Intimation in Scripture of this Priviledge confer'd upon the Church of Rome and it is strange the Ancient Fathers in their Disputes against Heretics shou'd never Appeal to this Judge c. That there is not only Intimation but even plain Texts of Scripture which denote the Churche's Infallibility is what I think is already sufficiently Prov'd And since it is likewise Prov'd that the Roman Church or which is the same thing the Congregation of Faithful in Communion with it is the Catholic Church I think it is a necessary ' Consequence that there are plain Texts of Scripture that prove the Infallibility of the Church of Rome Nor is it less certain that the Ancient Fathers in their Disputes against Heretics did Appeal to this Judge For in those days there was no other Means to convince Heretics of their Errors but by the Authority of the Church In the primitive Times New Heresies sprung up as many if not more than in any of our latter Ages yet there was no other Rule or Standard to judge these Errors by the Canonical Books of Scripture not being collected or put together at least in 150 Years after the Foundation of the Church and then not one Book of it all whose Authority or Credit was not question'd by some Heretic or other How was it then possible for the Ancient Fathers to confute these Hereties unless they had Appeal'd to the Authority of the Church and told them that this is the Doctrine of the Catholic Church this is what we receiv'd from our Fore-fathers And this is what all the Christian World believes Neither is it true that the ancient Fathers did not Appeal to this Judge even when the Scripture was collected and receiv'd as the Word of God Read but St. Ireneus Contra Haeres Tertul de Praescript Epipha de Haeres St. Austin cont Epist Fund and many more and you shall find how much the Doctor was mistaken in this bus'ness I do not cite the passages of these Fathers because they are so well known and so often quoted by Others who wrote upon this Subject But let this of St. Austin to use the Doctors own Phrase be instead of a thousand I wou'd not believe the Gospel Cont. Epist Funda were it not that the Authority of the Church moves me to it The second Objection is in Answer to a Certain Passage in the Canon Law Vol. 3. pag. 94. where it is said That if every Man may judge for himself there will be nothing but Confusion in Religion there will be no End of Controversies And that our Lord had not seem'd to be Discreet * The Drs Translation of the Latin has it so if he had not provided for the Assurance of Men's Faith by giving them an Infallible Judge To this he says that if this Reasoning be good we may as well conclude that there is an Universal Infallible Judge in Temporal Matters but it is evident in Fact and Experience says he that there is no such Judge in Temporal Matters consequently nor in Matters of Faith Answ Had there been an Universal Infallible Judge appointed in Temporal Matters it wou'd doubtless contribute very much to the Peace and Tranquility of the World if He were Obey'd but very little to the Means wherewith God Almighty designs to bring his chosen People to the Kingdom of Heaven which is to exercise them with Fiery Tryals and make them pass thro' much Tribulation And therefore He permits the Cruelty of Tyrants to try the patience of Martyrs and suffers the Oppression of the Poor on Earth to enhance their Reward in Heaven So that the Cruelty or Errors of a Temporal Judge do rather increase than diminish the Happiness of the Just But the Case is far otherwise in spiritual Matters If the Judge shou'd spoil us of our Faith or err in Judging for us it wou'd cause our Eternal ruine our Damnation being necessarily consequent upon a False Belief And for that Reason the goodness of God seems to be so much the more engag'd to secure the Spiritual than the temporal Judge from error by how much the danger is the greater on that side and the Ruin more inevitable if we shou'd chance to Err. Christ threatens Damnation to all those that will not believe his Doctrine which how it can stand with his Infinit Goodness unless he had provided Infallible Means of conveying the Truth of this Doctrine to them it is hard to conceive In short Temporal Ease and Tranquility is of very little Moment even in this Life but of none at all in the next and therefore generally speaking God leaves Men in the Counsel of their own Hands and permits Them very often to disturb the public Peace and quiet of this World But the true Knowledge of his Divine Law and of the Mysteries of our Redemption are of so great importance to our Eternal Happiness that his Goodness will Infallibly secure it for us if it be not our own Fault Object 3. An Infallible Judge pag. 95 96. if there were one is no certain way to end Controversies and to preserve the Vnity of the Church unless it were likewise Infallibly Certain that there is such a Judge and who he is For till Men were sure of both these there wou'd be still a Controversie whether there be an Infallible Judge and who he is And if it be true which they tell us that without an Infallible judge Controversies cannot be ended then a Controversie concerning an Infallible judge can never be ended And there are two Controversies actually on foot about an Infallible Judge One whether there be an Infallible Judge or not Which is a Controversie between Vs and the Church of Rome And the other who this Infallible Judge is Which is a Controversie among themselves which cou'd never yet be decided And yet till it be decided Infallibility if they had it wou'd be of no use to them for the ending of Controversies Thus far the Drs. own Words Answ That there is an Infallible Judge is already prov'd Who that Judge is I have likewise manifestly shewn namely the Living Voice of all the Catholic Pastors and People agreeing in the same Points of Faith And if it be farther ask'd who those Pastors and People are I answer The same in Communion with the Pope as it is prov'd before And surely none will doubt but we may be Infallibly certain that these agree in the same Points of Faith Consequently we may be Infallibly certain both that there is an Infallible Judge and who that Judge is And if it be True which they tell us says the Doctor that without an Infallible Judge Controversies cannot be ended then a Controversie concerning an Infallible Judge can never be ended And why so Why may not an Infallible Judge end it Is not an Infallible Judge sufficient to end any Controversie whatsoever If the Church be Infallible and assisted by the Spirit of God for no other End than to
humana prebet oâ—perimentum How was the Lord's Body after the Resurrection a true Body that cou'd enter the House when the Doors were shut But we must understand that if the Work of God be comprehended by Reason it is not wonderful nor hath that Belief any merit to which humane Reason gives Experience The Disciples saw Christ's Body and felt it with their Hands consequently had the Evidence of two of their Senses Yet according to St. Gregory they cou'd have Faith concerning the Truth of his Body only because they did not comprehend how it was possible for it to enter the House when the Doors were shut In like manner tho' we have Evidence of Reason that the things we believe were reveal'd by Jesus Christ yet the Reward of our Faith is nothing diminish'd because we believe such things as we neither comprehend nor understand And indeed whoever seriously considers the great Work of our Redemption he cannot but think that it was most agreeable to the infinite Wisdom and Goodness of our Divine Redeemer to leave us this Evidence Jesus Christ came to the World declar'd to a select Number of Men such high and mysterious things as seem to shock Humane Reason laid down his Life for the Salvation of Mankind sent his Apostles to publish these Mysteries over all the World and threatned with eternal Damnation all those who wou'd not believe them and that not only for a Time but also unto the End of the World Is it not then very reasonable that this mysterious Doctrine should always be attended with such Characters and Credentials of Truth as may convince the most obstinate Gainsayers of it which I am sure nothing less than either Evidence of Sense or Reason can effect For if the Evidence be less then the Doctrine is only probable and if it be only probable one may reasonably doubt of the Truth of it and if the Truth of it may be reasonably doubted the contrary for ought any one knows may be true and if the contrary may be true I am sure it does not stand with God's Goodness to condemn any Body to eternal Flames for not believing a Doctrine the contrary to which for any thing that he doth or can know may be true Here I wou'd not be understood so as to mean that none can have true Faith without clear Evidence for 't is plain that the most part of Mankind are taught the Articles of their Faith by their Parents or Pastors whose Testimony is confessedly fallible nor do I pretend that this is a Rigorous Demonstration such as Mathematicians make nor yet an Evidence of Sense but this I say that the universal Consent of so many Nations as compose the Catholic Church conspiring in the Belief of such Articles of Faith make it as evident to my Reason that the said Articles of Faith are true as any Evidence of Sense or Demonstration cou'd make them if they were capable of any In a word the Apostles and their Disciples deliver'd the Christian Faith to several Nations and convinc'd their Senses and Reason of the Truth of it by true and real Miracles and the Universal Consent of the same Nations which succeeded the Evidence of Miracles is equally convincing to us that that Faith is certainly true Consequently we have a certain and an undoubted Motive to rely upon in the Belief of the Articles of our Faith Now it is manifest and even acknowledg'd by our Adversaries that excepting those who separated themselves or were cut off from the Church by Excommunication for their obstinate Adherence to some Errors contrary to Faith and whose Opposition cannot prejudice the Truth of that Faith as I prov'd before that excepting those I say the Universal Consent of all the Christian World agrees in all the Articles of Faith that the Catholic Church holds and believes But among other Truths that are deriv'd to us by this Universal Tradition or common Consent of all Nations as afore explain'd this is one That the Holy Ghost or the Spirit of God doth assist the Church and doth guide her into all Truth necessary to Salvation Hence we conclude 1. That the Catholic Church is Infallible in all the Articles of Faith that she holds and professes For since the Holy Ghost is given to the Church to guide her into all Truth and that this Holy Spirit is Omniscient and Omnipotent it cannot be affirm'd without Impiety that it should permit her to fall into Error 2. That General Councils are Infallible in all their Definitions and Decisions of Faith For tho' a General Council be but a Representative of the whole Church yet because General Assemblies of the chief Pastors of the Church have been always look'd upon even by the Apostles themselves whose Steps in this particular the Church doth follow as the best and most effectual Means of determining any Controversie that may arise and that all Good Christians have always held themselves bound to acquiesce to their Determinations and to submit to them it is reasonable to believe that the Spirit of God doth assist and guide them 3. That the Catholic Church is Infallible in determining what Books of Scripture are Canonical and what Books are not and in declaring the true Sense and Interpretation of them For since these sacred Books and the right Interpretation of them are very necessary for the Edification of our Faith and Manners the same Spirit which guides the Church into all Truth does no doubt guide Her in these great and important Truths We shall see hereafter what Society of Christians can justly pretend to be called the Catholic Church I now proceed to prove from Scripture that the Church is Infallible But whereas the Protestants are accustomed to carp at this kind of Proof pretending that this is to Dance in a Circle as They are pleas'd to term it it won't be amiss to examine what is meant by a Circle and when it is to be admitted in Reasoning When two things bear witness mutually the one of the other we call this a Circle and when they have nothing else to support the Truth of their Evidence but their mutual Affirmation then that sort of Proof is Faulty But when both or either have such Evidence on their side as is sufficient to establish their Credit before they bear witness one of another tho' it be still a Circle yet it is good and vallid in all sort of Proof Thus God the Father bore witness of Jesus Christ and He again of the Father Thus Jesus Christ bore witness of John the Baptist and John the Baptist likewise of Him And I hope no Body will be so impious as to say these were vicious or faulty Evidences because God the Father's Testimony was known to be true tho' Jesus Christ had not confirm'd it and Jesus Christ his Works prov'd likewise his own Testimony to be true tho' his Father had not born Him witness In like manner the Church bears witness that the Scripture
they should know more of the Mind and Will of God than is convenient for the common people to know whose Devotion and Obedience to the Church does chiefly depend upon their Ignorance Or should declare that the Sacrifice of Christ was not offer'd once for all but is and ought to be repeated ten millions of times every day and that the people ought to receive the Communion in one kind only and the Cup by no means to be trusted with them for fear the prophane Beards of the Laity should drink of it and that the saving Efficacy of the Sacraments doth depend upon the Intention of the Priest without which the Receiver can have no Benefit by them These are all of them so plainly contrary to Scripture and most of them in reason so absurd that the Authority of no Church whatsoever can oblige a Man to the Belief of them Thus far the Dr. Here you see Christian Reader a Great Orator and Divine teaching from the Pulpit and Press that Sense Reason and Scripture are all on the Protestant's side in the aforesaid controverted Points as clear and evident as that twice two make four Here you see him arraign all the Patriacks Primats Arch-Bishops Bishops Doctors Vniversities and even all Kings Princes Peers Magistrates together with the common people of all Countries and Provinces of the West as also the Greek Church and all the Countries and Provinces in Communion with it all these Learned and Pious Christians I say that flourisht in and Governed this part of the World when Martin Luther appeared upon the Theatre this worthy Man arraigns for Fools and Madmen I say for Fools and Madmen for all these Patriarchs Primats Kings Princes c. professed in those days to be guided by their Senses by natural Reason and by the Word of God contained in the Holy Scriptures and yet all of them believed the very same concerning the said Points the R. Catholics do now Surely then they must have been all Fools and Madmen if Sense Reason and Scripture be as clear and evident on the Protestant's side as that twice two make four For who ever in his wits denied that twice two do make four Or in his right Senses ever affirmed that white was black or black white Or that any of our Senses when they are perfect do not give irrefragable Testimony of their proper Objects Or that plain and evident Texts of Scripture were not to be believed These monstrous Absurdities the Dr. fastens upon all the Eminent and learned Men of the Eastern and Western Churches which flourisht not only when Martin Luther rose up but also by his own Acknowledgement for at least several Ages before him which is in effect to Brand them all with the Ignominious Character of Fools and Madmen If all the great Mathematicians of all Ages saith the Dr. could be supposed to meet together in a General Council and there declare in the most solemn manner that twice two did not make four but five I should most certainly conclude that they were either all of them out of their Wits or byassed by some Interest or other But good God! What should byass any Man in his Wits much less any Society of learned Men to declare against a thing so clear and evident Nothing surely less than Phrensy or Madness But let us hear the Application Just so in matters of Religion continues the Dr. if any Church shou'd declare for Transubstantiation that is that the Bread and Wine in the Sacrament by virtue of the Consecration of the Priest are Substantially changed into the Body and Blood of Christ this is so notoriously contrary both to the Sense and Reason of Mankind that a Man would chuse to stand single in the opposition and laugh at or rather pity the rest of the World c. The Dr. knew very well and so do all the learned Protestants in the World that the Latin and Greek Churches and all in Communion with them have not only declared for but have always believed at least for several Ages Transubstantiation as aforesaid If it be then so notoriously contrary both to the Sense and Reason of Mankind as the Dr. would suggest all those Men whereof a great number had at least the Reputation of being both Learned and Virtuous must necessarily have been all of them out of their wits or byassed by some prejudice which most certainly cou'd be nothing else but the extremity of Madness and Folly their eternal Damnation being necessarily consequent upon such a Belief He pursues the same comparison instancing in the rest of the Controverted Points aforesaid But what Man in his right Senses would believe that any one Nation much less all Europe should conspire to renounce all those means which God has given them to acquire the Knowledge of things viz. Sense Reason and the Word of God without which it is impossible to know any thing especially in a matter which so highly concerns them Or who wou'd not rather believe that Dr. Tillotson was mightily mistaken than that the best part of Mankind should make Shipwrack of that which alone distinguishes them from Beasts nay who would not rather believe that either he himself had been out of his Wits Or that he designed to impose upon Mankind so strange a paradox as that hundreds of millions of Learned and Ingenious Men should conspire to declare against that which is both their everlasting Interest and constitutes them Men since neither he nor any Man else cou'd ever instance in one single Man in his wits that ever was guilty of such a Folly This I must confess is one of the most surprizing nay the most intollerable Charges that ever was laid to Mankind and yet how monstrous and absurd soever it appears 't is no less than what was absolutely necessary to support the Cause the Dr. had undertaken He was it seems well read in that famous Dispute betwixt Dr. Hammond and Mr. Serjeant concerning Schism The former wrote a Book in Vindication of the Church of England from the Imputation of Schism which the R. Catholics charge her with The latter answers his Book in an other entituled Schism disarmed Dr. Hammond writes a Reply to this and Mr. Serjeant adds a Rejoinder to that which he calls Schism dispatcht Now to know what relates to our purpose in this Dispute you must understand that Dr. Hammond in the first Chapter of his Defence of the Church of England in his Description of Schism paints it in its own horrid and dreadful Shape as the Scripture and Holy Fathers of the Primitive Church had done before him viz. That it is Carnality Self-condemning contrary to Charity bereaving one of the benefit both of Prayers and Sacraments as bad as and the Foundation of all Heresies that there is scarce any Crime so great as Schism not Sacriledge Idolatry Parricide that it is obnoxious to peculiar Marks of God's Indignation Antichristianism worshipping or serving the Devil not expiable by Martyrdom
Divine's Books on this subject are still extant and let even our Adversaries be the Judges whether this be not one of the most groundless Mistakes that ever any serious Man cou'd fall into 3dly That he is as far out when he says that to prove a part to be the whole is all one as to prove the Roman Church to be the Catholic Church Had we said that the particular Church and Diocess of Rome were the Catholic Church his Comparison wou'd then indeed have been Reasonable but surely he cou'd not be ignorant that we understand by the Roman Church all the Christian Churches over the World in Communion with the particular Church and See of Rome which we therefore call the Roman Catholic Church because Rome being the Seat of St. Peter's Successor is the Center and Principlâ— of Catholic Unity If the Doctor had a mind to make good his Thesis he shou'd have prov'd that all other Societies of Christians who are not in Communion with the Church of Rome are notwithstanding their Heresies and Schisms a Part of the Catholic Church he shou'd have prov'd that the Nestorians and Eutychians which take up the greatest part of the Eastern Christians are a Part of the Catholic Church notwithstanding they were excommunicated and cut off from the Body of the Catholic Church by the lawful Authority of two General Councils whose Decrees he and all other learned Protestants do profess to embrace that the Grecians are still Members of the Catholic Church notwithstanding their willful Schism from its Communion their ancient Error concerning the Procession of the Holy Ghost their having been so often reconcil'd and united to it yet still returning to their Vomit but more especially their self-condemn'd Perverseness in their late Separation from the Communion and Fellowship of the Church of Rome which they solemnly and in the most Authentic manner gave under their Hands in the Council of Florence they wou'd hold and maintain he shou'd have prov'd that Luthor Calvin and all those who adher'd to their new broach'd Opinions are a part of the Catholic Church notwithstanding their being excommunicated by the Church and their own Confession of holding these Opinions in Opposition to all the World besides All this I say the Doctor shou'd have prov'd to shew that the Roman Church is but a part of the Catholic Church But neither he nor any Body else did ever so much as attempt it on the contrary most of the learned Men of the Church of England have readily given up the Cause in regard of all the aforesaid Sects and most of all other Sects do as censoriously condemn those of the Church of England With what colour of Reason then can the Doctor suggest that the Roman Church is but a part of the Catholic Church Nay can any thing be more plain than that the Roman Church as it is understood by Catholics is the whole Catholic Church since none of the aforesaid Sects can with the least colour of Reason pretend to be a part of it since they themselves do unchurch one another since they own that the Church of Rome is a Part at least of the Catholic Church and that one Faith and one Communion are equally essential to the being or Constitution of the one Catholic Church in both which Essential they own themselves to be different from the Church of Rome So that if we had no other Proof besides this last Reason is a plain Demonstration that either the Church of Rome is the whole Catholic Church or that it is no part or member of it 'T is a known Truth and even vouch'd by all Protestants whatsoever that the Church of Rome is at least a Part of the Catholic Church That one Faith and one Communion are equally essential to the Constitution of the Catholic Church of Christ is a Doctrine generally receiv'd by the Church of England and I suppose by all the Divines in the World besides now there is none of all the aforesaid Sects as they all unanimously agree that holds either the same Faith or Communion with the Church of Rome which yet they hold to be a Part of the Catholic Church and which together with the said Sects make up the whole Body of Christians It is then most evident that either the Church of Rome is the whole Catholic Church or that it is no Part or Member of it But the latter no Protestant ever yet durst affirm for if they shou'd affirm that the Church of Rome is no part of the Catholic Church this would vacate all their Pretences to be a Church since it is from the Church of Rome they pretend to derive their Mission Ordination and spiritual Power if any they have We are then sure even to a Demonstration that if what the Protestants say be true the Roman Church is the whole Catholic Church and no less sure that neither the Protestants nor any other Sect whatsoever can be any part or member of the Catholic Church whilst they continue out of the Communion and Faith of the Roman Church 2. To prove the Roman Church to be the Catholic Church the Doctor requires the following Particulars shou'd be clearly shewn and made out 1. A plain Constitution of our Saviour whereby St. Peter and his Successors at Rome are made the Supreme Head and Pastors of the whole Christian Church Of this says he we have not the least Intimation in the Gospel nor in the Acts and Epistles of the Apostles nay there is clear Evidence adds he to the contrary that in the Council of Jerusalem St. James was if not superior at least equal to him And St. Paul upon several Occasions declares himself equal to St. Peter But suppose it were true continues the Doctor That St. Peter were Head of the Church where doth it appear that this Authority was deriv'd to his Successors And if it were why to his Successors at Rome rather than at Antioch where â—e was first and unquestionably Bishop Answ Touching a plain Constitution c. methinks a modest good Christian might well be content with one plain Text of Scripture produc'd to that purpose much more with a great many and this surely is already done a hundred times over both from the Gospel and Acts of the Apostles where we plainly find this Charge committed to St. Peter and his frequent Exercise of it as occasion offer'd 'T is true the Scripture makes no mention of his Successor at Rome Nor do we say it is necessary he shou'd be there rather than any where else For St. Peter might if he pleas'd for ought we know have as well plac'd his Chair in Canterbury but it is matter of Fact that he did not place it there but in Rome His making St. James equal if not superior to St. â—eter in the Councâ—l of Jerusalem needs no other Confutation than a bare recital of the matter of Fact which pass'd there I am sure it is as plain as words can make it