Selected quad for the lemma: religion_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
religion_n	church_n	england_n	reform_a	4,212	5	9.5265	5	false

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A67102	Reason and religion, or, The certain rule of faith where the infallibility of the Roman Catholick Church is asserted, against atheists, heathens, Jewes, Turks, and all sectaries : with a refutation of Mr. Stillingfleets many gross errours / by E.W.	E. W. (Edward Worsley), 1605-1676.	1672 (1672)	Wing W3617; ESTC R34760	537,937	719

is in the hearts of such as are Assembled together in God's name and Assisted to define infallibly Diuine Faith T is true actually elicited euen after the permanent Habit infused requires à Supernatural Motion of Grace But hereof we speak not at present 5. A. 4. Principle When it is enquired Whether the Church Distusiue be infallible the Querie is not whether the Motiues inducing to distinguish that Oracle from others Demonstratiuely and with all Metaphysical certitude euidence likewise Gods Reuelation relating to the Mysteries Belieued For this might lead vs to enquire whether Faith be euident in Attestante That is so Vnexceptionably manifest that all may clearly Infer from the Reuelation clearly known That the Mysteries belieued are euidently true We now meddle not with that Difficulty though great Diuines patronize the Affirmatiue But only Ask Whether the Doctrin of Christ's Church be so infallibly Certain that it cannot be False or deceiue any Catholicks The Question Stated own à triple infallibility necessary to Faith The first proper to God's Reuelation no Protestant denies that The second belongs to the Church either Diffusiue or Representatiue in General Councils whereby we learn and that infallibly those Truths which God reueals The third infallible Assurance necessary to Faith all Orthodox Christians haue that belieue the A threefold Infallibility Mysteries reuealed vpon the Diuine Testimony Proposed by Christ's Church 6. A. 5. Principle If what is most vndoubted Diuine Faith essentially relies vpon Gods infallible Verity speaking by one or more men sent to Teach who proue their Mission and Demonstrate the Credibility of the Doctrin deliuered it necessarily followes That that first infallible Verity beget's in euery true Belieuer no less perfect Faith Than what is most certain and infallible Wherefore as it is the indispensable Duty of euery belieuing Christian to acquiese in and rest vpon God's infallible Mans Duty grounded on Christ's Promise Veracity So it is an indispensable Promise That we haue Christ present with à Church which teaches all Truth And therefore cannot but Propose the Obiect of Faith infallibly The firm Promise irreuokably issued from Power and Goodnes it selfe Matt. 28. 20. I am with you alwayes to the end of the world Iohn 14. 16. I will Ask the Father and he will giue you an other Comforter the Spirit of truth to remain with you for euer Hell gates cannot preuail against the Church Thus much premised 7. The Difficulty now agitated is Whether the Roman Catholick Church and Her approued General Councils be so secured from Errour That She cannot swerue from that first Support of Truth I mean God's infinit Veracity But must when She teaches Teach that exactly which God hath reuealed and will haue after à sufficient Proposal Vniuersally belieued Sectaries say She may Yea actually has swerued from God's Reuelation and in great Matters too though not perhaps in the What Protestants assert Primary Fundamentals as they are Called or in Fundamentals Simply necessary to Saluation And they were forced to this wicked Doctrin vpon three naughty Motiues 8. First to giue Scope or rather to inuite Libertins to hold or deny so much of Christian Religion as pleaseth their fancy And do we not see the liberty effectually laid hold on in England amongst Phanaticks and such giddy People All this giddines And why came first from the reformed or rather the deformed Nouelty of Protestancy They do it 2. to make Controuersies Endles For deny the Churches Infallibility Cauils go on Grant Her infallible Disputes are ended 3. This is done to quit themselues of an Infamy iustly laid vpon them of being both Schismaticks and Heretiques at once which shall neuer be claw'd of do what they can For these vnsound reasons or pestilent The Catholick Assertion Motiues rather The Church forsooth must needs be fallible Catholicks on the other side maintain the contrary And say there is à Church so Infallible that She cannot err in any thing She teaches as Faith And thus much God willing shall be euinced in the following Discourse But to do it exactly I am briefly to lay open to all that haue eyes The Abiect the Desperate and Desolate condition of à fallible Church You haue here my first Proposition 9. A fallible Church is essentially Constituted in à State of publick A fallible Church is in à State of rebellion Rebellion and Hostility with it Self Wages war against Infidels without hope of conuincing or conquering any And therefore cannot be Christ's Orthodox Church To declare further what I would say know first That Sectaries own à Catholick Church much larger than the Roman Catholick And make Themselues Part of it Conceiue now which though very hard is yet possible that the Representatiue of this great Moral Body meet 's in à General Council and discusses the Question now in hand Viz. Whether there be à Church of one Denomination Preserued infallible by Diuine Assistance Part of the Representatiue and these are Protestants Oppose the total Infallibility of euery Church Part Catholicks I mean Say one Church is infallible and that is the Roman The Difficulty proposed can be decided or not If not This great Representatiue meet 's to no purpose but only to make more No means to vnite it Strife in the world If it can be decided God has prouided means whereby the truth of so weighty à Matter may be known But there is no such means left vnless some one Church or other or all together be owned infallible Therefore an endles Hostility goes on in this supposed Representatiue 10. That all means fail may Sectaries Votes haue place is indisputably Euident You shall see it clearly The Catholick Party Appeales to Scripture alleges these and other like Passages Without some One Church be Infallible He who hear's you hears me and from thence infer's Who euer hear's the Church hear's Christ an Infallible Teacher The Church is the Pillar and ground of Faith and hence concludes She is infallible The Spirit of Truth shall remain with the Church for euer Pastors and Doctors are appointed by Prouidence to preserue the faithful from wauering in Faith and all erroneous Circumuention Hell gates cannot preuail against the Chutch c. What can be more The Scripture Significant if plain words haue sense for the Infallibility of some One Church Yet all these and many other Testimonies so shrink to nothing may Sectaries Glosses stand in force That no man can say what God speak's in these Scriptures or know the Truth now debated Viz. Whether any Church be infallible or not This means failing of its End which ought to compose our Strife Hostility is as vigorous as when the Dispute began for yet we know nothing certainly 11. Passe from Scripture to Fathers We haue there most pregnant Expressions The Church cannot be adulterated Cypria● And Fathers Speak significantly the Churches Infallibility de Vnit Eccle VVhat She once receiued from Christ

they haue forsaken And thus much Mr. Thorndicke seem's to Assert though I know not very well what he mean's by the Rom●● Catholick Church He Adds more P. 127. We They in England are in the State of Schism in spite of our teeth Though we are ●● clear our selues of the crime of schism vpon the Terms setled S ● no Terms excogitable shall clear you from that crime or euer bring you to Settlement But à perfect Revnion with the ancient and present church of Rome Whereof enough is said both in this And the other Treatise 9. To speak in this place of the Churches Sanctity whether we consider the Purity of Doctrin or the Eminent Holynes of innumerable professing her Faith would require volumes I say in à word neither Heathen nor Sectary though cauils are raised Sanctity Eminent in the Roman Catholick Church against the Orthodoxism of our Doctrin could yet iustly tax it of too much liberty giuen to Christians We contrary to the inclination of nature fast when Sectaries feast we humbly confess our Sins to à Priest they shake of that obligation Our Church forbid's Marriage to the clergy allowed to Ministers We in spiritual Affaires submit to one Supreme Head of the Church They acknowledge no submission to any in points of Belief but to their own Fancy We are vnited together in one Ancient Catholick Faith and execrate all Divisions They are endlesly deuided in their Nouelties We set à high value vpon the pious laudable works of iust men They esteem all as sordid and sinful We say God inforceth no man to Sin they as Caluin confesses make him both Author and cause of it I might yet instance in à hundred other particulars But t' is needles The whole world see 's that Catholicks strengthned by the Grace of God contrary to their interest and natural Propensions euen for conscience sake Profess and practise more Austerity Pray more diligently fast Not so with Sectaries oftner obserue the lawes of the Church more exactly And finally doe greater works of Charity than Sectaries either think necessary or hold Themselues obliged to by virtue of their Religion I say by vertue of their Religion which binds to nothing but only to Believe though no man knowes what and consequently giues so much liberty in other matters that it makes the Professors thereof Libertins Most vniustly therefore doe our new men call Protestancy the reformed Religion vnless by an Antiphrasis or contrary way of speaking when God knowes it reforms nothing but contrariwise allowes more then enough relaxation to Corrupted nature Whence I infer A thing so Indulgent as Protestancy miscalled à Reformed Religion Protestancy is cannot be from God who will haue us to curb Sensuallity and vpon that account the Professors of it seem very vnfit to reforme the Doctrin of the Church were any thing amiss whilst they leaue manners so notoriously Vnreformed releasing all from the burthen of such Duties as Christians haue practised from the Beginning 10. Be pleased to reflect à little We haue thanks be to God in the Roman Catholick Church many Holy Religious Orders as Benedictans Dominicans Franciscans c. All had their The truth declared by two Instances seueral Founders most eminent in Sanctity and neuer medled with mending Church Doctrin knowing well that was sound and orthodox But contrariwise endeauored to better the world by their Prayers Preaching incessant labours and virtuous Example Suppose now any of these had called their Order à reformed Religion and brought Christians by that Reformation to greater Liberty to more Sensuality than was practised before Their Prayers and Preaching Would not all most deseruedly haue accounted their Labours mispent and worth nothing Suppose again that any one would begin to Institute à Religious Family with these or the like Iniunctions All of them may Marry prouided they keep Coniugal Chastity All may fast but when the humour takes them All may profess Pouerty but experience nothing of the hardship All may obey but in greater matters only not in others freely left to their choise Would not such à Founder vainly pretend to Reformation that laies no more Christian Duties on any Would not euery man look on him as One that peruerts Religion and laugh at his folly This is the case in our Protestants mending matters Therefore I say once more the Reformation is not from God but à humane and very sensual Inuention Enough is noted already both here and in the other Treatise of the Efficacy of our Catholick Doctrin Conuersion of Nations à great Miracle Demonstrable to our Eyes and Senses in the Conuersions of Nations to Christ Maximum Miraculum Saith S Thomas 1. Con. Gent. C. 6. It is the greatest of Miracles and à manifest Testimony that God Assisteth this Church to doe such wonders We pass now to consider some Truths grounded on the Doctrin already deliuered 11. One is and it giues comfort to euery Soul that our Lord IESUS Christ though Absent from vs liues yet as it were Visibly shewes himself Manifestly Acts still Miraculously in the Mystical Body of our Catholick Church and the seueral Members Thereof His Power appeares in Her Miracles Christ our Lord works yet in and with the Church His Wisdom in the learned the certainty of His Doctrin in the Churches Infallibility The Antiquity of his Truths in Her long continuance His Mercy appeares in the Charitable His Obedience in the Perfect Religious His Pouerty in thousands who haue left all for his loue His Submission in the humble his wearisom labours in the painful Missioners His Retirement in Her the Ermits His Patience in the mortified His Purity in Virgins the Efficacy of his Diuine word last mentioned in the Efficacy of the Churches preaching His Holy life appeares in Her Sanctity and finally his Sacred death in innumerable glorious Martyrs Frame then à right Idea of our Blessed Lord we behold The Church expresses our Sauiours perfections his admirable Perfections Shining in the Church And contemplating the Church we see to our vnspeakable Solace Christ Iesus as it were yet liuing working in it and by it 12. A second truth As Things in Nature are not first known by that we call Their interiour Essence but by outward Marks Qualities and Effects whereby we easily distinguish one from an other à Lyon for example from an Elephant but doe not so easily saith Aristotle distinguish their different essences known to few Just so we Discours at present and say the true Church is first euidenced by her Marks Signes and Motiues Miracles Antiquity Conuersions c. which being obiects of sense lie open to euery eye and Collectiuely taken make as I said aboue this beautiful Spouse as discernable from Heretical Societies as one Creature is from another by its outward Form and known Proprieties I do not Assert that The Church first known by Her Marks the Motiues lead to à Scientifical knowledge of the Churches Essential Doctrin

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

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 wh●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 ●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 ●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 ●i●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 Conque●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 Conne●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 ●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 ●f more credit then the Conclusion it self Therefore if the Articles ●f Faith The Trinity and Resurrection be the Conclusions And the Principles by which they are proued be only Ecclesiastical Tradition it ●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

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

the Moral Body of Christians and Consequently that Opposition was à thing as notoriously known as loudly noised some Centuries since as it is Notoriously known and noised that our Sectaries haue now espied those false Doctrins VVe vrge them to bring to light that publick known Opposition of their Imagined Church against the Roman Catholick Society fancied à Changling And what haue we Deep silence from some and from such as dare speak false Suppositions for Proofs vnworthy Calumnies for an Answer Please to se this Argument fully handled Disc 2. C. 6. Time was the world knowes well when our Aduersaries auouched they could prove their Protestancy and refute our Catholick Doctrin by plain and express-Scripture we come to the true Trial in this Treatise and in lieu of God's word find their Books full fraught with meer far-fetcht Glosses Not one Passage I boldly assert and put Sectaries to the Proof fauours this Protestancy as it is distinguished from Popery and the known Heresies of former Ages Now that nothing from Scripture can be alleged Contrary to our Catholick Doctrin is manifest vpon this one Principle which none shall overthrow VVhat Scripture faithfully interpreted teaches in these weighty matters of Religion some Orthodox Church delivered in foregoing Ages For example If Scripture deny Adoration to Christ in the Blessed Sacrament or Transubstantiation an Orthodox Church which cannot clash with the verities of God's word in some Age or other maintained these Protestant Tenets and published them to Christians But no Orthodox Church euer sided with Sectaries or taught such Doctrins Therefore their pretence to Scripture against our Catholick Tenets is friuolous and implies no more but à false supposition for à Proof And this strain of turning bare Suppositions into proofs which never go beyond the strength of their own vnproued Assertions so vniuersally trancends all their Polemicks that I stand astonished to se men who will be accounted learned wholly busied in doing Nothing Reflect I beseech you à little They haue been told and I remind them of it again in this Treatise that whoeuer makes the Roman Church Idolatrous or Erroneous must hold the supposed Idolatry and errour so remediles an Euil that none on earth can redress either because all the Proofs or Principles whereby the Reformation should be made will euidently appear less ponderous to Euince this Church guilty of errour then Her sole Authority is to perswade the Contrary viz. That she neuer erred VVherefore Sectaries Confessedly fallible men desperatly adventure to reform vs and cannot but spoile all they go about to mend whilst they Euidence not whilst they plead not by the Authority of an Antient Orthodox Church which taught that very Protestancy they teach now and decryed these Supposed Popish errours as loudly as they decry them But to do thus much is impossible as manifestly appears by their own writings For tell me I beseech you whoever yet heard Protestant in all those weak skirmishes made against Catholick Religion Say plainly and prove it Such à Church reputed Orthodox fiue or Six Ages since taught as we teach sensed Scriptures as we sense them Christians then vniuersally belieued no Real Presence No sacrifice of the Masse c. Has euer Protestant I say gon thus groundedly to work No Most euidently No. I shall highly extoll the man that will dare to proceed so ingenuously but find none engaged in this right way of Arguing It s true some who leap over the heads of all their more Immediate Ancestors between Luther and the three or four first Centuries tell vs those Primitiue Christians were good Protestants like them Ill luck Say I that Protestancy had not to be intailed vpon some Successors in following Ages for most certainly since those dayes the world neuer saw Protestant before Luther In à word the Assertion is à loud vntruth an vnworthy begging of Question and besides implies à fancied supposition for à Proof To show this we reduce these ranging Spirits to a lesser compass and oblige them to name but one Protestant neerer their shameful Reuolt from our Catholick Society Here they stand grauelled as mute as fishes and are highly angry because we touch them where they are most weak This want of à Church to ground Protestancy vpon makes their Polemicks to be as they appear rambling faint shallow and so dissatisfactory that great patience is requisite to peruse them VVonder nothing they can do no better Rebells they are against an antient Church and their handling Controuersies may well be compared with the proceeding of Rebells in à Common wealth who curiously mark and diligently attend to what euer may seem welcome to your ignorant seduced and disgusted Multitudes That be it what you will is fomented that 's laid forth and inculcated It is no newes to tell you that our Ministers in England now for à long time haue had à number of seduced People bread in their own rebellious bosomes and brought vp in à spirit of Schism who God knowes haue heard little but of the Idolatry of the Superstitions and wickednes of some Professed Catholicks O say these Incendiaries we will nourish this Popular humour with food suitable to its palate we will write Books of this Popish Idolatry we haue tongues and can poyson with delight we will lay forth in folio what we conceiue of the Roman Superstiti●ns and the wickednes of Popes VVe know well to Cauil and how to ensnare the vulgar on vvhom we depend when our Cauils are once out though neither reducible to Principles nor subiect to the Censure of any Iudge for we own none let them shift for themselves Our only care is to talk on though we prove nothing And chiefly to be vvary in one particular It is never to mention any thing of à Church which taught Protestancy before Luther meddle vvith that Mischiuous difficulty vve are vndon for really vve have no such Church This in à word and much vvorse is Protestancy as is amply declared in the following Treatise vvhere you also haue the distinctiue Cognisances of Christ's true Church the Rule of Faith and the Properties of à Rule explained vvithall an easy vvay vvhereby to put an end to these vnfortunate Controversies You haue moreover the Infallibility of the Roman Catholick Church asserted Faith resolued into its true Principles Mr Stillingfleets grosser Errours discouered The Reasonableness of Catholick Religion laid forth to euery rational man And to omit other Questions all cannot be hinted at in the narrow compasse of à Preface you haue this great Truth proved viz. That if the Roman Catholick Church hath taught but one false Article and obliged all Christians to belieue it vnder pain of damnation there neither is at this day nor was before Luther any true faith in the world VVherefore Sectaries who haue made it their chiefe busines to impeach our Church of Idolatry and Heresy and the louder they cryed the more they thought to destroy vs haue done their vtmost to ruin all the

Churches on earth and proue themselues thereby both Faithles and Churchles But enough for à Preface Open and read Approue or condemn as reason shall guide you In case you Condemn please to say VVhy and shew me where I erre in Principles Pardon the faults of the Printer which are many he is à stranger to our Language except against mine boldly if you find any but do it with Charity and still for this I must inculcate again and again Remember Principles Farewel AN ADVERTISEMENT FOR Mr STILLINGFLEET Sr. PLain dealing is the best you shall haue it in this short Advertisement from à friendly Aduersary no Enemy I assure you who desires to do you good against your will If I be rightly informed Both you and some others find your selves dissatisfied vpon this score that your Rational Account as t is called comprehending the Grounds of Protestant Religion remain's yet vntouch't or not answered Before I reply to these complaints I shall take the boldnes to request one fauour at your hands you will much oblige me by it which is to point out that Chapter or Paragraph through your whole Book wherein the hidden treasure of these Protestant Grounds lie and to giue me in à few lines one or two of them plainly set down in halfe à Sheet of paper I speak of Grounds for Protestancy as it is your peculiar Religion distinct from Popery and all known Condemned Hereties Fob me not off I beseech you with any general talk Tell me not I must seek better and shall find For Sr I assure you though I haue made à diligent Search after your Grounds they are yet so far remoued from my sight that I cannot find one Wherefore because you are more Conuersant in your own writings then others and Plus vident oculi quam oculus I beg to be enlightned by you If you fail to do this the world will iudge as I do that you haue abused the Reader with à Title wherevnto nothing in your voluminous Book answer's I mean you haue no more touched vpon Grounds for Protestancy as Protestancy and mark my words then for Arianism or any other false Religion In the perusal of your Book I se what beguiled you You Sr thought to throw that little dirt wherewith some haue furnished you in our faces was enough to make your bad cause Specious and to prop vp your Protestancy as if forsooth to Cavil at vs were to establish your Novelties Know good Sr that both Arians and all other gone Heretiques were as fierce in their Cauils against the Church as you are but did they therefore either ground or establish their false Doctrins contrary to Gods Truths It is à gross errour to think so For as it is one thing foolishly to brandish à Sword and another fitly to vse à Buckler so it is à quite different busines slightly to impugn Catholick Religion and another to defend Protestancy Tht first you haue attempted like your old Heretiques and with as ill success But the second which is to maintain Protestancy or to settle that vpon solid Grounds neither is nor was nor euer shall be done by any wherefore I tell you in this Treatise read it if you please This Protestancy is wholly vngrounded God never revealed one Article of it as Protestancy nor did ever antient or modern Orthodox Church teach so much as one of your Particular Tenets And for this reason I say it s falsly called the reformed Religion hauing neither Essence nor the Properties of Religion belonging to it Now for as much as Concern's your Clamours because you think your Book neglected or not yet Answered First give me leave to tell you it is a great Vanity to rise to so high à conceipt of your selfe or of your Book as if you were the only Defender of your Faith and à greater to publish it to the world what think you Cannot Protestancy be impugned without taking you or your work in hand It s little wisdom to iudge so A Souldier good Sir who intend's to inuade an enemy takes no directions from him how to enter his Country much less busies his thoughts about remouing euery straw or euery little block that lies in his way but marches on as he thinks best to compass his Design To ouerthrow your Protestancy is our Design and you most vnreasonably prescribe what we are to do That is we must either attaque your Fort and meddle with your Account or you think nothing is done Why so I beseech you Grant which is not true that those who haue written since your Account saw light passed by it without much notice they might well do so looking on it as à Block not worth remouing vnless as I say you will haue them to obey your Commands and assault what Outwork you please It is Sr your Cause we more mind then your Account 2. Why do you or some body for you not only shamefully stopp all the Presses in so much that scarse a sheet of paper can appear in publick But moreover why haue you when all liberty is granted to scrible and print what you please omitted to Answer those Bookes which directly impugn your Doctrin That excellent Guide of Controuersies is the One and Protestancy without Principles the other And you haue done this with much vncivil scornful Language with a meer forced Pish from the teeth outward at the end of a Preface as if forsooth you would be thought to Say You Could Answer but vvill not vvbereas the naked truth is at least wise men Iudge so you would Answer but Cannot Sr believe me it would have been much to the purpose and far more satisfactory to your Protestant Brethren had you when you saw your Protestancy to speak moderatly well shaken in those two Books replyed to some particulars and shewed where either the Principles were false or their Discourses failed But you Cowardly quitted the field sate down silent busying your selfe with reprinting a few Sermons whereof the world had no need at all And this t' is thought was done to cloak your Lazines your ignorance or both because you could not Answer yet we are called on to quarrel with you whilst you like a Priuiledged Person exempt your selfe from medling with vs. That is we must speak and you say nothing But Sr let vs come neerer the point and tell you truth Whatever you account substantial in your Book hath been answered by your two scorned Aduersaries and if any thing be yet wanting it is amply supplyed in this Treatise To conceiue what I would proue please to Note There are two wayes in answering a Booke The one is to follow an Author step after step by examining severally each piece of the VVhole The other is to Consider the Principles wherevpon the VVhole relyes shewing them either false in themselues or not connex't with those Conclusions which should follow from them Destroy Principles you destroy all Thus the Motion of à Watch may be spoiled two

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

Euidence of the Diuine Testimony CHAP. IX the vvhole Progress of ●aith Explained in order to its last Resolution Of that vvhich the Fathers Call the light of Faith It s vvholly different from Sectaries Priuate Spirit From vvhence Faith hath Infallible Certainty Obiections Solued 560 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 570 CHAP. XI Sectaries Obiections 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 580 CHAP. XII The last Obiection Proposed Whether the Churches Testimony may be called the Formal Obiect of Faith Other Notes and Chnsiderations Concerning The Resolution of Faith 588 CHAP. XIII Protestants haue no Faith to resolve And vpon that account are freed from à vicious Circle Some yet are in à Circle Two Sorts of Sectaries refuted 596 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 603 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 615 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 625 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 639 CHAP. XVIII The Doctors Inferences proued no Inferences but vntrue Assertions Hauing answer'd his Principles and Inferences Satisfaction is required to some few Questions proposed 652 CHAP. XIX The supposed grounds of our Protestants Reformation manifestly ouerthrown Protestancy no Religion but an improbable Nouelty The conclusion of this whole Treatise 665 COVRTEOVS READER YOu will soon perceiue by the many literal faults in this Treatise that à stranger to our language printed it and that the Cortector vsed not diligence Such errata as these are haue for haue Sponse for Spouse Prosylite for Proselyte Suspence for Suspense symtons for Symptons Citty for Citie Christians for Christians Church for Church wich for which hansom for handsome Religion for Religion must for most with many more like them I leaue to your charitable Correction Some greater faults are here noted PAge 2. For ciuillized Read ciuiliz'd line 22. read an vniversal Page 3. l. 33. r. voluntarily P. 4. l. ●2 for nonne r. none p. 5. l. 14. r strictly p. 10. l 3. r. Crimes l. 11. r. then and l. 27. for whem r. when Synogogue for Synagogue Cod for God hypoericy for hypocrisy distinguiched for distinguished and the like Errata following I omit P. 12. in the Title By reasonable r. by reason P. 18. l. 31. r. it hath p. 20. l. 19 For Elisi r. Eisi and l. 13. r Alcoran p. 35. l. 5. dele the. p. 36. l. 5. r. Concern and l. 23. r. Churches care p. 58. l. 31. r. perfected p. 62. l. 23. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 72 l. 10. r. meaning p. 101. l. 21. r. haue it p. 104. l. 26. r. full p. 107. l 21 r. Innumerable p. 116. l. 2. r. saying l. 6. r. reply and l. 13. r. Fathers p. 122. l. 29. r. Mali. p. 129. l. 32. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 144. l. 6. r. is it p. 161. l. 15. r. Say I is it p. 164. l. 1. r. Romanos and. l. 2. r. whos 's Faith p. 167. l. 3. r. desperate p. 173. l 4 dele p. 174. l. 20. r. Speculation p. 179. l. 9. r. Apotheoses and l. 16. r. sense and. l. 26. dele à. p. 185 r. gleanings p. 187. l. 4. r. suspence p. 189. l. 20. r. decides p. 191. l. 23 r. obsolete p. 190. in Titulo r. ascertain p 199. l. 15. r. guesses p. 200. l. 1. r. standing and in the Title r. way p. 214. l. 7. r. Title and l. 36 r. discourse p. 224 l. 9. r. Solution p. 228. in marg 1. Concession p. 231. l. 3. r Mass in the Church and l. 4. dele the word Church p. 236. l 3. read for very the name p. 239. l 3. r. pen to paper p. 236. l. 23. r. hinted at p. 266. lin vlt. r. Euident p. 275. in Marg r. vnanswerable p. 276. in the Title of the Chapter r. world p. 335. l. 12. r. Christ's kingdom p. 341. l. 8. dele the. p. 343. l. 25. r. Apostasy Afterwards you haue Deuide for diuide Mossias for Messias Apostacy for Apostasy Fabrik for Fabrick Sensuallity for sensuality Exceptor for Acceptor Legardemain for leger peccadilio for peccadillo Cherubins for Cherubims Seraphins for Seraphims Numbertles for numberless Nauatiani for Nouatiani Commissoned for Commissioned Test's for rest's banding for bandying yets for yet rhus for thus Chimera for Chimaera p. 369. l. 5. r. blaspheme and Contemn Parall'd for parallell'd p. 390. l 21. dele which you haue moreover rancked for ranked Phisitians for Physitians phisick for physick bountiffully for bountifully aparition for apparition limitated for limited lewish for Iewish traitorously for traiterously Afterward for afterwards vpward for vpwards Acquiese for acquiesce All plain Errats and easily corrected p. 506. l. ●● for belieue r. beliefe p. 610. l. 17. r. without so p. 612. l. 16. for there r. three p. 626. l. 4. dele comma There are yet many and very many faults in Orthography and interpunctions vncorrected courteous Reader as you goe along vouchsa●e to correct them with your pen. Disc 2. after p. 353. please to correct the Errour in the next Page and read p. 354. p. 341. l. ● dele the. p. 383. in the Titler Chap. 13. And p. 481. in the Title for 19. r. Chap. 1. p. 516. in the Title of the Chap. r. vnlearned p. 677. l. for thy r. this and in the Aduertisement p. 7. l. 24 r. Achieuement in the Preface P. 9. l. 17. r. transcend's THE FIRST DISCOVRSE Of true Religion TO attaine à clear knowledge of true Christian Religion is the chiefe Design of this whole Treatise VVe are therefore in the first place to discusse matters seriously with Christ's professed Enemies and to proue that the propagation of our Sauiours

Iudaism or Turcism bee erroneous and improbable 1. WEE here exclude professed Atheists vowed enemies of all Religion And now treat with other Aduersaries but very briefly they are either Heathens Turks or Iewes list if you please with These all condemned Hereticks as Arians Pelagians Donatists and the like rabble of Aliens from truth who really deserue not the name of Christians Heathens now of no account 2. The Gentils or Heathens that adored many Gods as Mars Iupiter Apollo and therfore plain Idolaters because they make deceased men Gods are now of no account in the world Turks Iewes Christians and all other decry their vanity or to speak in S. Chrisostoms worts ipsius Christi virtute dissipati sunt They are wasted dissolued and brought to nothing by the virtue of Christ our Sauiours preaching Diuturnitate temporum perierunt Time has worn them out we need say no more 3. Turkcism which hath gained à great part of the world and à far greater then euer any particular Heresy gained is euidently no more but an open Tyranny The sword no word of God doth all Power and carnal pleasures which corrupted nature easily embraceth vphold this Religion More cruelty followes the Professors of it then Iustice fidelity or any moral virtue yet moral virtue grounded in nature euer accompanies true Religion Again and here is à Demonstration against Turkeism Mahomet who held himself à Prophet only and no God appeared some centuries after Christ yea and owned both A demonstration against Turkeism Christ and Moyses to haue been great Prophets sent from God Hence I argue If sent from God the Doctrin they deliuered was true Therfore Mahomets Alcoran is false which contradict's not only Christs Doctrin but that also of Moses and the Prophets The contradiction is euident by the Alcoran and the inference Ergo The Alcoran contradict's God himself speaking truth by these Prophets is as clear Therfore either God contradict's him self saying one thing by these Prophets and reuoking it by Mahomet which is impossible or Mahomet is à lyar Yet more Let Mahomet iudge as he pleaseth of Christ and the Prophets He and his are obliged to satisfy one Demand viz. What Doctrin that was wherby men were saued before his preaching And I speak of Doctrin not of Ceremonies or temporal positiue Lawes He will not say all from Adam to his dayes were damned for want of true Doctrin nor can he haue recours to the Multiplicity of Gods owned by Heathens these He reiects Therfore he must acknowledge true Doctrin taught before his being in the world but this Doctrin Moses Christ and the Prophets truely deliuered or there was none taught in the world This saued souls anciently therfore if belieued it saues them still once it was true therfore it is now and will be euer so But Mahomet opposeth him self to this true reuealed Doctrin therfore He opposeth God speaking by these Oracles Hence I argue Mahomets errour Very late opposite to ancient truth A Religion which began fifty ages after truth was taught in the world and expresly contradict's that taught truth is false Mahomets Religion is euidently such ergo it is false I say that contradict's the ancient true Doctrin to preuent an obiection which may arise out of ignorance For some may say Christ our Lord long after Moses and the Prophets deliuered Doctrin contrary to them therfore the Argument against Mahomet conuinceth not I answer It is one thing to reueal Truth à new not anciently belieued and an other to abrogate ancient receiued verities Christ besides cancelling the Ceremonial law deliuered more truths then were explicitly declared by the Prophets but neuer contradicted any Doctrin proceeding from God by the mouth of his Prophets as Mahomet did Hence S. Austin and other Fathers Affirm that Christs Church reuerences the Doctrin of Moses and the Prophets and that faith hath euer been the same from the beginning of the world 4. The Iewes who make their Religion most ancient are notwithstanding clearly conuinced of errour and here is my first The Iewes à dispersed People without essence or form of Religion Argument A People dispersed vp and down the world that haue had now for 16. ages neither Essence nor Form of true Religion nor the effects or fruits of it cannot profess true Religion and consequently are not the lawful heires of the Prophets ancient Faith But the Iewes are thus euidently dispersed and want the Essence the Form and effects of Religion Ergo. I proue the Minor A sacrifice essential to Religion which could not according to their law be offered but in Hierusalem only A Temple and Priests also euidently fail them for no Sacrifice no Priest Iudges Prophets and miracles cognisances also of true Religion which neuer failed in their greatest Captiuities now by the iust iudgement of God leaue them therfore the very Form and order of Religion wholy reuersed manifest this people once Populum iam non populum heretofore blessed now accursed for their obstinacy And if we speak of other effects or fruits of Religion their Thalmudick Fables their vnsatiable auarice their cheating and Cozening others their open Hypocricy for gain They exteriourly profess any Religion now Catholicks now Protestants now Arians or what you will These effects I say demonstrate à want of the very Soul of the life of virtue and Religion in them All which is manifest to our eyes and senses 5. To add force to this most weighty Argument S. Cyprian chiefly in his first book Aduers Iudaeos shewes all along how Their dereliction foretold in scripture they were fortold by the very law and ancient Prophets of their losing Religion and future dereliction after Christs comming viz. That Their first lawes and carnal circumcision were to cease and à new law with spiritual circumcision to succeed Isay 8. Mich. 4. That an other order and à new Testament should be giuen Ier. 31. That the old Pastors were to leaue of their teaching and new Doctors come in their place Ier. 3. and. 31. That no other but Christ himself was to be the true Temple and house of God 2. Reg. 7. That the old sacrifices of lambes and beasts should not be offered Isay 1. That the old Priesthood was 〈◊〉 and à new Priest and king raign for euer Ps 109. 1. Reg ● That the greater People the Iewes should become the lesse and the Gentils far lesser become greater Gen. 15. Osee 2. That à Church once barren should haue more Children than the Synogogue euer had Isa 5. 4. vpon those words Iucundare sterilis Thus S. Cyprian through those seueral short chapters of his first book And we see all these prophesies literally fulfilled after the comming of our Sauiour and the establishment of the Christian Church Those hearts are stupid and eyes blind that perceiue not the Iewish synogogue vtterly abandoned Yet more If you will see this Christian verity amply laid forth read the 9. chapter of Daniel where the

Religion is to be esteemed no lesse à work of prouidence and Diuine Assistance then its first establishment was One reason is The Doctrin preached to Christianity further Spread aboue the force of Nature innumerable People not Christian in the Apostles time was the same sublime learning of à Trinity of the Incarnation and other difficult Mysteries The stubbornesse and incredulity of those who heard it at last induced to belieue were alike in them as in the first conuerted Christians Propensions to sensuallity which they quitted as strong and violent The number of those after gained souls you may hold far more their wisdom not inferiour to the former and the quality of innumerable witnes so many Emperours Kings and Princes drawn in following ages to Christianity much exceeded those first conuerted by the Apostles Clear and manifest miracles effects of Gods power only haue been more numerous in the Centuries since the Apostles preaching then before What euer therfore proues the first Propagation of the Gospel miraculous or à work aboue the strength of nature as forceably conuinceth the Truth we here plead for Now if some obiect These later Preachers of the Church sent abroad to preach Christs Doctrin had much more of the humane learning then those first great masters of Christianity and therfore might well by natural Eloquence and humane literature gain many without Diuine Assistance I answer when the Poets perswade me that Orpheus harp and harmony tamed wild beasts and moued stones ' I le belieue and not Sooner that wolues became lambs that the stony hearts of Infidels were softned and made subiect to Christs sacred law by the power of humane learning only What that natural knowledge got by industry could vanquish Idolatry obscure Iudaism and draw innumerable Heathens to deny sensuallity to liue à mortified life and belieue in à crucified Sauiour is not only à Paradox aboue expression but à vast improbability 2. You know there are two things the world stand's for Pro aris focis that is for Religion and earthly commodities Religion you see hath the Preheminence Imagin now that à Heathen Prince should send the most Eloquent and learned Doctors within his Dominions vpon this hard enterprise To gain à forrein Monark and People highly auerse from him his lawes and comands Withall to abandon their old Religion and admit of à new one without the least hope of any worldly interest Nay contrary most assured to lose much which nature seek's after Would such à Policy think yee take or could these Doctors though neuer so Eloquent haue confidence to bring about their designe by wit or learning only No. You will iudge it impossible to gain so humane learning notable to Conuert souls much as one sole Prouince when no motiue of earthly commodity enters but much against it Here is our very case The Church of Christ in ages following the Apostles sent abroad her Missioners and These commissioned Preachers haue not only destroyed Altars erected to false Gods most obstinatly defended by Gentils but introduced à new sacred Religion in place of them mightily opposite to sensuallity and what euer the world loues here is the tribute payd to Christ can we therfore think that wit did this work or perswade our selves that à little breath drawn only from natural knowledge threw down these Altars No. à Diuine virtue and that most Powerful did the deed God only wrought these Conuersions no lesse admirable then Euident to our eyes When S. Peter as we read in the Gospel Luk. 5. 4. launched forth into the deep at Christs command and drew vp great Multitudes of fishes both he and others stood amased at the Miracle And more iustly may all admire the far greater multitude of men drawn out of à gulf of sin and ignorance then fortold Ex hoc The draught of souls out of perdition miraculous iam eris homines cap●ens by the labours of those first Masters and their Successors Say therfore was the draught of fishes great and all cryed à Miracle And the draught of souls out of perdition far greater and nature only did it No certainly Belieue it Had the Pastors of Christs Church toyled only by that weak instrument of humane knowledge the Idols of the Gentils would yet haue stood and all of them might well haue bemoaned their lost labour with S. Peter Magister per totam noctem laborantes nihil cepimus Master all night long we haue been hard at work and got nothing 3. And here briefly to say à word in passing is the true reason why our modern Sectaries are so vnlucky in any conuersions not only of Heathens but of others also named Christians to their new Religion They launch forth 't is true but without commission and therefore work not by the virtue of Christs command wit alone and à little wordy learning doe all make à noise and their books to swell but draw none of iudgement to the 〈…〉 ●●les liberty and à rich Benesice two powerful Preachers to corrupt nature catch some The thing is euident for wh● haue we such signal conuersions wrought by Sectaries witho●●●ope of any worldly fortune as now to Of particular Conuersions omit ancient times 〈◊〉 very dayes and late ones too shew vs Where haue they one like that Generous and learned Queen Christina of Sweede● who quit● à Kingdom to become Catholick Where haue they such à Prince as yet liues the grand Turks own Brother not only Catholick but more à Religious man of Blessed S. Dominicks order It s needlesse to giue you in this place à Catalogue of many German Princes true members now of the Roman Catholick Church who were not gained by any worldly motiue to abandon Heresy as they haue done but strongiy called on by Gods grace without delay obeyed the summons as now lately did that great Commander in France Count Marishal Turene whose glorious Conuersion witness his Profession of Faith was grounded on serious thoughts relating to Eternity and not vpon any humane interest These very few but great changes before our Eyes with others innumerable known to the world are plain effects of supernatural grace and manifestly shew that more than wit or humane knowledge had à hand in them 4. Hence I argue That Religion is from God and therfore true which He concurres to and propagates by his special grace and virtue The Christian Cathoiick Catholick Religion miraculously propagated therfore true Religion only hath been thus propagated by Gods special grace and virtue therfore it is true To add more weight to this argument I ask whether those Conuersions wrought by the Apostles them selues are to be held miraculous that is aboue the force of nature or not If you deny blot out those words of the Gospel as most vntrue Mark 16. 20. Domino cooperante c. Our Lord cooperating with them and say all Apostolical conuersions were wrought by natural causes only And grant next Mahometism and Christianity thus

far equal that as Mahomet driues all to his belief by the sword the cause is natural so the Church drawes all to it by wit policy and humane learning and this means is altogether as natural Now if you say those first Conuersions were truely effects of grace and wrought by Gods special assistance This sequele is Clear The like made in after ages by the Church far more numerous as difficult and wholly as glorious proceed from the same fountain of Goodnes God's Diuine grace and special Assistance And note I speak here of real Conuersions wrought in Belieuers vpon solid motiues the Church shewes you millions of them not of hypocritical changes pretended hypocritical Conuersions not Valuable for God and Religion when worldly interest has à hand in them These are as soon distringuished by their false lustre as à comet from the sun they last not long but fall like blasing starrs We meddle not with them Thus much of à short digression which makes way to an other querie and 't is as followeth 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 1. THese questions largely handled in the other Treatise are soon resolued vpon certain Principles I say therfore first All called Christians belieue not truely and intirely Christ Sacred Doctrin and proue it If Hymenaeus and Alexander Timoth. 1. c. 1. 20. once true Belieuers made shipwrack of their Faith if the Arians Monothelits Pelagians Donatists and such known Hereticks named Christians haue fallen also and lost true belief of Christian verities sufficiently proposed This sequel is euident All of them though named Christians haue not Faith intirely good nor indeed any Diuine Faith at all See the other Treatise Disc 3. c. 3. n. 4. 2. I say 2. All and euery one may with ordinary diligence come to the knowledge of the true Christian Religion I proue the Assertion Diuine Faith without which we cannot possibly Means sufficient to know true Religion please God is determinatly necessary to saluation and consequently the Religion where true Faith is taught is also necessary Therefore both these after Ordinary diligence vsed may be known vnlesse we wil say that God first makes such things necessary to saluation and then remoues them so far out of sight that none can know by prudent ordinary diligence what these necessary things are I say necessary to saluation not to dispute with Melchior Canus and others of the necessity of faith to the first iustification of à Sinner This difficulty we waue and Argue 2. God as we now suppose with all Christians yea with Iewes and Turks also is the Author of true Religion which he reuealed to the world for no other end but mans happines and eternal saluation therfore if he desires all to be saued by true Religion which is the final end therof He cannot vnles his Prouidence fail but afford meanes to know where it is professed otherwise which ill beseem's an infinite wisdom he would set vs all on work to gain Heauen by the belief of true Religion and withall leaue vs so in darknes that we cannot with all prudent industry come to the knowledge of it which is to say He will haue vs know the end of Religion and yet conceal the meanes leading to the knowledge of it 3. Again I argue 3. God who obliges not to impossibilities laies à strait command on all to belieue true Religion and not to assent to any fals sect therfore it may be known and clearly distinguished at least from the errours of infidels Iewes and Turks Known I say but how Not by its internal light immediatly for no Religion euer yet was its own self-euidence ex terminis or prudently got admittance because the Professors of it Cryed it vp as true Therfore the credibility of true Religion which must be True Religion is not its own selfe euidence laid open to Reason by force of Conuincing motiues is made as well discernable from Heresy destructiue of saluation as from Turcism or Iudaism yea and may be no lesse clearly discouered by its proper signes and lustre than à true Miracle for example that of S. Peter from Simon Magus Sorcery This cannot be denyed vnles God as I now sayd either command's impossibilities viz to find that out which cannot be found or licenceth vs to embrace any Religion called Christian whether good or bad true or fals it imports not because the best if it can be found is no more but à meer Probability or like vncertain opinions in Philosophy which may be reiected or followed according to euery priuate fancy This execrable Doctrin of the indifference to any Religion learned in the Diuels school is now à daies much in the mouths of many and I fear too deeply rooted in the hearts Nor à thing indifferent of some later Sectaries But of this more here after In the mean time you may conclude If true Religion be in the world it s made discernable not only from Iudaism but Heresy likewise and if it haue this discernibility it can be known if known it induceth an obligation to be belieued with Diuine Faith if it grounds certain Faith Subiectiuely taken in him that belieues it is no Opinion and considered Obiectiuely it implies the highest certainty Imaginable setled on God's Reuelation as is largly proued in the other Treatise Disc 1. c. 5. n. 6. 7. CHAP. VI. Of our Sectaries errour in their search after true Religion As also of Mr. Stillingfleets inconsequent way of Arguing 1. ONe errour common to all condemned Hereticks is in the first place to find out true Religion by the book of holy Scripture alone A most improbable way as the ancient Tertullian learnedly obserues lib de Praescrip cap. 9. 15. but chiefly cap 19. at those words often cited Ergo non ad Scriptu●as prouocandum c. The reasons of my Assertion well pondered are most conuincing 1. The Sectary laies hold of à book which he sayes teaches truth and yet knowes not in his Principles nor shall euer know infallibly whether the book he own 's contain's the Doctrin of true Religion or ought to be valued as Gods assured word which is to say in other terms He learn's infallible truths of à Master before he hath infallible certainty of this Masters teaching truth infallibly That the Sectary wants infallible assurance of his book is euident for he saith no word of God written or vnwritten no infallible Tradition no infallible authority on earth ascertain's him of the Scriptures Diuinity So Mr Stillingfleet in seueral places chiefly part 1. c. 6. Pag 170. Therfore he can haue no in fallible Assurance of the Doctrin contained in Sectaries haue not infallible assurance of their Bible Scripture and consequently no Diuine Faith grounded on that Doctrin as I shall shew hereafter How euer grant him an indubitable assurance in à general way of some

Text. Answ After all his labour He pretend's this but How and what Sixtus pretend's with à caution often repeated in the Bull quoad eius sieri potest prout optime sieri potuit c. That is as well as then could be c. The firm or certain Argument therefore is The Church euer preserued true and Genuin Scripture which is either to be found in the ancient approued Copies both printed and manuscript or no where These Pope Sixtus diligently searched into therefore his Edition is true genuin Scripture which no Catholick denies if by true and genuin Scripture we vnderstand not an Exclusion of all lesser faults but of greater contrary to the purity of Faith and Religion and so far Sixtus Edition is blamlesse although as Tanner now cited n. 83. obserues perhaps not altogether so circumspectly done nor euery way fit to the publick edification of the Church Wherin there is à latitude within the Compass of truth and integrity And who euer read's Pope Sixtus own Bull before his Bible can force no more out of it but this truth that many faults which had got into other Copies are accuratly corrected in his Edition wherof no man can doubt with all Many faults amended by Sixtus that it contains the Vulgar Latin Edition amended at least in many things and consequently is authentick Scripture Sixtus saith not he amended all lesser faults wheron Religion has no dependance but rather disclaimes busying himself with so small à seruice 8. Mr Stilling obiects 4. The vast difference between the Clementine and Sixtine Bibles lay in this that Clement corrected the Vulgar Latin according to the Original in aboue two thousand places when the contrary reading was established by Sixtus Answ Here is no proof but only three improbable Assertions Who assures you Sr. of any vast difference between these two Editions Or inform's you so exactly of aboue two thousand different places Or why finally do you tell vs of à contrary reading established by Sixtus A reading Good Sr may be different No Contrary Reading in Sixtus his Edition and yet not contrary in any material point of faith or manners and so far Sixtus is defensible If there be any other difference or Contrariety not touching on Faith and Religion because the expression is longer or shorter lesse clear in the one and more significant in the other version this concern's vs not both may be right within the compass of truth and without any material fault But saith Mr Stilling if the Latin Copies be à sure Rule to iudge of the authenticalnesse of the Text by much more shall the ancient Copies of the Original Hebrew and Greek be à surer Rule Answ Had we now the authentick true Copies of the ancient Hebrew and Greek we should soon acquiesce but Sectaries know well this is more then doubtful yea almost certain that both are corrupted how farr I say not but morally speaking the Hebrew cannot but be corrupted by reason of the great similitude in The Hebrew text lyable to Corruption many letters and the access of points added by the perfidious Masoreths after S. Hieroms age which may change the sence of Scripture and very notably See Gretserus Defens Bellar Tom 1. lib. 2. c. 2. I wonder why Mr Stilling is so earnest for the Greek which our English Sectaries vtterly leaue when 't is for their purpose I haue told you enough already of Images translated for Idols Elders for Priests Ordinances for Traditions c. And might add more that Beza thinks those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 3. 37. of Cainan to no purpose in the Text and therefore leaues them out Others when the Vulgar Latin makes for them follow that and not the Greek Take only this one instance Authors giue many more The Vulgar reads Rom 8. 37. certus sum enim I am certain The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I think or am probably perswaded Now some to assure themselues of their Predestination read I am certain with the Vulgar not I am perswaded as the Greek doth It would be endles to tell you of Luthers ill dealing with both the lections of Greek and Latin After the wicked man had perfidiously added that particle Solam to those words Rom. 3. 28. per fidem and read by faith only Hee omit's whole sentences of Holy Scripture in his Translation as that Mark 11. 26. If you will not forgiue neither will your Father that is in Heauen forgiue you your sins 1. Thess 4. 5. That you abstain from fornication is wholy omitted by him and that whole sentence also 1. Ioan. 5. 7. There are three that bear record in Heauen c. You will find no such Grosnesse in either the Sixtine or Clementine Bible Yet more Luther is excellent in the mincing or changing the proper signification of words Isay 9. v. 6. to please the Iewes where the Hebrew Text giues the name of God El to Christ and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luther read's in Dutch stafft fortitudo To lessen the Blessed virgins plenitude of grace wheras the Greek Luc. 1. 28. read's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly full of grace Luther puts à Dutch word which as I am told signifies one pretty well gracious and no more You haue an other notable corruption of the Greek Text Galat. 3. 10. But enough of these abuses I cannot prosecute half of them See Tan. Tom. 3. pag. 319. 9. Mr Stilling last obiection is à f●at Calumny The Pope saith He took where he pleased the marginal Annotations in the A Calumny for an obiection Louain Bible and inserted them into the Text. Answer who would not when he read's this disingenuous and fraudulent expression Where Hee pleased but iudge that the Pope without more Adoe pick't what he listed out of the Louain Annotations and made that Scripture at his pleasure which is an open slaunder In à word here is the truth Those worthy Doctors of Louain with an Immense labour placed in their margents not their own Annotations or Comments but the different Lections of Scripture yet determined not which was best or was to bee preferred before others for they well knew the decision of such causes belongs to the publick iudicature and Authority of the Church The Pope therefore omitting no humane diligence compared Lection with lection and those lections which vsually differ most inconsiderably or very little as I haue often obserued in perusing the Louain Bibles Clement made vse of and after mature weighing all preferred that which was most agreable to the ancient Copies And here is all Mr Stilling Cauils at which yet was necessary to be done to haue one vniform Lection of Scripture in the Church approued by the sea Apostolick 10. Some may yet obiect We say the correction of Sixtus An obiection though in some things faulty contains nothing material contrary to Religion● or manners Clements Correction is only so farr faultless and no farther

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

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

Ponderation of my Replies is so far to iudge between vs. But here is not all I must Say more Though I am as fallible in excepting against His glosses as he is in making them yet my Faith depend's not vpon my Exceptions but vpon the Doctrin of my Church The express words of Scripture and Fathers These oblige me vnder pain of damnation to belieue as I doe But all that Mr Stilling hath for his Faith is only the vncertainty of his own No man builds faith vpon his own Glosses coniectures ancient Church he has none nor express Scripture nor one Clear sentence of any Ancient Father And will hee Dare to oblige me vnder pain of damnation to belieue his Glosses or the opinion he would mantain by them vpon no other Ground but his weak Coniectures I appeal to his own Conscience for an Answer Well Be it how you will thus much is euident and T' is the only thing I aime at in this whole Discourse if Scripture and Fathers be interpreted in high matters of Faith by two Aduersaries of different Religions when no surer Principle is at hand to rely on but the fallible Glosses of the One and à contrary fallible combating with those Glosses in the Other they may both as the world goes now sit long at the sport before one Controuersy Other mean● to end Controuersies then meer Glosses be ended Therefore God as I said aboue has Prouided vs of an easier way to end these weighty difficulties or we may All turn Scepticks Some may say The old mode of the World was to dispute by Scripture and Fathers dare we reiect this way of arguing as insufficient Answ No truely It is an excellent way amongst Christians though insignificant to Heathens when the Aduerse Parties can Clear the sense of Scripture and Fathers vpon certain Principles But if the very sense of Scripture and Fathers be called into Question As now à daies it is by Sectaries We must of necessity haue Recourse to an other more Clear easy and indubitable means of ending all Debates euer in vse among the Holy Fathers Whereof more afterward In the Interim the ensuing Chapter may giue you entertainment 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 1. THis Assertion not slightly proued in the other Treatise Disc 2. C. 4. I hold so certain That the wit of man shall not rationally contradict it And to giue yet more light to what is there said Be pleased to exclude or mentally only to cast aside All thought of an vnerring Church of her infallible Tradition al so of the Definitions of General Councils For all these which Sectaries hold fallible are Essential to an vnerring Church If any such thing be in the world whereof we shall Treat afterward Next look about you And consider well what remain's to end Controuersies withall or to regulate Diuine Faith You haue VVhat Principles Sectaries Can Pretend to distinct from an Infallible Church first Scripture which à Pagan wholly and à Iew partly reiects Yet with such Aliens from Christ à Christian can argue rationally yea and clearly conuince them as I shall proue in the second Discourse After Scripture you haue the sublime Mysteries of Faith the Fathers Doctrin laid forth in their Volumes and the History of the Church Here are all the Principles imaginable left Sectaries besides their priuate Spirit which can be no more à sound Principle to them than the contrary Spirit is to Their Aduersaries 2. Let vs now See how weakly the Sectary endeauours to end any Controuersy by these Principles without an infallible Church And be pleased euer to attend to the Aduersary he Treat's with If he attempt's to do good on à Heathen by Scripture or bring 's in the Reasonableness of Christian Religion The Heathen and Iew also laugh at his Folly And wish him to proue his Book to be Diuine If he proues that by the Vniuersal Tradition of all Called Christians the Heathen perhaps will not yet quarrel with him as I may hereafter about the Fallibility or Infallibility of Tradition but desires him to goe among the Chineses and lay his Bible down by That book which their supposed Prophet Confusius wrote full of excellent Moral Precepts Thus much done the Contest Begin's The Sectary saith his Bible is Authorized by à great Prophet called Christ A learned Bonzius Answer 's and his is also Authorized by à great Prophet called Confusius The Sectary saith all Christians own his book vpon à neuer interrupted The Protestants Contest with ● Heathen Concerning the Bible Tradition to be indited by the Spirit of Truth The Bonzius replies All China of à mighty vast Extent age after age hath the like perpetuated Tradition for his Bible What followes but that These two Aduersaries peruse their Bibles The Bonzius read's ours and Reasonably ask's whether the Sectary can infallibly proue such strange Mysteries as are registred there for example à Trinity the Incarnation of the Diuine word to be Truths Reuealed by Almighty God The Sectary answers All the infallible certainty he hath of these particular Verities lastly Relies only vpon Scripture it selfe For what euer Principle can be imagined distinct from that written word whether Church or Tradition is Fallible and may deceiue If so saith the Heathen your Bible gain's no Credit with me Because you proue the Mysteries contained there by that which causes my doubt or is the matter in Question for you say all I read is of Diuine inspiration because your Bible relates them and therefore make that à proof of your Doctrin which is the Matter in question or causes my doubt O saith the Sectary read on with Humility and you will find that the very Maiesty of the style the Energy of the words will quit you of doubting And to ease you of too much pains know we Protestants hold That the Belief of à very few chief Articles or simple Truths as that Iesus is the Christ The Diuine Word is incarnated c is faith enough to gain Heauen Contra The Heathen except's against the Protestants plea. Replies the Heathen I see no other Maiesty in the Style of your Bible than in mine and other pious books The exteriour Syntax or ioyning of words together is common to all such Writings But aboue all I wonder why you talk to me of no man knowes what splendor shining in the bare Letter when you say that shines not to Pagans but only to those who haue the Spirit of God and are the Elect amongst you Now to what you Add of à few chief Articles necessary to be belieued and no more I answer first Your Scripture saith no such Thing nor tell 's me or you which Articles are necessary which not and if it did so you are only where you were before in darkness

of this particular Which holy Scripture without all ambiguity Doth demonstrate Thus S. Austin himselfe Answers most profoundly S. Austin And he giues an Answer to the present difficulty viz. That if the Obscurer Part of Scripture speak not plainly in the debate betwixt him and an Heretick the Heretick is to address himself to the Church and learn by Her what the sense of Scripture is Without light borrowed from the Church we haue only words about these high Mysteries but not fully sensed words chiefly when we argue with contentious Sectaries whose glosses depraue the plainest Passages in Holy writ as the Protestant doth Christ's clear Proposition This is my body If therefore we go on in such à contest with words not fully sensed we may well end our liues as S. Austin notes before we end one Controuersy 14. And thus you see as the One Part of Scripture is à body without à soul before it be receiued by the Church so the Other Part is also before it be both receiued and sensed by this Oracle of Truth Vpon this ground all those other Testimonies vsually alleged by Sectaries out of S. Austin against the Donatists Of Optatus Meleuitanus and S. Chrysostom for the clarity of Scripture are clearly solued for here is S. Austins Principle The sense of Scripture intended The sense of Scripture and the Church alwaies the same by the Holy Ghost and the sense of Christs true Church concerning Scripture can neuer clash but is one and the same If therefore I know the sense of the Church I haue with it the sense of Scripture also but with this difference That what Scripture often expresses less clearly Christ's Church deliuers more fully and Explicitly Whence it followes that if the Churches sense conclude against these Sectaries the Scriptures sense where it is obscure is in like manner concluding 15. You may obiect Scripture is in the noblest manner infallible For it hath its infallibility from God immediatly and may well be à distinct Rule or Principle from that sense which the Church giues of it Why therefore should not Sectaries haue recourse to that first and noblest Principle without relying on the Churches interpretation I haue answered because they know not guess they may and miss what Scripture saies in à hundred difficult Passages Therefore they are to recurr to the Church or must make vse of their own fancies to sense it The Argument purely fallacious is much to this sense Christ our Lord when he taught his Disciples was in the noblest manner infallible being Truth it self the Apostles were only infallible in their teaching and An Obiection answered further Explanation of those Verities they learn'd by à Singular Grace or participation of Infallibility Why then should not Sectaries rely only on the first sure Principle Christ's own words flowing from the Fountain of infallibility without depending on the Apostles Doctrin not so eminently infallible Now be pleased to hear S. Austin pondering those words Psal 57. Alienati sunt peccatores c. Where he makes this Parallel betwixt Christ and the Church and solues the Difficulty Ex veritatis ore ag 〈…〉 Christum ipsam veritatem Taught by the mouth of Truth I acknowledge Christ Truth it self ex veritatis ore agnosco Ecclesiam participem veritatis And by the same mouth of Truth I acknowledge the Church partaking also of Verity That is I own the Church to be not Truth it self not Scripture it self but à Copartner of Truth with Christ and Scripture I own it to be not Infallibility it self yet so eminently infallible by à singular grace or participated Infallibility That to dispute against it is most insolent madness Witness the same S. Austin Epist. 118. C. 5. ad Ian If he dare to do so Saith the Saint Serm 14. de verbis Apost C. 18. or rus● violently against this impregnable wall of the Church let him know his doom ipse confringitur He is shattered in pieces Hence you see first that no mans priuate Iudgement can be contrary to the Churches sense giuen of Scripture without thwarting Scripture it self You see 2. That Scripture and the Church are not two Principles looking as it were different waies but one and the same in order to our direction and regulating Faith whereof Scripture and the Church in order to all is one Principle more Hereafter 16. In the mean while you may ask why our Sectaries keep such à Coile about the Clarity of Scripture concerning things necessary It is hard to say what they driue at For if all this pretended clarity diffused it self through euery passage of Holy writ worse it is for them and to their vtter confusion Obserue My reason The more clear Scripture is made by Nouellists the greater is their shame whilst they cannot proue by it's supposed clarity so much as one Protestant Doctrin nor probably oppugn one Article of our Catholick Faith Therefore nothing is gained this way Nay all is los t by Their casting off Church Authority when after that wicked Fact clear Scripture leaues them as Scripturelesse as Their own malice has made them Churchlesse It is true I see some Colour for their Pretence to Scripture and thus it is Like men lawlesse they haue shaken of all other receiued Principles of Christian Religion Speak of à Church She is fallible and has actually erred Cite Fathers some pitifully gloss them others roundly reiect them as men meerly Fallible Mention Tradition the very word is odious Now for stark shame whilst they bear the name of Christians it is hard to throw away all Christian Principles What 's done therefore Why Sectaries take recourse to the bare letter of Scripture I 'le tell you They lay hold of à body without à Soul I mean the bare letter of Scrrpture without the Sense and this is all that 's left them I say without the sense whereof you haue seen enough already for when the sense of God's word is controuerted between them and vs and their sense run's contrary to the receiued Church Doctrin no probable Principle can make it defensible and vpon this Ground I said right They are as Scripturelesse as Churchlesse All this is most true and I well vnderstand it But why these men labour so earnestly to make the Bible plain when not so much as one plain passage is found there for Protestancy or against our Catholick Doctrin is à Riddle aboue my reach I vnderstand it not Let then as much as you will of the book be clear whilst the Clarity fauour 's not one of our Sectaries forged Nouelties nor Contradict's one of our Catholick Tenets it neither help 's the Protestant nor hurt 's the Catholick In the next Discourse we shall treat of the Church and more oportunely solue there à few obiections of Sectaries CHAP. XV. The other mentioned Principles aboue are insufficient to decide controuersies Or to Regulate Faith 1. THe next Principle after Scripture we named the

Mysteries of Christian Religion which certainly cannot regulate Faith or determine Controuersies concerning Religion For à Rule is the measure whereby we iudge what is true and what is fal●● but no man iudges this by the Mysteries themselues Belieued because these proposed without further light are not only obscure but highly Transcend all natural discourse And therefore Reason would reiect them were it not curb'd and rectified by an other Superiour most certain and infallible Rule distinct from the Mysteries I further ground and more à Priori is That man who Iudges of Religion by the Mysteries belieued makes in real truth his own fancy or weak reason to regulate Faith and is sure to erre ●le shew you how Giue me one as yet not setled in any Faith that cast's his thoughts vpon all the different Religions now Professed in the world Iudaism Mahometism and Christianity He call's them all to the Tribunal of his Reason which is guided by the Mysteries of each Profession And is resolued to pitch on so What weak Reason would embrace● If left to it selfe much as seem's suitable to his Iudgement Reason certainly if it proceed Reasonably will only pick out of euery one such Mysteries as are Facile and no way torture an Vnderstanding Much may displease this Seeker after Truth in Iudaism yet perhaps not all The filth and Fooleries in Turcism like him not yet something he may approue Finally he fall's vpon Christianity and there find's those insuperable difficulties of à Trinity the Incarnation Original sin c. These suite not with his Reason and consequently are reiected Therefore if Christianity be true à false Religion cannot but haue more sway with him than the vndoubted reuealed Verities of Iesus Christ Thus much seem's clear Perhaps you will ask why I instance in an Vnbelieuer who is yet to chuse his Religion When I should show that Christians euen those we call Sectaries ought not to end Controuersies or to regulate their Faith by the apparent easines or difficulty of Mysteries within the bounds of Christianity whereof many are in dispute between them and Catholicks Answ I haue instanced thus on set purpose to lay open the great Errour of all Sectaries who leauing the These who yet belieue nothing and Sectaries are alike in their Choise Of Religion Conduct of Christ's Church run along with this supposed Vnbelieuer For as he after à consideration had of seueral Mysteries found in the Religions now named takes out of each what is easiest and best likes his Fancy or weak reason So Sectaries ptoceed Though they walk in à lesser compass and for the most part limit Themselues to something taught by men called Christians whether true or false imports not Within such bounds they take and leaue as freely what pleaseth as any Vnbelieuer doth and vsually throw off Mysteries most difficult to sense and Reason Thus the Arian reiect's à Trinity because it is à hard Mystery and not plainly expressed in Scripture The Pelagian denies Original sin vpon the same ground and Protestants thunder against Transubstantiation because the word is not in Holy Writ and the Mystery seem's repugnant to their Reason All therefore are alike as ill Self-chusers with in such à compass as any Vnbelieuer who makes à new Religion on his own head guided by no other Rule but fancy or what seem's to him reasonable The sole cause of this Self-chusing is the Sectaries falling off from the conduct of Christs vnerring Oracle The Church which tell 's them what God speak's This vnfortunately slighted They make him speak iust so much as they think fit or seem's good to their weak and fallible Reason 2. The next Principle Sectaries may lay hold on for à sufficient or at least à Subordinate and concurrent means to decide Controuersies and regulate Faith is the Authority of the ancient Fathers Though Catholiks highly honour these great Lights of the Church And no way decline the tryal yet they Protestants doe and must except against the Authority of Fathers think an easier Rule can be assigned for all and know well that Protestants doe and must except against this very Rule One exception is The labour is immense to peruse exactly the large volumes of Fathers the like is of Councils which can only be done by the more learned of different Religions Howeuer suppose the work performed by à learned Catholick and à learned Protestant and that both diligently read the Fathers The satisfaction giuen to the Generality of other Christians is very little or nothing who first must Hear what These two men report and next credit their dissenting Iudgements And can such iudgement think ye thus at variance as they haue been for à hundred years certainly regulate Diuine Faith in à Seeker after truth or end debates wheron Saluation depend's It is impossible Again These Fathers with Sectaries euen all of them put together are fallible and may teach False Doctrin Nay more They haue actually taught it say Protestants and grosly erred whilst they openly mantained à true Sacrifice vpon the Altar prayers for the dead Inuocation of Saints Translation of Saints Reliq●es and their worship Pilgrimages because the Fathers are fallible and teach Popery to Holy places Auricular Confession to à Priest vn written Tradition vowed Chastity the Hallowing of Altars of Churches of water bread oyle candles And the great virtue of the sign of the Holy Cross c. These say Protestants and innumerable others haue been the foule mistakes of Fathers and Therefore Mr whitaker plainly affirm's Popish Religion to be à Patched couerlet of the Fathers Errours sowed together And D. Humfrey highly blames Mr Iewell for his so bold Appeal to the Fathers saying herein he gaue the Papists too large à Scope was iniurious to himself And after à manner spoiled himself and the Church c. The words of these two Sectaries are cited as I relate them in the Protestants Apology Tract 1. Sect. 3. subd 14. Page with me 128. And neuer Aduersary could yet Tax that Author of à false Quotation who also through the Seueral passages of his book showes how Sectaries ascribe the now named and supposed errours to the Fathers It would be tedious to expose all his laborious Collections on this subiect to common view again Who euer desiers further Satisfaction need 's only to bring eyes to open the book and read his Marginal notes Thus much premised 3. I say The Fathers that are not only fallible but also supposed by Sectaries to haue actually wronged Truth can be no Appendant or subordinate much less any sufficient Rule of faith for them when these conceited Errours are so numerous Recourse to Fathers in Fundamentals most insignificant That all along they stick most Close to our Catholick Doctrin as is largely proued in the Protestants Apology Some perhaps will say we must haue recourse to such passages of Fathers as only treat of Fundamentals and so farr are vnexceptionably plain

Answ what need of this when Protestants say there is no great difference between vs in Fundamentals But suppose this done which yet cannot be done whilst Sectaries remain in their wonted Labyrinth concerning Fundamentals what light haue we from these Fathers to try controuersies now in Agitation when they grant that Popery is made vp of the Fathers Errours The final sentence is past the iust Censure already giuen The Fathers were as we are now plain Papists I easily grant all 4. Shall I yet say more concerning the trial of Protestants Opinions or the supposed errours of Catholicks by Fathers and tell you Sectaries haue no Gusto to it at all And because it mainly import's first to discouer their want of Euidence and next their fallacious proceeding in this particular I will briefly do both and remit all here noted to the prudent Censure of euery Iudicious Reader Thus it is There is not one controuersy now Protestants neuer offer to plead by à General Consent of Fathers disputed in which our Protestants do so much as offer to plead by à General Consent of Fathers and Mr Stillingf likes not to be fob'd off with Two or three Testimonies Read their writings of the Real presence of Prayers for the Dead Inuocation of Saints of à Sacrifice vpon the Altar of the infallibility of the Church and tell me after you haue perused all How many Fathers you find clear and express for Protestancy A sight of four or fiue would help much But hereof there is no danger for you haue not one clear and expres I say more not one so much as probable against the Infallibility of the Roman Catholick Church Against praying for the Dead c. And therefore wonder not that Mr Stilling Part. 3. C. 6. P. 641. where he treat's of Purgatory talk's much of the Fathers Fancies and Imaginations And of an itching Curiosity some haue to know more concerning the future state of souls than God has reuealed But after all produceth not one Testimony either clear or probable against our Catholick Doctrin 5. Do you desire to see more of this want in behalf of Protestancy And how little there is to countenance the Nouelty Turn again to Mr Stillinf Part. 2. C. 1. P. 293. Where you find à Title threatning ruin to vs all The Roman Church not the Catholick Church Say I beseech you who would not haue expected after such à clap of Thunder à whole Torrent of Fathers to haue followed for his purpose But in lieu of these Imptij words giuen in lieue of ●athers what haue we Marry He tell 's vs First His Bishop makes à great deal of difference between The Church And A Church and some difference also between à True Church and à right Church next he fall's foul on his Aduersary for his not well considering what the Primate had said Lastly to pass by à few ieers he speak's much of the Vniuersal spreading of the Churches Doctrin and Vnity thereof which is due to the Roman Catholick Church only But after his long Discourse and the rapping Title with it you haue neither sentence nor syllable of any Father which so much as meanly insinuates That that ancient Moral body as it comprehend's all Christians vnited in one Belief is not the only True and Orthodox Church in the world Yet her● had been à most fit place to haue pleaded by plain express Authorities I mean such as directly proue the Roman not to be the Catholick Church Belieue it were there any such in the Fathers Volumes Mr Stilling to make his margents glorious would haue brought them to light with à witness But of this main point he is vtterly silent because he had nothing to say And therefore wisely Slip's aside to other By-Matters and leaues his Title to shift for it self 6. Hence you may well conclude that our Sectaries are driuen into strange Straits when we vrge them to proue their Protestancy Of the straites sectaries are Cast into We first call them to plain Scripture for à Final decision in this particular but wanting where with all they fit vs right with à return of Antiscriptural glosses We press them again to name any orthodox Church which fiue or Six ages since professed their Nouelties Not à word is Answered We make Inquiry after Councils held by Protestants before Luther for the Protestant Religion Silence deep Silence not one is found Mention only Oral Tradition they storm at you because they know Protestancy has none We appeal to the authority of the most ancient Fathers you see how we are serued with words and empty Titles Nothing is or can be alleged clear Nothing expres Nothing probable Finally to leaue them without all excuse We call them again to an account and Ask whether they will haue their cause tryed and iudged by their own Doctors Luther Caluin Zuinglius and the like No satisfaction is found here Luther condemn's Caluin more violently than the Prelatick Party in England doth the Quakers and Send 's the Associates Protestants irreconciably Contradict Protestants of Caluin to Hell for denying the Real presence of Christs body in the Sacrament And Caluin is as fierce against Luther in this particular And thus all Sectaries haue opposed one another from the very beginning of this woful Reformation Some plead for our Catholick Doctrin Others are contrary as you may read at large almost in euery Page of the Protestants Apology We therefore know not what these Nouellists would or can belieue whilst these endles differences about Belief thus turn their heads and make them to belieue iust nothing but what euery fancy pleaseth What à Religion haue we here View well it 's exteriour you haue only Horrour and confusion to look on Altars pulled down Cloisters demolished Bious places prophaned Stately Churches turned into sluttish barns by à barbarous Reformation Enter into the Interiour or cast à serious thought on that which should essentially constitute Religion you find this Protestancy à meer new Nothing as Scripture Neither Interiour nor exteriour valuable in protestancy lesse as Churchles without Tradition without the consent of Fathers or any Christian Principle to vphold it yea and this vtterly ruin's all without any Agreement in Doctrin amongst themselues May we not Therefore iustly deplore the sad condition of Thousands now within our once most Catholick England to see à Thing which stand's on no Principles but fancy most earnestly stood for by men of excellent natural parts and these English too whose Progenitors the world knowes it fully as wise as They were all Roman Catholicks But what will ye Good Reuenues A merry life à hansom wife and Self Interest will haue it so And thus much of the want of clear Authorities in behalf of Protestants 7. We are now to speak à word of their fallacious or rather open iniurious Proceeding with the Fathers And to make good what I am about to Say you may please to reflect vpon the

worse than à Paralogism or any captious way of reasoning for it tend's to non-sense vnless the main Supposition be proued to wit That the Roman Apostolical Catholick Church once certainly pure in Doctrin has or Can decline from her Purity in afrer ages Mr Stilling knowes well that Catholicks who hold their Church infallible make the receding from its Purity à thing impossible How sensles then is it in this place where that Question of Infallibility is not handled first to suppose our Church fallen off from its old Doctrin and then to tell vs the Fathers Encomiums haue Still that 's Supposed which should be Proued nothing to do with it in this present state I argue thus and Mr Stilling P. 314. seem's to approue it Vpon the Supposition that the Roman Catholick Church has not swerued nor can swerue from it's first pure Doctrin The Fathers Elogiums are in this age as due to it as in any other But the Supposition must stand firmly built as you shall see hereafter vpon sure grounds and Principles But contrariwise this way of arguing is Non-sense I 'le suppose vpon no grounds the Roman Catholick Church to haue erred and then I 'le do an open iniustice and deny it the due Commendations giuen by the Fathers It is iust as if one should say I 'le suppose à man hitherto reputed honest to be à thief and then I 'le deny him iustice and hang him vp 4. I say vpon no Grounds And to proue my Assertion ask With what Church then visible in the world were Christians obliged to Communicate when all see S. Hierome will haue them to Communicate with some Church Mr Stilling Answers with the Catholick Church Very Good I Ask again whether the Roman Church and all other Churches vnited in Faith with it were rightly called the true Catholick Church Grant this you yeild the cause And Confess that Christians were then obliged to be in vnion with the Roman Catholick Church Contrariwise if you deny that to haue been then the true Church you are cast vpon No other Church Catholick but the Roman endless difficulties and here is one which cannot be solued Vpon the denial you Sr are obliged to denote or name an other Catholick Church distinct from the Roman more pure in Doctrin at that time than She was And that not only the Romans but all others were Aliens and Prophane who eate not the lambe or communicated not in faith with your new found fancied Church in the aire I say fancied for to point at such à Church on earth is as impossible as to proue known condemned Hereticks to be good Catholicks whereof see more in the other Treatise Disc 3. c. 1. 5. Mr Stilling to shift off the difficuIty will perhaps say When S. Hierome wrote This The Roman Church was truly Orthodox and that He accounted all Aliens and Prophane who communicated not with it Most true Doctrin But see what followes Be pleased to fall lower to the third or fourth Age after S. Hierome There was then I hope à Catholick Church in the world wherwith Christians Communicated in Faith but most euidently there was not any T●en reputed Orthodox if we exclude the Roman from being so For all other Societies nameable In the ages after S. Hierome no Church Orthodox but the Roman though called Christians were professed Hereticks With these no man was obliged to communicate Therefore all were either bound to Communicate with the Roman Catholick Church or with no Church at all Hence I infer that the Fathers Elogium's giuen to the Roman Catholick Church were euer most iustly due not once only during the Primitiue times but now also and in all Ages Withall I assert That Mr Stilling denying this Truth speak's his own fancy without proof or the least appearance of any probable Principle And he will be as wholly vnprincipled if I first suppose as I may if my Creed be true That there is now at this very houre à true Catholick Church on earth and should next demand where that Church is in whose vnion I must liue and dye Will He pitch think ye vpon an vnion with the Arians Graecians Abyssins Anabaptists Protestants or Quakers Light where he pleaseth he can only vent his fancy without Proof or Principle Now cast as it were this fancy into à ballance with those most weighty significant Testimonies of ancient Fathers who positiuely press for communion with the Roman Catholick Church and you will see à strange vneauen Parallel conceited whimsyes And strong reasonable Arguments laid together Yet wonder nothing for weak fancy is the strongest Aduersary Catholick Religion hath S. Cyprians Testimony proposed 6. You haue yet an other Authority grosly misvsed by Mr Stilling Page 315. And t' is à known Passage of S. Cyprian in his 55. Epistle to Cornelius where he complain's of certain factious Schismaticks who dared to sail to the chair of S. Peter and the Principal Church from whence Priestly vnity had its Origen and carry letters from Prophane and Schismatical persons Nec cogitare eos esse Remons c. not thinking them to be the Romans whose Faith the Apostle commended ad quos perfidiae haebere non possit accessum to whom falshood vntruth vnfaithfulnes cannot haue Access Thus S. Cyprian And I put much force in those words Eos esse Romanos Those who then liued to be the Romans prophetically commended by the Apostle which words taken in an obuious sense argue that true Faith should neuer part from the See of Rome But Mr Stilling conceal's this force and translates Not considering that the Romans c. No less energy lies in the other following words To whom vnfaithfulnes can haue no Access which seem to exclude à possibility of falshood from the Roman Church 7. Now listen à little to four strange Glosses laid vpon this one Text. Three of them are the Bishops and one Mr Stilling Vain Glosses Laid vpon The Testimony laies claim to The Bishops saies first Perfidia can hardly stand here for errour in Faith And why not my Lord He Answers It properly signifies malicious falshood in matter of Trust or in fact against the Discipline And gouerment of the Church And I say it as properly signifies Vnfaithfulnes or Vntruth And therefore excludes errour in Faith from the Romans yea it must haue this sense here because it s opposed to the Faith of the Romans so much commended by the Apostle which was true Christian Faith Perfidia therefore fignifies the quite contrary that is errour in Faith But grant the sense to be as the Bishop glosseth it excludes at least from the Romans to whom S. Cyprian wrote à Possibility of doing any thing against the Discipline and Gouerment of the Church or of being maliciously false in Matter of Trust If this be so much more are they secured by virtue of these words Ad quos persidia non possit habere accessum from à possibility of erring in Faith for

without Progenitors successors without à Pedegree New Teachers without comm●ssion Protestants indeed but without Principles 15. Hence I argue and it is à demonstration against Sectaries If neither Church nor Councils nor Pastors nor Doctors nor any Orthodox Christians in forgoing Ages euer owned or so much as heard of Protestancy before one vnfortunate Fatherles Luther broached it If no Antiquity so much as once mentioned one Professor of that Religion if no Tradition handed to Luther the new Faith he taught all which is without dispute manifest Protestancy most enidently is vpon this very account both an Vnwitnessed and an Vnprincipled Religion And not only improbable but in the highest degree improbable But no Authority can release an vnprincipled Nouelty from its own intrinsick miserable and ●ss●ntial state of improbability Therefore our Sectaries votes of no weight at all cannot make it probable And thus Controuersies are ended because an improbable Religion And for this reason improbable because vnprincipled is not defensible 16. To add more to this Discourse I Ask whether one Arius opposing the whole Church represented in the Nicene Council Protestancy as improbable as Arianism defended probable Doctrin or no You will answer No. Very good Yet he quoted Scripture and might one insist vpon the exteriour letter or sound of words more plain and express in the behalf of his Heresy than all the Protestants on earth can produce Fathers plain and Expresss for their Nouelty of Protestanism I would say Neither Theoderet nor any other Father speak's half so clearly to the Doctrin of No Transubstantiation No Sacrifice of the Mass c. As these words to omit others My Father is greater then I may the exteriour letter regulate here seemingly express an inequality between the Father and the Son Now if the seeming clear sound of Scripture made not Arius his Doctrin probable against the Church Then much less can the more obscure Testimonies of some Fathers make the Doctrin of Protestants probable against the Church Now. And if we speak of followers that Arius gained in his time There is no comparison He had more than euer England had Protestants in it 17. One may yet reply The Nicene Fathers cited plain Scripture against Arius Very true And so do Catholicks against Protestants For Christs Sacred words This is my body are as significantly plain against Protestanism as any Text those Fathers then vrged or yet can be vrged against Arianism The Arians not Conuinced by Scripture only But this you see did not the deed nor was then the last conuiction And why Here is the reason Because as Protestants now wilfully Gloss this plain Passage of Scripture and many others So the Arians then wilfully Glossed all those Scriptures alleged by the Nicene Fathers And yet hold on in that strain to our very dayes as you may read in Crellius and Volk●lius Yet more As the Arian Party then only Glossed but without the help of any antecedent Church Doctrin known to the world or vniuersal Tradition to settle their Glosses on So our Protestants now do the very same There is no disparity betwixt them They Gloss 't is true but giue vs Churchles Glosses Finally as those Fathers at that time did not only reiect the Arians Glosses but established also their own Definitions vpon Scripture How Conuicted interpreted by the known deliuered Doctrin of the then present and the more Ancient Church for they represented both And thus ended that Controuersy So we Catholicks proceed against Protestants And bring all debates to the like last period The Church or nothing must end them Without recourse had to the known and owned Doctrin both of this present and precedent faithful Oracle They and we may interpret Scripture long enough They may Cauil And we may hold on in our Answers to the end of an other Age without hope of ending so much as one Controuersy But of This enough is said already 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 1. SEctaries may obiect first We Suppose all this while But proue not The Orthodox world to haue hitherto maintained the Doctrin now taught by the Roman Catholick Church concerning Transubstantiation Inuocation of Saints c. Therefore our Discourse seem's vngrounded I answer 1. The Reply is not to the Purpose in this place whilst we only press Sectaries to giue in Proofs for their Contrary Positions This wee say They Cannot doe Now if wee bee as farr of From Proofes or Cannot ground our Tenets vpon vndubitable Principles Controuersies are ended without more Adoe Because The first Obiection answered both of vs if the Supposition hold's haue no Articles of Religion to Propugn But weak opinions which whether true or false import not Saluation Nay the Truth of them could it be known is scarse worth any mans Knowledge I Answer 2. Our Proofs to say no more now Stand firm vpon Church Authority once at least owned Orthodox on our Councils and ancient Tradition neuer yet repealed nor excepted against But by Hereticks only May it please our Aduersaries to come Closely to the Point and plead in behalf of their Tenets by the Authority of any like or better Church than ours is We haue done and must yeild But this they know is impossible And therefore neither will nor can Answer our Discourse If they say our Church where its contrary to Protestancy has erred Vrge them to proue the Assertion by any Principle either equal to or stronger than our Church Authority is And you will haue them driuen again to their Glosses or to some few gleanings of Fathers In à word to no Principles 2. They may obiect 2. We haue took much pains to proue Nothing against Protestancy For we know some late Professors namely Doctor Bramhal and Mr Stillingfleet stifly maintain A second Obiection Proposed these Negatiues of No Transubstantiation No Sacrifice of the Mass No Inuocation of Saints c. To be only pious Opinions or inferiour Truths Neither reuealed by God nor Essential to Protestant Religion Therefore whilst we vrge them to ground such Negatiues vpon plain Scripture vpon the Authority of an Orthodox Church Councils Tradition c. They tell vs we meddle not at all with the Essentials of Protestancy But only dispute against Opinions And Contrary to iustice force them to proue meer opinions by Scripture Church c. wich is more then we can press vpon them or doe our selues For haue not wee Catholicks many Opinions in Schools which none pretend to ground vpon so strong Principles as we settle our Articles of Faith on Yes most assuredly Opinions then and Articles of Faith cannot but be very differently Principled And thus Point's at à distin●tion between Faith and Opinion the Protestant discourses in the present Matters Here saith He is the only difference That Catholicks lay Claim to more Articles

of Faith And the Protestants to Fewer Our more numerous Articles ouer and aboue His fundamentals He calls opinions Holds vnprincipled And hopes to settle his fewer articles or the Essence of his Religion vpon Excellent solid Grounds 3. Hence it followes that all Controuersies hitherto agitated between vs come to no more but to à slight skirmishing about different opinions only For we and they agree in the Essence of Religion Vnlucky opinions surely Cries the Sectary and He would seem to sigh as deeply as we But has not felt so much Smart which haue caused endles Broiles strange confusion and à Shameful Schism in the Christian world Thus much I conceiue some later men who expresly teach the Doctrin would haue vs learn And because it is à new inuented way of defending this falling Protestancy I hold my self obliged First to discouer the whole fallacy of the discourse Next to shew how Protestants themselues put an end to all Controuersies This done the Obiection is soon answered 4. The fallacy lies here That Protestancy is supposed to haue an Essence when really it has none but is wholy made vp of worse then false opinions The false Supposition stands gloriously in Mr Stillingfleets empty Title A rational Account of the The fallacy discouered grounds of Protestant Religion The man surely imagins Protestancy to be à Religion which implies an Essence yea and grounded too I say the contrary it has no Essence and consequently No grounds To proue my Assertion Doe no more but cast out of Protestancy all the Negatiues it has which confessedly are no Essentials And next fix your thoughts on the little which remain's And is called Protestancy You will see the Essence after these Negatiues are gone dwindle to nothing Most surely this is not its Essence To belieue these Negatiues pious opinions or inferiour Truths For if God neuer reuealed the Negatiues He neuer reuealed to any That the Belief of their supposed piety constitutes the Essence of Protestancy An other Essence Therefore must be found out if it haue any And may be it is this Belieue the Creeds or à Doctrin common to all Christians our Aduersaries hint at both and you haue the whole Essence of this Religion Yea and Faith enough to attain Saluation And thus they reduce their Faith to fewer Articles than we doe I might Say à word in passing And reduce all true Christian Faith to à shorter compendium viz. To one only Article of The Apostles Creed I belieue the holy Catholick Church That is who euer own 's the true Church of Christ and firmly adheres to all She teaches An other Sectarian pretence of belieuing the Creeds after à due Proposal made of her Articles And dies in that Faith such à man iointly belieues both the Church and Creeds also But if he run away with one half only or Talk of Creeds as Sectaries doe without à Church And exclude from His Belief that Church which approues the Creeds He separates that which cannot be separated And is à Self-chuser In à word he neither belieues Church nor Creeds And consequently has no Christian Faith 5. Hence I say This very Assertion I belieue the Creeds i● the sense of Sectaries now explicated is so far from being à Principled Truth That it is no more but an Errour or à proofles Protestant Opinion As bad or worse as any of the Negatiues are If therefore they make it an Essential Article of Protestancy Wee press them according to their promise to giue à rational Account of it before God and man And here our Queries aboue come in again Haue you Gentlemen any Diuine Reuelation That this half Faith of belieuing Creeds after your bold receding from the Church is so sufficient for your Saluation and mine That more is not required Did euer Orthodox Church expresly teach this to be sufficient Did euer ancient Council define so or vniuersal Tradition deliuer the Doctrin Speak plainly plead by all or any one of these Principles And I haue done But 't is impossible Perhaps you will say All Antiquity and the Fathers likewise highly commend the Apostles Creed as à short Abridgment of our Christan Faith Answ So doe we as highly But know there are different Lections of it whereof you may read in your own Doctor Vshers Diatri●a De Symbolis London Print 1647. Sent to his friend Ioannes Vossius We know again may Credit begiuen to S. Hierome Epist 61. Ad Pammach That this Creed was not writ in Charta atramento but in tabulis Cordis And Therefore we must trust to Tradition for the best Lection All other Creeds euen that ascribed to S. Athanasius A Graecis interpolatum dressed vp à new by the Greeks Saith Dr Vsher The Church either made or has approued If then I must build my faith on these Creeds I cannot diuorce it from the Church For Propter quod vnumquodque tale est illud magis tale If I belieue my Creeds much more must I belieue the Church which either made or Authorised them 6. In à word here is all we demand And If Sectaries can Answer they speak to the purpose Let them but name any The Belief● of Creeds and the Church inseparable Orthodox Council Nay one ancient Father that saies Faith is then fully and sufficiently Catholick if one belieues the Creeds Though at that very time He pertinaciously reiect's the present Church we liue in Or will not hear that Doctrin which She teaches aboue The express Doctrin deliuered in the Creeds Let him I say do thus much And he speaks to the purpose But it cannot be done Because both the Ancient and modern Church condemn's all who slight Her Doctrin though not expresly contained in the Creed In this opposition therefore That which the Sectary would make the Essence of his Religion is only his false opinion and in real truth hath neither Moral certainty nor so much as Probability As is already proued He may reply All he pretend's is That the Creeds compleatly contain Matter enough of Christian belief To Add more is vnnecessary And Saies withall Hee slights not that Ancient Church which either composed or approued the Ancient Creeds but blames the Later Church which hath turned meer Opinions into Articles of faith And imposed them on Christians to belieue Answ These men it seems will hold on to be vnlucky in All They say We are now inquiring after that Doctrin which essentially Constitutes Protestancy And here they obtrude vpon vs their Protestant Opinions for Answer 7. To assert Therefore First that the Ancient Creeds explicitly contain Matter enough of Christian Belief is à Protestant False Opinions supposed the Essence of Protestancy opinion only largely refuted by our learned Writers See the other Treatise Discourse 3. C. 5. To assert that the Church in after ages added Vnnecessaries aboue the explicite Doctrin contained in the Apostles Creed Impugn's the most Ancient Councils of the Christian world And is no more

but à Protestant opinion To assert 3. That the Ancient Church was right in faith And 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 i● 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 qu●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

granted so much The Argument is clearly proposed Mr Stillingfleet return's no probable Answer A full discouery of his fallacies 1. SOme may think the particular Matter now hinted at too largely handled being scarce worth halfe the labour here spent vpon it And They iudge right Should I once so much as offer to proue as Mr Stillingfleet fondly Imagin's the Roman Catholick Church à safe way to saluation because Protestants Say so Far bee it from mee to entertain such à Thought For whether They side with vs or not Wee haue absolute Absolute Certainty of Faith without dependence of Sectaries Certainty of our Faith independently of Their suffrages or Voting vs in à Secure way to Heauen Wherefore Should Sectaries recoile And say wee are all damned as some haue done wee regard it not That would no more Lessen the Certainty wee now haue of sound Faith than Their Casual Granting vs Saluation in the way wee are in Heightens it 2. 'T is true were it doubtful or no more but Probable whether Catholicks Could bee saued in their Religion The agreeing of Sectaries with vs might serue for something But now when the Certainty of our Doctrin Stand's as wee here Suppose most secure vpon an Infallible Principle which is Church Authority The Proof taken from the Agreement of both Parties is an Impertinency And in real Truth De subiecto non supponente That is Not to bee supposed if which is euer to bee noted wee should goe about to strengthen our Catholick Doctrin because Heretiques Agree with vs. 3. Howeuer though the Agreement Considered in it selfe be● no more but à fallible Protestant Opinion yet laid by the other indubitable Doctrin of the Catholick Church 'T is à Truth as asserted by them And ties their tongues so fast that They shall Neuer hereafter speak à probable word against our Catholick Faith Again the Concession presses Sectaries Ad hominem who admit Scripture vpon the General Agreement of all Called Christians If therefore They argue well Both you Catholicks and wee Protestants hold these books Diuine Ergo They are so Wee Argue as strongly Both Parties also grant saluation to Catholicks An Argument against them vpon their Concession ergo They are so secure that it is impossible to plead against the Truth Though as I said now The Sectaries Concession heightens not one whit our Certainty whereof you may see more n. 20. In the Interim please to know The only reason why I discuss this Controuersy more at Large is first to discouer Mr Stillingfleets gross fallacies Next to Show that Protestants are forced at last to Put an End to Controuersies Seeing the most Learned that euer wrote ingenuously acknowledge the Roman Catholick Faith to bee à safe secure and abundantly sufficient Means to attain Saluation which is to say A true belieuing Catholick Cannot bee Damned vpon the Account of Wanting Faith if other Christian Duties bee Complyed with 4. Now if you Ask what forced Sectaries to grant thus much to Catholicks I answer it was no kindness God knowes But stark shame to touch here on no other Motiue which extorted the Concession from them For would not both Heauen and earth haue Clamour'd had They damned all their own Ancestors all the learned and ignorant of the Roman Catholick Church far and neer extended for want of Diuine Faith Yet this followes Because without Faith it is impossible to please God And thus they stand perplexed Allow sauing faith to the Roman Catholick Their Plea is ended Deny it They send millions and millions of Souls to Hell Thus much premised I Argue 5. That Faith which the Roman Catholick Church and Protestants The Ground of our Doctrin also iointly own as sufficient to bring à man to Heauen is intirely perfect And cannot be rationally opposed by either Party But the Faith of à true belieuing Catholick is such à Faith Therefore it is entirely perfect And cannot be more rationally Opposed Now further If it stand's thus firm vpon Church Authority That 's the certain Principle And the Conc●ssion of Aduersaries As an ouer-measure though weightles it cannot be rationally excepted against by either both Parties owning it sufficient to Saluation Therefore All controuersies concerning Faith are clearly ended in behalf of Catholicks Vnless meer Cauils may pass for rational Arguments 6. It is truly Pitiful to see how vainly Mr Stillingfleet Part. 3. C. 4. Page 611. striues to Euert the force of this short Discourse Sometimes The difficulty is not so much as touched by him Sometimes Hee mistakes the Question And euer beggs it Now He run's away with half à Principle which lead's in à lame Conclusion Now false Suppositions pass for Proofs Now Protestant Opinions enter in as sound Doctrin Here he wrong's our Catholick Authors There He contradict's himselfe In à word you haue nothing through His whole fourth Chapter But I know not what strange Confusion Thus He Begins 7. Protestants confess there is à Pissibility for some to escape Damnation The Aduersaries discourse in the Communion of the Roman Church But it is as men may escape with their liues in Shipwrack But they Protestants vndertake to make it euident There can be no danger if they obserue the Principles of Protestant Religion Mark first How strait hearted The man is in granting as little as may be viz. A meer Possibility And of some only to be saued in the Roman Faith hoping Thereby to remoue his own Ancestors and Millions of Pious Christians as far from Heauen as à Possibility conceiued by Him is from an Actual Being I know other Protestants speak more roundly And say absolutely Saluation may be had in the Roman Catholick Church because it is à true Church in Fundamentals And that the differences betweem them And vs are about lesser Matters or meer Opinions c. See Mr. Thorndicke in his Book of Forbearance page 19. Therefore Mr. Stillingfleets lean bare and remote Possibility of Saluation is only his own particular Opinion Proved weak and vnconcluding Howeuer though he see 's not the Consequence Wee haue enough to conclude against him I 'le s'hew you how 8. There is Saith he A posibility of being Saved in the Romam Catholick Faith That is Catholick Religion has in it à Possibility of bringing men to Heauen if there be nothing wanting on Their parts Very Good This Possibility intrinsecal To the Religion is now as actually in Being as the Religion it Selfe But the Religion is actually in being Therefore this Possibility inseparable from it is also Actual And lies not in the Series of things yet producible as Creatures doe which God if he please may Create to morrow And thus you see Possibility stand's here not opposite to non-Existency but to an Actual impossibility Therefore when I say Catholick Religion now existing can possibly saue All I say with the same breath it cannot possibly damn Any Unless you 'l Grant it can saue All and damn some which is

it self deriues from that Oracle of Truth I say Contrary As such Opinions when true Add no more weight or certainty to that Doctrin than it had antecedently from the The Fundamental ground of our Answer Church So if false They make not the Doctrin less certain Take one instance God reueals this Truth The Diuine word assumed Humane nature One preaches the Truth but Adds no degree of certainty to the Doctrin in it self which in the highest degree was most certain before his Preaching An other falsly as Arius did opposes the verity it is not Therefore less certain in it self because He contradicts it And thus we discourse of our Church Tenets indubitably most certain vpon Church Authority whether Hereticks deny or grant That Matters not the Doctrin stand's firm still as before And as we see by daily experience neither riseth higher in certainty nor fall's lower in the iudgement of Catholicks because Sectaries side with it or bend against it 22. Thus much proued The Paralogism is at an end The Catholicks held The Donatists Baptism valid so they would haue done had these Hereticks duely Ministred it and with all which is possible afterward denied it valid So independent Church Doctrin is of dissenting mens opinions The Donatists again slighted our Catholick Baptism the Church regards it not For as the Opinions of the Goodnes of their own Baptism heightned not the Churches certainty concerning it So their Contrary Opinion of its insufficiency made not the Truth less certain to the Catholick Apply what is here noted to our present case and you will see the like Conclusion Protestants Say we may be Sectaries Siding with vs neither Lessens nor increases our Certainty saued in Catholick Religion The Opinion is true But as asserted by them is no more but an Opinion which therefore Add's not one grain of more Certainty to Catholick Doctrin For had they denied vs à possibility of Saluation as now by meer Chance they grant it Catholicks would haue giuen as little eare to That as They now doe to their many other false Opinions So it is Church Doctrin as I now said neither fall's nor riseth in certainty vpon the account of our Sectaries Opinions 23. You will Ask what then gain we by the Concession of Protestants when it giues vs no more Assurance in this particular than we had before from the Church I haue answered aboue We gain thus much That they cannot rationally impugn any Catholick Doctrin without contradicting Them selues For if confessedly This bring 's men to Heauen the Religion is sound And implies no essential Errour The concession then as I said serues well as an Argument ad Hominem to stop the mouths of Sectaries And showes withall That they end controuersies For its What their Excession Serues for horridly vniust to dispute against à Faith which all grant saues souls We pretend no more nor can pretend it And here is the Reason 23. No Catholick nor indeed any other doth or can belieue à Christian Verity vpon this ground or Motiue that Sectaries say its true for their saying so is neither Gods Reuelation nor the Churches Doctrin But à meer Opinion as taught by them But an opinion chiefly theirs is to weak to ground any faith vpon Therefore if I belieue as I do Saluation most safe in the Roman Catholick Church I belieue it vpon à Motiue totally distinct from the Protestants Assertion It is true their Assertion or siding with vs may induce one to reflect on the great power Truth has in working vpon men most refractory Though it Adds no new degree of certainty to Catholick Doctrin I haue insisted longer vpon this point because it vtterly destroies what euer Mr. Stillingfleet can say against vs vnless he will quarrel vpon this score that I here suppose my Church Doctrin most certain which is not the Question now But may well be supposed in all good law of disputation And shall God willing be proued in the next Discourse 24. Page 619. you proceed to à second Answer of his Lordship And Argue thus If that be the safest which both Parties agree in the Principle makes much for the Aduantage of Protestants And why We Catholicks are bound Say you to belieue with you in the Point of the Eucharist For all sides agree The Sectaries Argument taken from the Eucharist in the faith of the Church of England That in the most blessed Sacrament the worthy Receiuer is by his Faith made Spiritually partaker of the true and Real body and blood of Christ truly and really c. Answ 1o. If we belieued As you do The motiue of our Faith would be As is now said quite different from the Motiue of your Opinion And so it is de facto in the belief of euery Catholick Mystery But I waue this And say Your Principle is ill applyed For you and we agree in iust nothing concerning the Eucharist but thus far only That what we see look's like bread We say that very Christ who was born of the Virgin and suffered on the Cross is really and substantially present vnder the form's of bread after true Consecration You by à strange fancy lay hold of Christs Presence existing in Heauen And think thereby to make your selues partaker of his real body We say Christ is rruly Worth nothing and why and really in two and more places at once you make this vtterly impossible We put the real Presence or local being of Christ in the very Obiect before our eyes vpon the Altar you put it in your faith or Fancy rather Hence your question afterward viz. Whether we do not allow any real and Spiritual presence of Christ besides the Corporal you mean the Real manducation is soon answered For we distinguish what you confound together And say if by these Terms Spiritual Presence you would exclude the real obiectiue Presence of Christs sacred body we dissent from you And absolutly hold that Real obiectiue Presence which may be rightly called Spiritual because by it Christ is placed Totus in toto totally in the whole host and totally in euery part of it Contrariwise if you make it only à fancied Presence of Christ or say Hee is not really vnder the Forms or Accidents of bread wee leaue that lean Sacramentarie Doctrin to you vtterly disanow it and still dissent from you 25. The whole cheat lies hudled vp in those vnexplicated words The worthy Receiuer is by his Faith made spiritually partaker of the true and real body c. As if forsooth your two terms The fallacy discouered Faith and Spiritual could make vs agree in one Tenet whereas we most vary about this very Faith and the obiect of it And also disclaime your fancied Spiritual Presence Hence we say you haue neither true Sacrament nor true Faith nor receiue worthily nor really partake of Christs true body nor of any benefit of his Passion We say you feed not spiritually but only tast natural

leaue them without excuse to silence them for euer Here is an vn answerable Dilemma Either the marks now kinted at are admitted or reiected Suppose them owned as clear cognisances of the true Church or of Her Orthodox Doctrin we most justly urge Protestants to proue what I know will neuer be made probable Viz. To shew That they had à Church three or four Ages since inuested in the signes and marks now mentioned On the other side if which is usual such marks be slighted as unmeet to manifest the true Church it must bee granted They haue no euidenced Church and Consequently no true Doctrin with it Hence I Argue Who euer belieues in an uneuidenced Church destitue of all Signes and marks of truth belieues in no true Church The Protestant belieues in such an vneuidenced Church Therefore he belieues in no Church But he who belieues in no Church belieues à Doctrin more than improbable or absolutely false And this is fancy or worse than fancy 3. What answer think ye do Sectaries return to this Argument They return no probable Answer A strange one indeed They tell vs the only Mark of the Church lies not in any external Notes but appear's in the written word of God and the Purity of Scripture So Alstedius Lib. de notis Ecclesia C. 29. Whitaker Contro 2. 9. 5. C 17. and Mr Stillingfleet here and there seem's well pleased with the fancy Contra. 1. The Church had her Marks besore Scripture was written what euer sensible Signes Then distinguished that holy Society from all heretical Conuenticles makes it yet known to the world and Still as clearly point's it out For the writing of Scripture nothing at all obscured the exteriour lustre of those Signes or prudent Motiues Contra. 2. A Mark which makes an obscure thing known is euer more clear and sensible than that is which is marked by it The Church Say Sectaries The Church more clearly manifested than Scripture is obscure and must be first known by Diuine Scripture But this very Diuinity of Scripture is more obscure than the Church For it is not its own Self-euidence nor known ex terminis to be Diuine Therefore vnless this Diuinity be made manifest by an other light it cannot giue to all the first notice of the Church which appeares More clearly to sense and reason by its own Signes than Scripture doth 4. Hence it followes 1. That Scripture which should first mark out the Church cannot do it being more obfcure than the thing marked by it It followes 2. That the Church thus marked is its own Self-euidence not Farther demonstrable to Reason Who euer therefore depriues the Church of her external Motiues or takes from her the glory of Miracles of Antiquity Conuersions c. Shall long grope in the dark before Hee find's either Church or Scripture You will say Scripture known by the vniuersal Tradition of Christians may well mark out and first discouer the true Church Tradition being à thing most known and Sensible to all Contra. This very Tradition either supposes à Church signalized with other Of what weight pleading Tradition is rational Motiues or excludes them And imports no more but the bare Consent of Christians that accept of Scripture as Gods Diuine word Grant the first we haue all that 's wished Plead only by the Second or tell à Heathen who may be gained to belieue the Church That all Christians vniuersally own Scripture as Diuine and mention nothing of Miracles or other Motiues manifest in the Church He will soon reply The Chineses haue also vniuersal Tradition or à general consent of à People largely diffused for their Bible The Turks haue it for their Alcoran yet such à Tradition alone is no Mark of God's word or the true Church Why then should it be à mark to Christians if no more be said 5. And the Heathen easily makes his Plea good by this conuincing Reason à Priori Before this vniuersal Tradition was before you so many Christians agreed in the Belief of your Bible the Doctrin Thereof was made credible vpon other Motiues These Motiues are not now extinguished or of lesser account because you haue agreed on the Scriptures Diuinity Nay they The Heathēs exceptions against Tradition only must be presupposed to haue been before you agreed For this Agreement is not the cause of the Bibles credibility but an effect of the same That is Therefore so many Christians haue agreed by à vniuersal Consent that Scripture is Gods word because it was made credible to Reason Antecedently to an Agreement so vniuersal But the ground of this Agreement was no other but the Authority of the Orthodox Church gloriously euidenced by the Lustre of her Signes and Motiues c. This Principle alone vtterly ruins Mr Stillingfleets Resolution of Faith as shall be made clear in an other place 6. Again saith the Heathen you Protestants discours not probably you iust proceed as one doth who laies Colours before à blind man and bid's him iudge of them You say that both I and Iewes are blind and cannot discouer the light which lies in the Scriptures Diuinity If this be so how can you imagin that I may find out the true Church by the light of Scripture though admitted vpon Tradition which I can no more look on than an owle on the Sun at Noon-day Neither will it help you at all if you Say Scripture interpreted both Mark 's and manifest's the true Church For I must first know that Scripture is Diuine before I giue credit to any Interpreter And though I were ascertained of that Diuinity yet I am still to seek whether your Interpretation or the Arians be better and this I cannot know without à sure Rule extrinsick to Scripture And all fallible Interpretation Yet the Heathen hath not done but pinches the Protestant shrewdly Admit saith he that Scripture Mark 's out the Church and giues vs the first Euidence of it when it tells vs. The Church is à Citty built vpon à Mountain and founded on à Rock That all Nations shall flock to it That Christ will be with it to the end of the world That it euer had and will haue Pastors Visible He clearly conuinces Sectaries and audible till we all meet in one Vnity of Faith That it is the Pillar and ground of Truth c. Can you my good Protestants show me such à Church belonging to you three or four Ages since when you had not one single man in the world professing your Protestant Religion Where was then your Protestant Citty visible on à Mountain What Rock stood it on in those daies when it was not in being What Nations what Iewes what Gentils did it then conuert to your Nouelties How was Christ then with it and taught it all Truth when there was no such Church to learn his Doctrin Giue me à Catologue of your Visible Pastors at that time or tell me how your Church was then à Pillar

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 n●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 Parme●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 consummatione● sae 〈…〉 c. He who promised to be with his own Disciples to the end ●f Authority ●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 perishe● 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. Exist●●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

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 intelliga●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 su● 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 H●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

à most s●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 poss●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 ● 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 in●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 Mos●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 Monstru● 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

presseth this point most efficaciously Lib. de vnit Eccles. Cap. 2. Quaesti● inter nos versatur vbi sit Ecclesiá vtrum apud nos aut illos Here lies the main Business where the Church is whether with vs or them Again Epist 163. Quaritur vtrum vestra an nostra sit Ecclesia Dei We demand whether yours or ours be the Church of God which must be known saith Optat. Mileuit Lib. 2. By Her Marks and Characters And therefore we said aboue though S. Austin made vse of Scripture against the Donatists it was not done to decide euery particular Controuersy by the bare and obscure words of that holy Book No. The profound How Scripture manifests the Church Doctor aymed not at such impossibilities his whole drift being to teach the Donatists à great Verity which we all subscribe to viz. That Scripture once admitted as Gods word without Dispute clearly demonstrat's the Church by Her visible sensible Marks Antiquity Miracles Conuersions Digito demonstrari potest We can point at Her with our finger Saith S. Austin The Church therefore thus manifested we haue enough and rely on Her as à faithful Oracle in euery Doctrin She professeth Se Cardinal de Richelieu Traitte pour conuert●r ceux c. Lib. 2. C. 7. § Cest encore Where he exactly renders S. Anstins meaning conformable to what we deliuered Disc 1. C. 14. n. 10. 21. The last Inference If all are bound to embrace true Religion All haue also with the obligation means to know where it is taught But the means to know this lies not in the essential Verity thereof for that is no Self-euidence or manifestly true ex Terminis The means to know it is not found in the high Mysteries of Faith for these far aboue the reach of humane vnderstanding remain yet in darkness without More light Scripture alone makes not its own Diuinity known and though it did so And the Heathen owned it as most Diuine yet when he euidently discouer's that dissenting Christians Sense the book quite contrary waies he has not the means to learn what true Religion is or where it is taught Thus then He must Discours or belieue nothing 22. God that 's Truth reueal's the Verities of true Religion If so some vnited Society of men teaches what euer God reueal's for Angels are not our Doctors I find Saith the Rational man great Signes of truth amongst the Christians and after The Heathens prudent Dis●ourse many à serious thought Cast vpon à Matter of highest Concern I sind also that all those Signes as Antiquity Vniuersallity à visible Succession of Pastors euident Miracles which cannot but proceed from God belong to one only Christian Society the Roman Catholick Church I se moreouer à strange benign Prouidence held forth in preseruing Her from innumerable attempts of Aduersaries No Iew no Heathen no Heretick can show the like Signal Marks and Proofs of Gods loue as this one Catholick Oracle demonstrat's Therefore all other Societies are false Sects misled by erring Prophets according to Christs own Prediction Math. 24. For there shall rise false Christs though they clamour neuer so loud Ecce hic est and Conclus●on Christus Loe we preach Christ and his truths Thus Reason test's satisfied yet because the Heathen see 's who le Armies banding against the Church and rationally hold's their Arguments like theer cause very weak He is desirous to haue the Fallacy of some chiefe Aduersaries laid forth to his reason For your Satisfaction be pleased to read the following chapter 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 1. THe enemies of the Roman Catholick Church are chiefly reduced to these four Classes to Atheists Heathens Iewes and Hereticks A word briefly of their fallacies in order Some Atheists there haue been and perhaps Lucian was one that to cast off all thought of Religion more expresly denyed Diuine Prouidence than they did the Existency of à God And à chief The Atheist● Plea Argument to omit others of less weight is much to this sense A Numen Infinitly wise and powerful shewes his careful Prouidence in gouerning the world But an euident Principle opposes this careful Prouidence and no contrary Principle of equal strength Seem's to establish it Therefore reason well denies Prouidence Now here is the euident Principle The Oppression of iust men manifest to our eyes the preuailing of the wicked against the iust of Turks against Christians to say nothing of other much visible Confusion and Discorder proue à neglect of Prouidence and no contrary Principle half so strong or euident conninces it none counterpoises the weight of this clear proof now hinted at ergo Reason reasonably denies Prouidence Thus the Atheist The Pagan Argues That Religion is false which holds Mysteries ridiculous and impossible but Christians How the Heathens and Iewes Argue teach that God is one Essence and three Persons Both seem impossible The Iewes vapour against à crucified Sauiour and lay its vnworthy God to become man and to dye ignominiously vpon à Cross Lastly our modern Sectaries that own Christ come limping after the rest and except much against the Roman Catholick Church She Say they has changed the ancient Articles of the Primitiue Faith and introduced Nouelties in lieu of them She maintains errours contrary to sense in Her Doctrin of Transubstantiation And much more seem's amiss 2. I say first All these and the like Arguments are meer vnsound Paralogisms and proue iust nothing against Prouidence against Christ or the Romam Catholick Church Before I discouer the fallacies be pleased to note 1. That God whose existence we haue proued Disc 1. C. 2. is à Being incomprehensible and far transcend's the reach of our narrow Capacities The very Gentile Philosophers owned the truth agreeing in this Principle That humane reason is as weak to know what God and diuine Mysteries are as an owle is to behold the Sun at noon-day Note 2. Reason in man often too bold enters into Diuine Mysteries though conscious it walks in à Labyrinth not so much as Principles pr●mised to solue these Obiections half-sighted in the search it makes and this less than Half-insight into Diuine truths is the cause of Atheism of all Heresy and the most gross errours now raigning in the world The Apostle 2. Tim. 3. 7. Point's at the misled Semper discentes They are alwaies learning but neuer come to the knowledge of truth Note 3. Reason in the inuestigation of Religion and Diuine verities may tend two different waies Directly and Reflexly Direct reason as is now said fall's vpon some great Mystery in faith finds it harsh yea most difficult to be vnderstood and What follows The faint man with his feeble reason either reiect's the Mystery or remain's so perplexed in the search that he can resolue nothing His procedure is iust like

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

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 be●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

done which will neuer be I am confident His Extract or what is required of Mr Thorndick Draught would appear so imperfect and mishapen à Business in the iudgement of Catholicks and Protestants also That as the one Party cannot but look on it with disdain so the other would reiect it as vnworthy Acceptance 22. Besides would it not seem à new wonder to Strangers abroad Yea and as ridiculous as wonderful were rhey told that after so much labour spent about reforming Religion in England we haue yet at present à thoughtful Gentleman there that 's very busy in Setting forth the last and best Edition of Protestancy Reformed which perhaps may proue worse than any other gon before Naught it must needs be for this Reason That the means he would reform by has no Proportion with the designed End For by A New● Reformer of Religion in these old dayes of the world the light of à few dead Manuscripts written 14. or 15. Ages Since He offer 's now to amend all the Churches in the world though the very sense of these Writings which must be the Rule of his Reformation is neither well known to Himselfe nor yet agreed on by those dissenting Churches he would reform What think ye Were this sense yet to be learned the want whereof causes endles Errours among Sectaries would not common Prudence rather take it from à liuing Oracle which has taught the world time out of mind than from à late Nouellist that Professes himself fallible and Therefore may most easily Misinterpret would appear ridiculous to all the best Records This liuing Oracle at least promises infallibility Which Shall be proued presently And therefore is à Surer Principle to rely on Then The Fathers Sentences long Since Written whilst Sectaries make Their sense and true meaning à Matter of Contest 23. Yet one word more and I end Mr Thorndick will Reform the present Roman Church Corrupted by the Primitiue supposed pure for the first 4. or 5. Ages I must needs demand first whether that Primitiue Church the Rule of his Reformation Questions proposed to our Aduersary was infallible and pure in those pretended fundamentals only necessary to Saluation though not in other Doctrins of lesser Moment Or. 2. Whether She because fallible as much needed Reformation in smaller Matters not called fundamental as this present Church is supposed to need Or. 3. Whether She was so entirely pure in euery doctrin little and great that She could not be brought to more Purity or be better Reformed Grant the first viz. That the Primitiue Church was vnerrable and pure in fundamentals only not in others The present Roman Church is as good as She was For our Aduersary own 's Her à true Church wherein Saluation may be had and thus far She needs no reforming Grant 2. that both these Churches because fallible might erre and perhaps haue erred in lesser Matters not named fundamental The Primitiue can be no Rule of Reformation to the present Church because that Primitiue is alike err 〈…〉 alike reformable And for ought men know as much out of the way of truth in Non-fundamentals as the present Church is Therefore I said aboue if the blind cannot lead the blind à Church wanting Reformation cannot reform another sick of the same malady 24. If finally it be Said the Primitiue Church was so infallible so pure euery way both in great and little Matters that She could not be more reformed in the first 5. Centuries for example We haue à Church once entirely pure And then vrge our Herein Satisfaction is most required Aduersary not barely to say it But to proue vpon indubitable Principles Scriptures Fathers or the General Consent of Christians that She continued not wholly as pure in the sixt seuenth or eight Age and so downward to our dayes as She was before To shew à Deficiency in this Church once confessedly true in after Ages will be more than an Herculian labour when it is demonstratiuely euidenced aboue That nothing but à Church equally as Ancient as Vniuersal and glorious in Miracles as the Roman is can probably impeach Her of the least Corruption Mr Thorndicks Mistake is that he makes as Sectaries vsually do à false Supposition his Proof He supposes A supposition made à Proof our Church corrupted in Doctrin and then will amend it according to his fancy by the Primitiue whereas he knowes or ought to know that we Catholicks deny His Supposition and say both are vnerrable and withall Assert that no Authority on earth can better inform vs of the Primitiue Doctrin than the present Roman Church which hath successiuely handed it to vs Age after Age. Howeuer to take away all ambiguity and further Dispute in this Matter you haue next three following Chapters which I hope will giue Satisfaction to the rational Reader More shall be added hereafter 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 1. AS the Answer to the Question aym's at à clear and easy way of ending Controuersies Concerning Religion So the following Discourse tend's to settle one great truth in the minds of euery one viz. That both the Ancient and present Roman Catholick Church is not only infallible But that the what we intend to proue Aduersaries of Her infallibility destroy the very Essence of Christian Religion And deseruedly merit vpon that Account The name of Schismaticks and Heretiques also 2. To make good what 's now Asserted à few Postulata or Principles must be premised One is That Church which Promises and proues Herselfe infallible in Doctrin doth not only Vpon these following Principles facilitate but giues also absolute Security to Faith For such à Church Participat's most and comes neerest to that first Diuine Apostolical Spirit which confessedly was infallible 3. A. ● Principle Whereas nothing hath or ought to haue à stronger Influence ouer the minds of men than Religion So nothing can discountenance it more than à stedfast Perswasion of its Fallibility and Consequently of it 's easily being False This Perswasion Cut's of all Christian Assurance and driues men to so cold an Indifference of embracing this or that Religion That it much import's not which to take to any or none 4. A. 3. Principle The means or influence whereby Christ preserues his Church infallible needs not to be explicated by any Supernatural quality personally inhering in the Teaching Representatiue or intrinsecally eleuating the conuened Prelates to à State of Infallibility for t' is enough that the safe Conduct of Almighty God who is alwaies vigilant and Assists by his exteriour Protection so secures the Church from errour that She neither What the Churches Infallibility requires can be misled when She teaches nor mislead others Yet I deny not but that an interiour Motion of Grace may be yea and often

She euer hold● Idem Epist. ad Corne. She is à pure Virgin in Faith and cannot be deceiued or seduced nor ouercome with any Violence being vpheld by Her Virginal integrity Fulgent Epist ad Probum Cap. 5. Her Fa●● is inuincible euen to the Powers of Hell Euseb Caesar Praepar E 〈…〉 g. ●ib 1. C. 3. If any fear to be deceiued by the obscurity of à Question let him Consult that Church concerning it which the Scripture Demonstrat's without any ambiguity S. Austin lib. Contra Crescon C. 33. What think ye Is not the Churches Immunity from Errour clearly established No say Sectaries For though we cannot confront these Passages of Scripture and Fathers with others as significant for our Plea of Fallibility Yet we do and must deny Their plain Sense We do and must say The Roman Church has been adulterated otherwise we are Schismatic'ks We must Sectaries deny all or must own themselues Schismatiks say that though once pure She lost what she had receiued And therefore is now no Virgin but à Harlot VVe must Say Her Faith is Vincible That it is not safe to consult Her in dubious Matters for She can return no better Answer than what is fallible and may be false Thus Sectaries 12. Hence it followes first That our great supposed Representatiue made vp of Protestants Catholicks and all other called Christians stand 's without redress in an open Rebellion in à publick Hostility with it Self And consequently taken in its whole Latitude is not Christ's Church Because the Church of Christ is essentially founded in Vnity This supposed Representatiue torn as you see in pieces with intestine Diuisions is not one And therefore most desolate For Omne regnum diuisum in se desolabitur And here by the way I take leaue to tell Sectaries T' is but Folly to talk as They doe of à Catholick Church wider than the Roman Or of à lawful Representatiue possibly to be conuened in Vnity out of the Body of all named Christians For as such à Church considered Two Mistakes of Sestaries in the largest Extent which stands diuided in Faith is not Orthodox So such an assembled Council made vp of so many iarring Belieuers considered vnder that notion of Hostility and Rebellion can be no legitimate Council The reason is Christ neuer owned à Church professing more Faiths than one nor lawful Councils consisting of other Members than Orthodox Christians You will then say Hereticks are not to What Hereticks haue to doe in Councils ●e admitted into Councils lawfully called I Answer they are admitted but how Freely to dispute not to Teach to propose difficulties but not to Regulate Faith to acquiese in the Churches Definitions but not to define remaining Hereticks 13. You see 2. That à Church fallible in Her Definitions concerning Faith vainly attempt's to reclaim Infidels and Hereticks from their Errours Wherefore the Nicene Fathers Condemnation of Arius might haue been iustly excepted against and pleaded reuersable vpon this ground That what they defined because fallible might be as far from Truth as the very Errours they Censured and defined against Nay I say more If that Council was then fallible it lies yet at the mercy not only of Arians but of all Christians at this day to admit or reiect the Nicene Censure or rather if Prudence haue place to suspend Strange sequels if the Church be fallible their Iudgements and say no man knowes what to belieue Into such darkness vpon such Hazard and indifferency Christians are cast if God's Church or that Council could err One instance may giue you some light 14. Imagin à Heathen at that time when Arianism seemed prosperous and carried much vogue in the East well inclined to embrace Christian Religion VVithall Suppose the man firmly setled in this Iudgement That Catholick Religion much resembling Arianism was so fallible that both the one and other might be false Say I beseech you How indifferent would this Iudgement haue made the Heathen to either Religion Nay would it not had interest swayed neuer so little haue drawn him more to Arianism Yes most assuredly For thus he might haue discoursed and prudently VVhat they call Catholick Religion How the Heath●n discourses and Arianism are much alike both fallible both may be false My Interest now when Arianism flourishes carries me thither T' is true I meet there with fallible Doctrin which may be false God knowes how things are but the mischief is I can find no better amongst Catholicks nor in any other Society of Christians Now if all I can learn be no better but fallible and perhaps false Doctrin too I may as well learn that from the Arians as from Catholicks or rather ought to suspect all Christian Religion of Errour because none of that Profession And Concludes against à fallible Religion can assure me infallibly what God has Said But such Doctors saith the Heathen who may as easily teach me to iniure an Infinit Verity and ascribe that to God he neuer reuealed as lead me to acquiesce in his reuealed truths were any such truths in being deserue no Credit Therefore I neither can nor will belieue any thing 15. Before we make à further Step to one or two Propositions which decide this Controuersy à few difficulties are to be cleared against the precedent Discourse One is Hostility ceases in the ample Council now mentioned would all which is easy Agree in one Truth That Christs Church is infallible in Fundamentals only or fundamentals simply necessary to Saluation Answ This is to say If that were done which neuer was nor can be done à Reunion followes Alas it is not yet agreed on by all nor euer will be vnless some quit their Errours One obiection answered which and where Christs true Church is It is not yet nor can be agreed on How many or few these fundamentals are For though Catholicks and Protestants Vnite in à belief of the Trinity and call that à Fundamental Article The Arians stand out and Hostility ceases not but encreases by the Sectaries Means oppose both The means then here thought of is so far from establishing Vnion that it increases Diuision And so it will euer fall out whilst à Church of one Denomination is not acknowledged infallible in euery Doctrin She teaches and obliges Christians to belieue vnder pain of Damnation Se more hereof aboue Chap. 5. n. 5. 16. A. 2. Obiection Dissentions in Councils witness those at Basil and Florence or the Access of Hereticks cannot lessen their Power or Anull their Definitions Therefore our Plea taken from the Hostility in à most ample Council Euinces nothing Answ I grant the Antecedent and say Though Heretiques and dissenting Christians meet together yea Though some too busily aduance opinions dissonant to truth and Orthodox Doctrin Yet God's gracious and watchful Prouidence which drawes good out of Euil And often conuert's War into Peace will with all Assurance effect that such à

the Definition And might he not haue Argued to the purpose Thus If no man can hold himself happy for being actually in Errour He cannot Certainly think himself out of the danger of an vnhappy State if he be exposed to the danger of Errour But the Moral certainty you defend thrust's you vpon the danger of being in Errour Therefore your Condition is none of the surest Nay it is as bad as mine For the worst that can befall my Doctrin which I pretend Scripture for is That it may one day proue false and so may yours too Good Fathers if in the least degree fallible 19. Hence You se first That the Definitions of Christs euidenced Church must either be owned infallible And then meer Moral certainty hath no place Or Hereticks may endlesly cauil at Her Doctrin and boldly say nothing is taught nothing can be belieued infallibly If you Reply Many cauil and except To except against the Churches Infallibility destroyes Faith against the Churches Infallibility I answer This is to say Exception is made against à Truth which either must stand vnshaken or Faith made no more but à tottering Opinion is destroyed And Mark in what à Distress poor Christians are who Ask. Domine quo ibimus Lord whither shall we goe to learn Eternal truth Protestants will needs draw vs from à Church hitherto held infallible And to afford à better prouision of Truth remit vs to Themselues who confessedly are fallible in all they Teach A Paradox beyond Expression The Church is supposed fallible The Sectaries Paradox and Protestants are really fallible Where then is our Security From whom shall we learn Truth From no body But more of this hereafter 20. You se 2. There is not one receiued Christian Principle so much as seemingly fauourable to Moral certainty only which may be fals or which forces That vpon the Churches Inf●rences Definitions Whereas on the contrary Scripture Councils and Fathers Positiuely Averr Church Doctrin to be infallible You se 3. To pretend to true Faith or to true Religion diuorced from Infallibility Destroyes Both For although euery Truth be not infallible yet Truth and Infallibility inseparably meet in Faith Wherefore this Inference inuiolably hold's good My Catholick Faith is true Ergo it is infallible For Faith relies vpon And is vltimatly Resolued into God's infallible Veracity which with the Concurrenee of other Principles requisite Transfuses into it à Supereminent infallibility aboue all natural Certitude What euer makes Faith true makes it Infallible That Therefore which makes Faith true makes it also Infallible Now further to our present Purpose God as we here Suppose reuealed the Consubstantiallity of his Son Infallibly But the Mystery lies dark in Scripture The Church impowred to Propose exactly eternal reuealed Truths Answerable to Her Trust and the weightines of the matter speak's not like one faint hearted Forsooth Morally speaking Christ is the highest God The word is Consubstantial But Asserts it without all Peraduentures And strik's Arianism dead with one only Definition And thus Faith stand's firm vpon à double infallibility the One infinite and Essential to God's Verity The Other the infallible Proposition of an Assisted Church For as She Proposes the obscure Mysteries of Faith so we belieue Whereof more presently Other Obiections proposed by Sectaries Solued More of Moral certainty 21. One though enough broken already must appear again in our New mens Terms or nothing is done Thus they Discourse If Christian Doctrin be in so high à Degree Morally Certain As it is Certain that Caesar Pompey and Cicero were men once in Being None can reasonably doubt of the Doctrin And why may not Such an Assurance Content vs without our pretended Infallibility I read this in Mr Stillingfleet more then once And had I not seen it with my own Eyes I Should neuer Sectaries Mistaks concerning Moral certainty haue thought That One Professing Knowledge in Diuinity could haue erred so enormously To lay open the foule Mistake 22. All know the Certainty we haue of Caesars once being in the world was first grounded vpon à Visible clear Euidence for Innumerable saw the man heard him Speak whilst He liued on earth The Verity euer since conueyd down from Age to Age Continues still to our dayes And here is all the Moral Certainty men can haue of Caesar of Pompey or of any other so remote from vs. Please now to obserue As Caesar and Cicero were seen by many Eye-witnesses So Christ our Lord was both heard and seen by Innumerable when he Preached and suffered on the Cross The Euidence to those Spectators was Sensible and Physical To Iewes and Gentils now its Moral who vpon à Vniuersal report Say without boggling There was once à man in the world called Christ as they say There was once One Called Caesar But and here we Come to discouer Mr Stillingfleets Errour Do These Iewes and Gentils therefore To say Christ was vpon Moral certainly belieue in Christ or Assent to his Sacred Doctrin by Faith because they Iudge vpon Moral Certainty He was once on earth Is this Truth I say As it is grounded vpon à Common Report or Morally Certain the Obiect of Faith It is more then ridiculous is not to belieue in Christ For grant That All the Iewes in Europe at this Day may be well thought to Belieue in Christ because they haue Moral Certainty of his once Being in the world 23. To Belieue in Christ Therefore is not to Say such à man once had his Being he Preach'd and suffered for this lay open to Sense But implyes Much more viz. To Assert indubitably vpon Diuine Reuelation That the Man called Christ Iesus was truely the Highest God The only Messias The Redeemer of Mankind Consubstantial to his Eternal Father and finally to Assent to Euery Doctrin he taught These and the What is to belieue in Christ like Truths neither visible nor sensible like Caesar are Obiects of Diuine Faith far enough remoued from Physical and Moral Certainty And we firmly Assent to All not because they are seen with our Eyes or Scientifically known Or finally Conueyed vnto vs vpon the weak Support of Moral certainty But because God an Infinite Verity has reuealed them Here is our Ground Now This Reuelation being not euidently known by virtue of any Principle in Nature must be Belieued together with the Obscure Mysteries Attested by an Act of Diuine Faith 24. And Hence it followes That as no Obiect as seen or Faith is more then morally Certain Euidently known Can terminate Supernatural Faith So no Moral Certainty can be essential to it Or vphold it The vltimate Reason hereof is most Conuincing and Briefly thus What euer God reueal's as it is reuealed is Certain and Infallible Doctrin Wherefore He or those that take from this infallible reuealed Doctrin it s own intrinsecal Certainty And make it no More but Morally Certain wrong God the first Verity and iniure all

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 Infall●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 ●uch and Such is the vndoubted ●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

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

least When difficulties arise Exception I say therefore to proue what I sayd aboue If Church and Councils can err notoriously There is no means left on earth either to discouer the Errours or to amend them 7. The Assertion will be proued by sifting this one Point to the Bottom And Much light will be had if we leaue Generalities One Point Examined wherin Sectaries alwaies lurk and descend to particulars Or lay forth the nature of some imaginable Errours Call then These if any be horrid and intolerable 8. To teach there is no God no Christ no Redeemer no Saluation I Ask whether the Councils in Gods Church can err thus grosly The Nature of horrid Errours or are so secured by Diuine Assistance as not to Define such vast Absurdities If it be Answered They are so far at least preserued infallible I clearly Infer No man can exclude à total infallibility from Councils If it be Answered Possibly they may err in this Damnable manner I infer Again Ergo Possibly Councils Church and all Christians may vtterly desert Christ become Atheists Turks Iewes Diuels or what els you will that naught is Can this also be granted 9. One may reply it is indeed possible yet will neuer be C●ntra Who hinders the Mischief I beseech you if the Supposition may stand The Roman Catholick Church Say Sectaries is already Idolatrous and long since was Antichristian when some English Protestants made the Pope Antichrist The Church accused of intolerable Errours Why then may not Atheism Iudaism and Turcism infect likewise the Whole Moral Body of Christians and Destroy both Church and Councils Grant this Possible there can be no more talk of after-Councils correcting the former erroneous For the Church is now Destroyed Christ our Lord must please to appear again or send some great Prophet to establish à new Church more firm than the other was now ruined or we are lest desolate vtterly Churchles 10. I am verily perswaded our Aduersaries will think twice on 't before they once grant these horrid Consequences and therefore must needs make the Supposed Euident intolerable errours not altogether so abominable but less or of à lower rank yet euident and intolerable Remember that And what may these A question proposed to Sectaries be think ye I would fain know whether any such foul Doctrins have been euer taught de facto or because Councils are Supposed fallible whether they yet remain in à State of possibility and only may be Taught If it be Said they are not actual but only possible Or may be intolerable hereafter And Sectaries vpon that Account abandon the Roman Catholick Church Their Sin is now actual and more horrid than such Concerning these Supposed Errours Actual or Possible Errours are Because They desert à Church vpon supposed faults which only may be yet neuer were hitherto Now if for à meer Possibility of falsities neuer yet actually Discouered nor known The Roman Church is to be quitted Protestants ought to forsake Their own Religion For they are all liable to Errour Yea And may well hang vp the most Innocent man in the world vpon this score That he may be à thiefe Though as yet he neuer Stole any thing 11. The Errours therefore if we Discourse rationally hitherto pretended against vs are not in à meer State of Possibility None Condemned for Errours which Possibly may be But Actual Euident and intolerable We inquire after them And still proceed vpon this wretched Supposition that both Church and Council are fallible or haue erred When Enuy has done its Vtmost you only can get à List of these or the like Supposed Falshoods Praying to Saints The Real Presence Worshiping of Images Transubstantiation or some thing of this nature which Catholicks maintain Now truely it is more than extrauagant and I know not with what Conscience Sectaries do it to Decry these as Euident and intolerable Errours whilst à whole learned Church defends them as Truths 12. What Saith Mr Hooker Is the mind so forced that after à full Proposal it cannot chuse but inwardly Assent to All as euident Errours Toyes Trifles Millions as we now Sectaries in consequencies sayd own them as Apostolical Verities 2. If Euident and intolerable they strike at such Verities as Sectaries call the fundamentals of Faith And consequently the Roman Church which maintains them has been Vnorthodox in fundamentals for à thousand years and more Will this be granted Grant or deny here is an vnanswerable Dilemma They are fundamental Errours in our Sectaries sense destructive of Diuine Faith or not If not but only smaller matters Protestants Oblige themselues to forbear and to expect the Churches Good pleasure vntil some other Council meet 's and Reuerses what 's Amiss Their Clamours therefore against the Churches Doctrin now are vnauthorised and most illegal by their own Principles Nor haue they Power as is confessed to Reform themselues in lesser matters but only in things of à higher Concern Euident and intolerable 13. Now if they be of this nature and consequently fundamental A clear Inference against Sectaries Absurdities against Faith It followes that there was no Church right in fundamentals the whole world ouer for ten Ages before Luther Not the Roman if the Supposition hold's Nor any other Society of Christians for all those name whom you will were more deeply plunged into fundamental Errours 3. And T' is the chiefest thing I aime at If Church and Councils be owned fallible can err or haue erred Our Aduersaries Supposition of Errours Euident and intolerable is purely chimerical And therefore I said iust now None can know them as such and consequently no Power on earth can amend them I proue the Assertion 14. First they cannot be known as euident or manifest Intolerable Errours cannot be proued against the Church without Principles as clear as the Errours are Supposed to be which therefore must be so indisputable That the mind inwardly Assent's to them as Mr Hooker Saith A weaker light as Probability or à miscalled Moral Certainty beget's Euidence in none Now here we Vrge our Aduersaries to bring to Light but one or more clear Principles whereby it may manifestly appear that Transubstantiation or any other Catholick Doctrin is so manifest à Falshood That the mind conquered By any thing like à Principle and conuicted with the Euidence cannot chuse but decry it as intolerable Whither will these men run for Principles To Scripture it 's euidently abused by the one or other Party but who is in fault You will say That 's yet disputable therefore f●r of from Euidence Church and Councils supposed errable and erroneous cannot tell you nor giue in euidence against him or them that abuse Scripture Whither next To the Fathers All are fallible and their Sense ●n controuerted matters is made so intricate when you hear Them glossed by the Protestant and vnglossed by the Catholick that you would Swear they speak

Contradictions And can any thing like euidence or certainty grow from these contrary Glosses which as Experience teaches breed endles Quarrels 15 Other Principles we haue not any except Mr Stillingfleets Common Reason of Mankind the worst of all for doe we not Scripture Church Fathers and all Principle fail Sectaries se that Hereticks euery where make Themselues and their own Sects most reasonable Where we haue nothing like common Reason but so many different and diuided Sentiments of iarring men dispersed vp and down the world If therefore Scripture Fathers and this Common Reason fail to be Principles our Sectaries Supposition of manifest or Euident falsities in the Church goes beyond all Moderation and implies an Ouerlashing more than intolerable 16. Their vngrounded Mistake lies here That Principles are Supposed at hand or ready at à call to Decide in this case of à Councils Supposed Errour Whereas if both Church and Councils can or do Err There are no such things in being as Principles Topicks Vncertain Topicks no Principles at most or an endles iarring vpon meer Vncettainties lead none to an Euident Discouery of Errours Therefore I sayd right they cannot be known as Euident for want of Principles and if not known as such no Power on earth can amend them Yet good Principles reach thus far at least as to Demonstrate that Protestants grosly Mistake in their Clamours against our Churches errours De facto And here you haue my Principles already hinted at 17. Either these supposed Errours are those vnchristian Tenents mentioned N. 8. And certainly Councils neuer transgressed so enormously as to Define such diuellish Doctrins Or. A Strong Argument against Sectaries 2. They are only Possible false Doctrins which may be Defined if Councils can err but yet are not taught If So All must Say that as it is horrid to condemn à man for à crime he may commit though he neuer did it So it is the highest Iniustice to condemn à whole Church for Falshood's She may teach if fallible though She neuer taught them Nothing then remains but to plead against our Church Doctrin de facto as euidently and intolerably Erroneous and herein we will not spare Sectaries one whit but Vrge them as we doe to speak home in the cause Their Accusation is euident we Press them Again and again to iustify it by Proofs and Principles as euident What must these errours be decryed as Euident and intolerable and can none but Sectaries get so much as à glimpse of the Euidence Away with such fooleries No man can hear them with Patience 18. By what is said already you se that The Doctrin of Protestants Shewes it Selfe as it is not only false but most Inconsequent Sectaries Doctrin in consequent Mark I beseech you the Inconsequence These Nouellists Define the Church to be an Assembly of men who Belie●● and Profess the pure VVord of God But such men find them where you can as belieue and profess the pure Word which is i● it Self Infallible are certainly infallible if they Belieue it as God's infallible VVord Therefore they must acknowledge an infallible Moral Body of Christians that Constitutes an infallible Church 19. In Lieu of Doing this They Tear all in Pieces and First Decry the Roman Catholick Church as Errable Yea actually erring Next and this Marr's their own Cause they withall Profess themselues fallible Whereas had any thing like consequent Doctrin entred their Thoughts They should at least haue made ●rotestants infallible being as They Say new commissioned By their own Principles they should hold some Society of men Infallible Doctors sent from God to amend the Churches Errours And belieue it their own Infallibility had they casually laid claim to it would as soon haue been perswaded That 's neuer as now without Probability or any thing like à Principle They endeauour to proue the Roman Catholick Church Fallible But let this pass Thus much I Assert To tell vs on the One side There is an Assembly of men who Belieue the infallible Word of God And on the Other To make all that Teach and Belieue it Fallible liable to False Doctrin is not only to proceed The contrary Doctrin ruins Faith inconsequently but moreouer to Expose Christian Religion to the Scorn of Iewes and Gentils yea quite to ruin Diuine Faith And finally to make vs all Scepticks certain of nothing 20. If it be replyed The Councils and Sectarles with them are at least preserued infallible in things Called the Fundamentals of Faith plainly reuealed in Scripture I vrge them first to giue in their Proofs for this half or partial Infallibility which will be more than ridiculous if once they Appear in paper Again if we are all infallible and secure in à few Fundamentals plainly registred in Scripture to what Purpose do Sectaries keep à coyle about smaller Matters called Vnfundamentals Which are neither intolerable or Considerable because Small Much less can they be Euident Errours so long as à whole Their pretended Euidence of Errours is euidently à Fourb Church defends them as Truths For this Euidence cannot but faile Sectaries or come to nothing whilst the Church and They stand in Contest about it Be it how you will Here without à Iudge we are got into the old Labyrinth again of an endles Dispute which can neuer Produce any thing like Euidence in behalf of Sectaries 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 ● THere is à Knot of half-witted People who Say though Religion Seem's indeed necessary to Preserue humane Society in peace And to Ouer-awe vnruly Spirits yet the Two Paradoxes maintain●e by these half mad men best were any Good is no more but à meer Fiction à forged ●ale in fine an Errour These men make nature Monstruous and must Consequently maintain two vast Paradoxes The one That humane Societies euery were That is All Kingdoms and Common-wealths stand in need of Fiction and Errour to make them happy The Proposition is euident For if peace Tranquility Fiction and foolery can make no man happy and the subduing of vnquiet Spirits be à true necessary Happines to all And these cannot subsist without à fained Religion It is manifest that Fiction Foolery and Errour make the● happy which is as much as to Say à Constant Sicknes keep 's the body in health weaknes giues it strength Pain and 〈◊〉 ●ase and refreshment Certainly no less is errour disso●●●t to à rational Nature than Sicknes repugnant to health 〈◊〉 to fire or heat to water 2. The second Paradox wholly as bad and clear keeps Parallel with this other It is now supposed that Religion which is nothing els but Fiction necessarily conduceth to the

Peace of Kingdoms and Common-wealths wherevpon their Happines ●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 D●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 ●● 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 v●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 concerning● 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 Ho● 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 la●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 trut● are so fallible And that the very best may erre and oblige men ●● 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 i● 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 ● 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

Reason yeild so far or submit to these as eternal Verities when their last and only Proof is taken from à Book which we se euidently sensed different wayes and so interpreted that One in rigour may own the Quineced because the Mysteries are difficult Scriptures Diuinity as the Arians do and yet so farr fauour Reason as not to force vpon it the Belief of such sublime secrets which offer violence to our intellectual Faculties Thus the Arians discourse 10. Now here I iustly appeal to the common Iudgement of Mankind and Ask whether our God of truth who on the one side perfectly comprehend's the depth of his own reuealed Mysteries and on the other penetrat's no less our shallow capacities puzled as we se in the search of the most Obuious things in nature could make choise of men meerly fallible and diuorced from Diuine Assistance to interpret Scripture whilst all of them none excepted because errable may grosly mistake and change the purest Verities which were euer yet reuealed into Errours What think ye could God who from Eternity foresaw and yet sees his written Truths depraued abused yea Heresies drawn from his most sacred words Could this Al-seing wisdom I say put his own Sacred book into such Sacrilegious han●s or like well that à few scattered and diuided Sectaries should be the only best Interpreters of it 11. I say yet more All the men in the world considered meerly as nature has fram'd them fallible would commit the Presumption in this matter easily Committed Sin of Presumption and wrong both God and his verities did they venture so far as to interpret Scripture by no other Rule or law but by their own weak Reason and there vpon resolutely define that God is one pure Essence and three real distinct Persons Original Sin is such an euil as the Orthodox Church teaches Children are to be Baptized c. To deduce thus much from the bare letter of Scripture and to define euery particular resolutely is aboue the force of all natural knowledge Those then who Interpret the Truths of the first Alseing Verity that inhabits light not seen by our natural eyes must be specially Priuiledged and either receiue Diuine Assistance necessary illumination from the Father of Light or thankfully take infallible Assistance from the Holy Ghost the Spirit of Truth which is both promised and readily giuen to the Catholick Church 12. Hence I deduce the Churches infallibility and Argue thus Either there is such à Society of men preserued by Prouidence infallible in all they Define and interpret or not If you Affirm The Roman Catholick Church alone has the Priuiledge for all others disclaim Infallibility If you Deny The A further Proof highest Mysteries of Christian Religion are things only sought for but not found talked of but neuer learned In à word Religion is à meer Scepticism the best that learn it seem iust like those Schollers the Apostle mentioneth 2. Tim 3. 6. Semper discentes c. Alwaies learning but neuer throughly instructed If I euidence not what is here said so manifestly That no Sectary shall rationally contradict it censure me at your pleasure 13. A few Questions will clear all And first I must Demand From whence has that we call Religion its truth All Answer from God the first vnerring Verity Very right But we Ask again Where is the Master teaching Oracle which plainly deliuer's these reuealed truths or clearly Proposes the Mysteries now named Sectaries vsually tell vs Their Oracle is holy Scripture Herevpon followes à third Querie more difficult than all the rest Viz. Who Ascertains you Arians you Donatists you Pelagians you Protestants you Quakers All fallible that you The Sectaries pretence to their reading Scripture examined rightly vnderstand what you read and grosly depraue not Gods Word for without controuersy innumerable called Christians do depraue it Protestants à perfect Representatiue of all the other shall Answer for all O say they VVe read Scripture attentiuely we pray for light we peruse the Originals we compare Passage with passage and after much pains taken we both belieue the highest Mysteries and moreouer perswade our Selues that the new Model of Protestancy is conformable or at least not Dissonant to Gods word Here you haue their last and very best Principle For they will not hear of an Infallible Church 14. Reflect Gentle Reader à little Do Protestants only read pray peruse and compare No Certainly The Arians long since haue done So yet boldly oppose Protestants and deny the highest Mysteries of our Christian Faith If then the Arians Praying perusing and comparing proue no conuiction to Protestants Arians also read and Oppose Protestants Why should the Protestants praying or perusing Conuince the Arians of Errour Again Haue not Catholicks think ye of à longer continuance and far more numerous than Sectaries prayed and perused Scripture None can doubt it And yet they hold the whole Model of pure Protestancy à Nouelty and openly declare it Heretical Therefore vnless Sectaries haue So do Catholicks à singular talent in praying and perusing aboue all other Christians Vnless they can produce better Proofs for the Mysteries of Faith against the Arians and stronger Arguments against Catholicks in behalf of Protestancy than the bare letter of Scripture Sectaries Pretence to reading Scripture And their own weak conferring Texts together or praying vpon them They do not only make Protestancy ridiculous but moreouer euery new whimsy defensible For was there euer yet Fanatique in the world that could not Say thus much He certainly both professes and teaches truth because he has à Bible read's that peruses it and prayes earnestly And will not any Aduersary retort the Argument vpon him and defend whateuer foolery he fancies contrary 15. Belieue it if this way of Arguing haue force the meanest Quaquer in England will make his cause good against the makes Protestancy ridiculous stoutest Protestant and the Protestant if he say I read I Ponder I pray proues his Religion euery whit as strongly against the Quaquer That is neither proues any thing Nay more the worst of Hereticks may vpon this ground maintain his Errours against the Orthodox Church be that yet where you will and could the Church only say She reads Scripture ponders it and prayes Her case would be the same with the worst of Hereticks But besides reading and praying There are other Proofs whereby One Church only is euinced God's Faithful Oracle 16. From what is now said I Argue first A Principle which makes false Religion true yea all Religions though most erroneous as credible as true Religion is more than intolerable The Sectaries Principle makes false Religions true But this Principle of Protestants we read Scripture we ponder and pray makes false Religions true and all Sects though most erroneous as credible as true Religion is Ergo it is more than intolerable The Minor as is now said proues it self For euery Heretick pretend's to

read and ponder Scripture but if you moue à further Question concerning the Sense of what he reads he returns you his own fancy as the best light he has and makes that his Iudge This and no other is the Protestants Principle and the chief if not the only support of all Heresy in the world 17. I Argue 2. And hold it à Demonstration To make Religion à Scepticism eternally debatable without hope of attaining truth at last is wholly as ridiculous as if two men should goe to law meerly to wrangle hopeles of euer hauing their cause determined But this Protestant Principle VVe read Pray and ponder makes Religion à meer Scepticism without hope of euer knowing it or hauing truth finally decided Semper discentes they Another Conuincing Argument are alwaies learning but neuer well taught Ergo it is more than ridiculous 18. To proue the Minor let vs first suppose that either we Catholicks or Protestants teach and profess true Religion both certainly do not for we hold Contradictions Suppose 2. This falsity which our Aduersaries will haue supposed Viz. That the Roman Catholick Church after all Her reading and perusing Scripture is as fallible in all She teaches as Protestants confessedly are in what they deliuer after their reading Both teach as they doe contrary Doctrin Yea and fallible Doctrin yet both tell you they teach true Doctrin Say I beseech you what man in his wits To teach Contrary Doctrin and true Doctrin can belieue Either vpon their bare Assertions chiefly if we Suppose them of equal Authority when he find's the Result of their reading and perusing Scripture to end in nothing but in open Contradictions and sees plainly that the opposit Doctrin of the One Church so much abates the Credit of the other teaching contrary that in real truth both become Contemptible And hence I Said that which we call Christian Religion would iustly deserue Scorn if no Church teach it infallibly But is impossible here is not all To discouer more the gross errour of Sectaries in this particular 19. We are yet to Demand vpon whom this iarring Doctrin of the two dissenting Churches now supposed Fallible is to be laid Or whence it proceeds Can it come from Gods special A Doctrin taught fallibly Assistance think ye It is impossible Because God teaches no contradictions Nay if we consider it as contradictory no Spirit of truth can teach it Therefore we must part the Doctrins and Ascribe to each Church its own particular Opinion And then were that possible Examin which is true 20. But here lies the Misery I say boldly There neither is nor can be any appearance of certain reuealed truth in either Proceed's not from God Church not only because all Principles fail whereby to discern à certain Christian truth from Errour but most vpon this ground That we must now remoue the fallible taught Doctrins of both these Churches from Gods Infallible Verity and his Special assistance also and make them lean vpon mans weak and shallow vnderstanding We haue no other Principle to rest on if once infallible Assistance be excluded But it is manifest mans shallow But relies vpon mans weak Vnderstanding capacity communicat's no Certainty to Any concerning the high Mysteries of Faith remoued from their Center The first infallible Verity Therefore all we can learn from such Teachers is no more but doubtful Doctrin at most or if it reach to an Opinion meanly probable there is all Yet you haue often No ground less then infallible Supports true Religion heard and it is à Truth that no Principle less then one which is infallible Can vphold our Christian Doctrin Wherefore an vtter ruin of true Religion ineuitably followes vpon this Ground As Duine Doctrin infallibly taught begets infallible Faith So if taught doubtfully it begets only à doubtful Assent which is no Faith at all Now were these Doctrins respectiuely to each Church probable as I think neither would be if the Supposition of their fallibillty stand's we are only brought to the old Scepticism again and may dispute of Religion as we doe of Probabilities in Schools and so if men please They may as often change Religion as they change Opinions or apparel 21. Some perhaps will reply Protestants can certainly Say more for themselues then only to tell you They read Scripture and compare the Passages of it together by the light of their own weak reasons Could so much indeed make them accomplished Sectaries can pretend to no other Principle Doctors able to lay forth Gods eternal truths it would seem strange mighty bare and dissatisfactory to Reason Answ Here is all you haue from them For they neither do nor can pretend to more Wherefore I challenge them again and again to Say plainly what other Principle can be relyed on not wholly as doubtful and as much controuerted as their very Religion is when they either teach or interpret Scripture contrary to But to their own Comparing Scripture the Roman Catholick Church Obserue their Procedure If à contest arises betwixt them and condemned Hereticks The Arians for example All ends in à meer throwing Texts at one another And the sense must be iust so as each Party conceiues And do they not follow the same strain in euery Controuersy with Catholicks One Instance will giue you sufficient light and may well serue for all 22. They Protestants I mean read those words of our Sauiour This is my Body So do Catholicks also They compare Text with Text and Sense all as they please Catholicks as wise and learned compare also yet hold contrary Doctrin and discouer no little fraud in these new mens Deductions and Criticisms Say now plainly Who is He that acts the Sectaries seek to quarrel but to End nothing Sceptick's part Who is He that would endlesly quarrel about the Sense of Gods word Is it the Catholick No certainly He is willing to haue the cause vltimately decided He Petitions to haue these endles strifes remitted to the censure of one Supreme Iudge to à Church which manifesteth it self by euident glorious Miracles neuer yet censured by any Christians but known Hereticks and which finally has taught the world euer since Christ left it Dare Sectaries do thus much Dare they appeal to any Orthodox Church by whose iust Sentence these debates may haue an End No. They recoyle and without listening to any Iudge but Them selues would stil continue these Debates Therefore they are the Sceptists And to proue this giue me leaue to propose one Question to the Protestant He is the man we now treat A Conuincing Proof of our Assertion with Has he any Church so free from Censure of so long Continuance so glorious in Miracles as the Roman Catholick is Has He any Council as generally receiued the whole world ouer as either the Lateran or Florentine which euer interpreted Christs words or Sensed them as he doth Most euidently no. Therefore

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 eu●ry Fanatique recurr's to Scripture as Sectaries do Experience proues it Is it true That this sole recourse to Scripture wr●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 syst●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 infall●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 infallibilit● 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 delude● 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 ass●nted ●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 infall●bl● 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 Ver●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 Infallib●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 I● the beginning was the Word and that W●rd was with God Th● same was in the beginning ●ir● 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

principio In the beginning What is that Word saith another which was with God or how was it with God Was it One real thing Essential to him or meerly à breath à Word terminated vpon creatures without which nothing was made All know though the Arians had à Church to teach yet with that sure Rule of faith they mangled and misvsed this very passage of the Gospel Therefore difficulties much more would molest these Philosophers hauing no Oracle to interpret And as many would arise concerning other Scriptures relating to the sacred Trinity Original Sin and the like Mysteries 9. Now here is my reflection and I think euery Intelligent An application made to Sectaries person will speak as I doe Iust so much as these Philosophers haue to gloss with and descant vpon So much Sectaries may challenge but no more if we seuer Scripture from the Churches Interpretation Both haue à Body without life words without sense difficulties proposable concerning their reading but none to Answer them 10. The only difference between them is That the Philosophers yet ignorant of Church and Tradition haue no Schoole to go to Sectaries haue both yet run as it were from Schoole with half à Lesson with one part and t' is The difference between them and the Philophers much the obscurer part of Diuine Learning only the bare Texts I mean of holy Scripture shutting out the Churches infallible Sense And what haue you in lieu of this light which hath hitherto illuminated Millions of Christians The weak and errable Sentiments of a few disvnited Sectaries And is this all we can rely on Do we belieue the Trinity the Incarnation and other high Mysteries so obscurely expressed in Gods word that innumerable haue mistaken the true Sense because à Luther à Caluin or their followers expound Whether Luthers followers or an Ancient Church is to teach it Or is our Belief grounded vpon that Churches Interpretation which has euer taught the world The One or Other must haue influence vpon Faith if we will belieue But most manifestly the first men only of yesterday and fallible are not our Doctors Therefore the Church is the only Oracle which Ascertains vs of the Scriptures Sense of its Truth and infallible Doctrin also 11. Two things necessarily follow from this Discourse The one That Protestants Shew themselues strangely vngrateful because Sectaries manifestly vngrateful And why they slight an Oracle which has taught them all they know concerning the Primary Articles of Christian Faith for in real truth the Churches Authority in Her expounding Scripture vpholds that true Assent they yeild to the Mystery of the Sacred Trinity So much is granted Or not Grant it I Ask. Why disdain they to hear this Church in other matters If you deny Their Submission to this and the like Mysteries wholly relies vpon their own fallible dissatisfactory thoughts and glosses Here Some perhaps will retire to the Primitiue Churches interpretation and ground their Assent vpon Her Doctrin Nothing is got this way For the most Primitiue Recourse to the Primitiue Church friuolous exposition of Scripture was no more infallible than what the latter Church or Councils haue Defined But enough is said aboue of this Chasing all Controuersies vp to the Primitiue Ages 12. The second Inference is If God has not made Religion à matter of eternal Debate If all are obliged to belieue by diuine Faith the very truths yea the same infallible truths which God has reuealed and no other of à lower or slighter Rank If he has reuealed them for this end that all may be Ascertain'd A second Inference of their intrinsecal Worth That is of being both Diuine and infallible If the whole Christian world remain's not at this day in Errour or is not cast vpon vncertainties what to belieue If both the truth and infallibility of all reuealed Doctrin stand's and subsist's firmly ioyned together in God the first Verity impossible to be separated there And if Finally as T' is there true and infallible all are obliged to learn it Nothing can be more manifest then that diuine Prouidence has established and impowred Some Oracle to teach and propose that very reuealed Doctrin vnder its own Nature and N●tion as it is both true and infallible 13. Thus much Supposed and proued All further Questions The Oracle teaching truth cannot be questioned concerning the Oracle ceases For it neither is nor can be another but the Roman Catholick Church which has charge to interpret Scripture faithfully to rescue Gods truths from the lewd misusage of Hereticks Clear therefore once that Sacred Book from abuse Learn what this one certain Oracle teaches our Faith is sound Catholick and Apostolical But if Scripture by reason of its Obscurity deceiues any or the Church could deuiate from the sincere interpretation of Gods truths there registred The Very life of true Religion is lost Faith vanishes into errour 14. Who euer seriously Consider's what is already said in this and the precedent chapter will find Mr Stillingfleets scattered Mr Stillingfleets Obiections weightles Obiections against the Infallibility of Church and Councils vtterly void of strength Some worthy person of our Nation who he is I know not in his Guide of Controuersies Disc 3. has so broken and vanquished the little force they haue that I may well supersede all further labour herein There is not one Obiection proposed but T' is either first euidently retorted vpon Mr Stillingfleet Or 2. Implies à pure begging of the Question Or 3. Impugn's all Councils Or 4. Appears so slight at the very first view that it deserues no Answer What can be more slight then to tell vs as he doth P. 508. That we He Speak's not truth are absolutely auerse from free Councils because we condemn all other Bishops but those of our Church without suffering them to plead for themselues in any Indifferent Council It is hard to say what the Gentleman mean's by free and indifferent Councils for he fetters all with so many Conditions that neuer any was yet found in the Church so qualified as he would haue it Read him through his 1. and 2. Chapter as also P. 557. You will se what I assert Manifest It is true we condemn A Calumny for à Proof all heteredox Bishops and doth not Mr Stillingsleet recriminate and condemn ours But to say we suffer none to plead for Themselues in à free Council is à flat Calumny vnless that only be free which some bodies fancy makes free and no other A word now to one or two Obiections 15. If you saith Mr Stillingsleet require an Assent to the Decrees of Councils as infallible There must be an antecedent Assent to this Proposition That whatsoeuer Councils decree is infallible I first retort the Argument If you require an Assent to your Definitions in the Dort-Meeting Or hold That the conuened there deliuered true Doctrin There must be an The first Argument retorted

that Euery one may perceiue the Aduersary I treat with clearly refuted THE FIRST CHAPTER 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 1. IN the following Chapters we first remoue such difficulties as may seem to obstruct the Clearest Resolution What this third Disceurse Contain's And all along discouer Mr Stillingfleets Errorus viz. Chiefly those most apparent in his 5. Chapter 2. We examin what Influence the Motiues of Credibility haue ouer Faith 3. Necessary Principles are premised much auailing to Conceiue the true Analysis 4. We Shew wherein the Main Difficulty lies in this Resolution Omitted by Mr Stillingfleet and solue it 5. The whole Progress of Faith is Explained in order to its last Resolution 6. The true Analysis is giuen in two Propositions Here we also treat of the Euidence of Credibility and solue the Sectaries Obiections 7. This question is proposed VVhether the Churches Testimony may be Called the Formal Obiect of Faith 8. We Ask what is meant by this word Reason And enquire how far true Reason Conduces to end Controuersies 9. Protestancy is proued à most vnreasonable Religion 2. Mr Stillingfleet Part 1. C. 5. P. 109. offer 's at much it is to discouer strange ill Consequences yea grand Absurdities Our Aduersaries bold aduenture if Faith be resolued by the Churches Infallibility and seem's some what ouer-heated in carrying on the cause against his Adversary Let any man saith he iudge whether this be not the most compendious way to ouerthrow the belief of Christianity There is hardly any thing more really destructiue to Christianity or that has à greater tendency to Atheism than the Modern pretence to Infallibility The vnreasonablenes of it is so great that I know not whether I may abstain from calling it ridiculous And much more to this Sense 3. It seems by what I read in Mr Stillingfleet T. C. whose Book I had not then seen said that Catholicks in this present What his Aduersary asserted State resolue their Faith after the very same manner as the Israëlits anciently and the Primitiue Christians resolued Theirs If he said that he Spake à Truth not only defensible but so Sound and Irrefragable that Mr Stillingfleet to vse his own pretty Phrase like one vnder an Ephialtes Shall tumble groan tosse this way and that and yet not rid himself of the vexation 4. The Doctrin I find plainly deliuered and the Instances of the ancient Israelits and the Primitiue Christians so well made vse of for the Catholick Resolution by our learned Countryman Thomas Ba●on Southwell Analysis Fidei Disp 4. and 5. That here I must needs insert some Part of it because it much auailes to Conceiue the easiest way of resoluing Faith And well penetrated so vtterly defeates what Mr Stillingfleet has that Is Sound Doctrin much more is not requisite to make void his forceles Obiections 5. F. Southwel therefore Analysis Fidei now cited c 〈…〉 n. 18. Speak's much to this sense Had one asked à 〈◊〉 Belieuer in Moses his time after the 〈…〉 uch was written Why belieue you that God is iust wi●e faithful in his Promises Or if you will haue one particular why Adam sinned How the Israelits questioned about faith in Paradise He would haue answered Scripture Saith s● But if again demanded How know you that Scripture is God's Diuine word Would he think ye haue Answered I se that by the very light and Sparkling of the Letter It is impossible as shall be proued afterward Thus therefore He would haue replyed Moses our great Prophet Affirm's it or rather God speaking by the mouth of Moses laies that Verity open to vs And vpon that ground I belieue it So we read Deute● 1. 3. Moses spake to the Children of Israel all which God had commanded him to say to them Now if thirdly Questioned How W●uld ●aue answered Proue you that Moyses was à true Prophet or God's Oracle He could not haue satisfied by alledging Scripture without à Vicious Circle but would haue Said This truth is immediatly and most euidently Credible by it Selfe for the Wisdom Sanctity and Power of working Miracles manifest to all eyes proue to Reason that Moses is à great Prophet 5. In like manner Catholicks proceed in their Resolution of Faith Demanded why we belieue the Mystery of the Incarnation it is Answered Scripture Assert's it Ask again why we belieue the Diuinity of that Book called Scripture It is replyed The Church ascertain's of That But how do we know that the Church herein deliuer's Truth It is Answered if we Speak of knowledge preuious to Faith Those admirable Signes of Diuinity mentioned aboue and manifest in this one Oracle Viz. The Sanctity of life the Contempt of the world Catholicks in this present State return the very same Answer the c 〈…〉 ed Austerity of Pennance the height of Contemplation apparent in thousands and thousands And aboue all the glorious Miracles most illustrious in this one Society of Christians proue it an Oracle so euidently credible That we cannot if prudent and manifest Reason guides vs but as firmly belieue what euer this Oracle teaches as the Israelits belieued Moses and the Prophets One only Differen●● aduantagious for vs. Here is only the difference And the Aduantage is ours that in Lieu of Moses we haue an ample Church Inumerable multitudes in place of one Seruant of God The incomparable greater light I mean the Pillar and Ground of truth the Catholick Church diffused the whole world ouer 6. Answerable to this Doctrin the primitiue Christians resolued their Faith after the Canon of Scripture was written Ask therefore why these first conuerted People whether Iewes or Gentils belieued Christ to be the true Messias the Son of God and Sauiour of the world They might haue Answered We read this and much more in Holy Scripture But how know you that these Scriptures are not suppositious or fained as some Gospels haue been We belieue this Say They The Primitiue Christians way of resoluing Faith vpon the vndoubted Testimony of those blessed men the Apostles who both taught vs and wrote that holy Book Yet more How know you that those Apostles were not Cheats for there haue been false Prophets and Apostles but men Authorized by Almighty God to teach and write his holy Verities Had they replyed We proue this by Scripture it self the Circle would haue been ineuitable For to Say Scripture is Gods word because the Apostles Assert it and to Say the Apostles were infallible Oracles of Truth because Scripture affirm's that is to Proue Idem per Idem And implies à most vicious Circulation 7. Their Answer then must haue been for there is no other The manifest Miracles wrought by the Apostles Their

which only induce to belieue So the Primitiue Christians belieued vpon Christ's A Mistake in the Obiection infallible Testimony and built not their Faith vpon the exteriour Motiues Euident to Sense which meerly considered as Motiues only made his Testimony highly credible to Reason Viz. One Instance which none can boggle at That it was Diuine and infallible For example Some saw Others heard of our sauiours great Miracles of his admirable Sanctity And then discoursed The Man that doth these wonders cannot but be one sent from God It is true he preaches both new and difficult Doctrin to our eares But if he be sent from God we are obliged to Belieue him vpon his word And vpon that Word Their Faith relyed 9. Apply this Instance to the Church you haue all I would Say The Church is euidenced by Miracles Sanctity of life in Millions by Conuersions and the like signal Motiues Here are the Inducements which proue Her Gods Oracle and Clears all the Doctrin highly credible aboue what euer all other Societies called Christians haue Taught Yet our Faith is not built vpon these Motiues considered as Inducements but vpon Her infallible Testimony The Instance now giuen Concerning the most Primitiue Belieuers is so clear That our Aduersaries shall neuer weaken the force of it or shew the least Disparity 10. And thus you se all Mr Stillingfleets talk P. 113 Comes to nothing I desire Saith he to know whether an infallible Assent to the Infallibility of your Church can be grounded on those Motiues of Credibility Answ And I desire to know whether an A Question answered and retorted Infallible Assent to the Apostles Preaching was grounded on those Motiues which the Primitiue Christians saw or heard of before they belieued what you say I 'll say Briefly Many learned Diuines hold the Motiues of Credibility Metaphysically connexed with Gods diuine Testimony speaking by the Church and if that opinion be true the Motiues ground an Infallible Shewed also impertinent Assent but that 's Euidence and no Faith And therefore most impertinent to your following Inference If say you we affirm the Motiues ground an Infallible Assent there can be no imaginable necessity to make the Testimony of our Church infallible in order to Diuine faith For we Catholicks you hope will not deny but that there are at least equal Motiues of Credibility to proue the Diuine Authority of the Scriptures as the infallibility of our Church And if so why may not an Infallible assent be giuen to the Scriptures vpon those Motiues of Credibility as well as to our Churches infallibility Answ A strange kind of Argument 11. First Sir you know or should know Catholicks hold with S. Austin That no certainty can be had of Scripture without Church Authority How then do you say You hope we will not deny c No Motiues as is proued aboue and in the other Treatise also immediatly make Scripture Credible independently of the Churches Tradition No Miracles were euer heard of No Motiues make Scripture euidently credible which proued the book of Ruth admitted by you more Canonical Scripture than that of Iudith which you reiect Did any Martyr euer yet dye in defence of Salomons Canticle that 's Scripture say you and refuse to dye for the Book of Wsdom cast out of your Canon Or was euer any soul sooner conuerted by reading the One than the other These Miracles Sr these Martyrdoms these Conuersions immediatly illustrate the Church and proue not à Part only but Her whole Doctrin to be Independently of Church Authority most Euidently Credible and worthy of belief whilst you se your Signs of Diuinity and no man knowes what imagined motiues in behalf of Scripture as little Euidence the Books you admit as those you reiect That is neither indeed haue any Self-Euidence in them abstracting from Church Authority Your Euidence therefore is à strong fancy and nothing els 12. But admit one had Euident Motiues for the whole Canon or bare letter of Scripture you haue not any so much as probable for the Sense chiefly in Controuerted matters which properly is God's Reuelation without the Churches infallible Interpretation Speak Sr your Conscience plainly What can it auaile you or me to know that the Book we read is God's No Motiues for the Scriptures Sense word Seing innumerable false Religions by peruerse Misinterpretations are drawn from thence if that other Principle Deus ●● dixit God or Truth it self speaks This and this particular Sense lies in darkness concealed from vs. This Principle then God speak's this Sense being the very vltimate Resoluent and last foundation of Christian Faith must when that Sense is Obscure borrow light from no dark mistaken fallible or doubtful Orade But the bare letter of Scripture is dark and grosly mistaken by Heretiques mans priuate Iudgement is fallible our comparing the Scriptures Passages together is meerly Coniectural and dubious Therefore if the certitude of Faith must rely vpon VVithout the Churches Infallible interpretation what God has spoken I mean the infallible Sense of his sacred word The Oracle which interpret's can be no other but an Infallible Church And here I both Petition and vrge Sectaries to assign any other Surer Ground where vpon Faith can be built seing all confess we are obliged to belieue that Infallible sense chiefly in matters they call Fundamental This Argument alone could we say no more forceth euery rational man to own à Church absolutely infallible in Her exposition of Scripture 13. From whence also it followes first that Mr Stillingfleet much mistakes Himself when he Saith Both sides I hope agree Our Aduersary mistaken that there are sufficient Motiues of Credibility as to the belief of Scriptures I answer There is not one firm Motiue for the true reuealed Sense and this only is Scripture if we exclude Tradition and the infallible Interpretation of Gods Church Bring to light but one and I am satisfyed 14. It followes 2. That that half Tradition owned by Sectaries in order to the conueyance and deliuery of the Books of Scripture leaues them wholly Scriptureles and as Faithles The halfe Tradition for the barc letter as if they had no Bible For it neither grounds faith immediatly because it is not God's Reuelation but the fallible Consent of men Nor can it induce as à Motiue to belieue any one particular Article of Christian Religion without further certitude had from the same Churches infallible Tradition and interpretation Not sufficient concerning that most weighty Point of the Scriptures meaning Reiect therefore this infallible Interpreter All of vs iust like Arians Macedonians Donatists desperatly rely vpon the worst Guides Imaginable our own fallacious and vngouernable fancies and will needs learn of such giddy Teachers the pure interpretation of God's Word These we make our Oracles in lieu of Christs Church and in doing so may easily ascribe to God à Doctrin he disdain's to own and

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 ●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

an infinite Goodnes cannot permit either Diuel or false Prophet to vse the like way of Speaking I mean by Signs peculiar How this Diuine Language is known to proceed from God to God and withal to vtter à falshood in his name For were this possible we infringe the greatest Euidence which Christianity has and must Say though Christ our Lord and his Apostles Significantly spake to all in God's name by their wonders and Miracles Yet neither Iewes nor Gentils could be obliged after à clear discouery of them to belieue that they were sent from God To teach the world 3. Now because this external Language is twofold First Priuate and Immediate 2. Publick and Mediate both for our better Satisfaction are to be declared Concerning the first Imagin By one Example G●ds immediate way of speaking that one like another Mofes were in à Desert and saw à Bush burn yet not consumed Drawing neer he hear's one Speak out of the flame and Asking who it is it is Answered I am God that speak's and command thee to belieue and deliuer to all what I Say And to Euidence that I am God I fore-tel thee now things which shall happen in thy dayes Besides thou shall see these is declared wonderful Signes to confirm this Truth that I Speak Put thy hand into thy bosome it shall become leperous and presently The language known to proceed from God And why pure again Cast thy rod vpon the ground I 'll make it à Serpent and without delay turn it into what it was before And if these Signs moue thee not look into the next Thicket there is one lies dead barbarously slain by his Enemies this man I will raise vp to life and thy own eyes shall see the Miracle For these wonders therefore thou must belieue I am God who speak's and know it belongs to my Prouidence not to permit such à signalized Language to passe from me vnless it were mine Thus we haue Gods priuate and immediate way of speaking 4. Herevpon this retired man leaues his Solitude goes abroad and publisheth to all what he has heard and seen but yet gain's no credit He then tells his incredulous Auditors God has sent him as à Messenger to speak in his name and proues his Commission The way of Speaking by another by working strange Wonders He cures the sick dispossesses Diuels raises the Dead which done the most obdurate hearts Assent to what he teaches and belieue he is no Impostor but à Messenger indeed sent from God For none as that Prince amongst the Iewes argued aboue Iohn 3. 1. can say he comes from God and work such wonders vnless God be with him And this is God's publick way of speaking by another 5. A. 3. Principle Whoeuer grant's that God can speak what we are obliged to if God ●peak's not immediatly to man by an Oracle distinct from himselfe must also if so great à Maiesty pleases not to impart his truths immediatly hold it Obligatory to hear the Mediate Language of that Oracle whereby God speak's 6. Imagin now you had an earnest Seeker after Truth à meer Stranger to Christ yet thoughtful of à long Eternity that look's about him and is resolued to find out what God has spoken by the best Oracles He read's Aristotle Plato and the like ancient Philosophers And ponders all most diligently What How à Zealous Inquirer after ●tuth proceed's followes Some few Sparks of light he finds there but so mix'd with darkness and errour that the ill Lustre of it leaues him quite dissatisfied Perhaps he may hope to learn more from Mahomet's Alcoran Worse Success here For no sooner has he the Book in his hands but the impudent lies the horrid Impostures the filth and contradictions discouered there so disquiet He meet 's first with prophane learning his troubled soul that be curses the Book And rightly Conclud's so foul à language could neuer come from God Inquiring moreouer who this Mahomet was He learn's he was à Counterfeit an Ignorant an vnpure and most cruel man onely prays●ble in this that he owned One God Though he neuer adored him in Spirit and truth 7. Thus much done our Zealous Seeker hears of à Book Fall's next on the Holy Scripture called the Holy Scripture highly reuerenced by Christians He reads and reioyces for now he meets with à language beseeming God graue Sim●le familiar yet withall serious The Doctrin and Preceps of the book appear also most sacred But one doubts occurr ' doubt occurr's Concerning the strange Miracles and wonders in the old and new Testament So doth another in no few Passages which there Seem so obscure that He vnderstand's them not Howe●er by what is discouered most happy Man were He could any Ascertain him of the truth of all now perused And indubitably proue it to be God's own infallible word 8. In this restles condition He proposes the Doubts to one He seek's Satisfaction or more of Caluins followers and Ask's how they proue the Scriptures Diuinity They tell him the Question is as impertinent as if he should demand how light my be known to be light and not darkness white to be white and not black Much dissatisfied with the Answer wholly as bad as that other Proof is taken from the priuate Spirit The inquisitiue Person hauing And repaires to Catholicks heard of à known Christian Society called Catholicks addresses himselfe to some of the learned among them who pretend to Speak in the name of Christ and the Church And assure him that God is the Author of Scripture This yet reaches not home and though it were further answered the Church positiuely teaches so yet he may iustly demand How we proue the truth of the Churches Testimony 9. Here whilst Sectaries are silent We proceed as the solitary Man did and euidence God's own Language spoken by one only Oracle That is We lay forth the Motiues mentioned aboue which illustrate the Church and most prudently conuince that God speak's by this Oracle The Motiues are her vndeniable Miracles the eminent Holiness of life in thousands the Sanctity He listens to God's own language Spoken by the Church and Vnity of her Doctrin witnessed by the consent of so many different Nations who all agree and will agree in one and the same Faith to the end of Ages We Add hereunto the Constancy and fortitude of Martyrs those admirable Conuersions the Church has wrought Her amplitude extended the whole world ouer and yet to giue more light We Ask whether euer since the first Creation of things such multitudes of Professors so well vnited in one Faith so wise so learned so pious and virtuous can be found in any other Religion not Catholick Who more exactly complied with the Law they liued vnder or yeilded à readier Obedience to it then those doe and haue done that make Profession of the Roman Catholick Faith The Ingenuous man saith No and

the truth is manifest The Heathens so notoriously transgressed the Law of nature that few and very No Motiues sound in any other Religion but the Catholick few obserued it During Moses Law the Church was but little yet the Peoples sins were great And if we compare the Learning Wisdom and Piety of the Iewes with the eminent Knowledge Virtue and Piety of those who profess the Catholick faith there is no Parallel Mention modern Sectaries diuorced from Christ and his Church what are they Men of yesterday truely Lawless in à word à very small disioynted company Their Critical learning appeares in their Writings and the virtue they haue is best known by their works Nothing hitherto of God's Language I mean no rational Motiues illustrate this Religion 10. Thus you se First How à Seeker after truth may by prudent Industry learn that the Doctrin contained in Scripture is Gods own Sacred and Diuine word But. 2. To be Assured hereof an Infallible Oracle euidenced by Supernatural Signes The last assurance giuen is to attest the Verity for so Prouidence has ordered That God's own most sublime and Diuine langua●e m●st be conueyed to vs by another more plain and easy The Motiues which illustrate the Church are this plain exteriour Language Induced by them we hear the Church speak And vpon her Testimony belieue that other sacred Language of God deliuered in Holy Writ 11. A. 4. Principle The Resolution of Faith is then exactly made when all the Causes or conditions wherevpon it depend's what the Resolution of Faith implies and when exactly made are plainly laid forth vntil we fall vpon the very last Cause or Motiue of our assent giuen to the Diuine Reuelation Briefly The final Cause of belieuing is that in this our short Exile we liue virtuously as Faith requires and after enioy eternal Happines The material Cause or Subiect of Faith is Man's vnderstanding The intrinsick Formal cause is no other but Faith it selfe which as truely makes à soul b●lieuing as vision receiued in the ●etina of the Eye denominat's it seing Thus far there is no great dispute nor much can be questioned concerning the resolution of the very Formal Act of Faith as distinguished from the Obiectiue which is made by à reflex Contemplation vpon it as it tend's in to all those causes and Conditions whereon that act depend's The only difficulty therefore remaining concern's the Formal extrinsecal Motiue which all Say is Gods Diuine Reuelation 12. Now one Question may be From whence haue we Catholicks greater assurance of our Doctrin or why Say we That that stand's firm vpon the Diuine Testimony and reiect the Arians and Protestants Doctrin as à Nouelty or not built vpon the same foundation whilst all of vs pretend to Scripture The Arians say Christ is not the highest God We assert the contrary Protestants teach the Church is fallible We the contrary In rhis Opposition of Iudgements who An easy difficulty can certainly Define what God has spoken To this and it is the least of difficulties we Answer God who cannot deceiue has giuen so many Diuine and manifest Signes in behalfe of the reuealed Doctrin which the Church teaches that none can Question the Truth vnless he will either Solued vpon this Principle That God cannot cheat the world say An infinite Wisdom cannot declare his own Interiour mind by clear exteriour Signs Or which is worse That he has established an Oracle and set it forth with strange Supernatural wonders only to make à fair Appearance though the final End be to cheat all that belieue it 13. Now here is the only Question Whether these Arians or Protestants haue any better euidenced Oracle by more or equal Signs and miracles which teaches their Tenets then the Roman Catholick Church is that Teaches ours Could such an Oracle be euidenced They might talk of the Assurance of their particular Doctrins but till this be shown which will neuer be silence must proue the best Answer CHAP. VIII The main Difficulty in the Resolution of Faith Proposed VVhat Connexion the Motiue haue with the Diuine Reuelation Of their weight and efficacy God's own Language not imitable by his Enemies Faith transcend's the certainty of all Motiues The main Disficulty solued Of our great Security in Belieuing God Though we haue not Euidence of the Diuine Testimony 1. THe real Difficulty in this matter which Mr Stillingfleet hitt's not on is so common to all Christians The Difficulty common to all that Sectaries are as much yea more obliged to solue it then the Catholicks Thus I propose it The last Resolution of faith is made into this Obiectiue Truth God has re●ealed the Incarnation the like is of any other Diuine Mystery None knowes Euidently the Mystery of the Trininity in it Selfe but the Reuelation appear's and must appear Obscure to him that belieues For T' is neither its own Selfe-Euidence nor can be euidently applied by any other Medium especially if the Motiues of credibility haue not infallible connexion with the Diuine Testimony Thus much supposed which none The ground of the difficulty can deny it followes that the intellectual Faculty when the Reuelation is obscurely proposed stand's as it were houering and cannot for as much as yet appear's be more inclined to assent infallibl● then to dissent 2. If you Say ●●e Will after à full Sight of the Reuelations credibility can d●●ermine the vnderstanding to assent su●er Omnia or Infallibly t' is Answered This seem's impossible First because the Motiues whereby the Obiect is made credible can settle in vs no other iudgement but This. God's Testimony and the thing attested by it are most prudently thought to exist or appear so highly credible that it is the greatest folly not to belieue But this Iudgement you se neither reaches to the Verity of the Reuelation in it selfe nor to the matter reuealed therefore Faith cannot as yet be elicited 3. Again The will cannot moue the vnderstanding to assent The will Seem's to help nothing in this particular to an obiect Sub ratione veri infallibilis vnder the Notion of an infallible Truth vnless manifest reason first conuinces the intellectual Power that it Exists and is infallible But all the reasons preceding Faith bring with them no such Conuiction for all are here supposed fallible Therefore if the vnderstanding yeild's an infallible Assent to that which is not rationally conuinced to be infallible it proceed's temerariously and doth more then it can do for it goes beyond the limits of Prudence saying This is infallibly so though it has no reason to iudge it infallible The force of what is now said will best appear in this Syllogism A Truth though really à truth Proposed The whole difficulty proposed in one Syllogism or represented as obscure cannot moue the vnderstanding to an infallible Assent but the Diuine Reuelation is proposed and represented as an obscure truth Ergo it cannot moue the

Credibility of Scripture is not grounded vpon any vniuersal fallible Consent but stand's firm vpon other stronger antecedent Motiues Nay it cannot Originally depend therevpon Seing that Consent is an Effect of those other preuious Motiues as S. Austin often cited fully and most amply declares Be it how will 4. The greatest Difficulty yet remain's for if we enquire of The Sectarles Plea taken from any vniuersal fallible Consent is groundless Sectaries where we may find this common Consent we haue but à very slippery Foundation to stand vpon Because not only Heretiques of old denied the greatest part of Scripture But to come to chese neerer times the Machiauellians and Socinians also called Christians hold many things in that Sacred Book so far aboue all humane reach that they Say it is vnworthy God to require from any à firm beliefe of them Add herevnto the multitudes of Heathens Iewes and Turks who imcomparably whole Multitudes against Sectaries surpass Christians in number All these you know Vnanimously reiect our Scriptures How then can the far lesser number of Witnesses agreeing in one consent Plead so much as probably against such multitudes of Opponents If no other motiue be alleged in behalfe of the Scriptures Credibility but only the Consent of few against many 5. But to silence all Sectaries hereafter Who insist so much vpon this vniuersal Consent we will here gratis suppose the Argument drawn from thence to be most conuincing Yet withall Assert it so little aduantages the pretences of Protestants That Sectaries plainly Conuinced it vtterly ruin's their vndefensible Cause For where haue these men any vniuersal Agreement of Christians for their Canon of Scripture Where haue they it in behalf of their iarring Opinions Where for their Negatiue Articles Where for their particular Sense of Scripture which not only the Roman Catholick Church but others also reiect as false vngrounded and Heretical If therefore this Common consent for the Bible Obserue the Proofs were more Vniuersal then it is it help 's not Sectaries whils't their singular Opinions their Canon and Sense And in à word their whole Religion as Protestancy is so particular to Them selues That the rest of Christians ashamed to own it will be no Partners with them 6. And thus you see where the Weaknes of this whole Plea lies They will haue à vniuersal Consent for the bare letter of Scripture Let that be so It s nothing to the purpose if afterward without any thing like à Vniuersal agreement they misinterpret the Book and make it speak what God neuer meant But this is done and I proue it vpon an vndeniable ground thus The Book of Scripture misinterpreted Proues nothing Whilst these men cannot name or Design à Church reputed Orthodox fiue or six Ages since which as vniuersally maintained their new Doctrin as She then owned the old letter of the Bible They misinterpret the Book And gain no more But Sectaries do So and t is proued by vrging that vniuersal Consent for the meer letter then the Arians ●r worst of Heretiques gain But to name such à Church for their Nouelties is imposible and consequently no less impossible to resolue one Article of Protestancy into God's Diuine Testimony expressed in Scripture 7. A 2. Obiection Christians faith seem's not resoluable into the Diuine Testimony speaking by the Church because How the Chutch is both the Truth belieaed And the Motiue also why we belieue the Church is Res credita ot the Material Obiect belieued Witness that Article of our Creed I belieue the Holy Catholick Church Therefore it cannot be Ratio Credendi or the Formal Obiect which moues to belieue I Answer first Sectaries must solue this Difficulty For is not the very Doctrin contained in Scripture according to them the Res Credita or the Material Obiect belieued The Incarnation I hope whereof we read in Scripture the like may be said of euery other Mystery is the Truth belieued with such à faith as they haue And the Sectaries must solue this difficulty very same Word of God wherein thefe Truths are contained is also the Ratio Credendi or Formal Obiect mouing to belieue For demand why they Assent to the Incarnation T' is Answered because God has reuealed it in Scripture No other Motiue can be pretended Therefore the same Scripture differently considered is both the Material Obiect or Verity belieued and likewise the Formal which moues to belieue And thus we Say The Churches Proposition Or rather God speaking by the Church may well be the Truth belieued and à Motiue also why we belieue wherein there is no Difficulty at all Take here one Instance in known Philosophy which teaches that light both terminates our Vision and so considered is the Material Obiect seen withall it moues By two Instances we ciear what is asserted the Power to see it and vpon that Account is rightly called the Formal Obiect In Acts of Faith you haue the like Instance For example When the Iewes Assented to the ancient Prophets vttering these words Haec dicit Dominus c. Our Lord speak's thus They belieued that God spake by the mouth of those Prophets it was one of the Materal obiects Assented to by Faith and they belieued also for those Prophets words as God's own Voice and had respect to them as to à Formal obiect Why they belieued 8. A 3. Obiection If the Church be the Primum Credibile or the first Belieuable Oracle whereby God speak's to all How and in what Order we belieue the truths Proposed by the Church in this present State We are to declare how and in what order those Truths are deliuered by it which all are obliged to belieue And this cannot be done without Confusion and perhaps danger of à Circle also We haue partly Answered aboue where it is said That as the Apostles after the Knowledge had of our Sauiours Miracles belieued first in à General way He was the true Messias So we in this present State induced by all the Motiues of Credibility already laid forth belieue first in General That this Manifested Oracle is Christs own Spouse This general Assent first precedes which infallibly teaches the right way to Saluation And this truth we Assent to immediatly vpon the Churches Proposition or rather vpon God's Testimony speaking by the Church without depending on Scripture Iust as the Apostles belieued Christ our Lord to be the true Messias vpon his own Testimony proued Credible by Miracles and other Signal Wonders Thus far there is no Confusion at all nor any danger of à vicious Circle Now further This General truth admitted we proceed to the Beliefe of other particular Verities proposed and herein also follow the Apostles Steps and practise who assented to euery single Article which our Sauiour deliuered afterward vpon his own Word Why therefore may not we also Afterward we descend to other particulars belieue euery particular

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 G●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 Supernat●ral Signs beares the Marks the Characters and Supernatural signatures of an Infinite Power and Wisdom That Religion only is reasonable which ha● 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 preserue● 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 ●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 i● 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 Wh●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 Controu●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

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 ●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 Co●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

Part or member of it is his own bare Assertion already proued à loud Vntruth 7. Hauing now done with this List of Principles and Inferences we may I hope without offence iustly require the Doctors Express direct and Categonal Answer to these few following Questions 8. The first and of main importance though already plainly The first Question Proposed set down may be thus What that Essential reuealed Doctrin is now peculiar to Protestants and held by them necessary to Saluation which distinguishes that Religion as it is Protestancy from Popery and all known Heresies I Speak of Doctrin indubitably reuealed by Almighty God or taught by any Vniuersal Church which these men own as à Truth peculiar to themselues and necessary for Saluation If à List of some such few Articles peculiar and necessary mark my words can without dispute be clearly giuen in Protestants will highly aduance their own Cause and most easily point out some ancient Christians that in former Ages belieued as they do now But Contrarywise if not so much as one reuealed Article of this nature I mean peculiar to Not one Truth reuealed by Almighty God taught by Protestants as Protestants them and in their Iudgements nec●ssary for Saluation can be owned or laid claim to It followes euidently that Protestancy as Protestancy is no Christian Religion because in the whole Essence of it you find not one truth reuealed by Almighty God or taught by any Vniuersal Church 9. In the. 2. place Dr Stillingfleet who charges flat Idolatry vpon the Roman Catholick Church is desired to Answer Two Demands more Categorically to these two Demands The first If he acknowledge with Dr Bramhal and others that the first Protestant Bishops receiued their Ordination from the Roman Catholick Bishops or will assert with Luther that the first Protestants had the Bible from the Catholick Church My demand I Say One concerning the ordination of the first Protestant Bishops is Whether Mr Stillingfleet will roundly grant that the Protestant Bishops receiued their Ordination from Idolatrous Popish Prelates or that Luther and Sectaries had their Bible from an Idolatrous Church Affirm and it must be granted Mr Thorndicke in his Iust VVeights and Measures Page 7. tell● vs plainly If it be true Viz. That the Papists are guilty of Idolatry Orders taken from Idolatrous Prelats argues an vngodly Communication We cannot without renouncing Christianity hold Communion with those we charge with it And what greater Communion Can there be then to take Orders from such Idolatrous Prelates and the Bible from an Idolatrous Church Again in the Contents of the first Chapter Mr Thorndicke add's They that Separate from the Church of Rome as Idolaters are thereby Schismaticks before God This truth he proues very amply in the following Pages And in the 7. P. now cited Concludes thus So that Should this Mr Thorndick's Iudgement Church declare that the Change which we call Reformation is grounded vpon this Supposition to wit of Idolatry I must then acknowledge that we are the Schismaticks 10. Moreouer whereas the Doctor Charges the Church with Idolatry vpon this twofold account Chiefly That She adores Another Concerning worship and Adoration Christ in the blessed Eucharist and allowes the Veneration of holy Images Mr Thorndicke Chap. 19. in the Contents free 's Her from both these Calumnies The worship of the Host in Papacy Saith he is not Idolatry and he Proues the truth in the Context because no Papist will acknowledge that he honours the Accidents of bread for God Again Reuerencing of Images in Churches is not Idolatry Se the Probation hereof in his Page 127. For it is not now my Intent to debate these Controuersies but only to let the Reader know how clearly the old Doctor and I think the far more knowing man Contradict's the younger And this Two Doctor● Contradict one another is done not in Matters disputable or agitated in Schools but in à Point of the highest Concern Imaginable touching the very essence of Religion Wherefore he that Err's in à thing of such weight vnless inuincible ignorance excuses incurr's God's Just The one or other of th●se Doctors horrid Sinners Indignation and Sin 's damnably If therefore Mr Thorndicke clear's the Church were She guilty of Idolatry from that Crime He wrong's God that hates Idolatry But if our younger Doctor lais an Aspersion so abominable vpon the most ancient Mother Church and thereby send 's to Hell all his own Ancestors with Millions and Millions of other Souls T' is He that drawes God's heauy Iudgement vpon him and for this loud Crying sin besides Shame and Confusion will haue many à sorrowful thought laid to his heart before he dyes 11. My Second demand Proposed to the Doctor includes A second demand contains two things these two things The first Whether the Roman Catholick Church which the Dr expressy Saith err's not against the Fundamentals of Faith yet withall boldly auerr's that She teaches Idolatry be not à most open plain and manifest Contradiction I Affirm it is For to auerr on the one side that She err's not in an open Contradiction the Fundamentals of Faith and on the other to say she teaches Idolatry which is à fundamental errour is with one breath to affirm She Err's and err's not in the fundamentals of Faith One A Turk errs not so far as he teaches truth may reply so far as the Church teaches truth She err's not in fundamentals Answ No more doth à Turk who hold's one God err in that yet because the rest of his Religion is false and destructiue of Saluation he can neuer get to Heauen by it In Idolatry makes Saluation impossible though the Church teaches some truths like manner I Say Though the Church teaches twenty fundamental Truths yet if She spoil's all by maintaining one Point of Idolatry Her Condition is damnable and can no more bring any that belieues Her whole Doctrin to Heauen then Mahometism can which owns the Belieue of one God 12. Hereupon you haue another manifest contradiction and the Doctor shall neuer quit himselfe of it In his Rational Account He grant's à Possibility of Saluation to Catholicks because they belieue in à Church sound though not euery way The Doctors open Contradictions safe in fundamentals Here again he taxes Her with the horrid Sin of Idolatry which most euidently makes Her Doctrin damnable and Consequently Saluation impossible to those that The Church ●an saue her Children She cannot saue them belieue it Therefore vnless these two Propofitions which are Contradictory be true There is â Possibility of Saluation in this Church to saue Souls There is no Possibility in it to saue them the Doctors Assertions are as euidently Opposite to one another as if you should Say She can saue soules And she cannot saue them Or She is à true Church and she is not à true Church 13. A third Question Whereas

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 ●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

Apostle writes Ephes. 14. 11. of the Continuance of Pastors and The Apostles words also and Doctors in the work of the Ministery for the edifying of Christ's Mystical body till we meete in one Vnity of Faith most Certainly he Spake not of any deluded or Idolatrous Pastors are likewise vtterly false Nay more that Article of our Creed The Creed falsifyed I belieue the Holy Catholick Church ceased to be true in those dismal dayes when the whole Roman Catholick Church made Idolatrous went to wrack and the res't of Christians if not Idolatrous were all Professed Heretiques 19. Contrarywise if there was at that time another Orthodox Church in Being when Luther Separated from the Roman Catholick What followes if then there was à true Church Society One of these two Consequences necessarily followes Viz. That Luther and his Associates the Protestants either made themselues Members of that Imagined pure Spotles and Orthodox Church Or founded à new One vpon their own Authority neuer before heard of in the Christian world Now further It is most impossible to nominate any such Christians as Luther and Protestants made à new Church Constituted à pure Orthodox Church distinct from the Roman Catholick Therefore Luther and Protestants haue by their own Authority made à new One neuer before known to the world 20. There is yet à third Inference which methinks pinches such Protestants as Say They and we make but one Church Orthodox in fundamentals How can this Doctrin stand if the The Church if Idolatrous err's in the fundamentals of Faith Roman Catholick Church teaches flat Idolatry For vpon this Supposition She err's grosly in that fundamental Point of Idolatry And consequently Protestants must either leaue her as horridly erroneous or maintain Idolatry with Her If it be replyed though thus tainted She yet teaches some few Truths and Sectaries can exactly tell vs which and how many they are They Sectaries improbable Supposition first argue vpon an improbable Supposition and secondly make the louely Spouse of Christ beautiful and vgly treacherous and loyal false and true together whereof enough is sayd in the former Discourses 21. The last question proposed is that the Doctor giue Satisfaction concerning the Mission of Protestants In à word we demand who sent them to teach as they doe that the Roman Catholic● Church is fallible and Idolatrous That man hath no free will That the Body and blood of our Sauiour are not really in the blessed Sacrament with à number of other Nouelties Our demand A difficult Question Concerning the Mission of Sectaries is grounded vpon the Apostles words Rom. 10. 15. How Shall they preach vnless they be sent Say therefore who commissioned these men who countenanced them to preach such Doctrins Dare they tell vs that as their English Bishops receiued Orders from the Supposed Idolatrous Catholick Prelares So also they had Commission from them Idolatrous as they were to teach Idolatry They neuer had nor can haue Commission to teach Protestancy Grant this and they make their Mission not only ridiculous but null also and vtterly void of Credit Whither will they run next think ye Can they pretend to haue had their Mission from the Arians from the Hussits or Waldenses c No certainly For they teach not in all things as these Hereticks taught And besides neuer receiued Commission from them or The Assertion proued from any men called Christians to teach at all Therefore they are vnsent Preachers and consequently in the Apostles Iudgement ought no more to be heard than the Arians or Pelagians 22. Some Sectaries tell vs its needles to Question their A reply answered Mission whilst the Testimony of the Spirit assures them that they teach the true Doctrin of Iesus Christ. Here is first à Supposition for à Proof because The whole world excepting themselues deny what is now assumed of their teaching truth Howeuer admit gratis this false Supposition The meer speaking truth giues them no Commission to teach it For Children Vagabonds and Diuels also may Speak eternal truths yet are not therefore authorized to preach or made Christ's lawful authorized Ministers The Reason hereof seem's manifest To teach truth argues no Lawful Mission To preach truth is an effect of à lawful Mission and not the cause of it Wherefore this Causal or Inference is good I teach truth because I am lawfully Commissioned to teach it and exactly Comply with my Duty Not the Contrary I teach truth therefore I am Authoritiuely sent to teach it 23. By what is hitherto briefly noted you se in what The desperate condition of Sectaries case Sectaries are who first suppose à long interruption of Orthodox Pastors in the Roman Catholick Church and consequently neuer receiued Commission from them to teach and though which is true they continued Orthodox yet these Catholick Pastors neuer gaue them any Authority Again They No Church Orthodox or Heretical sent them to teach scorn to receiue their Commission from known Hereticks nor can they pretend it because being in most Essential points opposite to Protestants Such Hereticks could not impower them to teach Protestancy For these Reasons Sectaries are obliged to renounce all claim to that Mission which is called Ordinary because No Church No Society of Christians whether Orthodox or Heretical sent these Nouellists abroad to teach as they do their reformed Gospel 24. Now if with Luther they challenge to themselues à Calling Some with Luther plead à Mission Extraordinary and Mission extraordinary Not by men or from men but by the Reuelation of Christ Iesus Their Plea no less Proofles then Presumptuous is highly improbable vpon this ground that neuer any since the beginning of Christianity was sent as extraordinary by Almighty God to preach who made not his Doctrin Credible by manifest Supernatural wonders So Christ our Lord did and the Apostles also Others that followed in the after Ages laid forth the Miracles and signal Marks of the Church whereof they were Members and euinced by Signs the They haue neither extraordinary nor Ordinary Mission Authority of that Oracle which sent them But Sectaries who began with Luther to teach extraordinary Doctrin neither plead by extraordinary wonders hauing none to produce nor can so much as hint at any Church false or true which commissioned them to publish Protestancy Therefore they are vnlawful Ministers neuer sent to preach Christ's true Doctrin nor so much as their own false Nouelties of Protestanism CHAP. XIX The supposed grounds of our Protestants Reformation manifestly ouerthrown Protestancy no Religion but an improhable Nouelty The conclusion of this whole Treatise 1. I Say the Supposed Grounds for in very truth Protestancy What Sectaries pretend to hath not any real Ground to Stand on as is amply proued in the forecited Chapters Howeuer because Pretences are not wanting to such as Oppose God's verities and our Aduersaries seem to build the whole Machin of their

I boldly Assert you The reason hereof may iustly cast away that Class of Orthodox Believers and call all rhe Christians in the world according to Sectaries Idolaters or known professed Heretiques Catholicks you se are listed amongst Idolaters because they Adore Christ in the holy Eucharist as the ancient Orthodox Graecians did Those Graecians yet of the Schism pray to Saints that 's plain Idolatry Say Sectaries The ancient and modern Gra●cians supposed Idolaters The rest of Christians nameable the whole world ouer from Luther to the third or fourth Age whether Macedonians Pelagians or Arians were all professed Heretiques These and none but these Imagined Idolaters and known Heretiques à Monstruous heteroclite Progeny of men essentially constituted Christ's Orthodox Church Therefore he who proues Euidently that Catholicks The rest were Hereticks are Idolaters and rightly supposes All others called Christians to haue been Heretiques Proues and rightly Supposes Christ The Inference clear against Sectaries to haue had no Orthodox Church on earth for à thousand years which is à desperate Improbability deduced from our Sectaries Principle who blush not to charge an ancient Church with that Shameful crime of Idolatry though no Proof meanly probable as we shall se hereafter much lesse Euident vphold's the Calumny 11. Some may here demand why we require to haue these Why Euidence is required supposed Errours and Idolatry of our Church euidently proued against vs Is it not enough to euince this vpon moral Certainty The First Question is easily answered by proposing another of the like nature Would not these Protestants iustly require An Instance taken from Scripture proues what is required Euidence from à new Sect of men should it now start vp and pretend on the one side to belieue in Christ yet on the other as boldly impute errour and Idolatry to the holy Book of Scripture as Sectaries do to the Church They would certainly not be satisfied with lesser proofs then euident Hence it is that we in like manner exact neither Topicks nor guesses but clear Euidence against the supposed errours of our Church and reasonably do so First because She by God's Special Prouidence hath hitherto preserued Scriptures pure without Corruptions in Doctrin 2. Because all must own Scripture as both Diuine and pure vpon the Authority of Christ's Church Therefore It as highly concern's all to defend the purity of Christ's Church as the purity of God's written word it as highly concern's Christians to maintain the purity of Christ's Church as to maintain the purity of Scripture And Consequently if nothing lesse then Euidence can bring that Sacred Book into contempt or Euince it of errour Nothing lesse then Euidence can cast à blemish on the Church which giues vs Scripture and ascertain's all that it is Diuine 12. That other Pretence to moral Certainty is à meer whymsy reiected aboue in the second Discourse The Reason there hinted at much to this sense Conuinceth A Doctrin in Matters of Religion Contrary to the Publick Iudgement of the whole Christian world cannot be morally Certain But what Sectaries The pretence to Moral Certainty refuted Assert Concerning the Errours and Idolatry of the Church is à Doctrin Contrary to the publick Iudgement of the whole Christian world Ergo. I proue the Minor One great part of the Christian world is the Roman Catholick Church She stifly opposes this loud Calumny of Idolatry and errours laid to Her Charge Add herevnto the Sentiment of the Chiefest and the most A Doctrin Contrary to the publick Iudgement of the world known Arch-heretiques Who whilst they were in their wits that is before their wicked Apostasy Iudged as the Church Iudged and belieued as she belieued This Vniuersal Consent of an Euidenced Church together with the Sentiment of Her once Orthodox Members though afterward wilful Reuolters I call Cannot be Morally certain à Iudgement of Christians so publick and vndoubted that nothing Contrary to it can be morally Certain Giue me but one Instance of any Truth reputed Morally certain amongst men which euer What may well be called this publick Iudgement merited that name when witnesses so vniuersal so numerous and well qualified opposed it and I shall acquiesce But this is Impossible 13. Here again fitly comes in what we now Sayd of Holy Scripture Suppose which is true that your Chiefest Arch-hereticks once reuerenced that sacred Book as God's Diuine The Instance concerning Scripture introduced again word with the same high respect as the Roman Catholick Church euer did and yet doth Suppose 2. That Some Abetters of those first wicked men whether Arians Socinians or Others should begin to charge the Book with false Doctrin would such à supposed Calumny thinke ye euer arriue to so high Moral That Sacred Book cannot be iustly calumniated Certainty as to bring Scripture into open Contempt whilst à whole learned Church defend's its purity No the Calumny would not be meanly probable vpon this Ground that neither Probability much less Moral Certainty can stand in force when whilst à whole Church defend's its purity Witnesses of so great worth so vniuersal and numerous oppose it Apply what is here noted to the Church and you will find an exact Parity Both She and her own Arch-aduersaries once maintained Her Doctrin as Sacred and Orthodox Now rise vp à Company of iarring Sectaries who will forsooth haue their Charge of Idolatry and notorious Errours against Her passe for No more can à few iarring Adversaries iustly Calumniate the Church à Moral certain Truth The Assertion cannot arriue to moral certainty before the whole Body of Christians becomes mad and makes Scripture it selfe no lesse an erroneous Book than the Church Idolatrous For here is my Principle With one most certain Assent I hold the Church inerrable and the Scriptures Diuine Destroy the Churches infallibility or Say she hath erred you make Scripture eo ipso à Book of no credit 14. A. second Argument Those who exactly follow the A second Argument taken from the procedure of old Condemned Hereticks strain of all old condemned Heretiques and as wickedly implead the Roman Catholick Church of errour are vpon that account like them that is guilty of horrid Sin and Heresy But Protestants do so Ergo they are guilty of horrid Sin and Heresy The Maior is vnquestionable For if our Modern Sectaries exactly close with the mode of all condemned Heretiques it followes thas as those first Apostates for their malice were guilty of Heresy so also these latter are 15. The Minor is easily proued Your ancient Heretiques Our Sectaries accuse like them rebel and would reform as they did accused as boldly the Roman Church then in Being of errour as our modern Sectaries do the present Church They rebelled against it and deserted it so do our Protestants They sought to reform it so would our Protestants For example The Arians were as earnest to reform the Churches Doctrin

concerning the Consubstantiality of the Son with his Eternal Father The Pelagians as busy to cancel Original sin The Donatists as Zealous to perswade men that the true Church was not vniuersally Therefore their sin and Apostasy the very same extended as euer Protestants were earnest busy and Z●alous to haue this present Church reformed in her Doctrins of Transubstantiation of Adoting the Sacred Host praying to Saints And what els you will Now I Subsume 16. But all these Accusers all these rebellious Reformers Because all tend to the destruction of Christ's true Church as like as like can be to one another are wicked and ayme at the Ruin of Christs true Church which is Manifest For had euery one of them done what they desired or reformed according to their Capricious humours There had not been at this day any Orthodox Church in the world Now here in my Question which certainly deserues à candid Answer If all Heretiques A difficult question proposed ancient and Modern reform the Church according to their particular Sentiments most euidently Christs true Church is destroyed Why therefore should I or any if we were yet to seek à better Religion rather adhere to the Reformation of à fallible Protestant than to that other of à fallible Arian or à Pelagian You Shall haue à Strange Answer 17 We are told when the Arians went about to reform the Church was pure but now Her known corruptions force Sectaries out of true loue to their Souls at least to reform themselues Our Sectaries Answer is an vnproued Supposition If the Church will learn Her duty by their good example She may if not She must remain in her errours Answ Is not this more then ridiculous First to make an vnproued Supposition their Proof and then to say nothing but what both the Arians and other Heretiques haue put in their mouths and And contain's nothing but what your old Heretiques taught then to Speak taught them to speak For did not these wicked men pretend as dear loue to their Souls Did they not Clamour as loud against the Churches imagined errours in those ancient dayes as euer Protestants haue done in these latter Say therefore why should the Protestants Reformation be esteemed more secure and Orthodox than what the Arians endeauored to introduce It will be hard to Answer whilst this Principle stand's firm If all reform the Church is ruined 18. Some may Reply Protestants without all doubt who haue diuorced themselues from the Church therefore clamour so loud because they haue strong Proofs at hand whereby to Another Reply examined euince that that once faithfull oracle is now guilty of notorious errours which no Arian could then do Answ Here is the main Point I would willingly be at and haue examined to the bottom I therefore press these Nouellists to pitch vpon some one particular Sectaries are vrged to pitch vpon Some particular controuersy Controuersy Transubstantiation for example or this now debated point of Idolatry in adoring the Consecrated Host and vrge them first to Argue by the plain words of Holy Scripture When all they can Say is said I will demonstrate that the Arians produce Passages of holy Scripture far more significant might we rest in the meer sound of words for their Heresy The sound of words in Scripture more plain for Arians then for Protestants than euer Protestant alleged against Transubstantiation or any other Catholick Tenet 'T is true your Arians make little account of any Authority but what seem's to them plain Scripture or appear's deducible from Scripture and this was the old Protestant way But our Newer men haue some respect to the Consent of Fathers and an ancient Church These we presse to dispute closely in Forme and to make our supposed errours or Sectaries Obiections hitherto Proposed haue been solued their Contrary pretended truths known by virtue of any one receiued Principle It is Answered thus much is done in their Books already set forth We Reply All their Obiections hitherto proposed haue been as fully and clearly solued as either they or we solue the Arguments of Atheists against God and the Iewes Cauils against Christ Or if they haue any new ones yet in store which require further satisfaction it is certainly most easy to propose them in good Form This done I will engage they shall no sooner appear in publick then haue à full and satisfactory refutation 19. We are told again such and such Books published Sectaries pretence of Books not answered reiected by Protestants haue not been answered As if forsooth all Books set forth by Catholicks were refuted In â word here you haue all It is very true the Cauils The Ieers and tedious length of some books haue not been answered with the like Cauils Ieers and length But what 's this to our purpose whilst we vrge for Arguments whereby it may appear to à disinteressed what hath been answered by Catholicks and what not Iudgement that Catholicks haue forsaken the ancient Orthodox Faith And that Protestants now lately had the singular Priuiledge of setling Religion right on its old firm foundations All Arguments hitherto proposed of this nature or which tend to infringe any particular Catholick Doctrin haue been dissolued and torn in preces ouer and ouer Or if as I now said there yet remain any vnanswered our Adversaries may vouchsafe to let vs hear them 20. Sectaries reply We haue indeed offerred to solue their Obiections as also to attaque Protestancy with many Arguments An other plea of Sectaries but as our Solutions are slight so our Arguments against them seem light and forceles Call me to mind one or two only 21. They haue been told If the Roman Catholick Church be fallible and Protestants as fallible Iewes and Gentils may Arguments vnder●alued by them as forceless iustly Scorn Christianity when they se à fallible Protestant attempt to settle an erring Papist in the right way to Saluation or à fallible Papist to do the like on an erring Protestant whilst neither the one nor other can know infallibly which is the right way to Saluation They haue been told 2. To make Scripture alone Though most Conuincing the sole Rule or Iudge in Controuersies encreases the Scorn of these Aliens from Christ who hold it more then ridiculous to appeal to à Iudge for the Decision of their doubts when none of them after the appeal made can Certainly know what the Iudge Of Sectaries unreasonable appeal to Scripture alone Speak's or this Rule of Scripture regulates What I say is manifect for So various and discordant are all rhese in their Interpretations of God's word that the Arians auouch it Speak's Arianism Protestants Protestanism Papists Popery Pelagians Pelagianism and so of the rest Imagin I beseech you that two who accuse one another of high Treason Should come before à Iudge and desire to haue the final sentence pronounced against the Criminal person

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 ● 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 Scripture● 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 a● they defend Protestanism will not pretend to publish à Doctrin with à strict obligation laid on their They cannot pretend to tea●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 Defens● 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

very Calumny without more and their own vnproued Suppositions serue both for proof and Answer We demand Again Questions proposed ● 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 S● au●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 Expergis●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 ● 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 Expergis●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

perfect Subiection with that merit and Obsequiousness which The reason hereof God requires of his rational Creatures who are to walk to heauen by an humble and dutiful Faith or shall neuer come thither 6. And here by the way we may iustly admire the Sauciness of some half Atheistical Spirits who find themselues puzzled in the search of the most obuious things in nature none of them can say how or by what one poore flies wing is knit together yet will forsooth haue God to giue Euidence of his own deep Secrets the greatest Mysteries of grace or Cannot belieue Experience teaches how prompt and ready euery good Subiect is to obey his Prince at the least beck signe or insinuation of his will Though the Intimation carries not with it strick euidence yet in this matter of mans Submission to God when both his glory and our eternal Welfare are Concerned innumerable stand houering and doubtful Questioning whether God requires firm The peruerness of Atheistical Spiricts Faith from them And why Because an Euidence suitable to their fancy seem's wanting 7. Humour once such à Curiosity or giue them à greater light of Euidence the next thing required will be that God interiourly teach all by Himselfe without Church Pastors Doctors or any And if this serues not the turn He must either please to open the Heauens at à call and once à year at least visibly instruct them or there is no drawing such Spirits Euidence of Credibility enough out of à state of Incredulity I Say contrary the Euidence of Credibility apparent in those manifest Signs and marks which illustrate true Christianity à great mercy of God he giues so much of it is abundantly sufficient to induce the most obdurate heart in the world to belieue with such an Assent as suites God's great Maiesty that is with à Faith most firm and Infallible Obserue an vndeniable Euidence 8. It is euident That euer since the first Plantation of Christianity The Appear●nce and Credibility of true Christianity there has been à Continued Succession of Pastors and Doctors who taught the Belief of one God and one Sauiour Iesus Christ with other Articles of the Catholick Faith It is Euident that innumerable Professors of this one belief haue been eminent in Learning wisdom Sanctity of life and Contempt of the world It is Euident that the Predictions of Prophets vttered whole Ages before our Sauiour preached agree only to one Christian Society known the whole world ouer The Vniuersal extent of this great Moral Body is euident Vnity in Doctrin Euident Admirable Conuersions wrought by this Church are euident Vndeniable and most glorious Miracles Euident The Courage the Constancy the profound Humility of Martyrs and finally their bloodsheding the last Testimony of loyalty Authors worthy of credit number them to eleuen Millions are Euident Here in few words you haue The Euidence indisputable before you no Romance no Furb no fraud but most clear and indisputable Euidence Now ponder first but seriously And Ask whether God after the sight of so many illustrions Marks Manifested to all could permit those Millions and Millions The impossibility of deception in this Euidence who loued truth and heartily sought to serue no other but the great God of truth To be deluded with meer Phansies and fooleries Were this possible might we not all charge plain Cousenage vpon an Infinite Goodnes and most iustly complain Si error est quem Credidimus c. If we belieue an errour it is you great Soueraign that has deceiued vs. 9. In the next place cast your thoughts and seriously also vpon all Sectaries pas't and present since Christianity began You will find and here likewise we plead by Euidence no Succession of Pastors lawfully sent to preach no Conuersions of Nations wrought by any No eminent Sanctity no Vniuersal Sectaries utterly destitute of all Euidence of Credibility extent of their Religion no Vnity in Doctrin and which vtterly ruin's their Cause nothing like à Miracle among them How then dare these Nouellists destitute of all outward appearances of Truth or any thing like Euidence goe about to make their Religion credible by meer toyes and trifles These I call trifles Here to snarle at à Pope there at abuses in the Church Now to fill Volumes with Criticisms now to patch together à few broken Sentences of the ancient Fathers That is in à word to be euerlastingly quarrelling and neuer to Propose Sectaries new way of Arguing so much as à probable Way how quarrel 's may be ended Can such trifles I Say and here in brief you haue the vtmost Sectaries can doe extinguish the light the Lustre and Euident Credibility of God's own manifested Oracle Let common reason Iudge in this case Now wee goe on in the Analysis 10. Hauing Said abready We belieue because God has This euidence explained the Analysis goes on Clearly reuealed the Incarnation the like is of any other Mystery and being impossibilitated if we stand within the formal Term's of Faith to allege any further intellectual Motiue of belieuing than this The last of all God has reuealed what I Assent to It necessarilly followes that euery other Question relating to the Formal ob●ect of Faith ceases here But if it be demanded how the Vnderstanding dares rest most firmly on an Obiect not euidently seen wee passe from that Power without breaking off the Analysis to the Will and Say she can by her pious Affection command the intellectual Faculty to Captiuate it selfe in Obsequium fide● and belieue most vndoubtedly 11. Now if another Question ensue's How the Will can bring the Intellect to so much Obsequiousness The Answer The Power of the will Ouer the Vnderstanding Manifest impiety not to belieue is at hand It doth so because God has shewed by all those most prudent and manifest Signes already laid forth to Reason that He is the Author of the Doctrin we belieue In so much that it is not only the highest imprudence imaginable to disbelieue but Wickednes to do so in à matter of such Consequence I say Wickednes for after à full sight had of the rational Motiues inducing to Faith seing none can arriue to Euidence of the Mysteries One of these three wayes must be What reason forces vpon Euery one followed To belieue nothing To belieue meer Fooleries Or finally to belieue à Doctrin which God has distinguished by Euident Marks and Signatures from Heresy and falshood To belieue nothing either is or tend's to Atheism and that 's Wickedness To belieue Fooleries no wise man will hear of Therefore all are bound to belieue and if so Faith must bee Euidently prudent and rational I mean so manifested by supernatural Wonders that reason is proued vnreasonable in case it denies Assent Now I Subsume But these Supernatural Signes One only Society of Christians Euidences and it is no other but the Roman Catholick Church Therefore she only proposes Faith

One only Society Proposeth Faith which is rational which is rational and consequently obliges all to belieue her Doctrin 12. Hence you see that euery one in the Choise of Religion is to ponder in the first place those weightly Arguments which make an Election prudent And then it is prudent not otherwise when Signes from Heauen Gods own Marks heighten What makes an Election Prudent the Religions Credibility so far aboue all other false and forged Sects That these at the first full Sight appear as they are horrid gastly and contemptible 13. If you will Discouer more clearly what I would haue reflected on in this Particular Be pleased to compare Heathenism Iudaism Turcism and finally Aeresy with one glorious Roman Catholick Church Speak plainly Can you find in these any thing like the Miracles the Conuersions the large Extent the Vnity and Sanctity of this one most Euidenced Oracle I need not proue the Negatiue You cannot for its Demonstrable to sense Heathenism and Heresy are now things of Scorn the whole world ouer Iudaism t' is true once had its No Society Comparable to the Roman Catholick Church in this rational Euidence Signes and Miracles wherein it far surpassed Heresy which neuer had nor will haue any like it Howeuer Christ's Illustrious Kingdom his Church Militant vastly surmount's that Ancient and now decayed Lustre of Iudaism And thus much briefly of the Euidence of Credibility which once had Faith most firm easily followes and without it none can belieue 14. A second Proposition Faith in this present State is resolued into the Authority of God the first Verity speaking by the Church This way of resoluing Faith is both plain and easy The Plainest resolution of Faith and very suitable to the common Apprehension of euery one learned and vnlearned who if Questioned why they belieue any Diuine Mystery readily Answer Sic docet Sancta mater Ecclesia So our Holy Mother the Catholick Church teaches And they Answer well For the First Instrumental Principle where into Faith is resolued must be so clear and Conspicuous à Rule that all may easily learn the Doctrin deliuered by it 15. The Assertion is plainly laid forth Deut. 30. V. 11. The Assertion Proued by Scripture The Commandment I command this day is not aboue thee nor farr off nor situated in Heauen that thou mays't Say Who of vs is able to ascend into Heauen to bring it to vs That is To know where true Faith is taught we need not to weary our selues with much Speculation or expect that God in Heauen lay open the sense of Scripture by Enthusianisms or any Priuate Reuelation Nor placed beyond the S●a that thou may'st pretend which of vs can passe ouer the sea and bring it to vs. And hereby That endless Labour that euerlasting Inquisition Sectaries endles Labour made after Truth proper to Sectaries seem's reiected Originals must be examined Passages of Scripture compared History sought into Libraries turned ouer Languages learned Yea and the very particular Mysteries of Diuine Faith must be weighed by humane Reason and thus they descend into the Abyss of God's secrets before they come to Satisfaction in Religion All is toylsome all dissatisfactory all endless A more short and easy way is at hand For saith the Scripture Iuxta est serm● valde in ore tuo The word is very neere thee in thy Mouth and in thy Heart to doe it And the Apostle Rom. 10. 8. Applyes this very Passage to the Word of our Christian Faith Hence I argue 16. But the Church is that first Instrumental Principle The Church is the first Instrumental Principle and most easy Rule which teaches our Christian Verities Scripture teaches them not so plainly Therefore Faith may well bee resolued into the first Verity speaking by the Church and whoeuer resolues it without all dependance of this liuing Oracle put 's the Conclusion before the Premises as we shall see afterward 17. I proue the first part of my Assertion 1. It is as euidently credible that God speak's to all by the Church as that he anciently spake by the Prophets and Apostles For we haue the same supernatural Signes manifested in all these Oracles à The Churches Euident Credibility parallel with that of the Apostles like as is largely shown aboue and Consequently haue with them the same Grounds of an Euident Credibility But Euident Credibility induced the Faithful to belieue those manifested Prophets and Apostles Ergo the Churches Euident Credibility euery way Parallel induces all in this present State to belieue this Oracle 2. God is equally infallible Yea one and the A second reason same Verity whether He speak's by one single Person or many and must be heard with all profound Submission Prouided that the Oracle He speak's by bee made immediatly Credible A third and by the lustre of Supernatural wonders as most euidently the Church is 3. The Church Answerable to the Prophets and Apostles is à Liuing Oracle and vpon that Account able to Solue all doubts which may occurr in controuerted Matters but the Clarity of à liuing euidenced Oracle ready to decide all such difficulties makes the Rule of Faith easy and much auail's to à clear Resolution 4. Our Analysis into God's Veracity Speaking fourth reason by the Church Stand's firm vpon that first Principal and infallible Motiue the Diuine T●stimony it Selfe I call it Principal because the Church is only Instrumental as we now said whereby God speak's And this Resolution is made without any danger of à Process in Infinitum or the least Shadow of à vicious Circle as Shall presently appear by giuing the last Analysis 18. In the Interim know thus much To proue the second The other part of the Assertion it manifest part of our Assertion viz. That Scripture is not à Rule so perspicuous and clear in deliuering the very Chiefe Articles of Faith as the Church is in controuerted Matters were to proue à plain Euidence For what can be more manifes't then that wee and all Hereticks pas't and present are at endless debates concerning the true Sense and meaning of those very words we read in Scripture Yet the Ruel of Faith Sectaries confess it ought to bee clear open and manifest to all I waue all further discourse vpon this Subiect and here adioyn our last Analysis 19. One demand's why I belieue that great Mystery of the Incarnation I may well Answer first God's own sacred The last Resolution giuen Word which we call Scripture Asserts it The next Question will be Why I belieue this to be Scripture I answer The same God speaking by his own Oracle the Church affirm's it A third Question followes Why doe I belieue that God speak's thus by the Church I Answer the Ground of my Faith in All Demands answered this particular is God's own speaking and the very same with that hee spake by the Apostles As therefore his Own word vttered by