more fully in the end they cannot remain in the Church of Rome with a safe Conscience there being nothing which holds them in it but deceitful Bands such as are Birth Education Interest Custom and the Example of others which are things very unproper to determine an honest Mind in matters of Salvation They are then obliged to range themselves on the side of the Reformists from whom they receive for a Rule things clearly contained in the Holy Scripture and where they may be assured there is none of them withheld in the publick Ministry and moreover where there is nothing taught which corrupteth the Efficacy of Gods Grace If it be replied that we must first satisfy such Persons by proving the Divinity of the Scriptures I answer first that this Principle doth not fall under Debate seeing the matter in hand relates not to the several Religions in the World but only to the particular Opinions of Christians for they all in general acknowledg the Divine Authority of the Holy Scriptures Secondly I answer that the Church of Rome is no less obliged to prove this Authority of the Scriptures than other Churches seeing that before she can make her self acknowledged as Infallible she must evidence her self to be a Church which she cannot do if the Divinity of the Scripture be denyed her and she will not take the Pains to prove it besides that all the Proofs by which she pretends to establish her Infallibility depend either mediately or immediately on the Scripture and consequently they suppose its Divinity But in fine I say the Characters of Divinity which shine in all parts of these Writings are so lively and so many in Number that the most ordinary Capacities cannot but be affected with them if they apply themselves to the Consideration of them with a pure Heart and unspotted Conscience Now this is it to which the meanest Capacity is obliged as well as the greatest and if they do it not their Damnation is just and their Impiety without Excuse AND this is what I thought I was obliged to speak briefly on these pretended Methods of Prescription this not being a proper Place to handle this Point more largly But to return to the principal Subject of our Dispute we are obliged to Mr. Arnaud in that he takes it not ill I endeavour to prove by several Passages that the Alteration pretended to be impossible is real and true The Author of the Perpetuity must likewise consent to this seeing Mr. Arnaud hath said it and if he doth agree to it he must suffer me to draw this Consequence that I could have hindred the Effect he promised himself from his Method which is to make us confess if we are not extream Obstinate that the Doctrine of the Church of Rome touching the Sacrament is the same with that of all Antiquity This Confession cannot be justly extorted from us as long as there shall be any reasonable Occasion of disputing this Point between us and the Production of some Passages of my Writings starteth a particular Debate which Mr. Arnaud approveth for he only complains I have not produced them in a right manner but mained and dislocated from their Consequences and that I have concealed all those which might be opposed and understood But this Complaint is Unjust and he should not conceal the Reason I alleaged to justify the form of my Abridgment which is That that Book was made in Relation to that of Mr. Aubertins whose Proofs I take upon me to defend If he did not like to insert two large Volums in Folio into a Preface neither have I liked to put a great Volum into a short Answer which contains no more than thirty Pages I never pretended that my Abridgment alone should absolutely determine his Thoughts I know this cannot be expected but I was willing to shew the way which must be taken for the finding out of the Truth which is to make an exact Search into the Belief of the Fathers I design'd to shew them of my Communion what might be objected against the Author of the Perpetuity's Arguments and thereby obliged him to dispute henceforward in a regular manner we may be permitted to make Abridgments of this kind and that of mine hath nothing but what distinguisheth it from that which we call A Heap of Difficulties the matters of Proof with which it is furnished their Nature and Force do contribute that Truth to it which an Abridgment ought to have and the relation it hath to Mr. Aubertin's Book makes it evident and certain There can be nothing more required to conclude that the Doctrine of the Church of Rome is not the same with that of the Fathers and that there has bin made an Alteration for the Principles of this are marked out and their Consequence doth plainly appear that exact perspicuity which ought ever to accompany Arguments is in the Book to which we refer the Reader Mr. Arnaud need not conclude then Lib. 1. C. 4. P. 30. that there are Difficulties in the Doctrine of the Eucharist for we may easily conclude from what I said that the Doctrine of the Antient Church hath not bin the same with that which is taught at this Day by the Church of Rome His Mistake lies in that he has only read these kind of Abridgments which allways refer to another work in supposing that the Principles they mark out are clearly established in that Book to which they refer and from whence they draw their Conclusion And this is all that can be desired in this matter but yet this is a way of concluding and concluding too quite another thing than what Mr. Arnaud imagined viz. That there are Difficulties in the Eucharist I confess that to determine his Judgment we must not regulate our selves only by this Conclusion we must go to the Spring and see whether what is supposed issues thence but it doth not thence follow that the Abridgment is in fault nor that it should be esteemed as a Heap of Difficulties and indeed it would not be an Abridgment if in effect it did not abridge some other work wherein the Matter is handled at large A Heap of Difficulties to speak properly is a Collection of several Objections which are formed against a Doctrine without examining either the Grounds on which this Doctrine is established nor the Proofs or Arguments by which it is recommended nor the Answers which may be made against these Objections and in short without supposing any other work wherein all these things are handled It is certain that in a Controversy this manner of proceeding is confused and captious and ought not to make any Impression on a rational Mind But it belongs to Mr. Arnaud to say whether the Treatise of the Perpetuity is not of this Kind for as to my part I find that it hath all the Characters of it For being a Collection of Objections against our Belief touching the Change which hath happ'ned concerning the Eucharist
what it believes or in beginning to believe that which it did not believe or that the representative Church that is to say the Councils or the Pope cannot err The first of these two Principles is natural the second is of a Supernatural Order I handle not at present this Point whether they are false or true at the Bottom it sufficeth me to say that they are in their own Nature so difficult and require so much time that to expect ordinary Apprehensions to examine them is plainly to deride them I shall speak of the first of these in the sixth Chapter where I shall make it appear that 't is impossible for a man to extricate himself out of those Perplexities wherein the Author of the Perpetuity engages him or to rest secure on the Grounds on which it 's built It suffices me to say that People are not commonly so regular in things which they believe by a distinct Faith but that they are willing likewise to receive new Doctrines and enlarge by this means the number of popular Mysteries The Author of the Perpetuity tells us that the Truths of Divine Grace were never popular in all the Consequences drawn from Theology and yet we know that all imaginable care has bin taken to make these Consequences popular There has bin made on this Subject I know not how many Books adapted to Womens Capacity there have bin Catechisms compiled intit'led Catechisms of Grace Which evidently shew it has bin believed that it was not impossible to make the People recieve by way of Illustration or Addition Articles which they knew not before whence it follows it has bin supposed they are capable of Change for else to what purpose serve these Catechisms if the People cannot of themselves either diminish or augment the number of Mysteries which they hold by a distinct Faith This Principle is not then so certain but that it may be doubted of nor so clear or evident in it self that the most simple may be ascertained in it having before their Eyes a Matter which appeareth so contrary to it AS to the second it is evident that the Question of the Infallibility of Councils or Popes is not so easie that the most simple People may master it All Societies separate from the Church of Rome oppose it If this Church hath this she hath it by a particular Priviledg which must be examined before it be received For it cannot be entertained on the bare word of this Church without falling into an extravagancy and ridiculous Circle which is that we believe the Church of Rome to be Infallible because she saies so and we believe what she saies in this matter to be true because she is infallible Before that the most simple People can acquiesce in its Authority this Authority must also appear to them to be undeniable by things independent on the Church of Rome and which may be judged of distinctly by themselves Otherwise this would be to begin an Argument by its Conclusion For this would be near the matter such a kind of reasoning as this is That the Church of Rome is Infallible in what she saith now she affirmeth she is infallible from whence it follows that she is so A person in whom we suppose there is the least Dram of Sense will never be convinced by this Argument The Church of Rome then must first make out its priviledge of Infallibility to the most simple man living before it can be supposed that such a one or any other will receive its Doctrine founded on this Principle Now I affirm that this Disquisition is beyond the reach of mean Capacities for if it be proved by way of Scripture it is not so plainly described therein but that the Places on which it is grounded may be capable of another Sense They are controverted Places and a man must read whole Volums to prevent his being rash or passionate in his Judgment Now if a man be able to make such a Disquisition and a Judgment accordingly he will then be able to enter upon the Examination of particular Doctrines and to discern the Conformity which each of 'em hath with the Scripture in relation to what is produced on either side NOW if this Doctrine be attempted to be proved by Arguments he that endeavours to do this engageth himself yet farther into tedious Prolixities and Difficulties which surpass ordinary Apprehensions In a word Mr. Arnaud doth himself decide the Question This Infallibility saith he Lib. 1. C. 7. P. 66. is not a thing clear in it self seeing it dependeth only on the Will of God which he hath made known unto us by the Scripture The Church not being naturally Infallible we must prove that it is supernaturally so either by the Principles of Faith or by a long Series of Arguments Ordinary Capacities are not able to examine this long sequel of Arguments nor sufficiently to discuss the Principles of Faith to discern if this pretended Infallibility may be drawn thence And 't is for this Reason that the Author of the Perpetuity hath chosen rather to take the popular Infallibility for his Principle than that of Priviledge Mr. Arnaud testifies as much for speaking of the Impossibility of the Churches altering its Belief on the Articles which are not popular that is to say of this Infallibility of Priviledg now in Question Reason saith he doth not clearly shew us this Impossibility So that this Author meaning the Author of the Perpetuity being desirous to ground his Arguments on Lib. 1. C. 7. Pag. 68. a Principle of Reason and humane Evidence and not on a Principle of Iradition and Authority or on abstracted and remote Arguings he must then necessarily contain himself within the reach of things in which the Impossibility of a Change appeareth plainly by Reason There are particular ways of proving that the Church never fell into an Error on any Point which it proposeth But it 's evident to Sense that the whole Church cannot fall into Errors relating to matters of Faith seeing they are distinctly known and understood by all the Faithful The Infallibility then of Priviledge is not a thing which is immediately apparent to Sense there needs more abstracted and remote Arguments to prove it whence it appears that Persons of ordinary Capacities are not able to do this Much less are they fit for this should this Point be undertaken to be proved by the way of Tradition for it would be to send them far enough in obliging them to read the Fathers and Councils to be informed in this matter besides that the Fathers and Councils are themselves the representative Church and whose Authority is now in Question and so consequently their Testimony upon this account would signify nothing IT is then manifest that common Apprehensions not being able to ascertain themselves in the Infallibility of Priviledge as I come now from proving nor in the Point of popular Infallibility as I have already hinted and which I shall do
us in Suspense what follows thence that we must be determined by the Authority of the Church of Rome This indeed Mr. Arnaud saies and I maintain we ought wholly to apply our selves to the Scriptures and leave those Perplexities touching the Opinions of the Fathers that we may ground our Faith only on the Word of God and I pretend by this means we shall adhere to the reformed Church What must we then do about this new Difference Mr. Arnaud and I must Dispute concerning the Scripture and Church of Rome to know which of us two has most reason And these are the Effects of this admirable Method the Glory of our time and Quintessence of Humane Wit which after several windings and turnings several hot Debates and sharp Disputes and after an Invitation of all France and all them of either Communion to the beholding of this famous Contest refers the matter at length to the Holy Scripture and the Church And this is the fruit of the Treatise of the Perpetuity And indeed if we continue to dispute after this manner I think the World has little reason to concern it self in our Debate seeing 't is a vain amusement We wrestle against one another with all our Might we sweat and take a great deal of Pains and make our Books be bought dear and after all we are to begin again For if we must now dispute concerning the Holy Scripture and the Church wherefore did we not do so in the beginning Wherefore must the Treatise of the Perpetuity be for a Preludium to this Is it because the Gate of this Controversy is not yet wide enough of it self but that the Treatise of the Perpetuity must introduce us Or is it not worthy our regard and therefore the Treatise of the Perpetuity must be its Mediatour Is it that either the Church of Rome or the Scripture have need to the end they may be recommended to us the one of the Treatise of the Perpetuity and the other of my Answer and that no man can betake himself to either of these without our Guidance For my part I pretend not to this and therefore think it beside the Purpose to begin a new Controversy CHAP. VII The six last Chapters of Mr. Arnaud's Book Examined MR Arnaud's last six Chapters of his first Book being only as loose Pieces which relate not to the Method of the Perpetuity nor our Proofs of Fact and the greatest part of them consisting in fruitless Digressions which have no connexion with the Subject of the Eucharist it seems thereupon he has intended them only as an enlargment to his Book and as a means to tire his readers Patience Which will oblige me to make only a succinct Answer it being unreasonable to carry off the Debate to other Subjects and charge my self with unnecessary matters but howsoever concise my Answer may be yet will it manifest the weakness and folly of all these tedious and troublesom Discourses of Mr. Arnaud HIS seventh Chapter respects an Objection I made against the Author of the Perpetuity concerning the Infallibility he attributes to the People which he grounds on this that People naturally will not suffer their Opinions to be snatched from them nor Novelties introduced in matters of Religion for I had intimated that this would oppose the Infallibility which the Church of Rome attributes to the Popes and Councils The remaining part of the first Book is spent in treating on some other Innovations which we suppose to have insensibly crept in as that in the Establishment of Episcopacy praying for the Dead the invocation of Saints and prohibition of certain Meats These are the things I intend to treat of in this Chapter That I may proceed orderly I shall first examine this pretended popular Infallibility by comparing it with the Infallibility of Popes or Councils for we must see whether I had not reason to make against the Author of the Perpetuity the Objection contained in my Preface This Question will be soon ended if it be considered that I have alleaged some Examples of the Insensible Alterations which actually hapned in the Church in several Points as Perpetuity of the Faith Part 2. C. 7. well Practical as Speculative and that the Author of the Perpetuity could not defend himself but by protesting That he has not offered in general this Maxim that there could not happen in the Church any imperceptible Change in the use of Ceremonies or in Opinions which are no ways Popular but Speculative that he has bin cautious of proposing of it in this generality and therefore has restrained it to capital Mysteries which are known to all the Faithful by a distinct Faith To answer after this manner what is it but to confess a Change has hapned in Points which are not popular Which Confession absolutely overthrows the Infallibility claimed by the Church of Rome IT is to no purpose that Mr. Arnaud distinguishes betwixt an Infallibility Lib. 1. C. 7. of Grace or Priviledge and a humane and popular Infallibility and to assert that the Author of the Perpetuity doth in no wise pretend to disavow the Infallibility of the Church and Councils as it respects all kind of Mysteries whether Popular or others For these Examples I produced do equally oppose all manner of Infallibility and to acknowledg it in any kind would be to let go this pretended Infallibility of Priviledge I will suppose the Alterations I mentioned to have hapned in Points not Popular yet are they Innovations nevertheless and when they were not contrary to the natural Infallibility yet would they be to that which is termed of Grace seeing that they are actual Alterations in Points of Religion Whence it follows that a man who believes them to be true cannot deny but that he acts contrary to the Principle of the Church of Rome which is that the Popes and Councils are only Infallible and that Mr. Arnauds Distinction is a meer Illusion for if the Church of Rome has admitted an Alteration in Points not Popular she is not then Infallible in respect of these Points 'T is certain that the Author of the Perpetuity was minded to wrangle about some of the Examples I produced pretending the Doctrine of Faith has not bin altered altho the Practice of it has bin so but he does not oppose what I alleaged touching the Doctrine of Grace which is not a Point of Practice but Belief contenting himself only with saying That the Truths of Divine Grace have Perpetuity of the Faith Part 2. C. 7. never bin popular in all the Consequences which have bin drawn from them in Theology and that 't is false they are not still the same in principal and essential Points But is not this still to acknowledg that in respect of Points not Popular and which are neither principal nor essential in the matter of Grace there has hap'ned a Change Now these Points whatsoever they be whether principal or not great or small are Doctrinal
or three great Persons in Authority to whom all Businesses are referred We have seen that the face of things in the Church of Rome hath bin changed not long ago and which hath bin surprizing to several Persons Mr. Arnaud himself has bin interessed in some of these Changes and I suppose he would be sorry if the Infallibility of Perseverance in the same State should have bin as firm and unmoveable as the Account which the Gazetier gave us of the Death of Pope Alexander But after all this does not hinder but that the Author of the Perpetuity has opposed the Infallibility the Church of Rome ordinarily pretends to AND this is what I would have told Mr. Arnaud had he done me the Honour he mentions which is to have conferred with me about my Objection and perhaps my Answers would have satisfied him I would have added two Observations which would have made him better comprehend that his pretended popular Infallibility does not well accord with that which he termeth of Grace or Priviledge The first of these Observations is that popular Mysteries being only necessary to Salvation if sufficiently preserved by natural means that is to say by the inviolable Inclinations of the People there is no great need of the Infallibility of Grace which will be at farthest only necessary to the Doctrines which are not popular that is to the Questions of the Schools which the Church may well be without and which are but as speaks the Author of the Perpetuity Theological Consequences The second is that the Reason wherefore he saith the Author of the Perpetuity chose rather the popular Infallibility for his Principle than that of Grace supposeth that this latter is absolutely less evident and harder to be proved than the first This Infallibility of the Church saies he being denied by the Hereticks cannot be made use Lib. 1. C. 7. of as a Principle against them unless we establish it by separate Proofs For the Calvinists without doubt would not take themselves to be sufficiently refuted upon the Subject of the Eucharist if we only contented our selves with bringing these Arguments against them All Doctrines which are condemned by an Infallible Church are false But the Belief of the Calvinists on the Sacrament is condemned by the Catholick Church which is Infallible Therefore it is false Not but this Reasoning is good but the minor Proposition which saith that the Catholick Church is Infallible being a controverted Point it is thence plain that before it can be made use of it must be proved that is to say there ought to be made an intire Treatise touching the Churches Infallibility before this Point could be used For this Infallibility is not a thing clear in it selfs seeing it wholly depends on the Will of God reavealed in Scripture The Church not being naturally Infallible 't is then by the Principles of Faith or by a long Train of Arguments that it must be proved she is supernaturally so Now to make this Argument good we must suppose that this Infallibility of Grace cannot be proved but with a great deal of Difficulty whatsoever Course is taken whether by Scripture or Reason for if it could be clearly and briefly proved from Scripture Mr. Arnaud's Excuse would be vain for he would be demanded wherefore the Author of the Perpetuity has not done it seeing we require not Arguments where the Scripture plainly expresses it self His reasoning then to be conclusive must suppose 't is impossible for the Author of the Perpetuity to prove the Infallibility of Grace without engaging himself in Prolixities and Difficulties Whence it plainly appears that this is not a proper Principle for the Unlearned who are not able to go thro with a long and difficult Discussion It is of no use to them according to Mr. Arnaud and that so much the rather that he himself hath told us that short and easy ways are needful to such whereby they may discern the true Church Ways saith he which Lib. 1. C. 3. P. 17. free men from those painful Dicussions which Ignorance dulness of Apprehension and the Exigences of Life do make so many Persons uncapable of So that this Principle of the Churches Infallibility being not to be proved without a great deal of Difficulty will be only serviceable to the Learned and of which in effect they have no great need seeing they can of themselves attain the Knowledg of particular Doctrines without the help of Authority And to this is reduced thro Mr. Arnaud's means this Infallibility of Grace and Priviledge which has made such a noise in the Romish Communion THE remaining part of Mr. Arnaud's Book treats as I already said on several other Alterations which we pretend have insensible crept into the Church But seeing these are Points which do not at all belong to the Eucharist and cannot be well examined without writing a great Volum on each of them Mr. Arnaud therefore may take the Liberty of saying what he pleases concerning them for I think my self no ways bound to answer him When he shall assault the Books of Mr. Saumaise Blondel or Daillé after the manner he ought he will not perhaps want an Answer It is an easy matter to joyn three or four Passages together on any Controversy and thereupon make Declamations For this is the common course of the World People usually begin where they will and end when they please but were one of these Books I mentioned examined to the Bottom and every particular undertaken I am sure this would not be such an easy Task THE supposition of insensible Alterations is a Principle the Holy Scripture establishes which right Reason alloweth and Experience confirmeth St. Paul tells us of a Mystery of Iniquity which began to appear in his time and which would in the end produce this great effect he calls a Revolt or Apostasy which has all the Characters of an insensible Change seeing that the Foundations of it were laid in his time and at length these mysterious Projects should come to their Perfection Our Reason likewise tells us that important Alterations which happen in Societies are never introduced all of 'em at one time but are brought in gradually and that it is easier to joyn succesfully together several particular Innovations each one of which apart seems inconsiderable and to make thereby a great Alteration than if this should be undertaken all at once This is a Maxim amongst all Politicians and Persons who are capable of prosecuting any Enterprize but this many times happens of it self without any Design Experience it self confirms this by sundry Examples for 't is after this manner several Arts and Sciences arrive at Perfection Languages and Customs of Countries are altered 'T is after this manneer the Power of Princes and other States are encreased or diminished and not to seek for Instances of this kind any farther than in the Church and Christian Religion by this means hath the Authority of the Romish Prelacy
how well he has copied out from Allatius and Raynaldus and proved that the Greeks believe Transubstantiation Had he not maim'd and suppressed that which perplexed him in my Book I never should have had the pleasure of seeing my self brought into his Chapter by an excellent figure of Rheotorick speaking in this manner All Christians in the world are persuaded that Transubstantiation is contained Lib. 10. cap. 6. pag. 43. in the words of the Evangelists and those of S. Paul But I Claud declare 't is not contained in them and confirm my assertion by my own authority This deserves the name of eloquence and ingenuity The fifth Reflection Mr. ARNAVD is not content to gather for himself alone the fruits of his victories he is willing to bring in the Sociniens for a share with him and his conceptions on this subject are remarkable I brought some proofs drawn from Scripture touching the Trinity to shew in what manner this mystery is asserted in the word of God These says he are only suppositions without proof This is certainly absurd enough to call proofs and such Ch 6. p. 44 45. proofs too as are drawn from Scripture suppositions without proof They would be says he again very rational in the mouth of a Catholick because be accompanies these proofs with the publick sense of the whole Church and all Tradition but these same proofs are extremely weak in the mouth of a Calvinist without authority and possession and who renounces Tradition and the Churches Authority This proposition surprizes me The proofs of Scripture touching the mystery of the Trinity will be of no validity but weak proofs in their own nature without the benefit of Tradition and all their evidence and strength must depend on the publick sense of the Church Hoc magno mercentur Atridae The Arians and Sociniens are much obliged to Mr. Arnaud But this was not S. Austins sentiment when disputing against Maximus an Arian Bishop he told him I must not alledg to you the Council Aug. lib. 3. cont Maxim cap. 14. of Nice nor you to me that of Ariminis For as I am not obliged to acquiesce in the authority of this last so neither are you bound to be guided by the authority of the first But proceed we on the authority of Holy Scripture which is a common witness for us both oppose we Cause to Cause and Reason to Reason Should Mr. Arnaud's Principle take place S. Austin would have been guilty of a great imprudence thus to lay aside the publick sense and Tradition and wholly betake himself to the Holy Scripture seeing the proofs taken thence concerning the Trinity are weak yea even infinitely weak separated from Tradition and the Churches Authority What answer will Mr. Arnaud make a Socinien when he shall say we must not value this publick sense and Tradition which is in it self grounded on weak proofs For after all why has the publick intelligence taken the passages of Scripture in this sense if the proofs of this sense are so slight in themselves 'T is neither rashly nor enthusiastically nor without just grounds that Tradition is to be found on this side But what are the reasons of it if the proofs drawn from Holy Scripture to ground this sense on are in themselves extreme weak Mr. Arnaud does not consider that he not only gives the Sociniens an unjust advantage but likewise ruines himself his own Principle as fast as he thinks he establishes it HE says that I suppose my passages concerning the Trinity are unanswerable When a Socinien shall reply thereunto we shall have enough to shew that his answers are vain and yet I shall have right to suppose the solidity of my proofs till these pretended replies come He adds That I suppose the Sociniens object not any contrary passage Which is what I do not suppose but I suppose they cannot object any that can prevail over those I offer'd I have reason to suppose it without being obliged to discuss either their answers or objections If Mr. Arnaud's observations must be a rule why has he contrary thereunto wrote this 10th Book which is only grounded on a supposition He supposes the consent of all Christian Churches in the Doctrines of Transubstantiation and the Real Presence imagining he has well proved them But I need only mind him of his own remarks and tell him he supposes 1. That his proofs are unanswerable 2. That we will not offer contrary ones against them and consequently his supposition is faulty If he answers it belongs to me to make my replies and produce my objections and that till then his supposition holds good let him take the same answer from me on the subject here in question HE says in fine That I suppose reason remains neuter contenting it self without teaching the Trinity and approving on the contrary certain truths which have a natural coheherence with that particular one that I suppress this infinite crowd of difficulties wherewith reason furnishes those against this Article who take this dangerous way whereby to judg of the mysteries of Faith A man that so confidently blames suppositions ought not to make such a terrible one as this is without grounding it at least on some proofs That reason furnishes us with an infinite crowd of difficulties against the Article of the Trinity The objections made against this mystery proceed either from the weakness or corruption of reason rather than from reason it self and I confess there are of this kind not a crowd of difficulties as Mr. Arnaud exaggerates it but some that may perplex a mans mind So likewise did I never suppose this Article was wholly exempt from 'em I have on the contrary formally acknowledged them But to say no more there needs only be read what I wrote on this subject to find that Mr. Arnaud could not worse disengage himself from this part of my answer having left it untoucht in its full strength Especially let any one read the places wherein I establish by Scripture the Divinity of the three persons and especially that of our Lord and Saviour and judg whether 't is wisely said That I ruin the Sociniens without redemption but 't is by such a way as will rather make them laugh than change their minds This discourse is not very edifying and is perhaps capable of a sense which will not be to Mr. Arnaud's advantage But 't is better to pass on to his sixth Consequence The sixth Consequence THAT the consent of all the Christian Churches in the Doctrine of the Real Presence and Transubstantiation helps us to distinguish the necessary consequences of these Doctrines from those which are not so and by this means shews the falsity of several of the Ministers Arguments The first Reflection WE grant there is a difference between the necessary consequences of a Doctrine and that which we call the consequences of congruity which are not of absolute necessity But to make a good use of this
found nothing in 'em of what he saw at first I confess they may be understood in this sense that this affair was politically manag'd and with respect to the obtaining the favour of the Court of Rome and regain the peoples good will and that this is a worldly wisdom But 't will not be found in 'em That the Author of the Perpetuity did not write by persuasion but only thro policy as Mr. Arnaud imagin'd This he will not find Why then does he extend my words beyond their natural signification and why does he wrong a man so scandalously on the imagination he said what he did not We understand says he The Book entituled The Port Royal and Geneva of Intelligence against the most holy Sacrament of the Altar this language He shews plainly he does not understand it seeing he charges me with saying what I did not and draws his Commentary only from himself and not from my words Had I reproach'd Mr. Arnaud with the publick Writings printed against him wherein he is accused for formally opposing the Doctrin of Transubstantiation and the Real Presence by a proposition to be met with in his Book of the frequent Communion Had I told him that of late his opinion on the Eucharist has been publickly in a Letter treated as suspicious that he has been told That if he be unwilling Answer to the request presented to the King c. Book 2. ch 6. p. 187. together with his friends to be of intelligence with Geneva he must change the act of the adoration which they perform assisting at the Mass to the Elevation of the Host for they say only I adore thee raised on the Cross at the general judgment and at the right hand of the Father without any mention of adoring him being present in the Church Had I severely applied my self to what he says somewhere in his Book on the Principles of Des Cartes his Philosophy That God sees in the matter in the figures and forms only a different order of parts to conclude thence that this proposition overthrows the existence of accidents without a subject in the Eucharist and consequently that 't is contrary to the common Doctrin of the Church of Rome as it has been observ'd in a Letter Printed not long since what tempests must I not have expected seeing for having only hinted that there might be some policy in the Author of the Perpetuity's works I have raised such a great disturbance Mr. ARNAVD protests he will never for my sake dispense with the Book 11. ch 9. p. 1132. rules of Justice that he will never devine my secret intentions Let him not then pretend to read in my heart nor attribute to me a mystical sense which I never intended nor is contained in my words All those that believe Transubstantiation are not in a capacity of writing in its favour Amongst those that are how many do betake themselves to other matters Is it not then a very likely matter that a person who is at liberty to write on any subject but pitches upon Transubstantiation is it not I say very likely his choice of this point is grounded on some worldly policy and carnal considerations In attributing this to him we do nothing but what is very just and innocent And this is all that my words signifie to pretend to know more of my mind is to attempt a thing which is possible only to God and yet this Mr. Arnaud would do that he might have some colour for his passion Mr. ARNAVD I hope will suffer me likewise to tell him that what I said touching some words of the Author of the Perpetuity which I believed were not very advantageous to the common mysteries of our Religion do neither respect his person nor the main of his sentiments which I never pretended to handle but only his expressions which I judged and still do judg to be too rough and vehement on points to which we cannot shew enough respect We ought all of us to be very circumspect in our ways of speaking to give no oecasion to the open enemies of the Gospel truths which we joyntly profess This is my opinion and my words will not admit fairly of any other explication Can Mr. Arnaud wonder we should be offended to hear these questions Why are the immortality of the soul and everlasting bliss so hidden and as it were so buried in the Books Perpetuity of the Faith refuted part 1. of the Old Testament which are receiv'd into the Canon of the Jews Why did not Jesus Christ declare his Divinity in such clear and precise terms that 't were impossible to elude them What may the Pagans say on what the Church teaches concerning Original Sin and this inconceivable transmission of a crime which is a spiritual and voluntary action to all the Sons of him that committed it altho they could not have any part in his action and of this dreadful condemnation of all humane nature for the fault of one man Can he think it strange we have been troubled to hear the difficulties which the mystery of the Trinity contains called dreadful difficulties and to find 'em exaggerated in this manner Were a man in this point to be guided by his reason he must needs start back at these inconceivable verities Should he pretend to make use of its lights to penetrate them she will only furnish him with arms to combat them Who can but be offended at the propositions which are in this last work of Mr. Arnaud on the subject of proofs which I alledged out of the Book 10. ch 6. p. 1042. Holy Scripture for the Trinity That this will be very rational in the mouth of a Catholick because he accompanies these proofs with the publick intelligence of the whole Church and of all tradition But that these same proofs are infinitely weak in the mouth of a Calvinist without authority without possession and who renounces Tradition and the Churches Authority That Mr. Claude Page 1043. who alledges the best part of what there is in the Scripture concerning the Trinity and Divinity of Jesus Christ overthrows the Socinians beyond all remedy yet in such a manner as is more likely to make 'em laugh than to convert ' em I do not believe these questions or propositions are justifiable take 'em how we we will but supposing they were it must be granted they are conceiv'd in such rough dangerous and excessive terms that 't is for the publick edification to avoid 'em yea and to censure ' em BUT in fine we must leave these Personal Differences which cannot but be displeasing And therefore we will come to the Preface of my Answer to Father Noüet which seems to have much incensed Mr. Arnaud and seeing he seems to be much concerned at it we will endeavour to satisfie him about it What then does this Preface contain which is so troublesom and grievous I confess we have mention'd a matter of fact in
any mention of it in the Reunions WE may moreover reckon amongst the Differences of the two Churches the Rejection which the Greek makes of several Books in the Bible which they esteem Apocryphal whereas the Latins receive them as Canonical Scripture For 't is certain the Greeks follow in this point the sixtieth Canon of the of Council Laodicea and the Authority of John Damascen as appears by the Testimony of Metrophanus Cytropulus who reckoning up the number of Canonical Books which he say's are thirty three in all has these Words As to other Books which some admit into the Canon of Scripture as the Books of Metroph Confess Eccl. Orien C 7. Toby Judith Wisdom of Solomon of Jesus Son of Sirach Baruc and the Maccabees We do not believe they ought to be wholly rejected seeing they contain several excellent moral Precepts But to receive them as Canonical and Authentick Writings is what the Church of Christ never did as several Doctors testify and amongst others St. Gregory the Divine St. Amphilocus and after them St. John Damascen And therefore we ground not our Doctrines on their Authority but on that of the thirty three Canonical Books So that here is the Opinion of the Greeks very opposite to that of the Latins and yet we do not find they made a point of Controversy of this Difference nor any mention of it in their Reunions WE can give another Instance to the same purpose and that touching the Eucharist too The Greeks since the seventh Century reject the terms of Type Figure and Image but the Latins use them and yet they never made this a point of Controversy betwixt them It cannot be said they slighted this Point for when they explain themselves thereon they add to their Rejection a form of Detestation God forbid say's Anastasius Sinaite that we should say the Holy Communion is the Figure of Christ's Body God forbid say's Damascen we should think the Bread and Wine are the Figure of Christ's Body and Blood Yet how averse soever they have bin to this way of speaking they never objected this as a Crime to the Latins nor accused them of Error in this matter WE can Instance in several other Examples of Differences between the two Churches about which the Greeks never fell out with the Latins but those I already denoted are sufficient to shew Mr. Arnaud the nullity of his Consequence and at the same time the possibility of my Proposition For why may not Transubstantiation bin passed over in Silence as well as other Articles Why must the negative Argument which is of no validity in these particulars be good in that of Transubstantiation If the Greeks could remain in their own Opinions and keep their Belief to themselves touching the Damned and Christ's preaching to them touching the number of Canonical Books c. without entring into Debate with the Latins and charging them with Error in these Points why may not the same have hapned touching the Change relating to the Eucharist MR. Arnaud will reply without doubt the Doctrine of Transubstantiation is a Point of greater Importance than those I now mentioned and therefore it might well happen that these slight and inconsiderable Matters were never disputed of but that we must not suppose the same Moderation in reference to the substantial Conversion which holds a higher rank in Religion I answer first it cannot be said these Articles I mentioned are of small Importance For as to the first of them it is of great Importance to Christian Piety not to give this Encouragement to the Wicked that live how they will they may hope to be delivered one day from the Pains of Hell As to the second it has bin already reckoned amongst the Number of Heresies by St. Ireneus Epiphanius Philastrius St. Austin and Gregory the great The third concerns the Canon of Holy Scriptures which ought to rule our Faith and the fourth is attended with the Execration of the Greeks These things then cannot be slighted as small and inconsiderable Matters But in the second place I answer to judg rightly of the Importance of Transubstantiation we must consider it not in it self nor in relation to our present Disputes but to the Greeks and their Disputes with the Latins which is to say we should consider what Judgment Persons plunged in Ignorance could make of it and whose whole Religion almost wholly consists of Grimaces and superstitious Ceremonies who have lived hitherto in Disorders and perpetual Confusions and have had the Latins continually to deal with and bin forced to accommodate themselves with them as much as possible who never found Transubstantiation amongst the Points about which the two Churches disputed in the beginning and separated afterwards in fine Persons with whom the Latins never openly quarrelled about this Article but agreed with them in certain general Terms Let any Man consider whether Persons in these Circumstances are capable of making all due Reflections on the Opinion of the Latins and examining the Importance and Weight of this Difference which is between the Doctrines of the two Churches Let any Man judg whether 't is impossible they should abstain to make thereof a particular Controversy and content themselves with their own Opinion and Expressions without concerning themselves with other People's III. I produce in the third place Examples of the Silence of the same Greeks touching some Opinions of other Eastern Christians who have a nearer Commerce with them than the Latins and yet we do not find they reproach them with their Opinions nor dispute with them about ' em The Jacobits reject the Custom of confessing their Sins to the Priest They hold another Jacob. a Vitri hist Orient cap. 76. Error say's De Vitry which is no less an Error than that of Circumcising their Children which is that they do not confess their Sins to the Priest but to God alone in Secret They confess not their Sins to any Man say's Villamont but Vallim lib. 2. cap. 22. to God alone in private They cannot indure to hear of auricular Confession say's Boucher but when they have committed any Fault that troubles their Consciences they confess themselves to God alone They do not allow of the sacramental Confession Itinerar Hierosol Joa Cottoric lib. 2. c. 6. say's Cottoric altho 't is admitted by both the Greeks and Latins saying we must confess our Sins to God who only knows the Hearts of Men. The Jacobits are dispersed over all Palestine Syria Egypt and all the rest of the East One of their Patriarchs resides at Aleppo and they have an apartment as well as the other Christians in the Church of the Holy Sepulcher at Jerusalem and consequently hold a perpetual Commerce with the Greeks And yet do I not find the Greeks have ever disputed with them about auricular Confession nor denoted the Rejection they make thereof as if it was an Error Damascen mentions them in the Treatise he wrote of Heresies He