue to blame all those who declare in behalf of the Protestant Church that it depart's or Separat's from the Church of Rome For Saith he seeing it hath bin granted in and by this Church euer since the Reformation that there is and alwayes was saluation to be had in the Church of Rome as à true Church though corrupted I am very confident that no Church can Separate from the Church of Rome but they must make Themselues thereby Schismaticks before God I grant 1. Such are Schismaticks as leaue this Church I grant 2. Saluation was and will euer be had in this Church Yet say 3. It is Calumny yea à plain Contradiction to grant Saluation attainable in this Church and to impeach Her of Errour or corrupted Do rin The Calumny Church Motiues either proue that Oracle pure in all She teaches or in Nothing is vnquestionable because the Marks the signes and exteriour Euidence of our Church already insisted on either proue her Gods Oracle as sound and faithful in all She teaches as the Primitiue Church was or conuince nothing What then can these Aduersaries ayme at Will they grant Her no less illvstrious in Marks and Motiues which induce to faith than the Apostical Church was and yet make Her à Monster à harlot and prefidiously false in proposing Faith Haue so many learned Doctors Age after Age taught Her Doctrin so many Martyts shed their blood In defense of it so many Saints wrought glorious Miracles to confirm it and after all can it vpon no proof but vpon à vain and most vniust Supposition be called false and vnorthodox Nothing can be more extrauagant You must therefore either deny the Euidence we plead by which is vndeniable or own this Church entirely sound in euery Doctrin proposed as Faith Whence it is that when Iewes Gentils and Hereticks conuert themselues to Catholick Religion drawn thervnto by the light of euident Motiues they frankly belieue no Part but all Church Doctrin without Exception And the Reason of belieuing thus Wholly and not The Reason of belieuing entirely and not by halfes by halfs is giuen aboue C. 5. 6. where we Demonstrate that if the Roman Catholick Church has erred in the proposal but of one Point of Faith and obliged Christians to belieue that vnder pain of Damnation She is not only traiterous to Christ and therefore can be belieued in nothing But moreouer at this present day there is no true Faith professed in the Christian world Contrarywise if She be true and vnerrable in all teaches She is to be belieued in euery Article without reserue 16. Now to the double Contradiction in the words alleged It is granted Saith Mr. Thorndicke that there is and alwayes was Saluation to be had in the Church of Rome as à true Church though corrupted I Answer this is implicatory For if true She is not corrupted in Doctrin or if corrupted in Doctrin She is not true Vnless one makes by meer fancy à Chimera of the Catholick Church and sayes à true Church may be corrupted which is impossible for truth excludes corruption Therefore no Orthodox Christian euer owned à Church partly true partly false You Sr say 2. Saluation may be had in this Church Very good Ergo Her Faith is sound able to produce The Contradiction euinced against this Author in euery soul Repentance the loue and fear of God and what euer els is necessary to acquire Heauen Or if it want this Essential Perfection and bring not men to à security of Saluation it is no Faith at all and consequently Catholicks must be damned for want of diuine Faith hauing no true Church to belieue in See more Disc 1. C. 21. n. 7. Finally wheras you Assert No Church can Separate from the Church of Rome but they must make themselues thereby Schismatieks before God The Inference Sr is true but most clear against your Selfe And proues that both you and the Protestant Party are Schismaticks before God and man too For this matter of Fact Viz. That you Separated from Protestants proued Schismaticks and rebelled against the Roman Catholick Church is as euident as That England once Catholick communicated with Rome in Points of Faith in the vse of Rites Liturgies Sacraments And afterward diuorced it self from that Communion Reply or tell vs you had cause to do so and so far only receded from this Church as She receded from Her Ancient purity You make again à false Supposition your Proof your self Iudge in à cause you haue nothing to doe with And the louely Spouse of Christ loyal and perfidious Chast and à harlot with one breath 17. Yet one word more You say the Church of Rome is à true Church wherin Saluation is had though corrupted One clear Inference against Mr Thorndick Hence I Argue Either you in England are now at this instant separated from this Church as it is True or not If separated from it as true the Reformation belongs to you only you are to cancel your own Errours according to the form of Doctrin in our Church for She if true is so far pure that she cannot be reformed And thus much you seem to grant P. 33. It is out of loue to the Reformation that I insist vpon such à Principle as may serue to re-vnite vs with the Church of Rome being well assured that we can neuer be well reunited with our Selues otherwise That not only the Reformation but the common Christianity must needs beâ—lost in the Diuisions which which will neuer haue an end otherwise What is this to say but to wish the English Church reformed by the Roman Catholick Therefore something if these quoted words bear sense is amiss not in the Roman but in the English Church which needs Reformation Now on the other side if you say the Roman Catholick was and is à true Church Another Inference as clear and that the English also is altogether as true as she or hath not separated from the Roman in matter of true Doctrin it followes ineuitably if the Supposition hold's that neither of them needs Reformation in matter of Truth for here we speak not of Rites and Ceremonies which are alterable To what purpose then is it to talk of reforming either Church in point of Truth when both are Supposed so true that neither can be reformed nor differ if true in faith from one another 18. Perhaps you may yea and must reply if your Discourse haue sense Though they are true in Doctrins called fundamental yet both haue their lesser corruptions and these need Reformation This is all that can be Asserted For if both are false in fundamentals neither of them at this day is the Orthodox
Church of Christ and consequently both the Romanists and English wanting fundamentals are People essentially Churchless Now vpon the Supposition of lesser corruptions only not fundamental you haue à dreadful Inference against Protestants And as true as dreadful Viz. That their first Separation from the Roman Catholick Church was damnably Sinful though She were here falsly supposed to haue erred in smaller matters This I A third Inference Say followes not only because the Ancient Fathers expresly teach No Reformation can be of such Importance as to counteruaile the danger of Diuisions And that all things should be rather tolerated than to consent to Schism in the Church But vpon this other account also that the Reuolt of Protestants from our Ancient Church hath laid such à visible disgrace vpon à noble Kingdom That none but the powerful hand of God with the wisdom of our Gracious Souereign and the States concurrence Touching vpon the doleful Diuisions in England can take it of The Nation we see with our eyes is strangely diuided hideously discomposed Religion is of the hinges and men generally are so transported into Extrauagancies that none can say what the Religion is which England Professes at this day There are so many Sects so many Diuisions so many Tub-Preachers so many woemen-Gospellers so many Quakers so many Fanaticks so many Leuiathan-Monsters that you may read and see without turning to the Bible à Babylonian Confusion amongst them Would Popery Sr. think ye you are as I vnderstand moderate and learned had that continued laid England vnder such à publick Disgrace as this Rabble of men and Fanaticks haue done Let the world iudge 19. Now if you Ask from whence came this fearful Disorder which to my sorrow makes our Country ridiculous to forrain Nations I answer The first Rent the first Rupture the first Schism of Protestants from the Catholick Church occasioned all Here is the Source and Sole Origen of these vnfortunate The Origen of all these lamentable Diuisions Reuolutions Wherefore this Argument proposed by à Fanatick against Protestants is vnanswerably conuincing Ad hominem I say ad hominem not that I approue Fanaticism As ye Protestants without recourse to any other iudge but your Selues vpon your own Authority quitted the Roman Catholick Church and thought your Fact reasonable So we Fanaticks without recourse to any but our own tender Consciences knowing you began à Reformation not yet compleat leaue Protestancy And hold our fact as reasonable as yours And thus others by your first Example The Fanaticks Argument against Protestants may reform Religion to the worlds end Yet all of vs may these men Say make but one true Church For if Mr. Thorndicke Page 9. Answer 's pertinently to that demand Where his Church was before Luther There it was saith he where it is The same Church reformed which was depraued afore If this Answer I say be good Pray you why should Fanaticks Nay why ought the Arians and worst of Heretickes be excluded from being of one and the same Catholick Church For the Church seems to Sectaries an ample field and embraceth all called Christians though differently reformed The only difficulty then is to find out him or se Those who among so many dissenting Reformers the whole world ouer haue happily made the best choise in All seclanes will reform and none can do it mending Religion The Protestant you see reform's the Catholick the Puritan the Protestant and the Quaquer will reform all at once vntil some new Sectary peep out that bring 's in à better Fashion And is it possible shall all these vnreformed People reform one another This difficulty cannot be solued in Protestant principles 20. I say in à word It is impossible to reform any erring Society of Christians but by the Rule Doctrin and Authority of The Church which reform's other erring Socoeties must not need any reformation some one Church which must be owned so pure that She cannot be reformed in what She teaches The reason is clear For à fallible and deformed Church can no more help to reform another like wise fallible or unreformed than the blind lead the blind Hence methinks Mr. Thorndick who hold's Protestancy as fallible and as much out of order as Popery Speak's little to the purpose Page 11. where he saith There is no Power in this Church and Kingdom he mean's England to reform it self in matter of Religion but only by that Form and to that Form which may appear to haue been held by the whole Primitiue Church before the Corruption came in which we pretend to reform I cannot but smile at this word Appear Pray you Sr Say to whom must it Appear What To you or me or to any priuate fallible man You talk as if forsooth the Primitiue Doctrin were so apparently Manifest to People that euery one by opening Books and reading Autiquity may with à wet singer clearly discouer the true and Orthodox Form of Religion Wheras the contrary is euident For haue not we and Protestants to omit others now for à whole Age perused Councils and Fathers and after all do we not see with our eyes that what seem's Orthodox Doctrin to one Party seem's not so to the other It appears manifestly to me that the Primitiue Fathers so openly maintained an vnbloody Sacrifice vpon the Altar that the wit of man cannot without violence wrest them to à contrary sense doth the Truth appear so to Protestants It appeared to S. Cyprian Epist 55. ad Cornel. Dissentions arises after the perusal of the primitiue writings and to me also That Heresy and Schism take their Origen from this That the fraternity of Christians answerably to Gods command Obey not one Priest and one Iudge who is Christs Vice-gerent in the Militant Church on earth Will Sectaries read and vnderstand this as I doe It seemed clear to S. Hierome cited aboue That one out of the Roman Catholick Church wherof Pope Damasus was then Head really belonged not to Christ but to Antichrist and Therefore ought to be esteemed an Alien from the house of God à Person vnclean and prophane Will the Protestant after his reading these words own the Doctrin pure and Orthodox No he dares not 21. What then is the Result though we read these and à hundred other Passages in the ancient Records so Plain for Popery Experience tell 's vs nothing els ensues but an endles contest about their Sense and crossing one an other with contrary glosses This is all that can appear to Mr Thorndick Wherefore Vnless The plainest Authorities Conuince not Sectaries Recourse be had to better Principles then to meer Appearances Disputes may goe on till Dooms day without Satisfaction or fruit to any Be it how you will My hearty wish is that Mr Thorndick who hitherto Stayes in Generallities would please fully to set down that whole Plat-form of Religion which he conceiues exact and suitable to the Primitiue Church Were this
Council either break vp and Define nothing Or if à Definition issues forth that only shall be defined which is certain and infallible Thus much is granted Yet I deny the Consequence and Say The Argument drawn from Hostility Conuinces Here is my reason That Imagined Râ—presentatiue consist's as we now suppose of Arians Protestants Catholicks Socinians and all other called Christians For these as some think Collectiuely taken make vp the diffused Church of Christ more ample than the Roman Or if so many The Argument taken From Hostility Conuinces Constitute it not Let Sectaries please to tell vs what Christians are to be excluded or precisely how many are the Members of this diffused Catholick Body In the mean while vouchsafe to Consider the force of my Argument grounded vpon an implacable Hostility 17. This whole diffused Moral Body euidently maintain's Contradictions For example Christ is the highest God Christ is not the highest God Our Lords Sacred Body is substantially present in the Eucharist That Body is not substantially present As therefore this large Society of Christians now supposed but one great Church holds contradictions So it must be granted that the Representatiue of it also hold's the same Contradictions Or ceaseth â—o ipsâ— to Represent the whole Diffused Moral Body 18. Hence one of these three Sequels ineuitably followes The first If this Representatiue still continues to Represent which is euer to be noted and proceed's to à Definition answerable to the Sentiment of the large Moral Body in Diuision it necessarily Defines the contradictions of those Churches to The Reasons and Proofs of my Assertion be Orthodox Doctrin and were this done There is More then Hostility enough For thus impossible Contradictions are both Definable and Belieuable Or it followes 2. that our imagined Representatiue break 's vp and leaues all points in Controuersy as Wholly vndecided as they were before And this which implies an endles Hostility would I think be the Result of that Council And vpon that Account appear à ridiculons Representatiue Or. 3. This followes That some one Part or other in the Representatiue must lay down Arms and acknowledge one Church of One Denomination absolutly infallible in whose Sentence all are to rest VVithout this Acquiescency in one Orthodox and Infallible Church Errours in Faith goe on as S. Austin Speak's what we Assert we see hitherto in à remedilesse condition This truth S. Austin Lib. de symb ad Catecâ—um C. 6. Saw well where He speak's profoundly to my present purpose Ipsa est Ecclesia sancta Ecclesia vna c. She and she only is the holy the one Church the Catholick Church which fights against all Heresies She may fight but cannot be foiled And Might I here Digress à little I could Demonstrate That neuer Heresy yet of any Fame in the world appeared since Christs time but it was Crushed censured and condemned by one only Oracle the Roman Catholick Church to whose Sentence the very best of Christians dutifully Submitted relying on our Sauiours secure Promise Hell gates cannot preuail against that Oracle 19. A. 3. Obiection Scripture alone though all Churches were fallible is sufficient to teach infallible Faith necessary to Saluation Answ Of all Obiections proposable this is least worth For had Scripture that sufficiency it may I hope be yet Enquired VVhether the Church also which cannot clash with Scripture has the like Prerogatiue of infallibility Scripture was infallible when the Apostles preached and yet their Preaching was as infallible as The words they wrote But here is not my greatest Exception I say Scripture and all the Verities in it goe to wrack if the Church be fabllible For grant this we haue no infallible Certainty of the Scriptures Canon of it's substantial Purity or Immunity from corruption of it's true Scripture with out the Churches infallible Testimony loseth force Sense in à hundred controuerted passages VVe cannot belieue that Christ is God or That his Ascent into Heauen was real and not à vain Vision We Cannot belieue what Sacraments are nor know the number of them without the Church Therefore vnless this Principle stand vnshaken It is immediatly more certain that the Church manifested by Her Marks is Gods own Oracle Than That Scripture setting Church Authority aside is Gods word we can belieue nothing For who see 's not but that very Book would soon haue been out of credit had not God by special Assistance preserued as well it 's Doctrin pure in Mens hearts as He preserued the words in Velume or parchment And this by the means of à watchful liuing Oracle his infallible Church 20. Again and this Reason conuinceth Were Scripture iudged sufficient to teach Saluifical Faith compleatly independently of the Church Or were the Church when that Iudgement is held not only errable but actually erroneous How can any hauing The Assertion is proued these two iudgements Scripture Infallibly â—eaches Faith compleatly The Church because erroneous fail's in this Duty Account himself à Heathen or Publican as our Lord Saith though he absolutely refuse to hear the Church His refusal Certainly is prudent and defensible vpon this ground That Scripture doth all learns him enough Therefore none can oblige him to hear the Church which may mislead and Propound false Doctrins For no man in his wits will listen to à Fallible Oracle whilst he has another at hand that teaches all Truths infallibly 21. If you reply Such an one is at least obliged to hear the Church in Fundamentals but not in others The Intelligent Person Asks whether Protestants who lay that obligation A Reply answered vpon him of belieuing fundamentals only own that Assertion sâ— infallible that to belieue the Distinction is an Article of their Faith If they say it is à fundamental Article and that he is obliged to belieue so Protestants doe not only maintain one infallible fundamental Point peculiar to themselues disowned by the Roman Catholick Church for She certainly reiect's the Distinction The Sectary Câ—nuicted of Errour but moreouer now become infallible Oracles in à Matter of greatest Importance which cannot pass because they are Professedly fallible in all they teach Therefore may truth haue place the Dictinction giuen between fundamentals is both Vnfundamental and fallible Doctrin And so without More we are freed from all Obligation of belieuing the Church for that Distinction failing to be à fundamental truth The Church is absolutly fallible in fundamental Doctrin Well then may we not hear Her at all without any Note of being looked on as Heathens and Publicans 22. Some perhaps great Patrons of Christian Liberty and freedom of mind in matters of Faith may obiect 4. The Church cannot exercise Her Authority ouer mens Iudgements or oblige any to an internal Assent Her power being limited and to thus much only as to order and regulate the Exteriour A Reflection made vpon Christian Libertins for this end that Vnity and peace May be preserued without
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
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
of that weak Declaration it appear's no other to me but As things are proposed so they are to all that belieue weak and fallible And none on earth can vnbeguile me or Propose it with greater certainty Because all are now Supposed fallible in their Teaching 8. One Instance may yet clear my meaning The Protestant reads Christs Sacred words Matt. 26. This is my Body And Proposes what he conceiues to be belieuable by Faith But An Instance doth it fallibly Imagin that the Roman Catholick Church also could Say no more for Her Doctrin or the Sense of those Words But as the Protestant doth so fallibly that all might be False it is clear That none whether Catholick or Protestant can haue Certainty of the Doctrin which Christ our Lord deliuered in that one short Sentence Why Both declare their fallible Sentiments only and Fallibly concerning the Sacrament So far their teaching reaches and not farther Therefore the Faith which should be had of the Mystery dwindles into nothing but into à fallible Opinion by virtue of that imperfect Teaching 9. Hence we learn that à Doctrin though infallible in Gods word without more Help makes no man though he be à Prodigy of wit an Infallible Teacher The reason is Infallibility Scripture alone makes no man infallible And why Proceed's not from Scripture easily misinterpreted but immediatly from Gods special Assistance And this Assistance which fixes an Assumed Oracle vpon Truth vnerrably no malice can wrest to falshood Now that the Book of Scripture as dayly Experience teaches is horridly peruerted to à Sinister sense needs no proof For all know what ruin Hereticks haue to the vttermost of their Power endeuoured to make of the chief Articles of our Christian Faith though they aknowledged Scripture to be God's Diuine Word There is scarce One which remain's Vnperuerted Some Deny the Necessity of Diuine Grace Others that great Mystery of the Incarnation Others an Equality in the Diuine Persons Others our Sauiours two Wills Diuine and Humane Thus the Pelagians the Antitrinitarians the Apollinarians and Monothelits taught and deceiued The world And when Scripture is Alleged in behalf of euery Orthodox Truth All you haue from them is à return of ouerthwart Glosses Grace must signify what the Pelagians please The VVord made Flesh How abused what the Antitrinitarians fancy and so of the rest Whence it is Euident that Scripture Alone without more light clears not sufficiently its own Truths For here you Se the most Primary Atticles disowned and Consequently Scripture abused by Priuate Spirits which therefore makes none infallibly certain of God's reuealed Doctrin 10. We Catholicks require à further Help One faithful Oracle to teach which in this contest about the Sense of Gods What Catholicks require besides the bare Letter of Scripture Word end 's all Strife and Saies both plainly and infallibly Thus and thus an Infinite Verity speaks in Scripture Yet Sectaries are offended with vs because we can assert without hesitancy VVe belieue infallibly what Truth it Selfe Reueal's infallibly Nay more They are angry with God for hauing done them the greatest fauour Imaginable For to put à Period to these endles A signal Mercy of God makes sectaries offended debates raised among Christians To teach all Infallibly by his own vnerring Oracle what may and ought to be belieued Infallibly is à signal Mercy for which due Thanks can neuer be rendred Disowne the Mercy we liue and shall liue in à Spirit of Contention to the worlds end 11. Now if you Ask why the Church after She has proposed the Sense and verity of Scripture more easily beget's infallible Faith in Her Children Than the bare letter of Gods word can doe without Her I Answer The facility Diuine assistance Supposed arises from the Clarity of Her teaching known to all Vniuersally whether Orthodox or others Whence it is that few of our Aduersaries scarce moue any doubt concerning the Sense of the Churches vniuersal receiued Doctrin for that 's plain but chiefly Question the Truth of it Whereas all is contrary in our contest with the forenamed Hereticks For there is no Dispute whether Scripture be true What is chiefly debated with Sectaries The debate only being what it Saith or what the Sense of Gods sacred word is Here we fight in darkness before the Church Speak's and Declares Her Sense And if She be diuinely Assisted to teach truth as is already and shall be more amply proued in the sequele Discourse that doubt also ceases and vanishes into nothing 12. In the mean while Some may Object 1. The greatest part of Christian Doctrin is now agreed on and Supposed by Catholicks and Protestanss both true and infallible what necessity then haue we of any other Oracle besides Scripture to teach infallibly Answ The Agreement is Null and the Supposition destroies it self if all that taught Christian Doctrin since the Apostles time teach it fallibly For How could any An Obiection Answered agree in this That such and such à Doctrin is both true and infallible when He or They yea all that teach may because fallible erre in their very teaching and call that infallible Doctrin without Assurance giuen of its Infallibility Do Therefore all own the Verities in Scripture infallible not infallible ex Terminis We must ioyntly own with that an Oracle which Proposes these Verities infallibly or can belieue nothing And by this you Se the Supposition destroies it Selfe For The Sectaries Supposition destroyes it selfe to Suppose à Doctrin infallible when none can Propose it answerably to its Merit as infallible or infallibly is as implicatory as to Suppose without Proof the Starrs in Heauen equal in number and from thence to Inferr they are to be iudged equal The Parity holds exactly 13. Obiect 2. Whoeuer though fallible Deliuers by chance Infallible Christian Doctrin Teaches the very sence that Christ taught Answ Very true But he giues no Assurance Aunother Errour of Sectaries That he doth so For à fallible Deliuery of à Truth as yet only Supposed not Proued infallible raises it no higher but to such à State of Vncertainty that one may iustly doubt whether it be Christ's infallible Doctrin or no. 14. Obiect 3. The fallible teaching of an infallible Verity may well conuey vnto à Hearer that which God has Reuealed For why may not an infallible Verity as Reuealed though fallibly Proposed haue influence vpon Faith and work in Belieuers à most firm Assent Answ It is vtterly vmpossible For à fallible teaching of an infallible Verity not yet Proposed as infallible by any neither Supposes the Truth Certain vpon other principles and this is euer to be noted nor makes it infallible It Supposes no Truth taught infalliby for Protestants Say None now can teach so All Doctors being fallible And most euidently Sectaries clearly conuinced it makes not that Verity infallible For the Verity as reuealed was antecedently Infallible before this fallible teaching
medled with it Which therefore can not make it Infallible By what is said you se our Sectaries Supposition of some Christian Doctrin acknowledged infallible is pure Sophistry for none can Assure them so much if All that teach it be fallible The very Apostolical Doctrin respectiuely to vs now liuing loses i'ts Infallibility if this Supposition stands That all Teachers are fallible Now we Proceed to à Second Argument and Discourse thus 15. If the whole Church the like is of any General approued The Churches Infallibility further proued Council can err She may not only traitorously betray Her Trust But moreouer doe so much Mischief to Christians by vniting all in Errour That they must remain in it without redress or remedy For if the Church may mistake whilst She Teaches No man on earth can be rationally Supposed wiser than She is nor goe about to Vnbeguile the deceiued by Her The Euil here hinted at is so Notoriously horrid the Perplerity it causes so Great that either Church Doctrin vnauoydably becomes despicable whilst euery one may iustly Quarrel with it Or this Principle must stand vnshaken that the Church cannot teach à Falshood 16. Some Sectaries seing the Force of this vnanswerable Argument hold the Church Diffusiue infallible in fundamentals Yet neither name nor can name those Christians who constitute an infallible Church larger than the Roman whereof enough Sectaries Oppose The Infallibility of Councils without reason is said both in this and the other Treatise In the next place their whole Strife is to Oppose the Infallibility of the Churches Representatiues in her General Councils But methinks inconsequently For what euer Reason proues Immunity from Errour in that diffused Moral Body Conuinces as forcibly the like Priuiledge in its Representatiues Which are not Conuened to deceiue But to teach God's reuealed Verities 17. Mr. Stillingfleet Part. 3. C. 1. 2. P. 506. After à larger Prologue to very little Substance Tell 's vs. It is not any high challenge of Infallâ—bility in any Person or council which must put an end to Controuersies For nothing but Truth and Reason can euer do it and the more men pretend to vnreasonable wayes of deciding them instead of ending One they beget many I say contrary If the Church and Her Councils be infallible Controuersies are ended without more Adoe For all know vpon that Supposition What to belieue and what to reiect And if they be not Owned infallible there is no such thing or things in being as Truth and Reason which can put an end to Controuersies To explicate the Assertion is to proue it 18. Doe then no more but cast away all thought of an Infallible The Infallibility of Councils asserted Church as also of Her infallible Councils It is clear that euery Doctrin Taught since the Apostles time has been deliuered Fallibly T is clear likewise All that teach it at this day highly dissenting among them selues Teach fallibly Imagin now that two aduerse Parties Ten learned Protestants on the one Side And as many learned Catholicks on the Other meet together and seriously Discuss this Point whether Protestancy or Catholick Doctrin as opposed to Protestancy be the true Religion the like is if any particular Controuersy fall vnder Debate I say the Attempt to decide any one controuerted matter is Vain and Impossible if both Church and Councils be Supposed fallible And consequently Mr. Stillingfleets Truth and Reason are no more but meer insignificant Words The Reason is Whilst fallible men pIead for Religion vpon Principles as fallible as they are that Argue the Result of that Dispute necessarily carried on by Arguments and reasoning purely fallible can end in nothing but in dissatisfactory Topicks if yet it come so far But this is so and obserue well The Protestant plead's The weaknes of two parties pleading fallibly for his Tenents or oppugn's our Doctrin and doth it fallibly The Catholick Answers and fallibly too The Protestant Replies but hath no infallible Principle to ground his Reply vpon no more hath the Catholick if the Supposition hold's any other Answer but what 's Vngrounded and Fallible Say I beseech you do not both Parties busied in this Contest vpon vncertainties run on in Darkness Haue we yet the least hope of Satisfaction Or so much as the Truth we all seek for yet discouered in this weak skirmish Whilst Fallible men and Fallible Arguments and Fallible Principles are the only Support of the whole Discourse Most euidently no. All are left where they were before in à deep Perplexity 19. I Said iust now If we we exclude an Infallible Church and her approued Councils Truth and Reason vanish to nothing and that no Principle remain's whereby these Contests of Religion can be ended To proue the Assertion further I first vrge the Protestant to name the last certain Principle or that vltimate Sectaries are vrged to name the last Iudge in these Debates Iudge in whose Sentence he dare Acquiese and Say positiuely vpon this Principle we must both rely This shall Define whether you my Aduersary or I yours defend Truth The man will not for stark shame name Himself nor any priuate Person on earth for Iudge He cannot recurr to an Inferiour Council and Oppose that against One Generally receiued the Whole world ouer He will not adhere to à Schismatical and Heretical Church and plead by Her in defence of his Doctrin against an Oracle neuer yet taxed or tainted of Errour Or if he doth so he gain 's nothing For all those are as fallible as the two Parties now in contest Where then is the Sectaries Sure Principle or last Iudge to stand to in these Debates Or whither will he goe to find out his yet Vndiscoured Truth and Reason Will his refuge be to Scripture It help 's nothing in this Case not only because Scripture omit's to speak either explicitly of the half of such And cannot pitch on any Controuersies as are now agitated But vpon this Account Chiefly That if the Church and Councils be fallible the Book it self becomes à most fallible Principle to all For neither Catholicks nor Protestants nor Arians nor any can Say with Assurance â—uch and Such is the vndoubted â—ense of Gods word in Controuerted Matters if the Churches Iudgement be set light by and look't on as fallible Yet I 'll Say thus much Were the Church fallible Sectaries may well blush first to decry Her Sense of Scripture and then to set vp the far inferiour and fallible interpretation of euery single Person against the Church 20. Some may Reply The grand Principle of Protestants The grand Principle of Protestants reiected is that Scripture in things necessary to Saluation appeares plain to all who vse ordinary Diligence to vnderstand it wherein certainly their Truth and Reason may be found Contra. And I Press not in this place the Vncertainty of the Principle which is as disputable as any other Protestant Tenet But Say more it is wholly
improbable Yea and destroies Protestancy It is And why improbable Because it cannot be Supposed that any priuate man or men haue vsed full Diligence to vnderstand the Scriptures Sense And that à Church of à thousand years standing hath neglected à Duty so necessary But these priuate men whether Arians Protestants or Socinians and the Church draw contradictory Senses from Scripture And all these iarring Sectaries with their different Senses defend not truth Therefore some of them let the fault yet light where you will haue not vsed Diligence nor righly vnderstood God's word The Question now is and some Oracle must decide it where or in whom this Misunderstanding lies Most willingly would I haue this one Difficulty folued and t' is worth the Labour whilft euery one See's it is no more certain that the Protestant hitt's on the Scriptures true Sense than it is certain that the whole Church after à thousand years Diligence mistakes it Can this think ye be euer cleared in behalf VVhy Should Sectaries his right on the Scriptures Sense of Protestants by any Proof so much as meanly Probable It is Impossible Wherefore I Conclude Their Grand Principle is rotten at the very root fail's all that Rely on it I will say it once more If the Protestant hath no greater Certainty of his Sense of Scripture than it is certain That he hitts right and the Church Err's in her Sense His Belief after all industry And the Church be deluded vsed stands vnprincipled rests on his own fancy and is not rectifiable while he iudges so Say the very vtmost it is no more but à meer hazard whether he belieues or no and this destroies Protestancy Thus much of Scripture 21. The next thing pleadable in behalf of Mr Stillingfleets Truth and Reason may perhaps be the Authority of Holy Fathers It is weightles if the Church be fallible or has Erred And first Protestants say all Fathers are liable to Errour I add more and Assert if that Church whereof They were Members taught or can teach false Doctrin it is à meer vanity to seek for certain Truth or any satisfactory Reason in the Fathers Writings What can Streams the Fathers were no other be Supposed pure and The Sectaries pretence to Fathers improbable the Head fountain Gods own Oracle Poysoned and infected Did they hit right vpon our Christian Verities when their only Guide Christ's sacred Spouse misled Posterity Could they Dedicate all their Labours to make an Oracle renowned that afterward whispered Errours into all mens ears These are Paradoxes I Say then it is à stronger and far more reasonable Principle to Assert That the Church neuer erred nor can erre Than first to Suppose Her erroneous And next to find truth in the Fathers who were no more but Schollers and suck't the milk of purest Doctrin from the Brests of this their Mother The Catholick Church If She therefore poysoned them with fals learning both She and They yet poyson vs And consequently neither the Church nor Fathers deserue credit nor can be prudently Belieued 22. And here by the way I cannot but reflect vpon à strange Procedure vsual with Sectaries in All their Polemicks First The procedure of Sectaries vnreasonable they Suppose the Church and Councils errable yea actually misled in Asserting Purgatory Transubstantiation c. And to Rectify what is thought Amiss Some few Gleaning of Fathers how little to the purpose is seen aboue are produced and these Forsooth must stand as it were in battail Array fight against à whole Church and ouerthrow Her Errours Is this think ye Reasonable Can it be imagined that God preserued his Reuealed truths in the Hearts thoughts and words of à few Fathers and suffered his Vniuersal Church with so many learned Councils conuened after the Four First to fall presently into so shameful à Dotage as Sectaries charge vpon Her Were the Fathers Then illuminated and was the Church afterward darkened and besotted There is none so blind But must needs se Himselfe out of Countenance by aduenturing to Defend à Tenet so highly Contrary to all Reason Wherefore I must earnestly petition the Reader once more to reflect vpon the greatest Folly which Methinks euer entred the Thoughts of men Thus it is The primitiue To say the Fathers taught truth and that che Church deserted Truth Fathers not many in number Who wrote in the First three or four Centuries in different Times and Places perused by few and vnderstood by Fewer are Supposed to Deliuer exactly the Catholick Verities What They sayd was True And an Ample Vniuersal Church together with Her Learned Councils known to All spread the whole world ouer for à Thousand yeares and vpward must be Supposed so Abominably sinful Is worse then a Paradox so Fearfully misled as to Desert the Ancient Faith of Those Fathers to Peruert God's Truths And Finally to Bring into the Vast Moral Body of Christians à Vniuersal Mischiefe à Deluge of Errour of Idolatry And no man knowes what If this be not pure Phrensy there was neuer any 23. The last Principle to ground Truth and Reason vpon or to bring Controuersies to an end is Vniuersal Tradition but this also Fail's to vphold Truth if the Church be fallible For who will or can with certainty trust the Tradition of à Church or so much as take the Book of Scripture from Her were she branded with this foul Note of hauing Publickly taught and wilfully imposed à hundred Doctrins vpon Christians contrary to Gods reuealed Reuealed Truths But more of this aboue C. 5. 6. 24. After all you se first Truth and Reason brought to Ruin Faith and Religion vnhinged if the Church and Councils be Fallible You se 2. These Inferences Setled vpon vndeniable Principles The Church is infallible Ergo Controuersies are without Perplexity ended Contrarywise The Church is Fallible Ergo Contentions Clear Inferences against Sectaries goe on without Redress endlesly Scripture as you haue heard because differently Sensed decides nothing No more do the Fathers Say Sectaries confessedly fallible Church and Councils are reiected as errable when and as often as Sectaries please Those that Dispute of Religion Yet more Fallible are not to be Iudges in their own Cause and without à Iudge Their best Arguments will be thought by all Prudent men no more but Vnconcluding Topicks And really they neither are nor can be better for want of Principles and some Oracle Infallible 25. Whoeuer desires to haue the Principle I Rely on further established by clear Inferences drawn from our Aduersaries needs only to read M. Stillingfleet from page 534. to the end of that 2. Chapter My Principle is There is no possibility of ending strife touching Religion if the Church and Councils be fallible yet Mr. Stillingfleet and his Lord Say they must haue some end or They 'l tear the Church à sunder My Task then is to show that these mens Doctrin Tears all in pieces and makes Controuersis
we will first begin with these last words If the Errour be not Euident or intolerable all are obliged to submit to the Council vntil some publick declaration c. Hence I Argue But there neither is nor euer was any Euidence of Errour produced against one of our Catholick Councils the Lateran Florentine or Tridentine for example there neither is nor euer was any Legal Declaration more against these than against the First most ancient and purest Councils in Gods Church Therefore Sectaries by their own Principle are obliged to Submit to the Lateran Florentine and Tridentine as well as to others That there has not been any Publick Legal Declaration made against them is manifest And here is my proof 32. The clamours and Calumnies of Arians Cast vpon the The Assertion proued Nicene Council were no Legal Declaration against That but most Vncanonical Ergo the clamours and calumnies of Protestants cast vpon the now named Representatiues are fully as Illegal and Vncanonical yea and more forceles if more can be to Declare Clamours no Proofs them Inualid And besides clamours we neuer yet had nor shall haue hereafter any Thing from Sectaries The true Reason is Go groundedly to work There is not one Imaginable Principle whereby the Nicene can be proued à more lawful Council then the great Council of Lateran was so much decryed by Nouellists And if 't were Possible as it is not to Ouerthrow the One by any solid proof the Other Eo ipso loses all Credit and Authority 33. Hence These and the like calumnies vented by Sectaries The Arians and Protestants Clamour and Calumniate alike iâ— Corners The Lateran and Tridentine were vnlawful Councils 〈…〉 ed by the Pope they had not freedom Their Votes ought to be 〈…〉 ted Surreptitious The Conuened were not men of vnquestionable Integrity Some few by fair Pretences brought ouer the greater number wanting Iudgement to side with their Designs c. Such corner-Calumnies I say and I read them in our Aduersaries As easily â—â—attered out by Arians against the Nicene Fathers can neuer pass for legal Declarations against Catholick Councils whilst euery Proposition want's proof and euery word its due Weight That iâ— what euer can be said to this Sense stand's Vnprincipled Therefore vnless all must be iust so as Sectaries will haue it Vnless fals Suppositions become conuincing Arguments and à pure begging the Question proue it Or be able to decide our Differences We haue Right to cry as loud They. Audiatur altera Pars. A Iudge is to decide all and not Clamours Let Catholicks be heard also And when they are heard and return their Answers before à lawful Iudge to euery particular these Calumnies will vanish or rather appear like Themselues Forged and far-fetch't Improbabilities Exclude à Iudge and à iust Sentence Sectaries are where they would be in the old Labyrinth of Quarrelling without Principles or giuing any hope of ending One Question in Controuersy 34. Now to implead our Councils of Errours and to pretend Sectaries neuer legally assembled Euidence for it is more than à desperate Attempt vnless as I say the Corner-votes of à few iarring dispersed Sectaries neuer legally Assembled haue Power to create à new kind of Euidence vnknown to the world Please to reflect à little It must Forsooth be Euident That the Doctrin of Transubstantiation or Praying to Saints are Errours whilst à whole vnited learned Church Opposes these vain Pretences and Defend's the Articles as Catholick Create à new Kind of Euidence Verities It was neuer yet heard that Sectaries Scattered here an there had Authority to impose such foule disgraceful Names of Euident Errours or Errours morally Certain vpon Doctrins so vniuersally receiued when as I say The most learned Body of Christians that euer was Vnuotes all they blow into the eares of others as meer Impertinences Euidence Good Reader and Moral certainty lose force and neuer yet stood in the Sight or presence of so strong an Opposition I will yet say more Though we abstract from Church Authority we Catholicks are able to maintain our Doctrin against Sectaries vpon Tradition the Authority of Fathers ancient Records c. But still we require A last Iudge to giue Sentence whether they or we abuse the Principles we plead by For certainly the one or other Party doth so But this Nouellists euer Decline and Sectaries decline both Iudge and final Sentence will haue vs to Dispute without either Iudge or indubitable Principles and so make as is now said all Controuersies endles which indeed is the only Thing they ayme at and I haue vndertaken to proue against them 35. Mr Stillingfleet P. 539. speak's so fully to my purpose that more cannot be desired from an Aduersary He Demands how it can be known when Errours in Councils or the Church are manifest or intolerable and when not And Answers thus We appeal to Scripture interpreted by the Concurrent Sense of the primitiue Church the common reason of mankind the consent of wise and learned men Supposing Scripture to be the Rule of Faith And à little after Our Aduersaries Doctrin If you Ask further Who shall be Iudge what à necessary Reason or Demonstration is His Lordship tell 's you plainly enough from Hooker It is such as being Proposed to any man and vnderstood the mind cannot chuse but inwardly assent to it Here you haue the Gentlemans last Principles And euery one when applyed to our present Matter is as much Controuerted between Catholicks and Protestants as the very Question now in Dispute Obserue well 36. The Question is whether the Lateran Florentine and Tridentiue Councils haue erred in their Definitions the like may be moued of all others Protestants say they haue erred Catholicks Lead's still â—n to dispute but to make no end of Controuersies Deny it Both Parties Appeal to Scripture interpreted by the Sense of the Primitiue Church So far as that Oracle learns vs. And if any Passage be found there seemingly fauorable to Sectaries Catholicks after the Contest of one whole Age haue been more ready to clear all Doubts To take of any thing like Imagined Errours Than Protestants were euer yet able to lay such foul Aspertions vpon either Church or Councils What then is to be done Must we eternally Dispute concerning that Sense and end nothing Must we Commence new Quarrels Sectaries who began the quarrel about Matters so often debated Must the old Actum agere come ouer and ouer again Sectaries like that Sport well but no Progress is made this way As yet we only skirmish in the dark Wherefore recourse at last is to be had to à lawful Iulge to some known Oracle or other in whose final Sentence all are to acquiese If any lawful Iudge or owned Oracle Primitiue or latter Condemn our Councils of Errour and we licence Sectaries Like well â—â— hear themselues talk without Principles to name either Prouided they make not
Themselues Iudges nor their long since defeated Arguments Euidences We are indeed the guilty Persons and They the wise Reformers But if All of vs Decline this last Iudicature and do nothing but hear our Selues talk vpon Principles grosly misinterpreted by the one or other Party Dissentions will goe on remedilesly to the great Scandal of Iewes and Gentils and controuersies of Religion cannot but proue endles CHAP. XVII More of this subiect A further Search made into Errours called intolerable VVhether the Roman Catholick Church must be supposed by Sectaries to haue already Committed intolerable Errours Or only whether She may for the future Err Intolerably The Doctrin of Protestants proued False And Most inconsequent 1. MR Stillingfleet to find out Euident and intolerable Errours in Councils Appeal's as you Se in the next place to the Common Reason of mankind and to the Consent of wise and learned men None could haue more ruined his own cause For this Dilemma is vnanswerable The forementioned Councils haue either erred intolerably in Defining the Doctrins A Dilemma of Transubstantiation and of Purgatory Or haue not erred intolerably If not Protestants as is now said are obliged by their own Law to yeild at least external Obedience to them which is not done For herein they haue made à Publick Reformation and call such Doctrins Errours On the other side if these Errours be intolerable you se by their own words We must haue the Common Reason of mankind the Consent also of wise and learned men both ready to Oppose and Condemn them But this is enormously improbable vpon à clear Ground Do no more but Deuide the Moral Body of Christians now at Debate into two Classes Catholicks and Protestants For one that Or à clear Conuiction of Protestants makes these Councils Illegal or their Doctrins intolerable you haue hundreds yea I think thousands who auouch the Contrary and clear Both from that vnworthy Imputation Therefore vnless Protestants engross the Gift of common Reason and Wisdom to themselues and allow no little parcel of it either to the Greek or Latin Church They are to recal what is Said And if they will haue Reason so fast intailed vpon à few Sectaries That no body els can share in it There is no further Dispute All we say is God help Them 2. But what say we to Mr Hooker who tells vs necessary Reason or à Demonstration is that which being proposed to any man and vnderstood The mind cannot chuse but inwardly Assent to it I answer the Principle though good is most impertinently Applied to the controuersy now in hand For haue not we As is already noted Thousands and Thousands in the Roman Church most learned and pious who hear the Doctrins of the fore named Councils proposed and in Iudgement so inwardly Assent to all without scruple that they would dye for the verities there A Principle ill applyed defined The Truth is manifest Therefore Mr Hookers necessary Reason or Demonstration has no place in these far more numerous than all the Protestants are in England and consequently euery man Stand's not euidently conuicted of our Councils Errours Now if you say so many Thousands are fool'd Know Sr That no few of these fools are wise enough to dispute with you and to Show you Speak at random without Principles 3. Thus much is said of our Catholick Councils hitherto conuened in the Chureh now if we return to the old Supposition and First imagin all Councils fallible and Secondly thinke that the latter of equal Authority amends the First or à Third the Errours of the Second and so in Infinitum I Say it is Impossible either clearly to Discouer the pretended Errours or to redress them and this I Assert vpon these grounds 4. One already hinted at is that none can by an inward Assent aud Mr Hooker requires that own any such Euidence An Assertion proued whilst the Council which makes them Errours is as weak and fallible as the other was that Defined the contrary and Published all vnder the Notion of Christian Truths No more can I were I yet to Learn rest Satisfyed in what either of these two iarring Councils Define for the One is as bad as the Other than I am able to trust to two Ministers Talk if I heard them Preach quite contrary Doctrin at Pauls Church That is no man can belieue either vpon their fallible Authority This Principle therefore Stands firm An errable Council A fallible Council most vn meet to teach the high Mysteries of Faith i◠as vnfit to Teach or Vnteach another likewise Erring in the high and yet vnknown Mysteries of Faith as One Wholly ignorant of an vncouth Path is to direct à Stranger into it For as Both these are to learn the way from à third Guide more skilful So both these Councils must take their Instructions from some third certain Oracle Or remain as they are Ignorant But Sectaries remit none to any liuing certain Oracle Therefore they cannot but still Sit in Darkness T' is Gods iust Iudgement vpon them and blind as They are lead the blind they know not whither 5. Again and here is my second Reason Before the Discouery of these intolerable Errours we ought to haue à List of them and know How many or few they are And who can Ascertain vs of this Are we to diuine at their Intolerableness by our own priuate Iudgements Or is some wiser body to instruct vs when there is no Council at hand to do it Must all Christians dispersed vp and down the world write letters to one another Or inform themselues whether the Errours be intolerable These Supposed Errours in Councils And if so whether it be yet high time to cry out against them Or is it enough to Ask our next Neighbours what they think of the Business and rest there Perhaps some will hold them inconsiderable Others of à violent temper hainous not longer to be born with And can such Iumbling and Confusion which teares the Vnity of the Church in pieces Preserue Her in peace think ye Must we first Suppose à learned Cannot be discouered by larring Multitudes Council to haue erred and next rely on vnlearned iarring Multitudes to Proclaim Censure and Reuerse the Errour If this way be not more than Vncanonical in matters of Religion there was neuer any 6. You will Say the next Council is to mend all the failings of the former Answ Were this as it is not Possible what is to be done in the mean time whilst there is no Council in Being Must the Church which Belieues the Definitions of What if à Council be not in Being the former erring Councils and all Christians with it Err on so long till this other Council Appears Or is euery priuate man to resolue for himself what 's best to do in such Exigences Reflect I beseech you How far easier were it to quiet all might Councils once be owned infallible Yet here is my
Peace of Kingdoms and Common-wealths wherevpon their Happines â—est's more secure And is better preserued than if this fiction 〈◊〉 not Hence it followes euidently To know and Profess Truth to quit our Selues of Errour and fiction robb's vs of Happines and makes humane nature miserable The Inference is vndeniable For if we be happy vpon this score that we liue in à Dâ—tage we are miserable in case we get free of it or become Wise which is against the light of Reason For if God has endued Nature is not miserable by being freed from dotage all with à desire of true Wisdom and the knowledge of truth whereof none can doubt Man cannot be miserable if he Possesses that Good which the Author of nature would haue him to enioy Hence it in also Inserred that the vniuersal Perswasion of true Religion is no Dotage no Deception but à Truth and that most notorious 3. Now if you Obiect some liue without Religion and â—â— few embrace à false one you plead by cases meerly Accidental As if one should Say Nature has made man Sociable and giuen him à tongue to Conuerse with others But some Cases meerly Accidental made vse of to no purpose are dumb others abuse their faculty of speaking Therefore man is no sociable creature This is our case Those who liue without all Religion if any such be are the dumbe and blind Those that Profess à falss Religion like lying tongues abuse Gods Gifts the Abuse is Theirs not God's who would haue all to be vâ—ius labij of one Tongue and one heart in à matter of so high Concern And thus much of these first Aduersaries Opposite to true Religion 4. In the next place I may well name our modern Sectaries no less than Arch-aduersaries of Religion who make the Church and all that teach Church Doctrin fallible My reason is A Fained and Fallible Religion are neer Cous 〈…〉 Sectaries parallel'd with the other Aduersaries Germans The one is à Fiction The other at least may be so And for ought any man can know is no better For there is no Principle whereby it may appear so much as probably that all the Christians who liued since the Apostles time or yet are aliue haue not been deluded with fictions concerningâ— Gods truths but rather are plunged into à deep Deluge of gross Errours if the Church and Councils can Teach or belieue false Doctrin And here be pleased to reflect à little Hoâ— neer these two Aduersaries come to one another 5. The first mentioned account it Happines to remain in Errour and Sectaries like well not only the Possibility but more à prefent manifest danger of erring in this matter of highest The Parallel laâ—id forth and proued Consequence Actual errour pleases the one and à great hazard of it contents the other Humane nature say the first would be miserable were men so wise as to learn this Truth that Religion is à Foppery though it be so And we are all vndone Say Sectaries could we acquire so much Wisdom in this present state as to be infallibly Ascertained that Religion is no Foppery which perhaps may be one Wherefore to weaken all certitude They tell vs That none can learn infallibly those truths which God has reuealed because all Churches all Councile all Pastors and Doctors whose Duty is to giue Assurance of trutâ— are so fallible And that the very best may erre and oblige men â—â— belieue Errour Here is all the comfort we haue from Sectaries Thus much premised 6. We come to the fundamental Ground which proues our Catholick Religion and the Church that teaches it to be infallible I Said in the first Disc C. 1. n. 9. speaking against Atheists If we receiue the first lights of nature called general The fundamental ground of the Churches Infallibility 〈◊〉 from any Power inferiour to God They are all fallible and may deceiue vs. This granted which I think no Christian can deny It is most consequent to Assert That if we receiue the Supernatural lights or truths of Grace reuealed in Scripture vastly aboue all humane Comprehension from à less Power than God the wisest of men may liue in errour and cannot but be deceiued And thus both Nature and Grace necessarily depend on God 7. This great Truth iâ— the Apostles Doctrin Iacob C. 1. 17. Omne Donum perfectum de sursum est Euery perfect Gift Deduced from the Apostles Doctrin comes from aboue descending from that Father of lights God therefore rightly stiled the Father of light or as Diuines Speak Prima veritas the first vnerring Verity Pleased to make known some few of his Diuine truths in that Book of Holy Scripture Few I call them compared with innumerable others not at all reuealed which yet his infinite Wisdom comprehend's Howeuer these few often darkly expressed in that mysterious Book or in Terms less perspicuous Dazle the eyes of weak sighted Mortals and wonder nothing The Apostle giues the Reason â— Tim. 6. 16. because all proceed from him Qui lucem inhabitat inaccessibilem That dwell's in an vnaccessible light none can attain vnto Yet truths they are the first vnerring Verity Treasures Communicated Asserts it and therefore ought to be estemed treasures If treasures Prouidence will haue them conueyed vnto vs by secure hands And if eternal truths concerning Saluation God cannot but will and his Will is à law That all be Proposed and Taught as Diuine and infallible Verities depending vpon none How to be Valued if we vltimately bring them to their last Center but vpon the first Truth only who neither will nor can deceiue any 8. Now here is the Difficulty Seing it hath pleased Almighty God for reasons best known to Himselfe to leaue most of the high Mysteries registred in Scripture in no little Obscurity The main Difficulgy Proposed Some express his own Perfections of being one essence and three distinct Persons Others relate to the admirable works of Grace effected by his Infinite Power Of this nature are the Incarnation and the whole Series of mans Redemption The Difficulty I say is to find out à trusty Interpreter some faithful Oracle which can when doubts occurr concerning the darker Mysteries clear all lay open the Book and absolutely Assert An infinite verity speaks thus This sense and no other is what the Holy Ghost intended And this is necessary because Almighty God teaches no more immediatly by himself nor will haue Enthusianisms to be our Doctors 9. Moreouer the necessity of such à sure Oracle if Diuine The necessity of an Infallible Oracle truth must be learn'd is proued vpon this ground chiefly That these mysteries as is now said haue both their Difficulty and Darkness Natural reason left to it self boggles at them Iewes Gentils and Hereticks reiect the highest It is Say they mighty hard to believe á Trinity the Diuine word made flesh God and man to dye vpon à Cross c. What can
I said well His reading and glosses and all he can Allege for himself are nothing but His own weak thoughts as far remoued from the foundation of truth Gods infallible Verity as earth is from Heauen and more 23. But its needles to Prosecute this Point further when one only reason which none can contradict giues Euidence enough against Protestants I Propose it thus What euer Doctrin they teach peculiar to Protestancy or maintain against the Roman Catholick Church either proceed's from Gods infallible Assistance or wholly borrowes strength from their own Sectaries teach Doctrin diuorced from Diuine Assistance fallible Conceptions after their reading and comparing Scripture Grant the first They teach infallible Doctrin by virtue of Gods infallible Assistance and consequently are the men who constitute an Infallible Church Say secondly that all they teach deriues force from their own weak reason guided only by the external words of Scripture vnderstood as they conceiue They teach as the Arians and all Hereticks haue taught before them à learning which is not from God Their And therefore not from God Doctrin in à word Diuorced from all Diuine Aide and Assistance stand's tottering vpon their own errable Sentiments and therefore neither is which I intended to proue Christ's Doctrin nor at all resoluable into that first Principle of truth God's vnerring Verity 24. Shall we to giue some clearer Light to the Controuersy hitherto handled compendiously recapitulate à few of these many reflections made already in the foregoing Chapters And then more establish the Churches infallibility vpon vndoubted Principles To do so may perhaps benefit the Reader 25. Say therefore Is it true that Christian Religion vltimately A briefe recapitulation of what has been Said depend's vpon God the first vnerring Verity No man doubts it Is it true that innumerable called Christians grosly misconceiue those reuealed Truths after their reading and perusing Scripture It is no less certain Is it true That the bare reading and pondering Scripture Sectaries like Arians no more ascertain's Protestants of the Verities there registred than the Arians or any other Hereticks The truth is vndoubted For from whom should they haue greater certainty Is it true That Funaticism Scripture wrested Doubtful faith euâ—ry Fanatique recurr's to Scripture as Sectaries do Experience proues it Is it true That this sole recourse to Scripture wrâ—sted to a sinister Sense vpohld's the most false Sects in the world Is it true That Christian Doctrin doubtfully taught beget's only à doubtful faith Is it true That the only support of Protestants in points of Religion Comparing Texts fallible Scepticism amount's to no more but to their own doubtful and bare pondering Scripture or to their various and fallible comparing Texts together Is it true That these men like Scepticks would stand euerlastingly quarrelling about the sense of Gods word and cannot be iuduced to hear any Iudge No Iudge speak in this cause of Religion but themselues Is it true That we urge them to make choise of what Iudge they please prouided they appeal not to their own Sentiments and Glosses as much controuerted as Protestancy is Is it true That they can name no Orthodox Church which No Orthodox Church Nor Councils Want of Infallible Assistance Fallible Professors of fallible Doctrin Diuine Reuelation wronged Doctrin neuer owned taught as they teach glossed Scripture as they gloss No Council generally receiued Comparable either to the Lateran or Florentine which fauours their Interpretations forced vpon Christs words Is it true That the Doctrin they propound confessedly proceed's not from Gods infallible Assistance Is it true That they assume to themselues the name of Christians and yet are ashamed to be called infallible Professors of the whole systâ—me of Christian Religion Is it true That they haue done their vtmost to take from God's infallible Reuelation it s own intrinsick nature of Infallibility by making it no more but morally certain in order to our Christian Faith Is it true That that half Infallibility some lay claim to in à few yet vnknown fundamentals appear's euen to Protestants not any Doctrin owned by the Christian world nor can it appear otherwise whilst à whole vniuersal Church decryes it as improbable Is it true That These Nouellists raise not their Doctrin Endles Disputes any higher but only to an endles Contest whilst no Iudge but themselues must speak in the cause 26. Are all these things I say more amply enlarged and clearly proued already so vndoubted that no Sectary shall euer rationally contradict them If the Iudicious Reader find I speak truth as he will may Preiudice be laid aside I may boldly Conclude Who euer see 's not the deplorable Condition of misled Sectaries who euer see 's not also an absolute necessity of an infallible Church to set them in the right way of truth Again is wilfully blind supinely negligent Yea vtterly Careless of Saluation CHAP. XIX Certain Principles where vpon the Churches Infallibility stand's firm The End of Diuine Reuelation is to teach all Infallibly Euery Doctrin reuealed by the fiast Verity is no less infallâ—ble then true It s one thing to teach Truth another to teach Diuine and Infallible Truth Sectaries Strangly vngrateful A word of Mr Stillingfleets weak Obiections 1. NOw wee come to the last certain Principles whervpon the Churches infallibilitâ— stand's most firmly Here is one The Doctrin which God reueal's as it proceed's from that first vnerring Verity is not only true but infallible The Second Principle Scripture which makes none infallible is often abused by Hereticks Principles premised The third Principle Some Christians are yet in Being That both teach and learn this true Diuine and infallible reuealed Doctrin The Proof is easy For vnless some Teach and learn it All Teach and learn another Doctrin distinct from that which God reuealed The Principle Proued and this neither is nor can be Diuine but meerly humane at most and Perhaps à foolery That therefore which the Prophet Asserts Iohn 6. 43. All shall be Docibiles Dei docible or taught of God is not so For now if the Supposirion hold's the whole Church take it in what Extent you please is deludeâ— as the Apostle Saith Ephes. 4. 14 With the wind of Doctrin in the wickednes of men in Craftines to the circumuention of errour And this brings ruin to Christian Religion 2. The. 4. Principle This Diuine Doctrin is not only A Church must be acknowledged absolutely infallible true and infallible in it self but moreouer so infallibly Proposed by one vnerring Oracle That all who will receiue it are most indubitably certain of those very truths which God has reuealed and therefore cannot err Make good this one Proposition We haue an infallible Church established not only in à few nicknam'd vnknown fundamentals but in euery Doctrin She teaches Now the Proof is taken from the End of Diuine reuelation which seem's most Conuincing For say I
beseech you Why did God impart truth and infallible truth to the world The end was not to improue his own knowledge being euer Omniscient It was not that the Angels and blessed in Heauen should belieue for Faith ceaseth in that happy State All there se intuitiuely what they once belieued The end therefore The Proof is taken from the End of Diuine Reuelation why God reuealed true and Infallible Doctrin was That we yet Pilgrims on earth walking by Faith should yeild Assent to it and belieue all as both true and infallible But this is impossible if the Church which immediatly Proposes the Doctrin can clash with Scripture or with Gods Reuelation and peruert his Verities Therefore She must be acknowledged both true and infallible in euery Doctrin She teaches 3. If any reply It seem's sufficient that the Church teaches Truth though She neither proposes nor teaches it so infallibly but that some times She may swerue from it He destroyes again Christian Religion Be pleased to obserue my reason If the Diuine reuelation is to be assâ—nted â—o infallibly infallibility of reuealed Doctrin be lost as it were in the way between God and vs If the Reuelation appear not as it is in it selfe infallible when we assent to it by Faith That is if it be not infallibly conueyed and applyed to all by an vnerring Proponent as it subsists in its first cause infinitly infallible Faith perishes we are cast vpon pure Vncertainties and may iustly doubt whether such à Doctrin separated from that other Perfection of infallibility be really true or no To se this clearly laid forth Please to make one reflection with me 4. May not either Iew or Gentil well inclined to Christian Religion rationally propose this Question to the Protestants or to any Has God reuealed any Doctrin which is only true God's reuealed Doctrin is no less infallible then true and not infallible You will Answer No because the same infinite verity which support's truth is powerful enough to vphold also its infallibility Say on I beseech you Can you who pretend to teach truth the worst of Heretiques haue done so Ascertain me also that you teach and propose Gods infallible Truths infallâ—blâ— Proue your Selues such Doctors and none will euer Question further the Truth of what you teach For if you once make this clear that you teach the infallible Doctrin which God has reuealed the truth inseparably connexed with infallibility is no more disputable but manifestly Credible But if you turn me off with à fair Story of teaching truth and Ascertain me not of your teaching it infallibly euery rational man will most iustly doubt of your teaching Truth And here is the reason à Priort 5. Euery Doctrin which is taught as à Verity founded vpon God the first Verâ—ty is no less Infallible than true Therefore who euer Ascertains me of the one must ioyntly ascertain me of the other Or if he will diuorce truth from that perfection of Infallibility There is no parting Infallibility from truth he giues me no more but at most the half of that Doctrin which God reueal's Nay I learn not so much from him seing God own 's no true Doctrin men can teach natural truths which is not as eminently infallible as true Now further If I be fob'd off with no man knowes what halfes of Diuine Doctrin That is if the Proponent parts truth from its infallibility and no Authority in Heauen or earth licences any to Separate what God has ioyned together I only learn the faint Sentiments when We belieue God's reuealed Doctrin or weak Opinions of fallible Teachers founded vpon fancy which God disclaim's And which is euer to be noted man by nature fallible can do no more but only propose them as meer humane or doubtfull Vncertainties But à humane doubtful Proposition though true beget's as is said aboue no certain faith in any Therefore who euer will not vtterly ruin the very life and Essence of Christian Religion must absolutely assent both to the truth and Infallibâ—lity of Religion and consequently acknowledge an Infallible Oracle which teaches and One Church only Infallible proposes Infallible Verities Infallibly But this is only the Roman Catholick Church as is said aboue for no other Society of men laies claim to teach Gods infallible truths infallibly 6. To solue all Obiections against this Discourse it will much auaile to be well grounded in this sure Principle Viz. A certain Principle It is one thing to teach truth and another to teach Diuine and infallible truth Man by natural reason can teach truth yet is insufficient to teach Diuine reuealed and infallible Truth this must come from à higher Power either from Diuine Assistance or Supernatural Wherevpon our Answers to Sectaries Illumination If therefore the Protestant Should demand Why we cannot belieue his Doctrin euen when he only Proposes those general Verities which all Christians admit He neuer offers to Obtrude vpon you his inferiour Tenents peculiar to Protestants Answer They are truths indeed and infallible truths but not proued so because he Vnassisted teaches them If he Ask again vpon what foundation do we Catholicks lay the truth and infallibility of that Doctrin we belieue and teach Answer are grounded Vpon this firm Ground that Scripture interpreted by an Assisted Oracle the Chruch which cannot beguile any Proposes all we learn as true and infallible Doctrin 7. If he reply 3. Protestants abstract from the Churches Interpretation and hold Scripture plain enough in all fundamental Doctrin necessary to Saluation Answer He err's not knowing the depth of Scripture which is so dark and vnintelligible in the abstruse Mysteries of faith that vnless certain Tradition and the Sense of the vniuersal Church cast light vpon it or impart greater clarity to the bare letter The wisest of men Scripture is obscure will be puzled in what they read or at most guess doubtfully at its meaning And therefore may easily swerue from truth To se what I say proued 8. Imagain only that twenty learned Philosophers or more who neuer heard of Church Tradition or of her Generael re 〈◊〉 Doctrin had our Bible drop't down from Heauen with Assurance that it contain's Gods infallible truths prouided all they read be rightly vnderstood but not otherwise Suppose The most learned Philosophers ignorant of Tradition and Church Doctrin 2. They peruse that one Sentence in S. Iohns Gospel Iâ— the beginning was the Word and that Wâ—rd was with God Thâ— same was in the beginning â—irâ— God c. Suppose 3. They also confer the Sentence with all other Passages in Holy Writ relating to this Mystery Could these Philosophers think ye by the force of their natural discourse only acquire exactly the infallible truth of the Incarnation iust so as the Church now teaches and belieues No. Euery Particle would put Cannot Vnderstand it them vpon à further Scrutiny What is signified Saith one by this In
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
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
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
induced by such Signes belieued Christ and the Apostles vpon their own Testimony to be infallible Teachers So we hauing euer had the very like Works Signes and Miracles manifest in the Church are prudently induced to belieue Her as an Infallible Oracle vpon her own Infallible Testimony 2. To solue this plain and pressing Argument one of these What 's required to solue the Difficulty two things must be done Either à Disparity is to be giuen between Those first Signes and Miracles of the Apostles and the latter of the Church or it must be shown wherin the Inference made is Defectiue or vnconcluding Viz. That the Church euidenced by Her Signes is not proued God's infallible Oracle as the Apostles were proued by their Signes to be infallible Teachers I heartily wish any would read Mr Stillingfleet through all his long Pages of this Subiect And afterwards Gratify me so far as to Say where or in what Paragraph the direct Answer lies to either of these Difficulties I would Own it as à Singular fauour in the Interim Nothing is or can be Answered giue me leaue to Speak truth He Shuffles all along Waues the main Matter and Answers nothing 3. Thus he trifles The Church of Rome is infinitly obliged to vs could we make all good we Say Our Attempt is Heroical and generous What must men be as much obliged now to belieue your Church infallible as that Moses and Christ were so He wonders nothing at the Seuerity in our Censures of all out of our Church if to deny our Churches infallibility be an Offence of so high à nature Then he Asks. P. 129. Meer Trifles returned Whether the same Motiues of credibility belong to our Church by which Christ and his Apostles shewed their Testimony to be infallible We haue Answered Yea and proued the Assertion largely Disc 1. C. 7. 8. 9. And here press him to refute our Probations Or if he hold's them not refutable to giue à Disparity betwixt the Apostolical and our Churches Motiues 4. But he run's on headlong and to slight the Deuotion and Charity manifest in the Church talk's of our Superstitious Ceremonies and burning of Heretiques To what purpose are these More Parergons in Lieu of à Solid Answer Parergons when à Categorical Answer to the main Business is expected Is it only to giue à vulgar Reader Entertainment or to withdraw all who peruse his Book from minding where and how he would Shift off the Difficulty He shall not do it for we will follow him closely and therefore take notice of one great folly P. 130. Where he pleases to Say How much we haue befooled our selues in attempting to proue the infallibility of our Church in the same manner as Christ and the Apostles proued their Infallibility And Mark his Proof expressed in this proofles Proposition Insisting Saith he on that of Miracles as the greatest Euidence of their infallibility he means the Apostles our Church cannot with any face pretend to it Is not this Heroical and generous only to Say we are befooled and Faceles When we haue conuinced in the Chapters To say we are befooled is no Proof already cited that the Church has wrought Miracles euery way equal with those which the Apostles wrought What Doings are these May men vapour thus with their bare Assertions whilst we Proue and stiâ—l expect to haue the Arguments solued either by Reason or Authority 5. Page 130. As if one still sought to diuert à Reader with à deep piece of Learning He tells vs Mans vnderstanding because More Shifting yet finite cannot be in it self infallible without receiuing à participated Infallibility from an infinite Power aboue it And à tedious Discourse followes herevpon known to euery one but what is all this Said ouer and ouer to our Difficulty Haue we yet any Disparity giuen between the Apostles Miracles and those which the Church Euidences Or is our Inference already made any way infringed hitherto Not à word is yet returned to either and therefore the Argument stand's in its vigour without reply 6. Page 131. He saith first The Apostles deliuered not their Doctrin from Themselues but immediatly from God and consequently their Testimony must be owned infallible Answ Neither can the Church The Apostles Diuinely inspired the Church infallibly Assisted without Diuine Assistance deliuer her Doctrin as from Herselfe but from God As therefore the Apostles were immediatly Inspired to teach as they did so the Church is immediatly Assisted by the same Holy Ghost to define as she doth and vpon this account her Testimony must be owned infallible For what euer reason or Authority ascertains the one ascertains also the other And here we may come to Principles if our Aduersaries please The Proofs are equal Let them euince and t' is à Truth that the Apostles were so â—â—inently priuiledged I will lay down my Proofs by Theirs and Shew by as great Authority that the Church has her Priuiledge also of Diuine Assistance 7. He Adds. It being most vnreasonable to think that God would fauour such persons the Apostles with so extraordinary à power who A paradox should falsify their Message and deceiue the world Gentle Reader consider à little The Apostles taught the world for à few years only The Roman Catholick hath stood inuincible and taught Millions of Christians for sixteen Ages If then it be vnreasonable The Apostles taught for à Short time and Erred not yea impious to think that God could permit those first Blessed men to falsify their message and deceiue with errour for that short time Is it not I beseech you as highly vnreasonable and impious to Iudge that an Infinite Goodnes could permit the very Church he founded made glorious by Her Miracles and other Signal Motiues all which Proue her fauoured with à Power extraordinary to falsifie her Message to betray Her Trust and lead Millions of souls into damnable errour during the vast circuit of à The Church longer and grosly erred thousand yeares Consider I Say And blush at his boldnes who dare impeach this purest Spouse of falshood 8. Page 132. He goes on These Motiues of credibility were wont to be esteemed only the notes of Distinction of the true Church Church Motiues both distinguish and proue from all others and not rational Proofs of her infallibility Answ They both distinguish and proue The Apostles were distinguished from all false Teachers and proued also Oracles sent from God by their Signs and Miracles The like we say of the Church whose Marks and Miracles are not inferiour to those the Apostles manifested and far more Numerous Shew vs à disparity if you can or be silent hereafter 9. Page 132. I find nothing but first leaue giuen Bellarmine to multiply his fifteen Notes of the Church to fifteen hundred A sting at Bellarmine to no purpose How comes this to the Purpose Or what need is there of multiplying when One of those
Fifteen and I le tell you which it is the Churches glorious Miracles hath so silenced Sectaries that none of them all has hitherto attempted to return any better answer than this Bellarmine thou lies't He Saies 2. The only certain Note of the true Church is its agreement with the Primary foundation of it in the Doctrin whâ—ch was infallible and attested by miracles vndoubtedly Diuine This is à strange Note or Mark which cannot be distinguished from the thing Marked as the Motiues of Credibility manifestly sensible are distinguished from the Doctrin belieued 10. Answer therefore Good Sr is this Agreement with the Primitiue Doctrin it s owns Self Euidence as à Mark should be Or do all dissenting Parties accord thus far That anciently such That 's made à clear Mark â—as the Primitiue Doctrin but now is changed from it selfe into another new Learning Most euidently no. For the whole contest between the Church and Her Aduersaries may these be â—eard is whether of vs Professe the Primitiue Doctrin laid in the first foundation of Christianity This point then being yet disputable for so Sectaries will haue it it is meer folly to make it à Mark whereby to distinguish truth from falshood And there is which Sectaries must Say is yet disputable and obscure no clearing it from Improbability vnless you say Sectaries more â—iâ—e then the rest of the world can exactly tell vs who those Christians are that now agree with the Primitiue Doctrin and who dissent from it But others as wise as they want faith to belieue such bare Assertions without Proofs and Principles In à word there is no knowing what the Primitiue Doctrin was nor can any now haue infallible certainty of the Apostles Miracles without à Church actually in Being and Infallible 11. He saith 3. If our Doctrin be repugnant to what was Originally 〈…〉 ered by the Founder of the Christian Church our Society is not the Conditional Propositions here Proofless Christian Church Answ No more Sr is Yours if it be repugnant But To what purpose are these Iss and conditional Propositions when Proofs are expected from Accusers Proue you if you can but doe it vpon sound Principles that our Doctrin is repugnant to that which was Originally deliuered you are Conqueâ—our and we no more Catholicks but Sr à hundred more of your Volumes will neuer Euince this 12. He demands 4. whether we cannot conceiue à Church should A fallible Church cannot be Consonant to Christ's Doctrin be Consonant to the Doctrin of Christ without being infallible Answ No truly T' is impossible and here is the Reason because in à lesse space then one Age there would be as many Religions in such à Church as there are Townes or villages in it And perhaps more And is not this manifest in England where almost euery year we haue à new Religion coyned Therefore to Imagin à Society of men vnited rogether in the belief of Christ's infallible Doctrin without an infallible Oracle to teach is à meer Chimera O but euery Man in this fallible Society is bound to take care of his soul and to belieue the infallible Doctrin of Christ I Answer If to take care of his Soul necessarily implies the Belief of Christ's infallible Doctrin it is impossible to take that care because he can haue no infallible Assurance of Christs Doctrin without à Church which teaches it infallibly Hereof enough is said aboue 13. Page 134. He desires to haue such Miracles wrought as may conuince Infidels as to the point of the Churches infallibility Answ He has all he can desire The Blind se A Parallel of Miracles The Dumb speak the Deaf hear The Dead rise vp to life again were our Sauiours own Miracles and conuinced Infidels but these are our Churches likewise as is largely proued Disc 2. C. 8. What would the man haue more 14. Page 135. To his no little disgrace without any Proof at all he scornfully slights that euident and most known Miracle An Euident Miracle slighted wrought at Zaragosa in Spain But enough of this aboue Disc 2. C. 9. Here I can add hauing it from à right Honourable Person yet liuing who heard His Maiesty Charles the first Say in the presence of many others The cure of that young Man at Zaragosa was certain Some herevpon Proposing à further Question whether it could be thought à Miracle His Maiesty Answered be it as you will the thing was done The leg cut off and buried was certainly restored again 15. In the same Page he Questions whether the Motiues we produce belong only to our Church But grant Saith he they do belong its hard to find the connexion between them and Infallibility We haue Answered to the first No Society of men can shew the like Motiues and therefore vrge Mr Stillingfleet to produce his Euidence That is To proue they The Conneâ—ion between Miracles and Infallibility euinced belong to any other Society But to the Roman Catholick Church only The other point concerning the Connexion Nicodemus à Prince of the Iewes Iohn 3. V. 2. long since cleared Rabbi we know thou art come à Master or Teacher from God for no man can do these Signs which thou dos't vnless God be with him Was then our Sauiour proued by the works and the Miracles he did à Master sent from God to teach And did these Signs conuince reason that God was with him when he taught None can deny it Therefore none can doubt ' but that He was also proued infallible by Virtue of His wonders And consequently the connexion between them and infallibility hold's good But The true Inference the Church and here is our Inference Euidences the very like Signes aboue the force of nature therefore reason concludes that She also is proued Infallible Wherefore Mr Stillingfleet is either obliged to find à flaw in the consequence or to giue à Disparity between our Church-Motiues and those other Primitiue which he neuer goes about to do 16. I meet with nothing in His. 136. Page but loud vntruths Another Parergon to diuert the Reader concerning our Doctrin of Pennance as if we indulged sin here and yet gaue men hope of Heauen hereafter It is à Calumny euery one knowes we teach no such Doctrin and â—n this place à meer Parergon besides I therefore slight it and take notice of another straying out of the way P. 137. where he Speak's thus The Principles of any Conclusion must be â—f more credit then the Conclusion it self Therefore if the Articles â—f Faith The Trinity and Resurrection be the Conclusions And the Principles by which they are proued be only Ecclesiastical Tradition it â—ust needs follow That the Tradition of the Church is more infallible then the Articles of faith if the Faith we haue of those Articles should be finally resolued into the veracity of the Churches Testimony 17. This Difficulty not well digested either Proues nothing or makes euery Resolution
and all the particular Sentences contained in them are not God's written word He could not yet for such à peruerse Denial be accounted an Heretique I Proue it None can incurr the guilt of Heresy but he who denies à Truth which God has reuealed or which stand's firm vpon à Diuine Testimony But he that denies the Books of Scripture to contain Heresy not incurred though one denyed the Books of Scripture to be Diuine God's Word in them renounceth no Truth reuealed by Almighty God For Saith our Aduersary this is no reuealed Truth nor stand's firm vpon any Diuine Testimony Therefore he is no Heretique Now further if he may without the sin of Heresy deny these Books to be Diuine Seing God neuer said so It is impossible to belieue the Doctrin therein contained to be Diuine vpon any Diuine Testimony yet Mr Stillingfleet thinks he may 35. My Reason is No man vnderstand's by the Books of Scripture which contain the Principles or Doctrin of the Iewish and Christian Religion to be meerly the Paper or Couer of the Books but he must vnderstand if he rightly conceiues VVhat is to be vnderstood by the Books of Scripture what Scripture is the very Principles and Doctrin contained in those writings For example Here is one Principle in the old Testament Gen. 17. 4. God made à Conuenant with Abraham and his seed for euer Another in the New Ioan. 1. 14. The Word is made Flesh. Answer I beseech you Can any man truly affirm that these two Principles the like is of innumerable others contained in Scripture stand not firm vpon God's infallible Testimony when T' is manifest the whole Christian world is obliged to belieue them with à Faith grounded vpon the same infallible Testimony that reuealed them Principles of Religion denyed It was Therefore no little Ouersight in Mr Stillingfleet to Speak here of the Principles of the Iewish and Christian Religion contained in à Book called Scripture And positiuely to Assert these cannot be belieued vpon à Diuine Testimony This certainly is not Defensible 36. Some may yet Reply Two things are here to be considered First the bare letter or outward words of Scripture and these we belieue not vpon Diuine Reuelation but haue them from vniuersal Tradition or the consent of Nations An Answerto such as here diflinguish The second is the Sense or Diuine Doctrine which these outward Signes or exteriour words Conuey to vs. Now this Sense or the interiour Doctrin of Scripture as contradistinct from the bare outward letter we purely belieue vpon the Diuine Testimony casting the Assent giuen to the Words vpon Between the bare words and the sense other forrain Principles I belieue Mr Stillingfleet elswhere Saies some such thing as this or must say it Contra. 1. The meer outward words though pure are no Books of Scripture And as separated from the Sense and interiour Doctrin are neither Principles of the Iewish or Christian Religion nor in rigour God's word For God neuer spake nor inspired others to write words but he iointly conueyed with them his own Sense and Doctrin also And Methinks its very hard to belieue this Doctrin This is my beloued Son as God's sacred words and not to belieue those very words to come from God vpon the same Diuine Motiue which Support's the Doctrin Moses saith our Sauiour Iohn 5. 47. Has written of VVords are Diuine me And if you will not belieue his Writings how will you belieue my Words These outward Signes therefore the very words of truth called by the Apostle 1. Thess 2. 13. Verbum auditus Dei words of hearing or heard are in very deed the VVords of God and consequently may well where none can rationally doubt of their Purity be assented to vpon the same Diuine Testimony with the Doctrine contained in them 37. The Reason is God would haue been the same Verity he now is although he had reuealed nothing that therefore which moues or determin's Belieuers to assent to the truths reuealed is not only his increated Authority but the sincere external Reuelation with it also These Two iointly The First Veritas Speaking is the Obiect of Faith concurr as one Motiue whence it is that the First Verity as Speaking or Reuealing may be rightly called the Formal Obiect of Faith I know Diuines vary about this Question Whether the external Proposition be à partial Motiue with Gods internal Verity or only à necessary condition whereby that Verity the vltimate ground of faith is applyed to Belieuers herein much may be de Nomine But none of them all Say The exteriour Reuelation is assented to vpon one Principle which is not Diuine and that the Doctrine conueyed by it is belieued vpon another most Diuine and infallible This is à nouelty VVhat Sectaries should grand Neither do I see how Sectaries can find that Lustre that Maiesty and Diuinity so often talk'd of in the purest words of holy Writ if they be not owned as God's true words vpon his Diuine Testimony 38. Let vs now briefly examin Mr Stillingfleet's Proposition without depending on what he teaches or must teach concerning the belief of words separated from the Doctrin VVe belieue Saith he the Doctrin contained in the Books of The Doctrin in it selfe examined Scripture vpon à Diuine Testimony because God has giuen abundant Euidence that this Doctrin was or is of Diuine Reuelation Here are three things Distinguishable The Doctrin Belieued The Incarnation for example The Testimony reuealing the matter bebelieued and finally the Euidence whereby that Testimony is brought to light Now all our difficulty is concerning the Euidence of this Diuine Testimony wherevpon we belieue any Mystery and we Ask from whence Mr Stillingfleet takes his Euidence He has you se abundance of it wherewith to proue that God euer Said The Diuine word was made flesh 39. The Question seem's reasonable because this Testimony which all ought to belieue and consequently doth Exist is not it's own Selfe euidence nor can it be euidenced by another Testimony of Scripture wholly as obscure to vs that God spake The Diuine Testimony not its own Self euidence that Truth For so we should goe in insinitum and Proue one dark Testimony by another equally as dark Infallible Tradition not written and the infallible Authority of the Church our Aduersaries reiect And may Say Both though admitted are Obiects of faith and consequently vnder tâ—at Notion appear as little Euident to vs as the Scriptures Testimony is we desire to proue Therefore whateuer is rightly called Euidence in this matter whereby all would discouer an obscure Testimony not yet proued God's word must of necessity be extrinsecal to the Testimony it selfe and if extrinsick no other Euidence can Therefore the Euidence of its Credibility must be taken from extrinfick Motiues Possibly be had but that which arises from the known Motiues of Credibility For by these the Church is proued an Oracle no lesse
Infallible then those first Masters of Christianity were Wherefore Mr Stillingfleet is constrained whether he will or no if he giues in any thing like Euidence to make vse of these good mute things the Motiues of Credibility which he scornfully call's Coleworts too often serued vp or shall neuer proue that God once said The Diuine word is made flesh Which is to Say He must first euidence à Church before he Proues those words Diuine 40. It may be replyed His Euidence for the whole Book of Scripture and euery particular sentence in it is taken from the fallible Tradition of all called Christians and others also no Christians I Say fallible For he owns none Diuine or Infallible Tallible Tradition no sufficient Euidence Contra. 1. The Scripture was acknowledged Diuine before men agreed so vniuersally that it was Diuine Tradition therefore which is rather an Effect of our Christian Beliefe concerning Scripture then à proof of it presupposes some other more clear foregoing Euidence whereby the Book was anciently owned as Diuine This we enquire after and very reasonably because the Chineses haue à vniuersal Tradition for their Bible and the Turks for their Alcoran one also general yet such à humane fallible and weak Tradition proues not those Books to be Diuine Contra. 2. And here is an An Argument ad hominem Argument ad Hominem If Mr Stillingfleet belieues the Testimonies of Scripture Infallible vpon fallible Tradition which may be false he makes his Conclusion concerning the belief of euery Passage in Holy Writ far more sure then the Premises are which lead in the Conclusion And this Doctrin he reiect's aboue as improbable Contra. 3. He has neither vniuersal Sectaries haue no vniuersal fallible tradition for their Seripture Tradition for the Protestants Canon of Scripture disowned by more then half of the Christian world much lesse for its true Sense wherein dissenting Christians so much vary that none of them all can Say vpon humane or fallible Tradition what the true meaning of the Holy Ghost is and consequently this very Tradition as also Mr Stillingfleets double Resolution of Faith into the Books of Scripture and into the Doctrin or Sense come iust to nothing 41. Page 158. He Argues the whole Church consist's of men subiect to errour That is All the Parts are liable to mistake Ergo the whole Church cannot possibly be infallible A faslacious Obiection Solued in and of it selfe Answ Lay open these couered Terms In and Of it selfe The Argument loses force I Say therefore Men meerly considered as nature has made them fallible in order to belieue Supernaturally haue In and Of themselues no immunity from errour yet taken vnder another Notion as they constitute à Church they are infallible That is There was is and will euer be à Church Teaching and à Church Taught Infallible So that all shall neuer err in Faith You may easily reioyn This or that man these or those Multitudes may wilfully abandon Christ's Doctrin Too true God knows And if so They are no more members of the Church but Heretiques or Infidels Again If you run Some may err All the Church cannot ouer the rest of Christians remaining Orthodox whether Pastors or People and Say these may also fall from Faith I Answer Some may All cannot because God has promised euer to preserue à Church in Being I mean faithful Teachers and faithful Belieuers to the end of the world And must not Sectaries acknowledge thus much who hold à Church infallible in Fundamentals which vpon that account cannot wholly err 42. Mr Stillingfleet Answer 's Though the Authority of the whole Church be not Diuine yet she cannot err in Fundamentals because she is tyed to the vse of means Say Good Sir who tyes Her to this infa 〈…〉 ble vse of Mean's if the whole Moral Body and euery Member of it be fallible Grant that God by his special Assistance ties Her fast She is for that reason infallible and must Vse the means Take from Her diuine Assistance and Say She is only guided by the erring Conceptions of fallible men She may easily swerue from the Means and reuolt from Christ And thus the fallacy is cleared You The fallacy discouerid Sr Suppose the Infallibility must be taken from the right vse of means whercas the contrary is true Viz. Therefore Sâ—e rightly vses the means because She is antecedently preserued infallible by Diuine Assistance You suppose again that all the Parts of this They rightly vse the Means because antecedently made Infallible Assisted Church are fallible And we Say no For as long as they continue members of it So long as the Pastors lawfully commissioned teach in Christ's name and the faithful belieue their infallible Doctrin There will be euer such à Church on earth So long they are all infallible If any fall from Faith whether few or many These eo ipso cease to be Members of this Mystical Body yet the Church fail's not for the failing of some infer's not à possible Failure in all The want of this Distinction caused your errour 43. And thus hauing remoued such weak difficulties out of the way thought great ones in that 5th chapter which to an Difficulties remoued we proceed to the Resolution an vnwary Reader may seem to Obstruct the Catholick Resolution of Faith We will in the following Discourse first Premise some Principles much auailing to conceiue the easiest Resolution and next declare where the chiefest difficulty lies which Mr Stillingf has not done and finally endeauour to solue it without the least danger of any vicious Circle Afterward we shall proue that Protestants haue no Faith at all to resolue CHAP. VII Necessary Principles premised to the Resolution of Faith God can Speak in à Language proper to Himselfe His external language is twofold VVhen God speaks not immediatly He must be heard by his Oracle VVhat the exact Resolution of Faith implyes 1. THe first Principle God who is an Infinite verity and speak's not to stones can by à Diuine Language proper to himselfe so make his interiour mind and sincere God's proper language meaning known to rational creatures that all vpon hearing His voyce may without hesitation indubitably Say Thus God Iudges this be Speak's which granted All are obliged both readily and firmly to yeild assent to so great à Maiesty for his own Authority Known to all The reason hereof is clear If God can speak to Mortals and for this end that he be vnderstood there arises an obligation in euery one to belieue him without fear or doubt Or in case it be impossible after all humane industry vsed to learn what he speak's none can absolutely belieue him 2. A. 2. Principle Then and not otherwise this external Language is certainly known to come from God when it is spoken in his name and so fairely appear's by its own Signatures Lustre and Wonders to proceed from him That all must confess
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
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
The Roman Catholick Church denies them to be truths in the Sectaries sense But vpon this Account Chiefly that it is impossible to Show where or in what passage of Holy Writ God euer sayd plainly Scripture Contain's All things necessary to saluation Or that such Doctrins as are plainty expressed there without more Comprehend Matter enough to Saluation This cannot passe for an indubitable Principle whilst euident Experience tell 's vs That VVhat Sectaries â—ccount clear Veritios Others do noâ— such Verities as Sectaries hold clear and indisputable are yet to this day Controuerted and not esteemed clear by many who goe vnder the name of Christians Obserue well 4. What Verity can be more clear then the Incarnation of the Eternal word Yet Arians deny it What more clear then the real Presence of Christ in the Eucharist Yet the Caluinists reiect it Therefore when we Come to Examin which Verities are clearly expressed in Scripture and which not we are thrown into à Labyrinth whilst no other Iudge is made vse of but the bare words of Scripture manifestly peruerted when Opposit to the Interpretation of à Vniuersal Church 5. But here is my least Exception We will Contrary to truth grant gratis That Scripture Contain's all things necessarily to Saluation Withall that the plain Doctrin thereof is matter enough Sectaries clearly conuinced by their own Principles for Beliefe The Sectary yet gain's Nothing vnless He descend's to the Particular Tenets of Protestants Mark my words And truly Assert's These and these Doctrins are plainly set down in Scripture These and these Doctrins I am as Protestant Obliged to belieue vnder pain of Damnation and no more Thus much I say ought to be done which is vtterly Impossible And the Reason is Either those Doctrins layd claim to will not be plain express Scripture Or if plain and express they cease eo ipso to be the particular Tenents of Protestants The last reason of all rest's vpon à Truth already proued and T' is That Protestants haue no Essence of Religion and therefore haue no Faith to resolue 6. In passing you may Ask. What Say we to such Protestants as make the Negatiues now mentioned Articles of their Faith These we dispatch in à word and vrge them to proue their Negatiues by Scripture which is impossible But what is to be done if they Pretend to belieue the Catholick Doctrins the Trinity the Incarnation or any other reuealed Mystery vpon God's diuine Testimony 7. Here we must distinguish between Protestants and Protestants Two sorts of Protestants refuted The older sort belieue the Scriptures Diuinity attesting the Incarnation For example by virtue of à secret and hidden Diuine Spirit of God working in their hearts this being the only light or means whereby that Diuinity is laid open to their intellectual The Priuate Spirited men plainly in à Circle Eyes These ineuitably fall into à Circle for they proue Scripture to be of Diuine inspiration because the Spirit tell 's them so And again they belieue this interiour light or Spirit to be from God moned thereunto by the very light or letter of Scripture not known at all to be Diuine but by this hidden Spirit which is as much vnknown as Scripture without their light But because the recourse to the Priuate Spirit in the Resolution of Faith is amply refuted by euery Polemick Author And now much vnderualued by our latter Sectaries I 'll only briefly Propose one Argument against all that Patronize it 8. Either this Spirit is Scripture or really distinct from A Conuincing Argument against the Priuate Spirit Scripture Grant the first Scripture no Selfe euidence is yet belieued for it Selfe only and so no more is Said but that Scripture is belieued because t' is Scripture without all further Probation If secondly you distinguish this Spirit or light from Scripture it followes that the Diuinity of Gods word is Assented To and belieued Vpon à Motiue which is not Gods word For this supposed Light of the Spirit not at all contained in Scripture is no reuealed word of God and consequently Scripture is belieued for That which is no Scripture 9. The newer Sectaries with whom Mr Stillingfleet Sides suppose à fallible Tradition as à Preparatiue to receiue the meer Books of Scripture which once owned vpon the account Other resolue Faith into the internal Euidence of Scripture of Tradition The Resolution of their Faith is made into the Diuine Light which Shines in the very Doctrin of God's word That is into the rational Euidence thereof So Mr. Stilling P. 226. And P. 222. Discourses thus Though Tradition doth not open our Eyes to see this light yet it present's the Obiect to vs to be seen and that in an vnquestionable manner To giue his Doctrin Tradition Say these Conueyes the Book more Lustre he set's it forth with the sparkling of à Diamond Nay not à man Saith he very probably belieue that à Diamond is sent hiâ— foom à friend vpon the Testimony of à Messenger who brings it and yet be firmly perswaded of it by discerning the Sparklings of it He He would Say Tradition resembles the Messenger that hand 's Scripture to vs but the very innate Splendor and Sparkling of its Doctrin is that which Faith must be finally resolued into without regard had to Tradition 10. This way of resoluing Faith differ's from the Former that it makes the pure Verity of Gods word considered Obiectiuely in it Selfe the last Resoluent or the only Formal Obiect of belieuing How these men differ from the Formar whereas the more aged Protestants superadd to that an internal vital act called the Priuate Spirit or an infused instrinct of Grace whereby the Scripture is clearly discerned to be Diuine and into this Instinct as à Medium Cognitum or the only means to see by which both discouer's the Scriptures Diuinity and it's sense they resolue their Faith This way being already reiected 11. We now Argue against Mr Stillingfleet and Say first The similitude of à Messenger deliuering the Diamond is nothing The Similitude of à Diamond Proofles to the Purpose For were that Diamond found in the streets à skilful Ieweller And who more skilful then Protestants when they read Scripture would soon know its worth by his Art and presently tell you whether the sparkling were Counterfeit or no. Can the Sectary as easily discouer the Diuinity in Scripture by its innate Light and Splendor Speak plainly If The Disparity plain between the Diamond and Scripture he can Tradition no more conduces to its Sparkling then if à Boy first put the Book into our hands or were found by chance in the Highway For as the Diamond Sparkles by it selfe without dependance of the hand which giues it so the Scripture must do if it haue that splendor in it whether Conueyed by Tradition or not Nay if another Scripture were now drop't down from Heauen were the Parity of the Diamond worth any thing
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
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
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
as the Apostolical Church was made glorious withall Therefore Reason cannot but acknowledge that this Oracle euer since these first blessed Men preached is the only Marked and Manifested Church in the world Deny the Euidence we Propugn it s own Sensibility and Visibility Obuious to all that haue Eyes to see or Eares to hear is our Proof And because it stand's vpon clear Principles both Sensible and Visible we do here Challenge all the Heathens all the Iewes and all the Sectaries in the world to bring to light any thing The Euidence because Sensible iâ— vndeniable like it in behalf of that they call Religion But there is no fear hereof For such an Attempt would be desperate yea vtterly impossible 6. Now if on the other side the Euidence here pleaded be granted the Church Wee haue our Intent For this Principle If granted we haue our Intent stand's firm Where God preserues the same Euidence of Credibility VVhere He set's before all the legible Characters the Publick Signatures of his own Power and wisdom There Reason cannot but acquiesce By such lights and no other it must be guided and take direction to find out Truth Vpon these Grounds 7. I Say lastly True Religion is easily discouered by Obuious By what Reason true Religion is found reason And in this sense Reason Regulat's Faith but. know withall That that Mans Reason only is reasonable in this weighty matter which has for its Obiect the Signal Marks of an Infinite Power and Wisdom now hinted at and Argues by them Whoeuer therefore makes choise of Religion and is not induced to belieue by these publick Indications which Heauen True and misled Reason distinguished manifest's err's grosly is seduced and Iudges falsly And thus we distinguish between false and true Reason The misled discoursing Man makes his own formal Act Reason whilst he pitches on à Doctrin and auouches that reasonable before he knowes by any rational Motiue whether God be Author of it or no. So Sectaries proceed in euery thing they belieue as Protestants Contrarywise One that 's guided by right and prudent Reason See's before He belieues Scio cui credidi that weighty Obiectiue Euidence whereby Millions haue been gained to Christ Hence I Say As that Man only belieues with Diuine Faith who Assent's vnto what God has Reuealed So He only followes Whâ—t bose are that follow reason in points of Faith true reason who is induced to belieue vpon God's own Euidence laid forth to Reason For I hold this Principle indubitable The Author of Religion giues it also à rational Euidence of Credibility Whoeuer followes not that Light run's astray and cannot belieue 8. By all hitherto noted wee may yet more clearly Discouer what is meant by this word Reason in our present Controuersy Briefly it imports as is already said an Intellectual light grounded By all sayd we better vnderstand what is meant by Reason vpon the Euidence of Supernatural Motiues which God from the beginning of Christianity hath manifested to euery rational Vnderstanding and by it induced the wisest of the world to become Orthodox Christians 9. A second Inference By this easy obuious Rule of Reason grounded vpon rational Motiues All Controuersies relating to Religion are clearly ended For find me out the forementioned Euidence of Credibility Those signal Marks I mean of an Infinite Power and Wisdom We haue with them the manifested Oracle whereby God Speaks to the world Now whoeuer refuses to hear God's own Language spoken by such an Controuâ—rsies ended by reason Oracle is of necessity thrown into à State of perplexity For thus if reason regulates he must Discourse Shall I deny this Euidence of Miracles of Conuersions of Vniuersallity to the Roman Catholick Church I deny that which the whole world How Reason discourses in this matter of Religion owns and is visible to Sense Shall I grant all and Say its forceless or infufficient to induce to belieue that Oracle I Destroy the rational Euidence of Christianity yea of the Apostles Themselues And cannot belieue either Prophet or Apostle were such Messengers sent now from Heauen to teach me For no particular Prophet no Apostle euer shewed the like full Euidence of Credibility as this one Oracle has manifested to the world for fixteen Ages 10. A. 3. Inference Sectaries neuer yet took nor can Sectaries follow no probable way of ending Controuersies take the easy right and Reasonable way of writing much less of Ending Controuersies This one Principle proues the Assertion As the Truth of Christian Doctrin stand's firm when an Euidenced Church teaches it So by the Nullity of an Euidenced Church you may in this present State easily gather the vncertainty and falshood of any Doctrin taught Contrary to that Oracle But most euidently Sectaries haue no Euidenced Church which euer taught their Doctrin or opposed ours Therefore they are impossibilitated to write much more to The Reason why they cannot follow any short easy or rational way of ending Controuersies by an Euidenced Oracle which yet as St Austin cited aboue against the Donatists saith is in the first place to be found out This found by her Marks and Signatures And Digito demonstrari potest Adds the Holy Doctor its pointed out with your Finger all further Contest ceases or might we speak in Cardinal de Riclelieu's own words lately quoted Seems little profitable because The true Church cannot but Ascertain all of true Doctrin 11. Hence you haue à 4th Inference Sectaries who in all their quarrelling Polemicks Still insist vpon particular Controuersies The Real presence Transubstantiation The worshiping of Images c. And dare not so much as offer to haue their Protestancy Sectaries make known the weaknes of their own cause tryed by the Iudgement of any Euidenced Orthodox Church Publish to the world the weaknes of their vndefensible Cause and plainly giue ouer to plead by Reason 12. I 'll tell you à Story for the substance very true concerning à Discourse between à Pert Nouellist and à Catholick The first would needs debate the Controuersy of the Real Presence of Christ in the Eucharist The Catholick though Sectaries manting an Euidenced Church not very learned yet of à good Iudgement willing to see some effect of the Conference prudently demanded vpon what Grounds the Dispute was to be held on and finally ended The other replied vpon Scripture But said the Catholick what shall be done If you and I agree not about the Sense of Scripture Nouellist We are if things be so to Appeal to the Fathers Catho But what if we vary as much about the Sense of Fathers as about Scripture Nouellist Wee are then to recurr to the Primitiue Church and examin what Doctrin are driuen off all grounds of Arguing She deliuered relating to our Question in those purer times Catho O Sr Wee are yet in Darkness farr off from the last sound Principle For how shall you and I
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
was The same Christian Church as before the Reformation Hauing lost nothing that made it so And if you Obiect The Church in How our Aduersaries Shuffle England before Luther was certainly Popish now its Protestant Ergo it is not the same Church They Answer and vow it to be the very same though it ceased to hold Popery 20. Much might be said against these meer Empty words I 'll here only entertain you with two Reflections vpon the whole Paralogism First it makes the worst of Heresies defensible For might not Arius haue pleaded in like manner My Church They make the worst of Heresies defensible is where it was besore The very same Christian Society though changed into Arianism as the ancient Religion in England now is into Protestanism So also the Pelagians The Macedonians and all other Heretiques could haue Argued excepting perhaps à few Donatists who confined the whole Church to their little Part in Affrick Again As the Thing is reformed it passes with Protestants for à Part of the Catholick Church Therefore as reformed it s supposed à Piece of Reasonable Religion Sectaries And their Reformation vnreasonable pretend not to an vnreasonable Reformation And i' ft be So before the Professors of it talk of the Truth of this Reformation They are obliged to make it Credible by such Miracles Signes and wonders as an Infinite Power and VVisdom and no other Proposes to Reason But all is contrary They begin Becauss strip't of all rational Motiues and bring in à Reformation so naked and strip't of rational Motiues that none can Say God himselfe declares it reasonable by any Signature which may bee esteemed an effect of his Power and Wisdom Or in à word Supernatural 21. And here in passing You haue the true Reason why Sectaries in their Polemicks keep close to the Procedure of all condemned Hereticks The Arians for Example neuer Sectaries follow the strain of Condemned Hereticks went about to giue Reason the least Satisfaction in behalfe of their Rupture made with the Church but leauing that Rational way pleaded by Scripture So do Protestants Before they had Shown any thing like à rational Euidence of Credibility to countenance that shameful Diuorce They voted it Iust So do Protestants Wauing the Ancient Sense of Scripture receiued by the Church they glossed it after their fashion So do Protestants Tradition that strong Tenure whereby the Church hold's Her best Inheritance or Deriues Christ's Doctrin down from Age No Motiues Proposed to Reason to Age The Arians slighted And so do Protestants But All this while though we earnestly wish to hear of Motiues proposed to Reason whereby this Reformation may be made Credible we are turnd off with meer Talk And neuer yet heard or shall hear os more Euidence for That than the worst of Arians can allege for Arianism Wherefore I conclude Protestancy is an vnreasonable Nouelty and consequently no Religion for meerly to Say à Religion is true and from God before it be made Credible by Supernatural Signes Vphold's Arianism Donatism Quakerism and the greatest fooleries in the world CHAP. XVI Obiections solued Sectaries pretending not to Se the Churches Euidence are either blind or wilfully shut their Eyes The Assertion clearly proued A Parallel of the Primitiue and the present Churches Euidence How far Reason may be sayd to Regulate Faith 1. AGainst our pleading Euidence of Credibility for Catholick Religion manifested by the Lustre of supernatural Motiues One may first Obiect Euery Mans priuate Why the Euidence of Credibility is most Conuincing Reason is to Iudge whether this Euidence Conuinces or no And consequently the last Iudgement belong's to the Tribunal of priuate Reason I haue Answered The Euidence vpon two rational Principles is so great that it cannot but conuince First because the Author of it is no other but God who certainly was no Impostor when he set before Reason the light of most glorious Supernatural Signes And by virtue of Two Reasons them hath induced both Iewes and Gentils to belieue in Christ 2. Because That which the most Wise and Learned of the Christian world haue Iudged Euidently reasonable May vpon so great Authority be supposed Reasonable But All those Vast Multitudes Conuerted to true Christian Religion haue Iudged the Euidence of Credibility manifest in the Church both rational and conuincing Therefore it is so 2. Hence it followes 1. That the true Iudgement concerning The Iudgement long Since giuen now is not reuersable this Euidence was long since giuen antecedently to the weak Censure of this or that particular man who now would Cauil at it 2. That all Exceptions made against it are euidently vnreasonable vpon this ground That those Thousands and Thousands most Wise and Learned who owned the Euidence And haue been induced by it to belieue must if Misled be No other Inducements excogitable accounted not only temerarious but also Mad besotted and grosly Seduced by Fooleries This cannot be Granted Perhaps you 'le Say Those Wise and Learned belieued vpon other Inducements Distinct from our Churches Motiues Answ Not one can be Assigned distinct from these if wee speak of Motiues Proposed to Reason as is proued already 3. A. 2. Obiection Sectaries for all this Pretend not to se the Churches Euidence I Answer it is not for want of Light but for want of Ey-sight That is bebause they will be blind Thousands As is now Said as Wise and Learned as they haue Sectaries want not light but Eye-sight seen the Light and followed it Why then do They stumble in Darkness when the same Euidence is Set before their Eyes I haue no other Answer but what Truth it Selfe Deliuers Ioan. 1. The Son of God The Light of the world came amongst vs Et mundus eunt non cognouit The world would not know him Both Iewes and Gentils wilfully shut their Eyes to the Signal Marks of his sacred Preaching And so do Sectaries at this day to the Churches Euidence 4. Some may Reply What we now Say is only to Preach and not to Proue For how can wee Euince that Sectaries Shut their Eyes to any Light of Euidence Answ They wilfully Shut their Eyes Enough is proued Already Howeuer to come closer to the Matter and to leaue them without all excuse I 'll Add one word more which shall be Conuincing 5. Pray you Imagin That some of our Sectaries had liued in those happy Dayes when the Holy Euangelists set forth the Life of our blessed Sauiour And the Apostles preached his Sacred Doctrin to the first Conuerted Christians Would not An Argument drawn from the primitiue Euidence They think ye haue as readily belieued what euer Doctrin those Blessed men then wrote and Preach't As the other vast Multitudes who came flocking in belieued Yes Certainly Their Obstinacy though great would not haue surpassed that of Iewes and Gentils These yeilded after they heard such Oracles speak And so I think Sectaries
would haue done also 6. Now I Demand and the Question is very pertinent vpon what Euidence of Credibility By what prudential Motiues laid forth to Reason could These men had they then The Primitiue Euidence of Credibility was not as some may Imagin been in the world belieued that S. Matthew for example wrote truely the Life and Preached exactly the Doctrin of Iesus Christ Did God Ascertain all men then liuing by priuate Reuelation that the Euangelist was his Diuine Oracle Or did He openly proclaim that Verity to the world by an audible Voice in the Aire Was an Angel sent from Heauen to testify that S. Matthew deliuered Truth and nothing but Truth Or was the Holy Ghost seen in any visible Form to suggest all He spake and wrote And to secure his tongue and hand from Errour in euery Syllable in euery least Iota No. Although God could haue done all this and more yet wee read of no such Wonders 7. Say Therefore Vpon what prudent Motiues by what Euidence of Credibility would Sectaries had they then liued been Induced with Iewes and Gentils to belieue the Words and Writings of this one blessed Euangelist or of any other The Brtâ—â—itiue Euidence explained Infallible Oracle The Gospel Answers Luk. 16. They went forth and preached euery where Our Lord working with them Confirming the word with Signes which followed And the Signes are known to all They cast out Diuels raised the Dead cured the Infirm Suffered persecution Conuerted Nations to the Faith of Christ which was one and perhaps not the least among their many other glorious Miracles The great Apostle Heb. 2. 4. Speak's most significantly this Sense God withall testifying by Signes and wonders and diuers Miracles and Distributions of the Holy Ghost according to his will Here we haue the Apostolical Euidence laid before vs And by it the Doctrin they taught made Credible to Reason Hence I Argue 8. But most certainly the Roman Catholick Church and The Roman Catholick Church only Shewes the like Euidence no other Society demonstrat's the very same Miracles the very same Signes and wonders not one Excepted as is largely proued aboue And to raise Her Glory aboue that which à short time allowed not the primitiue Christians to Se Hitherto neuer wanted the tryal of à 1671 years Persecution from Heathens with an Aduentage Turcks Heretiques licentious Catholicks and Diuels also And yet to Gods Glory be it She keep 's Her Posture Still immoueable Inuincible 9. One word more Had we liued in those happy Dayes Particulars insisted on wee should haue seen or heard of à great Conuersion wrought by our Sauiour vpon one Zacheus à Principal Publican à rich man and à Sinner A plain Miracle cries one of the Older Protestants And therefore The Conuersion comes in with an Ecce Behold the wonder It this so was it indeed à Miracle strange Conuersionâ— Ecce Behold Innumerable notorious Sinners accustomed to vice Conuerted to the true Faith and reclaimed from their lewdness by the incessant Labour of this one Roman Catholick Society 10. Again Had we liued in those Dayes wee should haue seen or heard of à Couragious S. Stephen who sealed with his blood that very Doctrin which the Euangelists wrote And the Apostles afterward Preached We should haue seen or heard how Martyrdoms zealously the blessed man prayed for his merciless Persecutors And from thence haue concluded no other but God gaue the Martyr that Courage to fight on to the end and Charity to dye as Hee did most Gloriously Here cast your thoughts again vpon the Roman Catholick Church in after Ages and Manifest in the Church Ecce Behold for one S. Stephen you haue had Thousands armed with Courage with Charity and Constancy who as behooued true Valiant Souldiers of Iesus Christ stoutly shed their blood for that very Doctrin She maintains at this day 11. Thirdly had you liued in those dayes you would Contempt of the world in those Primitiue tirnes haue heard à new Doctrin preached contrary to corrupted nature and the worlds Vanity you would haue seen moreouer whole Multitudes of Conuerts repaire to the Apostles and cast their wealth down at their feet calling nothing their own but God only who rich in Mercy was their Possession And would you not haue Said after to great à wonder such Preachers were certainly inspired by the Holy Ghost to teach And that those who complyed with the Doctrin were faithful Seruants of the most high God None can doubt it The like in the Church at this day Now. Ecce Behold the very same Learning is yet and has been euer taught in the Roman Catholick Church And to proue by real Effects of what Power it is Thousands ouerflowing with worldly Fortune slighted all and to contemn the Vanity retyred Themselues Some into Desert places others to the Solitude of Religious Cells where rich in Virtue they liued and dyed happily Thus much for à hint only 12. Besides wee haue in this ancient Mother Church other More Aduantages yet Rules of Perfecteon great Aduantages of Holyness and Deuotion answerable to the Practise of the Primitiue times We want not those who earnestly striue to obserue the highest Rules of perfection and to follow the footsteps of the most blessed Saints that now are glorious in Heauen We want not Means to reclaim Imitation of Saints Means to reclaim sinners Submission the most obdurate Sinners and to help on aspiring Souls in the Exercise of mental Prayer and Diuine Contemplation We want not Doctrin worthy of God set forth in the profound Mysteries of our Faith nor à dutiful Submission to them by the greatest Capacities of the world We want not our Fasts our long Abstinences and other Corporal Mortifications Hard lodging poor Fare course Apparel watchings And the like medicinal Austerities weary not out but proue delightsome to Innumerable that might haue had both pleasure Fasts and Austerities and plenty in à secular Condition 13. By the little here briefly hinted at you may learn though à volume might be written of this Subiect How exactly the Roman Catholick keeps Parallel in euery particular with that Primitiue and most perfect Christian Society The The Parallel Euery way Exact Euidence of Credibility is the very same in both Churches The signatures of Diuine Power and Wisdom are no less illustrious in the Church at this Day than when the Apostles preached 14. Hence I Argue And remind the Reader of my Proposition aboue much to this sense Sectaries either Se or A most pressing Argument drawn will not Se the Euidence of our Church Motiues already spoken of These Conuersions these Miracles These Martyrdoms These Austerities c. Appear to them no less clear Effects of Gods Diuine Power now than the very like Signatures or Motiues appeared to the first Conuerted Christians when the Apostles Preached Say They are no less clear no less perswasiue From what
it No more can these men if you set aside A selfe-wilful Perswasion satisfy Reason why they belieue as they doe then the worst of Arians tell you why they belieue Arianism 20. It would bee ridiculous in this contest to bring in Scripture as à Rule of their Faith For first we here enquire not after the Obiect of their Belief But call for rational Motiues whereby they are induced to belieue Protestancy 2. We Say Though Scripture were in à General way owned Scripture here not pleadable The most immediate Rule and the Sense of it could bee known by the priuate Reason of some men in the world yet The Sectary gain's nothing vpon the Concession because He knowes not nor shall euer know vpon any sure Principle That his The Reason Reason hath the singular Priuiledge to hit right on the Scriptures true Sense whilst all His Aduersaries and they are very many openly oppose it as improbable 21. One may yet reply For as much as The Sectary Belieues which is not much For it lies in à few Fundamentals If the protestant abstract's from what Doctrin he likes not He has the same Euidence of Credibility as we Catholicks haue And so far ioyn's with vs in Beliefe In other Matters of Contest He neither Belieues nor Disbelieues but Abstract's from all Contra. 1. Thus the Arians and all Heretiques proceed who first chuse and lay claim to so many Tenets of Christian Doctrin as pleases Fancy and then tell vs They haue Reason to chuse to Diuide and separate from the rest We why may not the Arian do the like demand and here is the main Point what rational Euidence haue they to do so Who made Beggars For all they haue they took from the Church such bold Chusers Again if they prescind or abstract They are obliged to Design an No Church fauours this Doctrin euidenced Orthodox Church which abstracted like them and positiuely taught so much Doctrin is precisely necessary to Saluation And no more This is impossible O yes The Primitiue Church seem's to haue abstracted from many Doctrins now taught by the Roman Catholick Contra. Who tell 's you so Your lame Negatiue way of Arguing Wee read not of Purgatory nor of Transubstantiation c. Pitiful The euidenced Roman Catholick Church by Her Constant Tradition speak's of both and also positiuely auouches that all now taught was then Anciently deliuered Here is our Principle and wee Sectaries vrged to name the Orthodox Church which abstracted as they do now vrge Sectaries to oppose it by producing the Authority of another more ancient Church which Spake then as they speak now Or which abstracted from such Particular Doctrins as they would abstract from But this is Impossible Out of all I Conclude Sectaries haue no Euidence of Credibility for any Doctrin belieued by them and Consequently no true Faith at all but Opinions only and those false too Now we must solue two or three difficulties of another Nature 22. A. 6. Obiection Reason Assures the Catholick that God speak's by the Oracle of the Church Ergo his Another Obiection Faith is vltimatly resolued into Reason I Deny the Consequence For if wee make à right Analysis The Act of Faith is not yet in Being in that Sign or Priority of Nature when Prudence tell 's Him God speak's by the Church The nature of that Iudgement serues only to induce the vnderstanding to Faith or to fix it vpon an vnuariable state of Belieuing And Consequently must be resolued into its own clear Principles Preuiously penetrated before the Catholick belieues Faith followes and relies immediatly vpon its own Obiect which is God's Reuelation proposed by the Church or by Scripture infallibly interpreted Now 23. If you Obiect 7. It is my priuate Reason which The equiuccation discouered makes me to belieue the Church I Answer The Proposition is equiuocal For it may either signify what I call Reason independently of all known Obiectiue Euidence makes mee to belieue the Church And that Sense is very false Nay its impossible One sense false to hold euery internal Act not resoluable into Obiectiue Euidence in à matter of such Consequence Reasonable This as I said aboue Patronises the worst of Heresies and Atheism also 24. Or Contrarywise the Sense may be The Church The other true when the Iudgement is grounded on rational Euidence glorioussly marked by clear and Conuincing Motiues known and applyed by my formal Act of Reason makes it Reasonable and that 's most true Wherefore euery rational Iudgement in the â—resent matter must be fixed vpon rational prudent Motiues distinct from the Act we iudge by The Iudgement is no more but Conditio applicans à Condition whereby the Obiectiue â—uidence is laid hold on and set before an Vnderstanding The Ground hereof is clear For we know not by Obiects extrinsick to our Knowledge but by vital Acts which interuene between the Intellectual Power and Obiects Now if any Ask why may not this Iudgement mistake and erre I Answer first by Proposing the like Question Why might not the Iudgement of the Primitiue Christians when they saw or heard of the Apostles great Wonders haue also been à Mistake or Errour Solue Why this Iudgement cannot be erroneous the one you solue the other I Answer 2. The Iudgement cannot if it pitch vpon what really is the Obiectiue Euidence be Erroneous For no fundation of Errour as wee now Suppose Lies there Therefore none can be deriued from thence into any vnderstanding A pure fountain yeilds no pudled water 25. A. 8. Obiection Faith is an Act of à reasonable power and consequently Conformable to Reason Therefore Faith Considered two wayes Reason regulates Faith or is its immediate Rule Answ The Act of Faith may be Considered two wayes First as it is à prudent reasonable Submission to Gods Reuelation 2. As it s terminated vpon the Reuelation proposed by the Church or As prudent how it is resolued any other infallible euidenced Oracle Consider it vnder the First Notion of à prudent Submission it euer Implies or rather presupposeth the rational prudent Iudgement now mentioned And this Iudgement preuiously set fast vpon such Motiues The resolution otherwise if considered as it relies vpon the Diuine Testimony as conuerted the world may well be Said to denominate the Act of elicite Faith à rational Obsequiousness Yea and its extrinsecal Rule also as will appear to euery one that makes à right Analysis or brings Faith to its last Principles But consider again the very Act it Selfe or precisely as it tend's vpon the Diuine Reuelation proposed by an Infallible Oracle it reason 's not at all nor more proues or Scientifically knowes its Obiect as Faith Than Science as Science belieues This Proues that submissiuely Belieues Not can Faith which euer presupposes its Obiect and Rule proued to Reason Scientifically proue either without lossing what is Essential to it I mean Obscurity
Se more hereof in the other Treatise Disc 1. C. 5. n. 12. 13. 26. By all hitherto Said you se How the Priuate Reason Particular Controuersies examined by this and that particular Authority not easily ended of this or that Man may more easily swerue or lose the right way of Arguing when à Dispute is held vpon particular Controuersies then when it s brought to the Censure and easy Tryal of an euidenced Church This Oracle Speak's clearly Whereas if the debate be of particular Points examined by Scripture or Authority We find by experience that two Aduersaries seldom or neuer agree vpon the Sense of those very Authorities they would haue Matters decided by 27. You se 2. The Summ of all handled in this Chapter The summ of all hitherto handled to be as followes The Catholick hold's his Faith infallible which essentially relies vpon à Reuelation Diuine and Infallible Now because God proposes not by Himselfe or immediatly His own sacred Doctrin to Euery faithful Belieuer in particular He hath established à Church and made Her an Oracle briefly hinted at to speak in His name She comes as it were between God and Belieuers And conueyes vnto vs the true Diuine Doctrin of the first reuealing Verity Now because She is an Oracle immediatly Credible by supernatural Signs which an Infinite Power and Wisdom Demonstrates We Iustly call Her the Infallible Rule Though Scripture faithfully interpreted be our Rule also but not so immediatly Credible The Church once discouered by the Euidence of an Assent grounded on conuincing Motiues Regulates Faith plain Reason preuiously resting vpon those Motiues tell 's vs God speak's by Her Here we rest by this Rule we are guided 28. Hence you se 3. Whoeuer depriues the Church of her Lustre and Signal Wonders manifest to Reason makes her Doctrin and the very Scriptures also not worthy Beliefe Ill ' Consequences follow the Denial of Church Motiues dead 's Faith Eclipses Gods reuealed Truths and doth the vtmost to bring in Atheism In à word He makes Christian Religion vnreasonable which is vtterly to Destroy it what I say seem's manifest For Suppose we had had no Miracles since the Apostles times no Succession of Commissioned Pastors no further Conuersions of Nations No more eminent Sanctity in this great Moral Body after that first Age No Martyrdoms no Generous contempt of the world Who I beseech you would or Could haue certainly belieued either the Sacred Trinity or the great Mystery of the Word Incarnate vpon the bare report of à few fallible vncommissioned Men or woemen that might Perhaps haue Spoken and Perhaps not of these and other sublime Mysteries but without The world not with standing most glorious Motiues Shewn is much incredulous rational Motiues Appeal now boldly to the Tribunal of Reason and Ask whether such à Doctrin appears not to all Prudent men more than improbable Whilst experience teaches that à great Part of the world both now and in former Ages also though the Church euer shewed Her Selfe the only glorious euidenced Oracle remain's notwithstanding in à State of Incredulity What then would so many Nations haue done without them would haue not belieued any thing How cold would Their Faith haue been Who would haue belieued had all the After-Motiues of Faith perished and nothing been heard of but high Mysteries mentioned without supernatural Signs Confirming the Doctrin In à word without all Euidence of Credibility Hence 29. You Se. 4. The hideous sin of Sectaries who do not only rob the Church of her Glorious Marks manifed to Reason and so make Her Doctrin and whateuer Scripture teaches The sin of Sectaries incredible But to ruin all They will haue the Mysteries of our Faith talk't of but not one Taught Infallibly And thereby destroy Faith it Selfe Thus Reason and Religion go to wrack at once 30. You Se. 5. It is impossible without subuerting Christianity to Seperate the euidence of Credibility grounded on Conuincing Motiues from true Christian Religion Wherefore Euidence of Credibility not Separable from true Religion I conclude That as God has euer hitherto assisted the Orthodox Church to Teach Truth So also he has and will preserue in Her the euidence of Credibility whereby all Rational men may find truth And indubitably Assert This and no other is the only Society of Christians which teaches God's reuealed Verities and can best inform vs of euery Doctrin the Church taught in foregoing Ages CHAP. XVII A Digression Concerning Doctor Stillingfleets Discourse VVhere he treat's of the Protestants Faith reduced to Principles He is all à long quite besides the matter handled and Sayes no more for Protestancy than for Arianism or any other Heresy 1. KNow Courteous Reader that when this Treatise The Occasion of writing this Chapter was vnder the Press and towards an end there came now very lately to my hands A Discourse concerning the Idolatry practised in the Church of Rome A stale worn-out Cauil by Edward Stillingfleet D. D. Doctor as I interpret of Diuinity though in his Account he was only B. D. and therefore hitherto named by me plain Mr Stillingfleet The fault if any is easily amended He shall haue his due hereafter and be called Doctor In this Discourse which very candidly I haue not read nor I belieue euer shall For the matter appear's very triuial and look's like à Rapsodie I find towards The Doctors quick Dispatch the end of it à Flurt and no more at à Book Intituled Protestants without Principles I know Saith he no other Answer Like one Loath to engage necessary not only to this present demand but to à Book called Protestants without Principles the falsity of which will appear by what followes 2. You may well imagin I hasten'd to this What Followes And saw in the next Page Six Principles agreed on by â—oth Sides 1. That there is à God from whom Man and all other Creatures had their Being 2. That the Notion of God doth imply that he is à Being absolutely perfect 3. That man receiuing his Six Principles remote from Protestancy Being from God is thereby bound to obey his will and so on to the Sixt which Methought seem'd as remote from Principling the Protestants Faith as if he had told vs. Adam was tempted by Eue. 3. The next Leaf turned ouer I found this Title Contrary to Protestancy without Principles The Faith of Protestants reduced to Principles with this Addition These things viz. The six Principles being agreed on both Sides we are now to inquire into the particular wayes which God has made choise of for reuealing his will to Mankind He should also haue said And Coâ—cerning the Faith of Protestants here lies the main Business if mankind be concerned in it but this is waued 4. Nay more is waued whereon all depend's Obserue I A promising Title But the main matter is waued beseech you We haue here à fair Title The Protestants faith reduced
to Principles before we know what these men belieue Yet most certainly we should first haue had some light concerning their Beliefe before we hear talk of its Principles We should know how many Articles the Professors of it maintain as necessary to saluation How many also they reiect as Heretical We should know what it is one may boldly renounce Particulars omitted as an Opinion proper to Protestants And what it is he must hold as Protestant or be damned All this I Say and more Should in the first place haue been fully explained to the end we may haue some hint of the Thing Principled before we are informed of its Principles The Proof of à Thesis euer presupposes the Thesis plainly set down You neuer heard of any Tenet publickly exposed in Schools to The pretended Faith of Protestants Cannot be known All may abiure that Faith without danger of Saluation the Examination of others But euery Opponent knowes what 's Asserted All here run's in à contrary Strain A Faith is spoken of reducible to Principles which is so remote from all humane vnderstanding that none shall or can euer tell me what iâ— is Or speak thus And you speak truth VVhat euer the Protestant maintain's as he is Protestant though called Faith may without danger of our Souls be boldly renounced by him by me and the whole world besides 5. The Conuincing Reason of what I now Assert is so groundedly laid forth in this present Treatise that no Sectary shall ouerthrow our Proofs Read I beseech you The. 1. They haue no Essence of Religion Disc C. 20. n. 7. and what followes you find there à Sect of men called Protestants but without the very Essence of Religion Read also the. 2. Discourse you haue there in seueral places the whole Faith of Protestants brought to à List of meer false Opinions or rather to flat Heresies Their Their Negatiues disowned Doctrin Common to all Insufficient negatiue Articles of not Praying to Saints Of no Transubstantiation are cashiered by them The Doctrin common to all called Christians without more is à plain Fourb unless they deny the sacred Mysteries of the Trinity and Incarnation also with Arians Their Pretence to belieue so much of Catholick Doctrin as pleases their Fancies is not singular to them but common to others no Protestants 6. Now and it s euer to be noted we enquire after the singular Faith of Protestants as contradistinct from Popery And Where the main difficulty is And what Should be Answered all other known Heresies And desire That this Faith as it is Peculiar may be reduced to Principles I Say the Reduction is vtterly impossible and the Reason is best expressed in few words Their Faith is Phansy They haue nothing like Faith to found on Principles But to Se this proued You are once more wished to read the Discourses and Chapters already quoted for I will not take so much pains for the Doctor as meerly to blot Paper and repeat in this place what is there Conuinced Thus much Noted 7. Be pleased to hear two Propositions which come neerer to our present matter One is VVhateuer Faith the Sectary 〈◊〉 Claim to as peculiar to Protestancy be it what you will if Two Propositions contrary to the receiued Doctrin of the Roman Catholick Church is not reducible to Principles 8. Another Assertion All the Principles tediously made vse of by the Doctor we may Suppose him very conuersant in the best are wholly impertinent And haue no more to doe with the Faith of Protestants No more support that Nouelty then if one should tell you Abraham begot Isaac If I proue this you 'l Say the Doctor has ventured vpon à desperat Attempt If not I disgrace my selfe 9. To goe on and proue We must first well distinguish The Doctrin contained in these Principles between the Doctrin contained in these Principles supposed to vphold the Protestants Faith and the Application or Inferences drawn from it in order to that end The Doctrin is sometimes true sometimes false and often not well expressed dubious But the Application of it to Protestancy And this And the Application are to be distinguished most Concern's the Doctor when true is as remote from the purpose or no more Concern's the faith of Protestants then if one should Say God made the world I say when is true for if false or dubious it s wholly impertinent 10. Thus the Doctor begins and pity me that I trouble the Reader and my Selfe also with meer Parergons which relate The first Principle not at all to Protestancy First An entire Obedience to the will of God being agreed on to be the condition of Mans happines no other way is in it selfe necessary to that end than such whereby Man may know what the VVill of God is Answ This general Doctrin though true Support's no more the particular faith of Protestants be it what you will then the Faith of Arians or Pelagâ—ins For all these and Catholicks likewise may grant A meer parergon to the present Controuersy There is no other way necessary to happines than such whereby à Man may know what the will of God is yet must withall acknowledge the Inference the Reduction or Application to this or that particular Doctrin wherein these Parties dissent from one another wholly impertinent vnless more be Sayd For Example the worst of Heretiques hold with Catholicks There is no other way to be saued but by Christ Iesus our Redeemer But as the Arian neuer offers immediatly to draw from thence his Denyal of à Mysterious Trinity So the Catholick would be as far to seek should he aduenture without more to build the Infallibility The reason why it â—s impertinent of the Church or the Doctrin of Transubstantiation vpon that General owned Truth only The Reason is A Principle Common to all or more Considered as Common stand's firm giues light T' is true so sar as it reaches but cannot possibly extend it selfe to all the different Tenets Wherevpon Men fall when they vary and dissent among Themselues Here the Principle becomes vseless without more light or à new Supply of other Proofs which relate immediatly to euery particular Doctrin really true or pretended to be so 11. Thus you Se the Doctors errour whilst first he giues The Doctors errour you à Principle common to all And will next build the particular Faith of Protestants vpon it I Say this is impossible For à truth so General as is now noted giues no more Support or Light to Protestancy than to Arianism Had the Dr better explained these General words There is no other way than such whereby Man may know what the will of God is And then adioyned But Protestants in behalf of their new Faith Teach and Proue such and No application made of the general Principle such to be the only only wayes whereby Man may know the Will of God and Papists cannot
Writings being owned as Containing in them the whole will of God so plainly reuealed that no sober Enquirer can miss of what is necessary for Saluation There can be c. First its false that the whole Will of God is plainly reuealed in Scripture And An Vntruth Supposed had we no more but Thus much only Viz. The vast multitudes of Christians who zealously defend that sense they Conceiue of Scripture yet contradict one another in Points most Though the Assertion were supposed true it helps not Protestants Essential Proues it false whereof enough is said in the seueral parts of this Treatise But let that Pass Suppose it à Truth The Propositions or Proofs must run thus No sober Enquirer can miss of knowing God's will or of what is necessary to Saluation Now add this Minor But the Protestant only is the sober Enquirer For No Arian No Pelagian No Quaker No Papist soberly enquires excepting the Protestant Thus much must be Assumed or to the General Proposition Vnapplyed help 's the Protestant no more then others that execrate his Doctrin For if these or any of them may be listed among the number of sober Enquirers The Reason hereof its ridiculous to exclude all and yet reiect Protestanism The general Proposition for ought appears yet may be applyed as well by euery one to his particular Religion as by the Protestants to Protestancy Therefore it signifies Iust Nothing before à right Application be made by distinct Proofs to the One only true Religion Some may reply euery Man is to enquire and Answer for Himselfe Pitiful That 's to Say we must alwaies be Scepticks euer learning and neuer well taught Weak reason and fancy are thus made Sectaries after their long Enquiry haue no Vnion in Faith our Doctors if this Principle be owned Se Disc 2. C. 17. Per totum In the Interim know this long inquiring after one whole Age brings no vnion in faith to Protestants who are as the world Sees at endless Iarrs amongst themselues 20. The 16th Principle Opposes such Men as pretend to infallible Assistance without giuing an equal degree of Euidence that they are so assisted as Christ and his Apostles did by Miracles as great as publick and conuincing as these were Answ This This Principle is first against Protestants Principle is quite besides the matter First because Protestants own à Church infallible in Fundamentals without giuing an Euidence equal to that of Christ and his Apostles Why then may not such an Euidence as proues the Church Infallible in Fundamentals be further extended and induce All to belieue Her Infallible in euery Doctrin She teaches 2. The Principle Secondly false is falfe We haue Apostolical Euidence in the Church euer since those Primitiue times as is largely proued Disc 1. C. 14. 15. 16. And Disc 3. C. 3. Lastly it is no more Thirdly though Supposed true it help 's not Protestants but à Proofles Assertion against the Church which laies claim to Infallibility And cannot though it were true aduantage Protestancy one whit Please to obserue my Reason Suppose the Catholick Church and the Protestant party were like one another equally fallible vpon what Principle can the fallible Protestant Party plead better or Say more for his Cause then the Supposed fallible Roman Church in behalfe of Her Doctrin Both of them as is proued in the second Discourse would in this case be à Publick scorn to Iewes and Gentils whilst they The reason hereof Conuinces Out-braue one another with the Meer Nothing of fallible Principles And which is euer to be noted can stand on no surer Ground then what is fallible and may be falfe if no Church be owned Infallible 21. In the. 17th Principle we are told its absurd to pretend the necessity of an Infallible Assistance to assure vs of the truth of Scripture And at the same time to Proue the Assistance Nothing yet for Protestancy from those writings from which nothing can be certainly deduced Answ Here again is nothing for Protestancy For Suppose which is false we proue not an Infallible Assistance Are therefore Protestants in à better condition then Catholicks How The Churches Infallibility is first Proued But to speak truth the Doctor wholly Mistakes we proue the Churches Infallibility independently of Scripture Read Disc 3. C. 5. In the. 18. Principle we hear talk again of the best Means for vnderstanding the Scripture but whether we Catholicks Arians or Protestants happily light on 't is not so much as hinted at by the Doctor wherefore I Said aboue these Generalities proue nothing without à neerer Application made by Proofs yet more immediate 22. The. 19th Principle The Assistance which God hath promised to those who sincerely desire to know his will may giue them greater Assurance of the truth of what is contained in Scripture than it is possible for the greatest infallibility in any other persons to doe Supposing they haue not such assurance of their Infallibility Answ All this were it true is to say Iust nothing concerning Protestants vnless they be supposed the only Men who sincerely desire to know Gods Will for if any other called Christians Sectaries gain nothing by this abstract Principle of à different Beliefe be as Sober Inquirers or desire as earnestly to know Gods vvill as Sectaries What gain they by this remote abstract Principle Now to Suppose all other Christians negligent in the Inquiry after God's will and Protestants only the zealous Seekers comes neerer to à bold Presumption than to any thing like the nature of à Principle In à word here you haue all The Application to the Protestant Faith is wanting But what will you The Doctor cannot Vnless they Suppose Themselues the only sober Inquirers Want of Sense be drawn to plead for his own cause Finally sense is wanting in that last clause Supposing they haue not such assurance of their Infallibility Which is only to Say Supposing the Church be not Infallible Catholicks cannot belieue Her Infallibility 23. The 20th Principle No Mans Faith can therefore be infallible meerly because the Proponent is said to be Infallible Answ But if This Principle concern's not Sectaries the Proponent be both Said and Proued Infallible and this is amply proued Faith with the Assistance of God's Grace may well yea and must depend vpon it and be infallible Howeuer let all here Said pass There is yet nothing drawn from the Principle more concerning the Faith of Protestants then of the More then the Arians Arians Obserue well Both hold the Proponent of Faith which is the Church Fallible Make now the Inference Ergo the Protestants Faith seem's more sound then the Arians is à pure Non-sequitur not at all Deducible from this Principle alone nor indeed from any other 24. In the three folloing Paragraphs 21. 22. 23. You haue only gross Mistakes though if all were true Protestancy has None can infer if Taith be
haue neither Inference nor Principle In very reallity neither true Consequence nor Consequentia No Inference because it s à meer Tautology or à bare repetition of what the Doctor had formerly asserted without Proof or Probability And Consequently far enough from the Nature of either Principle or Inference Had the Doctor brought in any thing like an Inference He Should haue Said Vpon such and such grounds already established It followes that these and what Should be proued these particular Doctrins of Protestants are true and immediatly deduced from this or that Principle But he totally abandon's the Protestants Faith and leaues his Fellow-sectaries as faithless as they were before he wrote these Principles The True Inference therefore or all that followes is that he hath lost his whole Labour 2. The. 2. Inference The Infallibility of that Society of men yet no Inference who call themselues the Catholick Church must be examined by the same Faculties in Man the same Rules of trial the same Motiues c. Answ Here is no Inference but the same thing repeated again which for the substance lies in his 6th Principle what Reason is to examin Now if we Speak of this Doctrin considered in it Selfe we easily grant that the rational faculties in men both may and ought to examin by the Light of prudent Motiues what Society of Christians is Infallible as also what Diuine Reuelation is made euidently Credible to Reason But herein à double Caution seem's necessary The first That Sectaries assume not to themselues the sole Faculty of examining and iudging but leaue to others à share of it also The second A twofold Caution to be obserued Prouiso is that Reason in this Search go not beyond its Bounds but pitch vpon that which is Reasons proper Obiect I mean vpon those Signatures of God's own Visible Wonders already explained These two Conditions obserued All is well Sectaries will soon Se their Errour 3. The. 3. Inference deduced out of no Principle falsly No want of Motiues and Miracles in the Church Supposes but proues not the want of Miracles and other conuincing Motiues in Roman Catholick Church It is largely refuted vpon seueral Occasions in euery one of these three Discourses 4. The fourth Inference From whence it comes I know not is thus The more absurd any Opinions are and repugnant to the first Principles of Sense and reason which any Church obtrudes vpon the Faith of men The greater reason men will haue to reiect the A Speech like that of Iewes and Arians Pretence of Infallibility in that Church as à grand imposture Answ Had à Iew who hold's it against Sense and Reason to belieue that God became an Infant Or had an Arian that denyes the Trinity because the Mystery seem's repugnant to his weak Reason Spoken after this manner None would haue much wondred But that à Doctor who pretend's to belieue these Fundamentals of Christian Religion Cannot find roome enough in his head for reason and Faith in euery particular the Church Teaches argues some little want both of the One and Other But say on what is it he boggles at O à Consecrated Wafer appear's to be bread and is not bread this is repugnant Sense beguiled to sense and reason Contra. Those two Angels that came to Lot Gen. 19. appeared to the Sodomits like mortal men but were not so Was not Reason here vpon the suggestion of Sense How rectifyed beguiled And are not both these faculties now rectifyed in vs by what we read in Holy Writ which ascertain's vs they were not men but Angels Thus it fall's out in the Mystery of the Blessed Sacrament Wherefore I Say Were it not that God Speaking by Scripture and the Church assures vs that what we se is not substantianly bread the whole world would guided by outward Appearances hold it bread as those wicked Citizens iudged Lots entertained Guests to be men and not Angels But when eternal Truth interposes his Authority and tell 's vs by his own Oracles what is here contained vnder the Forms of bread is God in this Mystery interposes his Auâ—hâ—rity and vnbeguils reason not bread but Christ's Sacred body Reason yeilds vpon this most prudent Ground It is the highest reason in the world to belieue God though by reason we know not how things are Here is our Principle not possibly to be reuersed vnless the Doctor proues his Contrary Doctrin by the Authority of another Scripture or some other Church more euidenced by Supernatural Wonders and Consequently more Orthodox than the Roman Catholick Church is You may read the First Discourse C. 12. n. 4. where its Proued that the immediate Obiect of Sense Ceases not to be in this Mystery 5. Wherefore I Infer that if the Doctor would haue the Infallibility of that Church reiected as à grand Imposture because A hint giued to Iewes and Arians to reiect the Scriptures Infallibility it obtrudes vpon vs Doctrins in his Opinion repugnant to Sense and reason He ought also by good Consequence to Inuite both Iewes and Arians to reiect the Infallibility of Scripture as à grand Imposture where it Speak's of the Incarnation and the Sacred Trinity for certainly these Mysteries are far more aboue all Mens weak Reason then this other of the Blessed Sacrament is 6. The Doctors 5th and 6th Inferences deserue no such names because they are not deducible from any Principles being Vntrue Assertions in place of Inferences only his own plain Assertions and most vntrue Say I beseech you From what Principles can He infer That to disown à Church which teaches Doctrin aboue the reach of weak Reason is not to Question the Veracity of God but to adhere to that in what he hath reuealed in Scripture How can this be done Whilst the whole No knowing what Scriptâ—re Speaks without an Infallible Church world see 's the holy Book of Scripture so variously Sensed by dissenting men called Christians that none can conclude vpon any clear Principle which sense is true which false without owing à Church Infallible I Say aboue the reach of weak reason But not repugnant as the Doctor supposes For no Catholick Verity can be repugnant to Euident reason though much aboue it In à word That Doctrin is repugnant to Reason from whence two Contradictions clearly follow now I vrge the Doctor to giue vs any thing like à Contradiction in the Mystery already What 's Contrary to Reason mentioned of the blessed Sacrament That Doctrin is aboue Reason which cannot be known by the ayde of natural Principles only And thus the Mystery of the Sacred Trinity of the Incarnation of Original sin and Transubstantiation also are so far remoued from our natural faculties that none but God only can discouer them by his Supernatural Reuelation The 6th Inference And What 's aboue it where the Doctor tell 's vs That the Church of Rome neither is the Catholick Church nor any sound
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
Power or Being which gives existence and light to nature could err or be deceived in such universal Notions nature which takes its Being from this first intellectual power would lose those communicated lights and fall to nothing For example Here is à participated light or à Truth common to all rational men Do as you would be done by and nature universally approves it I ask why is this à supposed Truth You answer because all agree in it Be it so But I say if all those who agree in it receive the light from à power that is defective ignorant orliable to errour this very consent of nature like that first erring Principle cannot but be defective and ignorant because no effect exceed's the virtue or perfection of the cause it comes from 8. Will you see this clearly Suppose that à Casual meeting or concourse of Atomes made man rational as Atheists will have it and indued him with the Truth now mentioned without the influence of à supreme intellectual Power This rational thing called Dull Atomes impart not knowledge to any man judges discourses defines and delivers as he thinks certainly the first natural verities Very good But we inquire further and Ask from what cause he had this power of judging and defining truly For if he received it from one that 's dull ignorant or deceiptful in all he judges and defines He cannot but participate of the nature of that first Principle which is dull and ignorant Thus much is clear For if I receive my knowledge from one who is distracted mad or false in his conceptions and regulate my self or others by such à communicated light all I know or teach by virtue of that knowledge transcends not the nature of that Principle which is now supposed ignorant erroneous and deceiptful 9. Summon therfore all the Atomes together which made man rational and imprinted on him the first lights of nature I demand of those Atomes could they Answer How it came to passe that à company of Dull insensible things void of reason and discours could by meer chance produce man intellectual and not only intellectual but unerrable also in some Principles called natural I say all that this man judges is false because the Principle which gave him being void of light and understanding cannot indue him with unerrable Truths For Nemo dat quod non habet No cause gives The reason why none can judge truely if God exist not to its effects what it precontains not Insensible Atomes therfore cannot make man sensible nor irrational Atomes reasonable nor stupid Atomes devoid of truth imbue him with the first true Principles Therefore man is no more to be believed in these first lights of nature than if Apes or Parots should speak them because as we now suppose they proceed not originally from any intellectual Power but only from meer dust or insensible things void of understanding The Sceptiks therfore erred not when upon the supposition The Sceptiks erred not upon one false supposition that God made not man they concluded we know nothing we judge of nothing truly but what might be excepted against and rationally opposed If therfore nature err's not in these first Principles now acknowledged true and rational ascribe it to nature but leave not of there but say these lights come from God the Author of nature who neither will nor can deceive us Here then is our grand Principle God and nature cannot err therfore the verity and certainty of these first known truths depending on God and nature are free from errour And 10. Hence we have an other clear demonstration against Atheists Either God indowed man with reason and these first lights of nature or all of us even Atheists may be justly deemed mad and besotted An other demonstration against Atheists with fooleries but all including Atheists are not mad nor erring in these first lights of nature Ergo God indued man with those first lights I prove the Major It is perfect madnes in the judicative power of man to deny the truth of those first lights but the truth of them must bee denyed in case we receive our judicative faculty from à Power inferiour to God for if we receive it not from an infinite Being we have it from some inferiour erring cause which may deceive Atomes for example but neither atomes nor any inferiour fallible Power can tranfuse into us à certainty of not erring in those first lights The reason is given The lights we have goe not beyond the perfection of that cause which imparts them to nature This cause what ever it be is inferiour to God and therfore cannot but be liable to errour and may deceive us Observe this discourse well for it is the ground à Priori of the Churches infallibility wherof more hereafter 11 You haue other arguments most concluding against Atheists but I cannot insist on all Here is one and a A speculatiue Argument speculation of a great Diuine A Being existing by it self infinitly perfect or without mixture of imperfection is ex conceptu suo formali or Apprehended vnder that Notion no chimaera nor impossible Obiect as impossible obiects are distinguished from possibilities therfore it is possible I proue it All Chimaeras or Impossibilities essentially imply imperfection because they cannot be and consequently vpon that account want perfection but this infinite Being conceiued by man wants no perfection I say conceiued for I neither yet proue nor suppose any thing but only speak of an obiect thus represented to an vnderstanding and say that obiect is no impossibility because infinitly perfect without appearance of flaw or imperfection Now further if such an obiect ex terminis be possible and not impossible it is of necessity actually existing for if it haue not an actual Being it wants perfection and requires à more perfect cause to produce it which is contrary to the nature of that which I conceiue and form in my vnderstanding But if it be actually in Being I haue all I seek for Ens actu existens an actual existency without any superiour cause infinitly wise without blemish or imperfection and this we call God the Origen of all things Creator of Heauen and earth But I waue these speculations moral arguments without them haue weight enough and could we say no more Moral Arguments in-this matter sway most but thus much only That Atheists in à matter of Eternal saluation the weightiest point imaginable deliberatly embrace that Doctrin which can neuer do them good If true and eternally damn them if fals it were enough Obserue well Were Atheism true the Professors of it dye like doggs and so do all others with them these men therfore will not hereafter laugh at Belieuers for adoring à Deity but if their Doctrin proues fals in the other life all true Christians may scorn their impudency or rather deplore their eternal misery which will follow not only vpon the account of Atheism but for other enormous
sins committed against God and nature Now if the Atheist saies he followed the Dictate of his reason this were it so at most excuses him from the sin of Atheism but frees him not from damnation if guilty of other criems against the light of Nature If he say again he fully enioyes his pleasures in this life whilst those who belieue à God liue in restraint and fear He pleads Good Christians in this life haue more content then Atheists Non-sense for à good Christian if we exclude some horrid sins which nature ex ecrat's may haue his dignities in à common wealth his lawful pleasures and recreations as much as any Atheist herein he hath no preheminence before others no nor so much content as is allowed good Christians Therfore on all accounts he is in à worse condition them Christians for he liues contemned here the whole world ouer and can expect no happines hereafter 12. Others argue and methinks very solidly Though Gods existence were not demonstrable Atheists may neuer the less be not only conuicted of error but iustly also look't on as in à damnable state vpon the account of their Atheism Here is my reason The very rules of nature and ciuility oblige vs to respect all according to the outward appearances of their quality and condition when we haue no iust reasons which render them suspected It would be open iniustice to treat any Atheists conuicted of errors though à Deity were not demonstrable one either in language or actions like an inferiour fellow whose traine or garbe speak's him à Prince or nobleman I should certainly err in iustice and morallity should I deny any one that respect which the Common reputation of his virtues and accomplishments hath gained him though perhaps not deserued whem I haue no Conuincing proofs that he is not what he seem's There is no Atheist of them all but would think him self highly iniured were he slighted in this nature and with good reason too for the meer possibility of being deceiu'd in à mans quality or virtues can be no sufficient warrant for any to deny him that honour which his virtues in all appearance challenge as his due 13. I say therfore were the Deity supposed indemonstrable that cannot excuse the Atheist from performing those duties which such à Being in all appearance most infinite wise and omnipotent may challenge of praise and Adoration proportionable to his worth For if the Atheist exact's all punctilios of respect from others which the exteriour garbe of his dignity may intitle him to he cannot without the highest wrong and violating the law of nature Doe as you would be done by deny to God after so many signal appearances of his dignity the due respect and honour wherunto that supreme excellence most iustly laies claime Wherin the excellence of God appear's 14. Now if you make inquiry after the appearances of that supereminent excellence in à Deity they farr surpasse all those other appearances which can possibly concurr to create in any an opinion of mans greatnes virtues or accomplishments No Monarch no Prince no Potentate no nobleman can giue so many euident signes of worth and excellence duely laid claime to as God euidences of an infinite greater supereminent worth due and proper to himself Euery one knowes that wisdom power and worthy actions enoble man and beget in all à vniuersal fame of excellence What think ye Doth not the creation the continual preseruation and admirable Oëconomie of this visible world loudly speak the wisdom power and noble works of à Deity Do not these raise in all à vniuersal fame of his Being Haue not all ciuilized nations agreeing in the truth the very best of philosophers in past ages and all Christians the most wise and learned body of men which the world euer yet saw purchased to God vpon euident appearances more immortal honour and renown than euer Prince or Monarch gained suitable to his state and dignity If therfore to deny à Prince to be what he seem's when all imaginable appearances speak him Prince be most iustly deemed à crying iniury contrary to the light of nature much more to deny God his Being is à greater wrong when all the testimonies of grace and nature proclaim him God One word more and I end this point So many eminent and signal miracles both before and after our Sauiours comming which could proceed from no other cause but God either euidently demonstrate his Being as we shall seepresently or make the truth so apparantly credible that t is à degree of madnes to deny it The Atheist therfore who without proof or principle denies God and depriues him of that respect which ought to be paid vpon outward signs and euident appearances of his excellence impiously opposes right reason and sin 's damnably Nor can the supposed indemonstrability of God more excuse him from damnable irreligion then the possibility of being deceiued in any mans worth or accomplish'd virtues whem apparent signes make them euident from wrong and open iniustice as is now said 15. Lastly the Atheist who pretend's to belieue nothing belieues it 's true differently as much yea and as hard things as any Christian doth The Christian belieues à God he neuer saw The Atheists belieue differently but more difficult things then Christians and the Atheist an infinite series of causes or à strange concours of inuisible Atomes he neuer saw The Christian belieues the soul he neuer saw to be immortal the Atheist who yet neuer saw so much holds it vanishes into nothing The Christian saith an infinite wisdom rules the world The Atheist sayes no but either fate or chance as much imperceptible to sense as God is Gouerns all You see therfore how these men who pretend to belieue nothing belieue as much as any for we all belieue but with this difference that the Atheist imprudently iudging incredibilities belieuable fastens on them and leaues to Christians à belief of verities not only prudently credible but most true and certain Mark their blindnesse and à iust iudgment of God with it They reiect things credible and in lieu of these pitch on most desperate improbabilities and this ineuitably for not to belieue credible verities forceth them to belieue the contrary incredible fooleries The Atheists arguments run all vpon fals suppositions where of see more In the second discourse God they say seems carelesse in gouerning the world whilst He suffers the innocent to be oppressed and vniust men to enioy much happinesse Mark first They suppose some innocent and others vniust wheras if we deny God there can neither be innocence nor vniustice as is now demonstrated 2. They measure Gods infinite wisdom in gouerning his creatures by their short fallible Conceptions and suppose him vnable to punish the wicked and to reward the iust in à future life But enough of this subiect most amply handled by others CHAP. II. Reason reiects all sects or Religions not Christian VVhether Gentilism
very Calumny without more and their own vnproued Suppositions serue both for proof and Answer We demand Again Questions proposed â— when the Church failed when or in what Age the Church became thus accursed and traiterous to Christ They fob vs off with fooleries of beards growing Gray and weeds peeping vp in à garden inperceptibly Is not thy ridiculous We Ask. 3. Seing the world was neuer Since the Apostles preached without an Orthodox Christian what other pure Church succeded in place of Roman supposed Idolatrous How many different Churches will Sectaries own why Should the Protestants Reformation be better then that of the Arians Society what other pure Church succeeded in place of the Roman now supposed Idolatrous and heretical None hitherto has offerred to answer this Question nor can it be Answered vnless Sectaries admit two or three distinct different Churches The first Primitiue and pure the second corrupted which came in when the Roman Catholick began her supposed Idolatry The third again pure and spotless which closely followed the Roman fallen into Errour And this is à meer chimera We lastly demand why this Protestant Reformation should be more lik'd more look'd on or held any wayes better then those precedent Reformations of their elder Brethern the Donatists or Others Will it be said Protestants came after the rest or in the last place and therefore think themselues more skilful the only gifted men in this business of mending Religion Plead thus I answer They speak improbably and are worse then all their Predecessors vpon this very account that hauing For one weighty reason it is far worse seen the Malice the weak Attempts the vnlucky successe of defeated Heretiques in former Ages will not learn by such woful examples to be more wise and wary then to run the Risque with them and thereby to incurr God's heauy Indignation 29. Whoeuer desires to make à further inspection into that The improbability of Protestanism further declared in à very vnequal Parallel The first reuerenced the other scorn'd The one hath à head the other is headles Tradition teaches the one fancy the other The one far and neer diffused the other hid in corners Councils and no Councils Vnity and Diuisions visible Pastors and inuisible Compared together high improbability which other Christians Charge Protestancy with may please to compare à little our Catholick Religion with this other late risen Nouelty If things be well weighed without Controuersy so euident that they need no Proof The first will be found alwayes reuerenced and neuer opposed by Orthodox Christians Contrarywise the other will appear an obiect of scorn not only to the wisest of the world but also to innumerable that professe it against their own Consciences The One hath an Ecclesiastical Head for its Guide The other is an vngouernable Body without head or ioynts to tye its iarring parts together The One shewes you manifest and most euident Miracles The other if euer nature wrought Miracles à Miraculous boldnes to deny the greatest wonders God hath wrought by the Church The One teaches what it anciently receiued by à neuer interrupted Tradition The other what is suggested by euery Priuate Phansy The one is diffused the whole world ouer The other only Creeps vp and down in à few Corners of these Northern parts in so much that some Religious Orders are further extended than Protestancy The One hath had seueral Oëcumenical learned Councils The other neuer any learned or vnlearned The one still retain's à strict vnity in Faith the other manifestly is torn in pieces with Diuisions The one giues you à large Catologue of its ancient visible Pastors and visible professors for full Sixteen Ages The other cannot name one Protestant Village nor one Protestant man before the dayes of the vnfortunate Luther 30. The one hold's its Catholick deceased Ancestors worthy respect and veneration The other makes them all besotted Idolaters Respect and à high dishonour and worse then mad men The one Religion Stand's firmly built vpon plain Scripture and the Authority of an euidenced vniuersal Church The other vtterly vnprincipl'd has not one word of Holy writ for it nor either vniuersal or particular Church which euer taught Protestancy The one has Principles and no Principles An Interpreter and no Interpreter Faith and no faith Infallibility and fallibility à An ancient Possession an open vrong Diuine Assistance and no Diuine Assistance à Mysterious Bible and à certain Interpreter the other à meer body without à Soul the bare letter without life words without sense and Phansy to Interpret The one resolues its faith into God's infallible Reuelation the other has nothing like Faith to resolue The one Religion Proues its truths Infallible The other seek's for fallible Doctrin and has found enough of what is both fallible and false also An Ancient Possession vphold's the One and à publick iniurious rebellion against the Mother Church giues the other all the Right it hath The Professors of the one proue God to haue been the Author of it who yet preserues it vnalterable and pure by Diuine Assistance The Professors of the other say plainly that God neuer reuealed one Article of their reformed Protestancy and therefore need no Diuine Assistance to preserue it The Professors of the One shew you à Church gloriously marked with Signes and Wonders peculiar effects of God's Infinite Power and Wisdome which make the Religion euidently Credible to Reason The Professors of the other in lieu of such Marks Shew you A glorious euidenced Church and a meer Naked Nothing parallel'd à bare Naked Nothing without Miracles without Conuersions without austerity or any thing that appear's like à work of God in it and therefore is most euidently incredible 31. Thus much for an Essay only which might be further enlarged but its needles for you haue euery particular proued in the Treatise here in your hands If our Aduersaries hold themselues or cause iniured whilst we so highly extol the one What 's required if our Aduersaries hold their Cause wronged Religion and extenuate the other to Improbability it will methinks be very easy to right Both by shewing plainly vpon sound and very sound Principles wherein our mistakes lie or in what substantial Matter we haue erred But still remember Principles 32. What I here propose Seem's reasonable and 't is done for this sole end Almighty God knowes that after our long The sole End why we propose this Debates it may at last appear to euery one on which side Truth stand's Now if vpon so faire an Offer we haue nothing return'd but Sectaries wonted strain of Cauils trim'd vp with pretty ieers I for my part haue done and shall in place of Arguing further mildly exhort as Blessed S. Austin once did in We exhort with Blessed S. Austin à like Occasion De Vnit. Ecclesiae C. 19. fine Sâ— auâ—em non potestes quod tam iuste à vobis flagitamus ostendere Credite veritati Conticescite Obdormiscite à furore expergiscimini ad salutem If you Sectaries cannot Conuince our Church guilty of errour by vndeniable Principles this we iustly require Belieue Truth Let your weak Attempts and fury sleep Surcease from this friuolous And appeal to their own guilty Consciences charging vs with Heresy and Idolatry You know Gentlemen you know full well we are no Idolaters your own Consciences tell you your Plea is naught your Cause vndefensible Expergisâ—imini ad Salutem Wake open your drowsy eyes and look about you 33. You se our Noble England set on fire by your vnfortunate dissentions concerning Religion bring your teares to After â— long drawsy sleep its time to wake quench the flames You se your Selues vpon your different Engagements some brain-sick with Fanaticism some with no man knowes what worrying one another Wonder nothing it must needs be so whilst you are out of the peaceable Fold of Christ's vnited Church You haue been too long Prodigal Children straying from the house of God return with à hearty Peccaui A tender Mother the Catholick Church is willing to receiue you and à good old Father Christs Vicar vpon earth as ready to embrace you with open armes You se Atheism enters and is rife among you pernicious Leuiathans and other like Monsters range vp and down and poyson innumerable How Should it be otherwise Atheism followes vpon what you haue done For those who Separate from the true Church soon Separate from Christ also and cannot after that double Diuorce long Continue Friends to God Wherefore once more Expergisâ—imini ad salutem be The Authors hearty wish vigilant Hora est iam nos de somno surgere it now high time to wake Your Concern is no less à Matter then eternal Saluation My earnest prayer is that Christ our Lord the Light of the world may break through the thick cloudes of all darken'd hearts and with the radiant beams of Diuine Grace illuminate euery one Ad salutem to endles Bliss and Happines FINIS