without all hope of bettering it The Assertion stand's firm upon this ground No man can rationally charge errour upon à whole Church never censured by any in former Ages but known and condemned Hereticks without Principles more convincing vveighty and ponderous than the Churches Sole Authority is But there are no Principles in Being powerful enough to uphold any such discourse and not to make long vvork about à manifest Truth pray tell me vvhither can the Dr goe for Principles vvhereby the Church is proved so much as liable to errour Will he take recourse to the unanimous consent of Fathers The attempt is desperate while they generally teach quite contrary Doctrin as is amply proved in my two last Treatises Nay more can the Dr produce Se Reas and Relig Disc 2. c. 14. n. 10. â—1 one ancient Father who saies plainly the Roman Catholick Church can err I will return him hearty thanks if he point out one but suppose which is false one or two glance at any such thing have their doubtful words thinke ye force enough to Counterpoise the Authority of So renowned an Oracle as this Church is Say I beseech you what if one or two English Dr's should boldly tell us that the nine and thirty Articles are matters of Divine Faith and that all vvho teach the Doctrin are by Divine Assistance made Infallible Oracles is this sufficient to overthrow the Sentiment of the vvhole English Church vvhich hold's Herselfe fallible in delivering the Doctrin She maintains No certainly Much less say I can the Authority of one or two Fathers only supposed not proved of à different opinion in judging the Roman Catholick Church errable availe one whit to make it probable that She is guilty of errour or liable to it when contrary to Protestants both She and all the learned Dr's of one Faith with her boldly assert She cannot erre Hence I infer that no Authority taken from this or that ancient Father much less from this or that private man can rationally oppose the Church in her just claim to Infallibility The next Principle the Dr and others use to rely on is taken from General Councils approved by the Church How I beseech you or in what manner Did any Council ever yet expressly define that the Church can err You will say no but these Councils contradict one another and no infallible Oracle doth so The weakest Pretence and least worth of any For doth not Holy Scripture also seemingly speak contradictions in many Passages You will say though they appear like Contradictions yet learned men have already cleared such Antilogies Besides Scripture is God's word and all know that God cannot contradict himselfe Very right this is my Answer also The learned of our Church have over and over cleared all such passages in Councils as appear to some short sighted eyes contradictions from all opposition and we more assuredly know that the Roman Catholick Church is God's own infallible Oracle than any Sectary can shew by reason that Scripture is the word of God or written by Divine Inspiration Please now to compare Principles together The Dr impeaches this Church of errour and takes his proofs from the seeming Contradictions of Councils A Catholick Adversary no less learned than he solves all the Dr Obiects The Church while these two Combatants are hot at vvork stand's by and positively declares She never delivered contrary Doctrin in any of her Councils Here is the Clear Catholick Principle Against this Principle the Dr makes his exceptions which thousands and thousands as learned as he judge to be feeble forceless and long since ruined Fallacies The Question is now and t is worth the while to drive it on further because it is most useful in all debates with Sectaries The Question I say is vvho shall judge in this Contest between the Church and this Dr vvith all his exceptions Have vve means to know vvho speaks truth in so vveighty à matter and upon vvhom the errour lies To clear this you shall se how indifferently I proceed I will as yet neither suppose the Church nor the Dr blamable but leave this to the just trial of some Iudge let that Iudge be named and much is done The Church never censured by any Orthodox Christian and defended by the most learned in the world think 's her own Authority worth something and powerful enough to bear up her cause against à single Dr with all his crew of Sectaries but let that be yet disputable whither will the Dr lead us for à final Sentence in this yet debatable case Has he any ancient Church any consent of Fathers any one word of Scripture any received Tradition whereby he evinces the Church errable in her Councils These are excellent Principles but I absolutely assert he has none of them not one vvas ever yet produced by him nor shall hereafter be brought to light while the world stands as is clearly made out both in this and my former Treatises Contrarywise it is certain that the Church and all her learned Doctors plead strongly by every one of these Principles therefore She stand's upon surer grounds than the Dr vvho as I now said has none of them The Dr may reply These very Scriptures and Fathers the Church plead's by for her not erring are only doubtful proofs and therefore convince nothing I answer if these be doubtful the Dr's Assertion vvhile he saith They are doubtful is I am sure no selfe-evident Truth but either utterly false or at least fearfully doubtful and therefore must be proved by à stronger Principle than his own proofless vvord Leave us not now Mr Dr in darkness give us I beseech you some light of that Principle or ultimate proof vvhereby it may appear that you speak truth or so much as Sence vvhen you tell us All our proofs alledged in behalfe of the Churches Infallibility are doubtfull and controverted Name the Church the Fathers or Councils Scripture you have none that speak as you do You may introduce Sectaries vvho say so but they come unarmed vvithout Scripture Church-authority Fathers or Tradition and to these men of yesterday vve oppose thousands more ancient on our side Thus Mr Dr we proceed in every other particular Controversy and will shew you when you please so non-plus't and soon driven to an end of all discourse for want of Principles that the ultimate proofs of your Assertions whether you defend Protestancy or impugn This great truth I intend to enlarge further upon another Occasion Catholick Religion Shall at last be brought to nothing but to your own bare naked and unproved Assertions themselves which stand tottering unprincipled Now that you may se I speak seriously I challenge you once more to discusse with me this particular Question concerning the Churches Infallibility and if after all you have said or can say I make not vvhat is here asserted manifest I vvill acknowledge my errour before the vvhole vvorld The ground I stand upon is
reason hereof is already given If an earthly King can oblige his subjects to obey à law as truly his made evidently Credible as is now declared much more can the King of Kings lay that obligation upon all when his Revelation is made evidently Credible by Signs surpassing the power of nature Again Evident Credibility founded on rational Motives perswad 's and oblig's men to believe some thing as the Dr grant's I ask what They need not to perswade to à belief of themselves because their Evidence is seen before assent be given to the Revelation and therefore both perswade and oblige all to believe the Infallible Truth of the Revelation though not evidently seen 11 I Argue 3. and this reason convinces The blessed Apostles firmly believed Christ our Lord to be truly God à Redeemer and the long expected Messias and rested not in this judgement alone It is only evidently Credible that Christ is God or the true Messias and How the blessed Apostles believed consequently their Faith went above the force of all the Motives laid open to their eyes and senses 12 I prove the consequence manifestly Consider that great Miracle of raysing Lazarus from his grave meerly as seen or known by sense and preceded Faith none can say that that wonder the like is of all other Miracles evidently proved Christ to be God or the true Messias For God might have wrought that Miracle for some other end than to assure any of Christ's Divinity Nay he might have impowred an Angel or à man not priviledged with the Hypostatical union to call one dead to life again as the Prophet Elias did Kings 3. 17. 21. Yea and to do all the Miracles which Christ wrought What followes therefore from the sight of these Miracles Thus much only and no more that as that poor widow of Seraptia truly judged Elias after his giving life to her Son to be à man sent from God and that all be spake was true so the Apostles might rationally have concluded that our Saviours Miracles were indeed from à Power above the force of What force Miracles as seen have nature but that He was thereby evidently proved God appeared no evident infallible verity deduced from his wonders Yet those blessed men and the Primitive Christians firmly believed all these Truths by Infallible Faith and therefore as I said now went above the certainty of the Motives which as seen afforded no such infallible certainty 13 Some may say If all those glorious Miracles wrought by our Saviour neither gave evidence of his being God nor solely taken ultimately determined any to believe his Divinity or so much as one Revealed verity How came the Apostles and all Orthodox Christians with them to raise their Faith so high as to believe infallibly Christs sacred Doctrin I answer Three things chiefly brought their Faith to Three things necessary for faith this perfection Prodigious works or Miracles as seen perswaded much Our Saviours sacred words as heard by those he taught added more strength and finally the pious affection of the Will in every Believer that saw these works and heard his words when drawn on and encouraged by Christ's Command to elicite Faith passed through all difficulties to the Contrary and moved the understanding to believe infallibly the truth of what ever that great Master did speak 14 Shall I yet touch upon these particulars more plainly All know that the greatest Miracles which were ever done without words or Doctrin delivered by him that wrought them make not our Christian Verities known for had Christ appeared in the world and given life to twenty dead men and all that time never spoken word of his Doctrin none could have apprehended what to believe of our Christian Mysteries Those therefore who saw his Miracles might well have thought him some extraordinary person sent from God because are further explicated Divels cannot restore life to the dead but could never know by those wonders what he judged of Divine matters before they heard him speak 2. Words alone without miraculous works induce none to believe wherefore had Christ come amongst us and only told us he was God and the true Messias and wrought no Miracles shewed no sanctity or austerity of life neither Iewes nor Gentils nor indeed any could in prudence have believed him Hereof se more in my notes upon Pooles Appendix n. 21. and learn withall that Christ's admirable works and sacred words ioyntly taken highly conduce to beget Divine Faith in all I say Ioyntly taken whereof we have an Instance in that glorious Transfiguration upon Mount Thabor The Disciples there present saw our Saviours sacred face shine like the sun and his garments white as snow Yet that vision alone no way apt by it selfe to perswade any of his being the Son of God might have left the Apostles in suspence concerning that Mystery 2. They heard à voice as S. Peter speak's z. Epist 1. 17. from the magnificent Glory This is my beloved Son in whom I am well pleased That voice added to the vision gave more strength 3. An express command Close ensued upon that Vision and voice Ipsum audite Be sure to hear my beloved Son Here all further delay ceased and à strict obligation was layd on them to raise their Faith above all they saw or heard as also most firmly to believe the truth of what ever Christ our Lord spake 15 Upon this one Instance all I would say is grounded Ask therefore why I by Faith goe above all the Signs and Miracles which Christ or his Church The effiâ—acy of God's Command in order to Faith shewes me or why I infallibly believe the truth of every Revelation proposed I answer the reason is because God who hath right to oblige when he intimat's his will by clear Signs prodigious works and words command's me to do so and I am as much bound to obey him upon such summons as if the truth of the Revelation were made evident to me Here you must either deny that God can lay such à command upon men which is evidently false for à temporal Prince as is now proved can do it or grant that I am obliged to obey his Command and therefore can ascend with my Faith above the strength of all Motives and believe the Truth of his Revelation infallibly Otherwise you must say God command's me to do what I cannot do just as if he should bid me fly through the Air when I have neither power nor wrings to fly with 16 Now mark I beseech you All our Adversaries Arguments either tend to prove that God cannot lay that obligation upon us when he gives such Motives as perswade to believe which yet saith Dr Still appeares by multitudes of places of Scripture or evince that nothing can bring men to believe the Truth of à Revelation but the evidence of it or à clear sight of that Truth we assent to by Faith which is manifestly false Reflect once more upon
the vision in Mount Thabor The Apostles saw there our Saviour all in glory yet knew not evidently what it meant They heard those words This is my most Dear Son Mark 9. 7. and understood their obvious sence yet had no evidence of the Truth signified by those words Finally they received that command Ipsum audite Hear and believe all that this dear Son deliver's to you but were yet far from having the truth of that command or any thing he spake laid out evidently before them Notwithstanding they believed the very truth of those words and Command also and thus their Faith led on by clear signs admirable works sacred words and an express command transcended the certainty of what ever they saw or heard 17 From what you have already noted it followes That if by Faith we believe the very truth of a Revelation and not only its Credibility the act of Faith cannot but be of à higher certainty than all the exteriour Signs and Motives as known by sense can perswade to The reason now given is clear All these outward Signs and Motives manifested to the world are reduced to the admirable works miracles for example Neither the Apostolical words nor Works can evidence the truth of Divine Revelation done by Christ his Apostles and the Church as also to the plain signification of words these Oracles spake But neither the works which Christ shewed nor the words he spake though plainly significant made the truth of his Revelation evident as is now proved but only evidently credible therefore if by Faith we believe the very truth of à Revelation which all grant and rest not only upon its Credibility we goe Eo ipso beyond the certainty of that judgement whereby we know it to be evidently credible though not shewed evidently true Hence I said Prot without Prin. Disc 1. c. 5. n. 6. that all the power in Heaven cannot separate Infallibility from an act of Faith setled upon the Truth of God's Revelation though Divines yet question whether by the absolute power of God all these outward Signs we se or hear of might not have been the very same in appearance as they are now had God never revealed any thing 18 Some less skilful may reply The words the Apostles heard on Mount Tabor and understood were plain and significant enough what need Truth is not alwaies Spoken by words most significant is there of more A simple objection Are I beseech you all significant words true Grant this and no man can tell à Lye or à false story for in such cases words are very significant yet far from truth Now the Apostles did not only know the signification of that voice heard but also believed its Truth though not made evident to them This is ever to be reflected on 19 You will say again Those words and all other written in Scripture are either evidently Credible or evidently true Answ Words evidently Credible in this place imply à piece of nonsence when by themselves they are evidently heard and their open signification If clear evidently known without any more light Speak therefore thus properly The true signification of words in Scripture is made evidently Credible and when clear believed true by Faith yet are not known evidently or Scientifically true and the obiection becomes forceles Here I expect that such an Adversary as Dr Still may obiect 3. From this discourse it followes Though one read Scripture à hundred times over and add to that the interpretation of the Church yet after all he cannot know that Christ our Saviour is God and the true Messias I Answer none can know these truths Scientifically or vpon clear evident Principles I grant it None can infallibly believe them by virtue of God's Revelation made evidently credible by clear signs I deny it After all this trifling 20 Followes another obiection much to this sence There seem's an open contest between these Signs or the Motives inducing to Faith on the one side and God's express command whereby we are obliged to believe the truth of his Revelation on the other The Motives draw one way and licence us not to goe one step further than to assent to what they shew which is only to acknowledge God's Revelation evidently Credible but not infallibly true God's Command pushes further and will have all to believe the Truth of à Revelation though we se no reason to go so high by Faith This obiection contain's nothing but what is solved already I therefore answer An obiection taken from the Motives and Gods Command solved in a word We se no reason to goe so high while we rest upon the Motives only I grant it we se no reason to goe so high if we attend to God's command manifested by clear signs I deny what is assumed For this command and the Majesty of the commander is both reason and à law more prevalent than all Motives are solely considered or as known by sense Therefore unless the weaknes of these Motives can as it were abate or infringe the strength of God's Command and make me to judge he command's none to believe without evidence had of his Revelation I both can and will captivate my understanding in obsequium fidei and say absolutely what ever you my God speak made evidently credible by clear signes is not only Credible but infallibly true And this is to proceed rationally for if I ought to believe à Mortal man reputed honest and sincere when he speak's though I have no evidence of what he interiourly judges because he may deceive much more am I obliged by captivating my understanding to believe God who cannot deceive when I have the greatest moral Assurance imaginable that he speak's to me and for my Salvation 21 Now here enter's that other Principle hinted at above I mean the pious affection of the will in every Believer which power when once enlightned by the previous judgement of Credibility grounded upon rational Motives for nihil volitum quin praecognitum hath from that judgement assurance that no assent of the mind is or can be of greater concern than an humble submission to what ever God speak's and command's though no evidence of his speaking be drawn from the Motives inducing to believe The reason hereof is clear because upon this assent eternal Salvation depend's and the omission of it brings with it eternal misery Besides the great confidence all have of pleasing God who command's us to believe and the fear we may justly apprehend of wronging his Divine Majesty in case we demurr or boggle when we are thus incited to believe cannot but drive the VVill forward with all the force it hath to move the intellectual Faculty to à most firm and infallible assent of Faith Hence it is as S. Bonaventure observes cited Reas and Relig Disc 3 c. 8. n. 15. VVhat power the will hath to â—lieiâ—â— Faith that men truly prudent and apprehensive of their eternal good are not drawn
if he take Pet What if passion and ignorance drive him into à humour of Contempt VVhat if he lay all thought of answering aside and Satisfy some few of his own Gange by an odd Querie as he once did Cannot à dull book come out with my name in the Title but I must be obliged to answer it No I assure them I know better how to spend my time Well Courteous Part. 1. Page 72. Reader if he run this way I have done and say no more but what all will vow that the of oyle of the Doctors lampe is well nigh if not wholly spent Among the many wayes here briefly hinted at time I hope may tell us how he will behave himselfe I expect his Answer A word now if you please of what I shall handle hereafter Dr Still hath published two spiteful ridiculous Treatises justly offensive to every Iudicious man the one is his simple charge of Idolatry shamefully and without judgement laid upon the Roman Catholick Church thanks be to God he hath been soundly baffled for it The other is his wild Enquiry after Miracles vvrought in the same great Moral body of Christians and this I engage to answer though indeed the juggling the palpable Sophistry the manifest falsities vvherewith that vvhole Discourse is seasoned return you the best Answer and plainly tell you The Enquiry made by him is in à vvord vvorth nothing abating this one point that it exposes the Author as he deserves to publick contempt VVhat in Gods name came into the Dr's head to vvrite as he hath done against all Miracles Many Protestants I am sure as you shall see afterward ingenuously acknovvledge true Miracles to have been vvrought in the Roman Catholick Church others of the worser sort allow at least an appearance of them though perhaps done by the help of Divels but the Dr seem's in Several Passages not to allow us so much as the outward Semblance of à Miracle and all along own 's not one of them true VVhat shall â—e say to this man VVill he grant that the Iewes bad true Miracles among them and deny the like Grace and Priviledge to the Christian Church VVill he allow the gift of working Miracles to two great Prophets Enoch and Elias at their appearing again when the Church will be neer an end and take from her all Signs all true Miracles during the vast space of time between the Apostles and the latter dayes of these two Prophets VVill he say and he must say it when Antichrist comes that that false Prophet will do strange wonders yea in appearance great Miracles though all rotten and full of guile and shall Christ's own Spouse the true Christian Church be so abased so vilely thought of by one that professes Christianity as never to have vvrought by God's special favour so much as one true Miracle never to have Shewed any other vvonder but vvhat Divels have done and Antichrist will do by his charm's vvhen he comes to delude the vvorld Gentle Reader these things are horrid and better befit à Proficient in Atheism than one that bear 's the name of à Christian But more of this in the Treatise vvhere I shall discover the Dr's intolerable fraudes which run through his vvhole Discourse and show also vvhat Catholicks understand by Church Miracles vvherein the Dr grosly err's for he thinks every uncertain Story related by this or that too credulous Author often censured by the Church passes amongst us for à Church Miracle There is no such matter the Miracles vve chiefly rely on and defend are rigidly examined attested by oath and made every way so morally certain before they gain Approbation that no man in prudence can call them into doubt Those other related by private Authors are either probable dubious or manifestly false If all Circumstances Considered they appear probable vve own them as such and go no further If dubious vve suspend our judgements and leave them in that uncertain Condition If false vvhich is easily known upon Examination vve utterly reject them The rest that belongs to this weighty matter Concerning Miracles you shall have God vvilling hereafter part vvhereof is added to this Treatise The remainder I hope vvill follow before many Months come to an End Farewel Courteous READER THE CHAPTERS OF THE FIRST PART CHAP. I. VVhat moved the Author to write this short Treatise How weakly Dr Stilling trifles with his Adversaries A touch of the Dr's new way in Arguing Of his simple exception against the word Infallibility How the Infallibility in the first Propounders of Faith depend's upon the present Guides of the Church Pag. 1 CHAP. II. A few Considerations premised concerning Infallibility Express Scripture proves The Church Infallible No one word for her Fallibility alleged by the Dr. An Argument proposed against the Doctor 32 CHAP. III. Doctor Stillingfleets Rule and ground of faith proved no Rule It lessens not in the least the Churches Infallibility 42 CHAP. IV. Doctor Still Arguments answered His unintelligible jumbling discovered A word briefly of the ground of the Churches Infallibility The Churches Guides teach infallibly 61 CHAP. V. Doctor Stillingfleets pretended Answer to E W s Two books Protestancy without Principles and Reason and Religion shew'd no Answer but à meer shuffling or palpable digression from the main point bandled in those Treatises How the Dr shift's off the only difficulty wberein satisfaction is required 96 CHAP. VI. Dr Still grant's that Faith transcend's the Certainty of those Motives which induce to believe Independently of his concession that verity is proved and the ground thereof firmly setled Hovv necessary it is to distinguish betvveen the Credibility of à Mystery and the infallible believing it true Obiections ansvvered Other difficulties proposed 123 CHAP. VII Reflections made upon the Doctors follovving Discourse Of his Mistakes concerning the Churches Testimony and the obscurity of Faith 154 CHAP. VIII The Doctor 's Discourse from page 400 to P. 416. Considered and found vveightless 174 CHAP. IX Dr Stilling pretended Evidence for Christian Religion proved nothing like Evidence His Evidence taken from Sense in the Mystery of the holy Eucharist demonstrated Sensless How vainly he endeavour's to prove by Miracles related in Scripture the Truth of the Doctrin there registred A word of his Tradition and many other errours 193 Of the Dr's errour in conveying to us by Tradition what Christ did and spake 226 CHAP. X. The Church proved Infallible before She interpret's Scripture The reason hereof The Doctors gross errour in charging à Circle on us in the Resolution of Faith What à vicious Circle implies and how it differ's from à rational Regress in Discourse 236 THE CHAPTERS OF THE SECOND PART CHAP. I. How I formerly argued in behalfe of our Churches Miracles The Dr in his Enquiry waves my Arguments Of the difference between Christ's Miracles and those wrought by the Apostles and in the Church What is meant by Church Miracles Of the Cheats which run through the Dr's
want's learning judgement and common Civility His defect in learning appear's most in this Treatise His want of Judgement Truth and Sincerity will be more manifest in my second Part where I rescue the glorious Miracles wrought in the Roman Catholick Church from à vast number of forgeries and Calumnies His transgression against Civility is so notorious that almost every page in his books overcharged with it cries shame upon him Wherefore wonder not if here and there I twitch him à little though with no proportion to his rude and uncourteous handling me and others Thus much noted know courteous Reader that 5 The most or rather all Doctor Stilling fleet hath against me in his first discourse besides much ill language cast out of that sanctified mouth to embellish his general Preface with you have at his 77. page There lies the main business I am to consider though all is so profoundly simple that I am ashamed to read it As for the sornful words he gives no more regarded by me then the chattering of à magpie I tell you plainly they shall never break my head nor vex my heart Let that young Cock crow on his own dunghil if it do him good let him peck at what dead skull he pleases no great hurt say I while no more is done My task is to look after substance could I meet with it but I am fob'd off with meer tittle tattle all along with jeers and drollery and therefore must deal ingenuously courteous Reader and openly Nothing like à difficulty proposed by the Dr. profess before God and the world that though I have with all possible diligence weighed the utmost strength of Dr Still Arguments against our Church Doctrin yet I find not one that carries with it so much as the face or à shadow of difficulty as shall by God's Assistance be proved in this short Treatise And I easily believe that those other worthy Authors the Doctor slights and flurts at all have their lashes well able to answer for them selves will manifestly make it out that he only trifles and speaks nothing to the purpose against their learned labours My endeavour is to answer for my selfe Se more in the Preface to the Reader 6 Doctor Still in the page now cited pick 's up à few of my Assertions taken out of the Book intituled Protestancy without principles and after his usual manner proceed's very disingenuously for he either mangles them as best served his turn or wilily strip's them of all their proofs which without any labour might have been added and given vigour to every Proposition Finally he wholly waves the ultimate reason I alledge for the Churches infallibility Protestancy without Princ P. 28. where I prove that Christian Religion is ruin'd if for ought any man can know all Churches all Pastors and Guides teach Christ's Doctrin so fallibly that it may be false 7. Now à word or two of my Assertions related by the Dr. I say first All true believers not all men as the Dr miscites in the Assent given to Gods revealed verities are infallible and prove the Assertion God the first Verity reveal's infallibly eternal truths for this end that all believe him as he speak's if therefore he speaks infallibly all that believe him as he speak's believe infallibly I ground this Doctrin upon the Apostles words 1. Subiective Infallibility in true Believers Thessa 2. v. 12. Therefore we thank God without intermission because when ye received the word of God which you heard from us ye received it not as the word of men but at it is indeed the word of God who works in you that believe Hence I infer'd He that receives the delivered word of God as it is truly God's word and not the word of man He in whom God work 's belief by Divine grace believes Gods revealed truths infallibly And then Concluded Whoever disown's such infallible Believers ioyntly disown's infallible Faith and said this reason proves à subjective Infallibility in true Believers Thus the Blessed Apostles who received the word of God from Christ our Lord had Divine Faith and firmly assented to Christ◠sacred Doctrin were first infallible believers and afterward infallible Teachers also What harme in these Assertions I challenge the Dr to speak à probable word against them upon any known or owned Principle for hitherto he hath returned no Answer 8. I Assert 2. P. 20. He that hear's an infallible Teacher hath the Spirit of truth and he that hear's not an infallible Teacher wants the spirit of truth Holy Scripture speaks as I speak Iohn 1. c. 4. v. 6. we are of God he that knowes God hear's us he that is not of God heareth us not hereby we know the Spiririt of truth and the Spirit of errour Hence I infer'd that à fallible teaching of Christs Doctrin which by the force of its proposal or delivery may deceive and be false is lyable to cavils and disputes In saying this I wrong not in the least Christs infallible Doctrin but only assert that à fallible or false delivery which may easily deprave it is not Christs infallible Doctrin because as yet it is not made sufficiently Credible nor ultimately applyed to à Hearer as Christ's Doctrin An Arian for example read's these words I and my Father are one and so also doth Dr St. Both read the Doctrin of Christ yet contradict each other and the one depraves and perverts it by his false and fallible delivery I say this false and fallible teaching most easily distinguish'd from revealed truths in Gods word is not Christs infallible Doctrin If the Doctor boggle at this distinction whereof he takes no notice the worst I wish him is more light and learning 9. The Doctor saies I assert in my 21. Page No man can be an Heretick that denies the obiective verities revealed in Gods word unless he be sure that his Teacher reveales those verities Infallibly There is no such Proposition in that 21. page much less any words importing that à Teacher reveal's Teachers in this present state good Dr propose infallibly the ancient revealed Verities and often add à clearer explication which implies not if we speak properly any new Revelation You have more of my Propositions in Dr St which I own and wil defend as they stand with their reasons in my Book even to the very last P. 22. and. 24. where I say As long as the infallibility of à Revelation is remote from me for want of an undoubted application made by an Infallible Proponent the Revelation can no more convey certainty into Faith then fire at à great distance warm I give this reason omitted by the Dr. It little avail's to know that God speak's infallibly for every one has that assured unless in the circumstance he speak's to me and for my salvation I yeild my infallible assent to his word which cannot be without assurance had from the Proponent of Faith that he Speaks as I ought to believe infallibly
particular Revelations because they are ordained by Providence to ascertain every one in particular of what God speak's no hurt at all I easily accord but his words and meaning Seem quite contrary for first he will have all the Guides of the present Church inspired in their teaching as the Apostles were inspired by some celestial vision or Divine illustration Or he thinks they cannot teach Infallibly Nay more Nothing saith he P. 82 Can make the Faith of particular persons Infallible but private Inspiration which must resolve all Faith into Enthusiasm and immediate Revelation Were this true which the Dr never offer 's to make out by any proof but his own fallible word every private person might as securely write holy Scripture as any Prophet or Apostle for the chiefest Prerogative granted these great Masters was that the very words they wrote expressed the internal inspiration of the Holy Ghost or his private Revelation and upon this account are rightly called Gods own words When the inspiration was clear they expressed it clearly when obscure obscurely as we se in the dark Prophesies of the old Testament and in the Book of the Apocalypse 17 Catholicks in lieu of the Doctors Inspiration and Revelation ordinarily use The word Assistance used by Catholicks the word Assistance or Guidance of the Holy Ghost which neither implyes Enthusianism private Revelation or Prophetical illumination but the safe conduct and infallible direction of that Blessed Spirit whereby the Guides of the Church are preserved from errour in the substance of that Doctrin they oblige Christians to believe whereof see more in my last Treatise Disc 3. c. 12. n. 9. To assert therefore as the Dr doth that nothing can be more absurd than to say There are infallible Believers without infallible inspiration is not only an unproved whimsy but to speak in his homely language more then absurd if he knowes what Inspiration properly import's 18 P. 83. He saith first that those persons whom God hath imployed to make known his Doctrin must give assurance that he hath secured them from mistake and errour and then add's But to suppose that we cannot believe the first Infallible Proponents he means the Apostles unless there be such in every age is to make more difficulties and to answer none And therefore he saith in the foregoing Page It is unconceivable that ' persons should be more infallible in judging the Inspiration read Assistance of the present Guides than of the first Founders of the Church For then all my beliefe of the Infallibility of the first Proponents must depend on the evidence which the present Guides of the Church give of their Infallibility 19 This vulgar Obiection solved over and over in my two last Treatises contain's nothing like à difficulty and the Dr who will not I hope disdain to be one of the Guides of the English Church must confess it to be wholly strengthles for when he preaches to his people in The Dr's objection solved Holborn and doctrinally explain's that great Mystery of the Incarnation or tells them I suppose truly though not infallibly of an admirable Hypostatical union whereby two distinct natures Divine and humane are joyned together subsisting in one Divine person and in saying thus much gain 's belief from his Auditors when this I say is done One that 's curious demand's of those Hearers upon what motive dare they ground their faith in believing so sublime à Mystery It 's answered they believe it because God an Eternal Verity deliver's the truth in Holy Scripture But ask again whether Scripture in express Terms makes mention of that Hypostatical union or of the two different Natures united together They answer No Yet tell you that their Doctor to lay forth the Mystery more fully assures them all is true and because he is their Guide they no more suspend their Faith but believe Now if in the third place you demand whether the Verity of this Mystery depend's upon the Dr's teaching which is the only thing here stumbled at They answer no for the Verity was proposed from Christs time yet this influence his Teaching has over their Faith that he both shewes what was anciently revealed and now applyes that ancient Doctrin to their weak capacities not hitherto so exactly conceived or laid forth 20 Here you have something like that I would express and if the Dr were as infallible in his teaching as we now suppose him to speak truth we should soon agree In à word Catholick Faith as S. Thomas excellently well observes 1 Part. q. 1. art 8 ad 2. necessarily relies upon the Revelation made to the ancient Prophets and Apostles who wrote Divine Scripture and yet more primarily upon Christ our Lord's teaching Now as the Apostles often declared more fully what our great Master of truth infallibly delivered and in this sence explain'd and compleated his Doctrin so also the Church of Christ in all Ages since declared more amply what both Christ and the Apostles taught concerning the Mysteries of Faith and in this sence not only explain's what they taught but proposes it also infallibly as the certain Doctrin delivered by Christ and his Apostles and upon this account is rightly called Conditio applicans à necessary condition applying it to our capacities Hence you se though the ancient Truths were primarily matter of Faith yet to Believers in succeeding Ages they stand as it were remote from all and need this immediate Proposal of the Church living and actually teaching 21 The reason hereof if you make à true Analysis of Faith is clear For ask why I believe the Incarnation I answer the first Guides of the Church revealed it in Scripture but enquire again what assurance have I of that Revelation which is not exterminis evident much less are all the particulars belonging to the Mystery already laid forth evident I answer the Attestation of the present Church manifested by supernatural wonders gives me my last assurance and How the Infallibility of the first proponents of Faith depends upon the Churches present Guides therefore either is à partial formal obiect of Faith as I defend Reason and Religion Disc. 3. c. 12. n. 8. 9. or at least an intrinsical necessary condition as shall be afterward declared Thus you se how and in what manner the beliefe of the Infallibility of the first Proponents depend's on the rational Evidence which the present Guides of the Church give of those first Proponents Infallibility The verity of the Mystery attested and considered in it selfe depend's not upon the present Guides for it was true before they taught but à farther and more exact declaration of it not discoverable before the Church speak's and the immediate application of it respectively made to Believers depend's on these now living Guides And this also the Dr must confess when by his preaching he truly applyes the high mysteries of Faith to the understanding of his Hearers 22 The Dr takes not his measures right in
Scripture to discover that yet concealed Infallible truth and sence also or that Christ is wanting in Necessaries to Mankind Now that not only Truth but an Infallible Divine truth and the genuine sence of Gods Revelation are obiects of faith when we believe Necessaries is most undeniable unless one will say that we believe truths but abstract or regard not whether they be Divine and Infallible truths we believe the words of Scripture without their sence c. 14 I say 2. There is an Oracle appointed by God to declare the Truth the Infallibility and sence of every revealed Necessary and prove my Assertion The The necessity of an Infallible living Oracle end of Divine Revelation is to settle in all faithful minds à firm beliefe concerning the Truth Infallibility and meaning of every revealed Necessary for why doth God reveal truly and infallibly but to beget in us true and Infallible â—aith But Scripture it selfe evidences not this Divine truth Infallibility and meaning nor tell 's us which are Necessaries therefore an Oracle appointed by God is both impowred and obliged to declare these particulars certainly and Infallibly I say Infallibly for if it faulter but in one or give us only weak Topicks and doubtfull probabilities the end of God's Infallible Revelation is frustrated and our Faith can be no more but wavering and uncertain that is no Faith at all This Argument I urged against the Doctor Reas and Religion Disc 2. c. 19. n. 2. 3. But no answer from him yet 15 I Argued 2. what ever Necessary for Salvation is proposed doubtfully and fallibly may by virtue of that proposal be à fiction and false But à Necessary thus doubtfully proposed appeares not like to one of God's infallible revealed Necessaries for what God reveal's is infallibly true therefore as doubtfully proposed it appeares à changeling only à fallible truth wholly unfit to support Divine Faith Some will say it is yet in it selfe à Divine truth though proposed fallibly Who knowes that If neither Scripture nor Oracle distinct from Scripture nor all the Doctors and Pastors on earth can infallibly avouch that S. John spake à Divine Infallible Truth when he said The Word is made flesh much lesse can they ascertain any of the sence of these Infallible and moral Certainty imply à difference words or evince that they contain à Necessary for Salvation One may yet reply The Truth the Infallibility and sence of these words are morally certain and faith of Necessaries requir's no more To Answer I suppose that moral certainty as it is distinguished from Infallible certainty may in rigour be false or if not that moral and Infallible certainty import the very same thing or degree of certainty Thus much supposed I ask when we affirm that God has revealed the Mystery of the Incarnation in Scripture do we say he hath told us that Secret by à Revelation which because only morally certain may be false or à lye It s blasphemy to judge so for all that the first verity speaks is most Infallibly certain 16. Or contrary wise do we say that Divine Faith terminated upon the Revelation though likely to be true is yet because only morally certain possible to be false or à lye Grant this and it followes that that high perfection of Infallibility intrinsick to Divine Revelation lies out of sight and in order to Faith is as if it were not and therefore can have no Influence upon beliefe The reason hereof is manifest for although we know if God Speak he speak's infallibly yet all the men on earth cannot know infallibly by Faith or by any other act previous to faith that his infallible Revelation engaged in this Mystery assert's it or is certainly in being because the best and surest certainty men can attain in this life A moral certain Faith which may be false is not Faith of any Revelation is only Moral and may be false But such à knowledge determin's none without fear and hesitancy to judge absolutely that God speaks infallibly or that he speak's as beseem's God for our Salvation By this short Discourse you se it is in effect the very same to say God reveal's not infallibly any one Necessary as to say we neither know nor can believe that he reveal's it infallibly For what strength or virtue can that perfection of Infallibility impart to faith if none can assent to it as it is infallible or apply it to his intellectual Faculty but only by à moral certain Faith which may be false Who ever desires more of this subiect may peruse Reas and Relig Disc 2. c. 15. Where I show that neither God nor Christ God and man nor Apostle nor Orthodox Church ever patronized à certainty in matters of Divine Faith which may be false nor to my knowledge did ever any Heterodox Christian content themselves with it in such Tenets as they held Essential or were with them matters of Belief I proved 2. n. 11. That none but Eternal Truth it selfe who is the first Revealer the Apostles and the Roman Catholick Church which proposes the high Mysteries of Faith can give Infallible assurance of their being infallible Divine Truths 17 Now this Church evidenced by Supernatural wonders neither Prophet or Apostle had ever greater is the Infallible Oracle I have hitherto pointed at in general Terms only Her Conversions Miracles and other publick Signatures of Gods infinit Power and VVisdom whereby she is proved God's Oracle are particularly declared Reas and Relig Disc 3. c. 15. And her Infallibility is amply evinced in three whole Chapters Disc 2. c. 14. 15. 16. But I know not how it fall's out Dr Still hath waved all my Arguments and not answered one 18 After à full consideration had of what is proved in this one Chapter all ingenuous Readers will I think conclude with me that never wise man made such à foolish Choice or exchange of means for Salvation as this Dr hath done Observe I beseech you Instead of Infallible certainty terminated upon Gods Revelation he is so strait hearted that nothing is allowed by him but à great moral probability which may be false In lieu of an Infallible Church which plainly declares her Necessary Doctrin he thrusts into The Drs foolish Choice and exchange of Principles our hands à Bible most certainly obscure and in place of the Guides of the Church who are by Christ's ordination to teach he substitutes his own fallible discerning Faculty or the private Judgement of all the Illiterate persons in his Parish These must read Scripture gloss and interpret Scripture and when that 's done all of them like Quakers after some few humms and pauses may believe what they think is true but not one amongst them shall ever know this way That God speak's in Scripture as he thinks and judges Pray tell me What if some of the Doctors own Auditors with their sincere and serious endeavour made concerning Necessaries dissent from him What if
Holborn that for one Tautologie in mine I will shew five in yours with à pretty addition of new ones in these your two last Treatises Now whereas you tell me the whole substance of my books lies in this one word Infallibility Know Sr you get the worst here for the whole substance of all you have said or can say confessedly lies in à far weaker word called Fallibility Here it seem's the Dr is willing to leave off his long Tattle for fear of more Advertisements And is it possible could that harmless and well meant Advertisement wherein nothing can be found offensive stirr up thus much unruly passion in à Dr I know no remedy yet hope the Preface to this Treatise will à little calm it 4 To end He ierk's me once more and will need 's suppose that Protestancy without Principles was disposed of to better uses than to be read because forsooth he More jerks yet never heard of one man in England that read it over A weak proof of à false supposition Good Sr are all truths conveyed to your ears do not some miss their way thither Be it how you will hear or pretend not to hear most certainly that book was read by many not only in England but Ireland also Nay more all the Copies above six hundred excepting some few seized on were in à short time bought up In so much that à Gentleman of our Nation offered three Crowns for one single Copy yet could not after long enquiry meet with one These truths known to the Printer and others are sufficient to evert your false supposition and your weak proof added to it 5 And thus much of the Dr ' s Comical Introduction If he thinks me too pert or pleasant with him I answer Benedictis si certasset audisset bene Had not à fermentation The Dr's vast conceipt of himselfe of blood transported him beyond all bounds of common civility no ill word should have fallen from me but when we find à vain Bragger gloriously enthrown'd in à vast conceipt of himselfe as if all he treat's with were desplicable Mushromes it is Charity I think not to sooth him up in his folly but to tell him his own home as S. Hierome once did an Adversary Quae voluisti locutus quae non vis audire debes Time I hope may make the Dr wiser Let us now goe on 6 I said above Dr Still answers not directly one Argument proposed by me for the Churches Infallibility If I prove the Assertion it followes clearly that either he understand's them and will not answer because he finds them too strong for him Or 2 he cannot answer because he penetrat's not their force Grant the first he is à meer cheat and deludes the Reader with à seeming reply which is none in substance Say 2. He understand's not the force of my Arguments and cannot answer he is unworthy to be dealt with and ought in that measure to be despised as he despises others 7 Now I prove my Assertion I say as he relates P. 331. That without an Infallible The Dr answers net my arguments Church he means in this present state as I often inculcate there can be no certainty of Faith and have established the Assertion upon these grounds Neither the Canon nor Divinity nor the Infallible truth or sence of Scripture even in points Necessary to Salvation can be probably much less certainly assured to any in this present state but by the Authority of an Infallible Church To this not à word of answer is or can be returned by the Dr. 8 I Assert 2. As the Dr cites that the Roman Catholick Church only is God's Infallible Oracle and prove it Reas and Relig D. 2. c. 14. n. 10. 11. from Scripture Fathers and most pregnant reason 1. If any Church be Infallible it is the Roman Catholick for all others disclaim the Guidance of an Infallible living Oracle 2. As nothing can more discountenance the worth of true Christianity than à stedfast perswasion of it's fallibility or easily being false So nothing can fix in us an undubitable beliefe of Christ's Doctrin but an Oracle not lyable to errour 3. And chiefly If no Church be Infallible to whose Authority Christians must submit when dissentions arise concerning the Fundamentals Proofs for the Churches Infallibility of Faith and the genuin sence of Scripture both Iewes and Heathens may most justly despise Christian Religion and scorn all our endeavours to make them of one Faith with us upon this ground That none can certainly say what Doctrin Christ our Lord or his Apostles taught the world So it is Mr Dr our debates about the prime Articles of Faith no satisfactory means to end them but Topicks and fallible reasoning are so many that all taught Doctrin lies like an undecided Process in law still disputable and therefore of no credit or estimation unless an Infallible Church decide them and bring Christians to acquiesce in one Faith These Arguments and many more I proposed against the Doctor in the Discourse now cited and all the Answer I have is that he set's down some mangled parcels of my Tenents or barely tells me what I say For example I assert Protestancy without Prine Disc 1. c. 2. That à Doctrin which by virtue of all the Principles it has is meerly fallible and no more may be false but Christian Doctrin say Sectaries as it is taught by all Pastors is thus fallible therefore it may be false But God never Sent Christ our Lord nor Christ his Apostles or any to teach Christian Doctrin that may be false Ergo he sent none to teach meer fallible Doctrin This Reason our Dr blindly hints at P. 333. but leaves it without any Answer And thus he run's on to his 339. P. where he tells me He hath laid together so many parcels of my rambling discourse as were necessary in order to the examination of it To the examination of it Mr Dr Not one word true This had been material to shew my Arguments for the The Dr flies from the main difficulty Churches infallibility unconcluding you touch not these or at least to prove by some solid reasoning that the Church is fallible this point you most shamefully shift off and in the next page tell us that the necessity of Divine grace is no way pertinent to our present purpose the Question only being of an external infallible Proponent in order to Faith Sr what you make to your purpose I know not nor much care It was my duty and pertinent when I undertook the full and adequate Resolution of Divine Faith to lay down all the Principles it relies on and à main one is the internal assistance of Grace Had I omitted to treat of an external infallible Proponent you might have justly quarrelled but when that particular is largely handled through the five last chapters of the second Discourse and not à word replyed to any of my Arguments your accusation
is without either shame or grace most unjust 9 From P. 340. to 362. the Dr gives me but little entertainment save only to make à few reflections upon his too many Parergons and one repeated over and over yet the good man will be free from Tautologies is that the difficulty now in hand only concern's an external Proponent such as the Church is Shall we condescend to his humour and debate that sole Question I am content upon one condition that he plainly solves this plain difficulty If all the men in the world as we now suppose considered meerly as nature has framed them be fallible If none of them have infallible assistance to teach the very fundamentals of faith infallibly and if notwithstanding God obliges all to believe his infallible revealed verities without mixture of errour If finally we evidently se Christians at high Contradictions and of à different belief in such Necessaries of no less concern then their eternal Salvation I say if all these And leaves all to believe what they list particulars be undeniably manifest either you Mr Dr ought to assign some clear certain means whereby Christians may be brought to union in one true Faith to profess and believe one and the same Doctrin of Jesus Christ or you must leave all to believe as they list or what pure fancy teaches My Tenet is that none can doe this but an Infallible Church nor so much as bring us to any Vnity at all were faith as you make it only morally certain 10 P. 341 He demand's where have I shew'd that the Supernatural Principles of Faith do never cooperate but where the Church infallibly proposes and thinks I never attempt this He wrong's me exceedingly Se Reas and Relig. Disc 2. c. 15. There I prove at large that Divine Faith in this present state requires no less an Infallible Oracle then the belief of the Primitive Christians required Infallibility in the Apostles As therefore the supernatural Principles of those first Believers never could operate contrary to the Doctrin taught Infallibly by the Apostles so they work not in true Believers now but when they fall right upon the Infallible Doctrin taught by the Catholick Church The reason hereof is clear God cannot concurr or incite any by Supernatural Principles to believe a falshood The Revelation therefore which support's Divine Faith must not be meerly apparent but real and truly in being for then only Divine Grace cooperat's with Faith not otherwise So true it is that the Infallibility in our internal Assent of Faith ever supposes and necessarily prerequires Infallibility in the last ground thereof which is God's veracity as likewise in the immediate Proponent I mean the Catholick Church But saies our Dr very wisely If the Infallible certainty of Faith depend's upon Divine concurrence the Infallibility of Faith may be had without an Infallible Proponent A most pitiful reply It seem's he cannot well understand how one act of Faith depend's upon two distinct Principles yet the instance now given will enlighten him à little Did not the Faith of the Primitive Christians depend upon the Apostles infallible The necessary principles for Faith teaching None questions that And had not Divine grace influence upon it also Most undoubtedly certain Ergo two different Principles an Infallible Church and Divine Assistance necessarily support one act of Faith The reason is clear Faith is the Gift of God and therefore without the cooperation of Grace cannot be Divine or Supernatural and without an Infallible Proponent no man certainly knowes what to believe For who can say indubitably this is the sence of God's word herein lies the Truth and Infallibility of à Revelation if an Infallible Church be rejected Hence it is that the Primitive Church while She condemned all ancient Hereticks and established the contrary truths never proceeded doubtfully or probably but spake as Gods Oracle ought to speak infallibly 11 The Dr P. 342. Shewes himself à meer Rambler multiplies words and proves just nothing First he tells me six or seven times over yet he is far from tedious repetitions if Faith depends on Grace an external infallible Proponent seem's needless Then he thinks I destroy my selfe because I say the Infallible certainty of Faith comes from Gods interiour illumination as it more lively set's forth the formal obiect assented to What 's next Marry he hath often heard of the great Assistance Iesuits have in writing their books and Imagins that some Enemy hath put these things into my head Sr without doubt you have heard many à magnifyed untruth and this if it relate to any Assistance given me is à loud one as all who know me can testify and will avouch that I needed no assistance to answer an Adversary so well tamed and broken as you are Now if you will rely so much upon Hearsay know Sr I have also heard something and had it from men of good repute and credit It is that the most able at Cambridge with one likewise at Oxord aided you to the purpose in setting forth your tumbling Account and I am apt to believe this true because some who know you Conceive you not à man so expedite and nimble at work as to dispatch such à volume in à twelve months time though to gain applause this must be insinuated in the first words of your preface These things I have heard whether all be true or no you know best 12 Soon after to fill paper you tell me again what I say then that I shake hands with Calvin and some old Enemies in this matter of Grace that I hold you à Denier of Grace and much more to little purpose Concerning the Assistance of Grace in order to Faith I say that Faith being à Gift of God Necessarily depend's on à supernatural Principle and this is Catholick Doctrin taken from Scripture Church authority and holy Fathers What I hold particularly of its giving more clarity to an obscure Revelation though only an opinion in Schools maintained by some denied by others is sounder Doctrin then your skill in Divinity can refute You have The Dr's fouling me with Calvinism shew'd sencles and ridiculous it largely set down Reas. and Relig. Disc 3. c. 9. n. chiefly 13. Your wilful fouling me with Calvinism becomes one that knowes better to calumniate than to argue Had Calvin own'd the Church infallible as I do in all she obliges Christians to believe and dutifully submitted to her judgement his Faith would have been right and Grace answerable Supernatural but because he slighted that Oracle and believed what meer fancy suggested he abused Grace and had no true Faith Should I Sr maintain à light of Faith allowed men at random to believe what their private judgements tell them concerning Gods revelations in Scripture independently of all Infallible exteriour Propounders of Faith I should not much differ from Calvin but when I only assert it to serve for à better manifestation of such truths as an
Faith to the Churches infallibility upon Motives confessedly fallible an assent be not required beyond all proportion and degree of evidence First Who tells you Mr Dr that the Motives are confessedly fallible The Church never defined so I with others expressly say they are Metaphysically certain and have infallible connexion with the Divine Revelation It is true some Divines hold them fallible but it is only an opinion and therefore too weak to support your stout expression confessedly fallible or to make the contrary opinion improbable But suppose them fallible I have notwithstanding shewed how the act of Faith is most certain and infallible and shall here for the better satisfaction of à less learned Reader upon this hint given by the Dr apply all I have said above to the Catholick Church Thus I discourse 12 God an eternal Truth who perfectly comprehend's all things intuitively Seing himself one Essence and Though the Motives to Faith were fallible Faith yet stand's firm three distinct Persons reveal's that Verity and to the end all may assent to it by Faith He adorn's his own Oracle the Catholick Church with the Royal Signs of his Power and wisdom The Church thus illustrated speaking in the name of God or which is all one God speaking by Her proposes that high Mystery and obliges all to believe it The Signs or Motives whereby he speaks to reason manifest in the Church make it evidently credible that eternal Truth speak's and in order to Faith are the only exteriour rational lights we have in this present State from whence Faith takes it rise and whereupon it necessarily depend's But the highest measure of certainty these motives considered as rational inducements can give any is only as I say to make the Mystery evidently credible not evidently true Yet on the other side when we prudently reflect upon God's powerfull speaking by Signs and Motives and withall ponder the weight of his Command which obliges us to assent not only to the Credibility of à Mystery but to its very Truth à pious will both can and is bound to move the understanding to passe as it were above that Credibility and to believe the Infallible truth of the Revelation which revealed truth by help of other Principles mentioned in the foregoing Chapter advances Faith to infallible certainty and therefore farr transcends that intellectual light rising from the Motives and also goes beyond the plainest signification of words Christ ever spake because Faith as Faith ultimately relies not upon the bare signification of words or on the exteriour sight of Miracles but upon the real Truth of Gods Revelation pointed at by words and works though by such outward Signs not eviâ—vidently proved true And thus you se first what the obscurity of Faith implies or wherein it consist's It consist's in this that through Obedience to God's Command we raise our selves above the force of all Motives inducing to Faith and firmly believe upon anothers Authority I mean God's Divine Testimony that to be infallibly true though we neither se the Testimony nor the thing attested evidently true You se 2. That our Dr ' s long Tattle of Faith transcending the Motives of Credibility serves only to amuse an unwary Reader or rather to tell the learned that he shamefully mistakes and handles one difficulty in place of another for according to his promise he should either have proved that Faith it self or the Church is fallible but all this while he run's astray and never meddles with that main Question contenting himself to impugn and most weakly à School opinion only 13 And here by the way I cannot but wonder at our Dr ' s simplicity who cites Doctour Holden saying That no assent of Divine Faith can have any greater true and rational certainty then the assent of the Medium hath by which the obiect of Faith is applyed to the understanding First What if Dr Holden differ from others in explicating the certainty of Faith doth he therefore hold it fallible or only morally certain This followes not 2. Dr Still should here have told us what is meant by those words The assent of the medium by which c For if the Catholick Doctour teach that the Medium now spoken of is the Divine Revelation applyed by Motives Metaphysically certain he may well assert that Faith as true and rational mark the words can have no greater certainty then that medium known by natural discourse gives yet this hinders not that higher certainty grounded on the Revealers Authority believed and upon God's command as is already explained 14 Dr Still from his P. 376 to P. 400. besides endless Tautologies all tending to shew Faith unreasonable for want of Motives already answered and much ill language not worth answering gives me little to reflect on Yet his 383 P. must not passe wholly unexamined where got into à Dungeon he cryes out against the obscure tendency of Faith upon its own obiect though he knowes or should know that old Maxim Fides est credere quod non vides The truth is grounded vpon our Saviours words to S. Thomas Blessed are those who believe and have not seen It s grounded on S. Peters words 2. Epist 1. 19. A light shining in à dark place upon S. Austin's Doctrin Epist 85. Faith hath its eyes wherewith after some manner quodammodo All Authors ascribe an obscure tendency to Faith it may se that to be true which yet it sees not and the Authority of many other Fathers Therefore S. Thomas rightly conclud's 2. 2. q. 5. a. 2. corp That the Intellectual power assents to à matter believed not because it see 's it either in it selfe or by any resolution made into the first Principles Seen but because it is convinced by the Divine Authority to assent to things Quae non videt which it see 's not Hence also Catholick Divines inferr that the very act of Faith purely considered as Faith see 's not by any evidence the Truth of what we believe otherwise to se evidently and to believe would be the same thing contrary to Christ words which annex happines to believing without seeing or clear evidence had of that obiect yet in darkness never to be perfectly dispelled untill we se God in the next life 15 But saith Dr Still The great things we believe are received upon the Authority of the Revealer yet so that we assert we have as great evidence that these things were revealed by God as the matter is capable of Here is no man knowes what hudled up in this dark expression As the matter is capable of Let us therefore proceed plainly You Sr believe the Mysterious Trinity because as you think God reveal's it in Scripture Have you by your act of Faith for here we speak not of the previous rational Evidence of Credibility Evidence that such à Revelation which was and is yet God's free act and might not have been doth now really exist Have you evidence of the true Sence
for I am weary in following such weightless stuff yet in the next page you have more of it where he blames me as one sensless because I say n. 12. that fewer Motives may serve to induce young Beginners seldom molested with difficulties against Faith witness S. Austin cited above Ceteram turbam c than will convince the more learned who often struggle to captivate their understanding to our high Christian Mysteries And is not this exactly verifyed in Luther Calvin and innumerable others who when Beginners easily submitted to all the Church teaches yet afterward when more learned they found unless they tell the world loud lies Motives to disswade them from their first Faith Such men therefore seduced by fallacious Arguments or rather by their own malice should have been better grounded in that one Principle whereon all Christian Doctrin wholly depend's the Infallibility of Christs true Church 15 P. 414. I meet with à jeer because I hold Protes without Princ Disc 1. c. 2. n. 3. That every Bishop or Pastor though not personally infallible yet when he is lawfully sent to teach and speak's in the name of God and the Church considered as à member conioyned with the Infallible Church may be said to teach infallibly An admirable speculation replies the Dr and so saith he may every one in the streets be infallible not as considered in himself but as à member conjoyned with truth A conjunction with God's word implies Vnion with the Church or every Sectary as à member conjoyned with God's word Reflect Mr Dr is every one we meet in the streets à Bishop or Pastor commissioned to teach infallibly Christs Verities of such Pastors I speak and not of your street men Or can à Sectary be à member conjoyned with Gods word It is impossible for to say Sectary is to suppose him separated from God's word which therefore destroies your Imagined infallible conjunction and makes your Speculation not admirable but ridiculous Again and here is à solution to the Argument more amply laid forth Disc 3. c. 3. n. 17. 19. and before that c. 2. n. 12 A conjunction with truth or Gods word necessarily implies in this present State a conjunction with the Church for without the Testimony of this Oracle previously assented to we have no infallible assurance that such books are divinely inspired or what the sence of them is in all controverted passages therefore to suppose an Infallible conjunction with truth or God's word independently of Church-authority is to suppose light taken from darkness or the last Resolvent of Faith in order to us not to ground it at all But saith the Dr the Question is whether such à Prelate or Pastor may be divided from God's infallible Another difficulty Solved truth If he can what security hath any one to rely upon him upon such à conditional Infallibility whereof he can have no assurance I answer the common received Doctrin of the Church being known and divulged in every Catechism it is easily known when à Renegado such an one as the Bishop of Spalato was abandon's the Church In case of any rational mistrust or doubt because wolves sometimes appear like lambs Prudence direct's timorous Consciences to advise with their Pastors or others more learned then themselves 16 P. 415. The Dr applaudes his good fortune in meeting with an Adversary that mistakes his so well explicated Rational Evidence of Christian Religion Of the Dr's vain applauding himselfe and à long talk followes of hewers of difficulties and water-drawers of the Seraphims feathers and S. Laurenc'es Gridiron to what purpose I know not My hope is before this next Chapter be ended to make it manifest that the Dr neither understand's what is meant by rational Evidence nor has any thing like it for Protestant Religion CHAP. IX Dr Stilling pretended Evidence for Christian Religion proved nothing like Evidence His Evidence taken from Sense in the Mystery of the holy Eucharist demonstrated Sensless How vainly he endeavour's to prove by Miracles related in Scripture the Truth of the Doctrin there registred A word of his Tradition and many other errours 1 THe Dr P. 416 goes about to explain what is meant by his rational Evidence of Christian Religion and ground 's it upon the unquestionable assurance which we have of matters of fact and the Miracles wrought by Christ as à great part of this rational Evidence which is destroyed by our Doctrin of Transubstantiation Soon after he complain's of our silent passing over these things the Schools having found no answers to such Arguments What will The Dr's unworthy proceeding not this man say in points remote from us when in à plain matter of fact he beguiles his Reader with most loud untruths Let any one peruse my last Treatise Disc 1. c. 9. n. 11. 12. In that Discourse of à Heathen with à Christian he will find the first difficulty largely handled and solved where I say the Dr either believes our Saviours unparallaled Miracles because Scripture relates them and then he supposes Scripture to be Divine or inspired by the Holy Ghost which the Heathen denies and therefore wishes that Divine inspiration to be proved by Arguments extrinsical to the Doctrin delivered in Scripture Or contrarywise he proves those Miracles to have been upon the Fallible report of men liable to errour the Dr own 's no Tradition Infallible and this advances not his cause at all for do not the Turk's speak as much of Mahomets Miracles upon fallible and perhaps false reports also Thus the Heathen argues and rationally too not yet knowing what Religion to embrace Here in à word you have the substance of all I then said and I think my Argument thus delivered convinces VVhoever proves Christian Religion to be assuredly true by Motives as obscure as the very Doctrin of Christian Religion is either evinces nothing or makes à vicious An Argument proposed Circle But thus the Dr proceeds whose rational Evidence or unquestionable assurance of Christian Religion is proved by matters of fact Miracles I mean wrought by Christ which Miracles are as obscure to à Heathen and as much obiects of Faith to Christians as the very Doctrin of Christ is recorded in Scripture Therefore he proves nothing Se more hereof n. 12. cited 2 The other piece of the Dr ' s rational Evidence taken from Sense which he The Drs Argument taken from the Holy Eucharist both here and formely Solved thinks the Doctrin of Transubstantiation destroies I then reflected on and fully answered Reas. and Râ—lig c. 12. n. 3. where I say the immediate obiect of Sense remain's after consecration unchangeable as before It is true reason upon the suggestion of sense might well conclude that the substance of bread is there also were there not another Stronger Principle then sense which overawes us Christ's own words This is my body which cause reason to submit Thus S. Chrisostom S. Cyril of Hierusalem with innumerable ancient
what is supposed True be true it is true and we ought to assent to it Just as if one should say if Peter be à man of his word I may believe evidenced null and forceless him but as that conditional proves not Peter honest no more do these Assertions of the Dr being only conditional prove any thing true without à Minor to this sence But these things are so which Minor is wanting The Dr think 's he proves his Assertions upon these grounds That the writers of Scripture cannot be suspected of Ignorance having had long conversation with him they wrot of Their simplicity and candour in writing gives evidence they intended no deceipt with all the rest that followes I answer these are nothing like rational proofs but meer unproved Suppositions whereunto neither Iewes nor Gentils give credit I evince this demonstratively Put the book of holy Scripture into the hands of à Heathen Philosopher who never heard of Christ of the Church or of any other Motive for Christian Religion but only takes so much as the Dr here proposes and what the Scripture it selfe barely relates Would this Philosopher think ye after his pondering the Dr ' s Discourse and reading Scripture forthwith acquiesse and say all is true he reads He were worse then besotted did he so If prudent he would tell you he had joyntly perused with Scripture the Turks Alcaron and as he found strange wonders written of Christ in the one book so also he met with great matters recounted of Mahomet in the other for which the Turks pretend to have universal tradition but whether Scripture or the Alcaron speaks truth whether such men as the Dr mentions related exactly the Miracles of Christ and his true Doctrin with those Miracles the Philosopher knowes not nor shall ever know without à further proof taken from the testimony of some other Infallible Oracle which makes the truths in Scripture evidently credible and then proposes all as Divine and infallible Verities 14 The ultimate reason hereof is most convincing All matters contained in Scripture whether Miracles or The reason of their nullity said forth Doctrin are not ex terminis any Self evidence nor can they give by themselves so much as à great moral certainty of their Truth or Credibility Therefore they must be proved either true or evidently Credible by another Certain Oracle or can never draw belief from any I am sure S. Austin who discoursed more profoundly than the Dr ever did judged So when he told the Manichaes He would not believe the Gospel unless the Authority of the Church moved him to believe it and upon this firm ground all must believe or believe nothing The Dr ' s whole discourse proves only this conditional truth that if the Primitive Christians had reason to believe the Doctrin of Christ upon the inducement of his Miracles they did well to believe but that such Miracles were wrought he shewes not save only by Scripture it selfe hitherto neither proved True nor Divine I say proved For no Christian doubt's of the truths there contained though all justly question whether the Dr makes them to appear Truths by à bare telling us of some Contents in that book which neither Jew nor Gentil nor indeed any can believe unless more be said than the Dr bring 's to light 15 In à word here lies the whole errour He makes the Christian Doctrin Wherein the Dr's errour lies couched in Scripture to prove it selfe and drawes his rational Evidence of Credibility from the Mysteries believed Observe well He believes the Resurrection of Christ from the dead for this is an Article of Faith can he I beseech you make the Resurrection it self as believed the rational Motive of believing it while after all his discourse we are yet to seek for à proof of that very Scriptures Truth and Divinity also whereby the Resurrection is attested 16 The Dr may reply his evidence is not taken from the Mysteries of Faith Apos◠reply 〈◊〉 seen and prevented and from our Saviours Miracles the like is of Apostolical wonders as they are believed but from the Humane consent of the Primitive Christians who either saw or heard of such matters of fact wrought by Christ and his Apostles which common consent passing among so many grave and pious men made them in those dayes evidently Credible and Morally certain though we abstract from all Divine Revelation in Scripture and the Churches Infallible Authority I answer first if the Dr run's this way his whole discourse fastidiously spun out against the Miracles of the Roman Catholick Church fall's to nothing for if the common humane consent of the ancient Christians Supposed neither Devine Revelation nor infallible raised The common consent of the ancient Christians and modern for Miracles parallel'd our Saviours Miracles to Moral certainty or evident Credibility Then why should not the like common humane Consent of Christians Now make the Miracles owned in the Roman Catholick Church morally certain or evidently credible And I speak of Miracles approved by the Church not of every forged tale or pretended false wonder which were not wanting in the Primitive times If therefore the Dr say that all since the Apostles dayes have been grosly deluded in recounting the Miracles wrought in the Catholick Church both Jewes and Gentils will shrewdly pester him and avouch as boldly that those Primitive Christians over Credulous what Iewes may obiect like papists in these dayes were no less beguiled in their crying up Apostolical Miracles What say you to this Mr Dr The parity taken from the primitive times and ours I shall urge more fully hereafter and tell the Dr he shall long sweat at it before he solves what I here object if which is ever to be noted we stand only upon à common humane consent of men called Christians and abstract from the Authority of an Infallible Church 17 I answer 2. The enquiry here made concern's not only the bare truth of these matters of fact recorded in Scripture but implies more for we ask how what is here chiefly enquired these matters of fact are rationally proved truths written by the Assistance of the Holy Ghost or how when supposed wrought sixteen Ages since they are now conveyed and applyed to us as Truths of so high à nature No common consent of Christians meerly humane and long since past can give Sufficient certainty hereof sufficient I say to ground Divine Faith Wherefore seing Scripture evidences not it's own truths nor any reflection made upon Scripture can clear these doubts an infallible living Oracle manifested by supernatural Signs must speak and tell us that these matters of fact were written not like other things in humane History which are lyable to errour but by the special direction and inspiration of the Holy Ghost 18 Hence we proceed to the second Question If saith the Dr I be asked why I The Dr's second question proposed believe the Doctrin contained in
made flesh This is my body c. But how is any man wiser for that How is our knowledge or faith improved by such à maimed or half perfect Tradition While no man can certainly tell us what the true meaning of those sacred words is No man can determine the debates which arise among Christians the Arians and you that draw plain Contradictions out of these words now cited Such à conveyance or tradition as could end these long strifes would be to your purpose and comfort Mr Dr but you have none of it because you slight the Tradition and Authority of an Infallible Church Though therefore you tell us twenty times over you believe all truths expressed in Scripture yet while you cannot assure us upon tradition or any other sound Principle what those necessary truths are which Faith in necessaries is determinately to pitch upon you only trifle away your time and cheat your Reader in seeming to discover great How the Dr Cheat's his Reader matters whereas in real truth you speak not one word to the purpose If to solve the difficulty here briefly touched you run up to your own discerning faculty permit the Arian to keep you company and blame him not if he trust to his discerning faculty quite contrary to yours Se more hereof above Chap. 4. n. 10. Thus much premised 27 To answer the Dr I say first Fallible Tradition which may be false Our Answer to the Dr. the Dr own 's none Infallible gives not so great certainty of Miracles Supposed true in Scripture as Eye-sight did to those who beheld them The reason is Fallible Tradition in the Dr ' s Principles easily alters in time and may tell one Story for another whereof more presently If therefore that Tradition conveyed by hearing altered as I shall shew most shamefully and if fallible no wonder at the change what certainty have Fallible tradition worth little in Divine matters we now in this present Age either of the Miracles or of the Doctrin recorded in Scripture by virtue of it Or how can the Dr parallel the certainty of à Miracle conveyed down by fallible Tradition with the sight of it This must needs be à lame Parallel For when I se à Miracle I need not to prove the outward appearance of it evidently seen but when that appearance passes down Age after Age upon Hearsay or à faultering Tradition which may change the Story from what it once was I must either prove that Tradition true or cannot prudently rely on it chiefly in this present case while we dispute against Iewes and Gentils who utterly deny those Miracles to have ever been truly wrought by Christ The ancient Jewes all know said Christ cast out Divels by the help of Beelzebub and these modern men of the Synagogue calumniate as boldly to this day 28 I say 2. Those ancient Miracles if saith à Jew ever any such were together with the Doctrin which is thought to be proved either true or evidently credible by such wonders can be no more certain now than the fallible Tradition is which conveighs them to us But this Tradition gives no man so much as moral certainty either of the Miracles or Doctrin I prove the Minor That The reason why worthless in the Dr's Principles ancient Tradition say Sectaries notoriously changed not long after the Apostles dayes when à universal deluge of errours spread it selfe the whole Christian world over and the efficacy of Christs true Doctrin together with its old Tradition was blotted out of mens memory when the Roman Catholick The Dr charges this Idolatry upon the Roman Church Church once confessedly Orthodox unluckily began Her universal Apostacy and professed open Idolatry when the Arians denyed the Mystery of the Incarnation and Trinity Others the two VVills in Christ others his Sacred Humanity others the Resurrection of the dead others the necessity of Divine Grace and others finally professed yet more horrid Doctrins In so much that the whole Christian word part of it one way part another erred most grosly in the very fundamentals of Faith In those dismal dayes say I when all Christian Societies nameable and the Roman Church with them became so infatuated as to change the first received truths taught by Christ and his Apostles the ancient true Tradition could not but change and faile also therefore at this day Tradition is worthless and unualvable because no man can know upon any sure Principle what it anciently was 29 The Dr may reply All called Christians own the Bible and the Miracles there related of Christ and his Apostles which are sufficient to prove Christs Doctrin true so far at least Tradition never failed Small Comfort God knowes to have Tradition of the Scriptures bare letter which yet is not had in our Sectaries Principles Se Reas and Relig Disc 1. c. 6. n. 2. If the Christian world long since cheated out of their ancient Faith bequeathed to posterity à false Doctrin in Lieu of that which The Arians and all hereticks lay as great claime to Christs Miracles as the Dr or any other doth Christ and his Apostles taught and with that à false Tradition also Moreover were those Miracles with their Tradition proved most true the Arians will as well lay claim to them for à proof their Doctrin as the Dr can do for that Religion he professes and the like may all others pretend if called Christians though of à quite different belief in the very Essentials of Faith unless this consequence utterly false be good Christ our Lord wrought such and such Miracles Ergo Protestancy is à better Religion then Arianism Pelagianism is better then Nestorianism and so of the rest The Dr therefore must either make this out that Christ and his Apostles wrought their Miracles to confirm all the erroneous Sects in the world or he speaks nothing to the purpose when he tells us in his Account What the Dr is obliged to clear P. 205. That the Motives of Faith both to them the ancient Christians and to us are the same only the manner of conveyance is different those Primitive Believers Saw them we hear of them by Tradition In saying this he either thinks that such Motives prove the truth of all Religions called Christian which is horridly false or only prove the true Christian Religion among so many dissenting Sects Grant this and we are in as much darkness after the supposed Truth of these Miracles and the Dr ' s long discourse as we were before and can never know by his Motives only which is the true Religion I earnestly desire the Dr would please to solve this one difficulty which I judge cannot be Solved 30 By all hitherto clearly laid down we se 1. The Dr ' s rational Evidence so much talked of brought to nothing but empty words for his whole proofs are meer unproved Suppositions He endeavours to evince by Miracles internal to Scripture the Divinity of the book which
is to say one part of Scripture proves another before the whole book is proved upon any certain Authority to be God's word or written by the Holy Ghost From hence 2. the necessity of an Infallible evidenced Church is necessarily inferred The necessity of an Infallible Church evinced from our discourse which only bring 's us out of the Labyrinth wherein the Dr is lost This Church as I said proves by her infallible and never interrupted Tradition that Scripture is God's word She and She only ascertain's all that the Contents in Scripture are Divinely inspired and finally when difficulties arise concerning the Sence in controverted passages relating to Necessaries composes all strifes otherwise endless and bring 's all to à perfect unity in Faith 31 I say lastly Could the Dr evince that the book of Scripture contain's true Doctrin could he shew the Doctrin Not one Protestant Tenet proved by Scripture of it to be as it truly is Divinely inspired he yet hath not one clear Sentence in the whole Bible understood according to the obvious sence of the words which proves so much as one Tenet of Protestant Religion as Protestancy is distinguished from Popery and the Doctrin of all known condemned Hereticks The proof of this Assertion is largely laid forth Reas and Relig Disc 1. c. 20. from n. 4. to the end of that Chapter and because I really judge Protestancy utterly ruined upon the reasons there alleged I petition Dr Still to review that short Discourse and if I judge amiss to unbeguile me by à plain Answer showing wherein my Arguments are fallacious 32 I except in that place against his empty Title called A rational Account of the grounds of Protestants Religion and prove as I think demonstratively that if you cast out of Protestancy all it's Negative Articles which the Dr confesses are no Essentials the remainder will either be what the Catholick Church teaches and therefore not peculiar to Protestancy or the Doctrin of some one or other condemned Heretick In so much that in the whole Essence of Protestancy you will not find one Truth revealed by Almighty God necessary for Salvation or ever taught by any Orthodox Church And Nor one Necessary for Salva tion found in Protestancy herein it differ's not only from Catholick Religion but as I take it from all ancient Heresies for both Arians and Pelagians the like is of the rest thought their particular Doctrins revealed by Almighty God and necessary to Salvation Otherwise they had been worse than besotted to abandon the Catholick Tenents for opinions meerly or Positions not necessary to Salvation Se more of this subiect Disc 3. c. 18. n. 8. CHAP. X. The Church proved Infallible before She interpret's Scripture The reason hereof The Doctors gross errour in charging à Circle on us in the Resolution of Faith VVhat à vicious Circle implies and how it differ's from à rational Regress in Discourse 1 THe rest that followes in the Dr from P. 423. is all along meer Confusion or à horrid jumbling in à speculative matter concerning the resolution of Faith and the notion of à vicious Circle which he truly understand's not but wonder nothing you can expect no better from halfe Scholars in speculative learning if I make not what I here assert manifest blame me boldly 2 To rescue my Doctrin from Blunderers and the Dr if I ever met with any is one I am forced to set down plainly part of it That done you shall se how remote the Dr is from medling with it The most he would except against you have at large Reas and Relig. Disc 3. c. 5. n. 5. where I answer an Obiection proposed in his Account P. 127. And assert Seing Scripture evidences not it selfe to be divinely inspired some other Infallible Oracle distinct from Scripture necessarily ascertain's that The Church not first proved Infallible by Scripture Truth and this is the Church which as rationally proves herselfe by Signs and Miracles an Oracle whereby God speaks independently of Scripture as ever any Apostle proved himself to be so before Scripture was written Hence I inferred that the Church was ever and is yet in à General way believed infallible by Her self and for Her self upon this ground that God speaks by Her as his own Oracle and then concluded that She is not in the first place proved infallible by Scripture I say in à General way for thus the Apostles believed our Saviour to be the true Messias before they received from him à full Account of many other particular Christian Verities learned after that General acknowledgement 3 Thus much and more amply declared in the place now cited comes Dr Still in his last book P. 424. with his old Tautologies and asks again as if nothing had been said why we believe the Churches Infallibility and verily think 's we have no other way to make out Her Infallibility but only by Scripture Is not this worse then jumbling Reflect good Reader I shew that the Church in the first place is proved infallible without recourse at all had to Scripture for so She was proved infallible before Scriptures were written and here he out-faces me with empty words saying I cannot prove the Church infallible but by Scripture only In lieu of this ridiculous Reply He should have refuted my reasons and this is one No man can ascertain any that Scripture is divinely inspired or render the true sence of it relating to Necessaries for Salvation but one only infallible Church Therefore the Church which only can give certainty of these truths must necessarily be first owned infallible before we recurr It is Senceless to prove the Church by Scripture before Scripture be Proved God's word to Scripture for it is more than Senceless to prove by Scripture the Churches Infallibility or any other Article of Christian Faith before we have absolute Assurance that the Book whereby we argue is Gods word and know what its meaning is in à hundred difficult passages But thus much is only known by Church Authority as is amply proved in the place now cited 4 This reason the Dr shamefully waves with à jeer and tell 's me P. 405. that this first act of Faith terminated upon Church Authority hath nothing to rely on but the fallible Motives of Credibility and Consequently cannot be Divine Faith for want of an Infallible Testimony Gross ignorance produced this Answer for have not I proved through my whole last Treatise that God as immediatly speak's to us now by his Church as ever he did by Prophet or Apostle And if God speake by it there is no want of an Infallible Testimony I challenge the Dr to answer my Arguments upon this subiect hitherto never taken notice of neither shall he hereafter reply without apparent shuffling to use his words and running away from the main difficulty here treated How often have I told him that Divine Faith relies not upon the Motives of Credibility though
solid and in à vvord thus All Principles imaginable plain Scripture excepted vvhereof there is no danger thought fit to carry on à discourse against our Churches Doctrin vvill be at the very most if they get so high dubious only and uncertain vsually polish't with Sectaries glosses But it is evident that unprincipled Glosses set upon doubtful Authorities are too trivial and forceless to vveaken or to discountenance à long standing Church in the just claim she laies to Infallibility She by her Selfe is strong enough to vvithstand such feeble Effort's and more than these come to you never yet had nor shall have hereafter from Sectaries Nothing therefore ever appeared to me more simple and sensless than is the desperate attempt of Novellists vvho vvill forsooth reform à Church in points of Faith before they have so much as probability of their own halfe well-done Reformation But this though exception enough is not all there is yet more against them Observe vvell Sectaries are confessedly fallible and upon that account may not only spoil all they take in hand to mend but morally speaking seem necessitated to do so because nothing in nature or what reason dictates nothing in Grace or what God hath revealed nothing that Antiquity ever taught can yeild them so much as the least glimpse of any Principle to reform the Church by O! this want of Principles ruin's our Dr. Hence proceed's his intolerable Shuffling his empty dispirited and faint strain in writing all along as visible to à judicious Reader as the paper is be cast's his eyes upon All along lame and halting yet hauty that must help out and disdainful Hence it is that where he should prove he fall's to These particulars are demonstrated in the Treatise following Drollery and when he cannot answer he either reviles his Adversary or quite leaves the difficulty Hence finally it is that his great Design in writing Controversies is not only blasted but utterly broken for either he intended his own credit by Scribling and that to my certain knowledge is lost even among no small number of his own Brethren or hoped to gain some Proselytes from Catholick Religion to that Protestancy he professes herein he is beguiled and has caught none but chased away someâ—ng under his tutoring to seek Satisfaction elsâ—here which at last they found by reading â—ose very Catholick books he contemn's And â—us Courteous Reader you se how unsucâ—sful men are that run on headlong in their â—setled wayes and write Controversies of Reliâ—on without Principles The Arguments â—itherto compendiously set down and many â—ore I have proposed in my former Treatises â—d thought the Dr would at least have nibled â— or taken notice of some but he was so wise â— to pass by them yet you must believe or â—e will grow angry that he has answered my â—oks or to use his own phrase drawn off â—â— the Spirit he could find in them If â—e Phancy please let him play with it Having said thus much of the Dr's Omisâ—ons or his constant waving what I have â—ged against him we are now to lay forth â—e few of his Commissions methinks â—ainst the rule of right Reason and common â—vility And first his endless Drollery and â—ter foul Language dealt frankly among â— Adversaries after many fair Proâ—ises to the Contrary is unexcusable Had they been men of clouts no malaâ— tongue could have used them vvorse â— how He court's them One is like â— blindeman running à Tilt anothâ— more wary steal's quite behind the Dâ— book and begin's to confute it at â— wrong end One is the knight and â—solving to encounter the Dragon buâ—les on his armour mounts his stead â— direct's his lance into the Dragons mouâ— another is the Squire following aâ— convenient distance who had à Spiâ— the Dragons tail and without fearâ— wit fall's unmercifully upon it and inâ— opinion hath chop 't it into à thousaâ— pieces One à young Sophister wâ— his Pamphlet and dapper piece bid's â— be of good heart for by letting flie soâ— Squibs and crackers he doubted â— but to put the Monster into such à â—â— as to make him fall upon himselfe â— other full of phlegm is to be dealt wâ— roughly in due time and place â— set's forth à railing book which â— perhaps be answered at leasure thoâ— Mr Dr loves not to have to do â— madmen no not in their lucid Inâ—vals another glories in his pusionâ— with à sheet and half of paper c. â— much for an Essay only the following Trâ—se as occasion fall's out will afford more â— â—o these and the like piquant expresâ—s laid before the Doctors eyes vvhat â—s he Marry be manfully vowes and â—ouches in one Preface He writes soberâ— as becomes an Ingenuous Adverâ—y that he is far from throwing â—t into mens faces that smartness â—expression is like throwing of vineger â— hot coals that soon vanishes into â—oak So it must be in the Dr's new Diaâ— Though he call's men blinde stupid â—d and witless yet all is Moderate gentle â—d vvell ordered Language You have â—re in another Preface He will not â—sooth so much as desire God to rebuke â—em No he has learned from one â—o when he was reviled relviled not â—ain not only to forbear from reproâ—ing but to return good for evil and â— pray for them c. It seem's he has â—ned his lesson vvell vvhen to ieer taunt â—d scorn to talk of Knights and Squires is â—roduced by him as à new Form of praying â— enough of this levity and shuttleness the â—'s head is too full of it Add hereunto â— vain and intolerable boasting even vvhen â—s most shamfully baffled by his Adversaries â— you may justly wonder I will briefly â—e à glance at one or two passages relating to â—ers vvhat concerns my selfe you will find â— the Treatise I. W. an excellent Divine smartly and learnedly in his short but nervoâ— Treatise makes use of what the Dr grant'â— Dr Stillingfleet against Dr Stillingfleet Viz. That Catholicks are in à truâ— way to Salvation and Consequently â— having conformed to its directions â— may be saved The Sophistry of thâ— Part. 2. Page 24 saith Mr Dr is so palpable that thâ— vveakest eye may discern it for it suppoâ— the true vvay to Salvation to be à veâ— safe and secure way I answer the Suâ—position is most right vvithout any shadâ— of Sophistry for the true vvay as true lead's none into errour and upon that accounâ— must be safe and secure because nothing â— found in à true vvay but truth and Secâ—rity Swerve not therefore from the true wâ— which certainly lead's to Salvation it is iâ—possible to leave off the safe and secure waâ— to it O! but saith our Dr The doiâ— P. 45. all that is necessary to Salvation is nâ— bare believing the necessary articles â— Faith contained in the Creeds but oâ— eying the will of God which cannâ— be done by those who wilfully adhereâ— gross and open violations of
what followes If men saith he cannot be infallible in believing the Apostles unless there be other infallible Proponents in every Age to assure them that the Apostles were inspired why must not the Infallibility of these present Proponents be likewise so attested as well as the Apostles He would I think ask in clearer terms Why should not the Infallibility whereunto the now living Guides of the Church lay claim be as well attested and applyed by another Infallible Attestation as the Church attest's or applyes to us the Infallibility of the Apostles And thus as he insinuates we must goe on endlesly in these Applications and Attestations or at last rest in that first Attestation or application made by the Apostles Were it worth the while it would be easy to show how the intangled Dr must solve his own difficulty if in lieu of Infallible you will use the word Truth He declares to his Hearers and truly as we suppose some dark Mystery of Faith and with that you have his true Attestation or application of it But must that Attestation ere Faith be truly conveyed into his Hearers be applied and attested by another Attestation distinct from Scripture and the Dr◠The Dr's Simple Discourse Concerning endless Attestations refuted own last delivery If so we goe on endlesly in Attestations In à word the Answer most fully laid forth in my last Treatise is thus As when the Apostles preach't they rationally proved themselves by the signal wonders they wrought to be Gods own Infallible Proponents or Oracles and therefore needed no further Attestation of their Infallibility in that Age so the Church ever since evidenced by the like visible lustre of rational marks and wonders proves Her selfe Gods own Infallible Oracle and therefore is without any further Attestation the Primum Credible in order to Christians But the first most immediate known Oracle made by her selfe and for her selfe Credible in so much that we cannot in this present state infallibly adhere to that the Dr calls Apostolical evidence or the Divinity of Scripture without the Churches Attestation needs no further witness or attesting Authority Se more hereof Rea and Relig Disc 3. c. 12. n. 4. c. 15. n. 3. and c. 16. per totum but chiefly Disc. 2. c. 11. where it is proved that as no Prophet was ever comparable to Christ our Lord so no Church was is or shall be comparable to the Roman Catholick 23 By thus much here briefly hinted at and amply proved in the places now quoted you se the Dr knowes not what he saith P. 84 where he tell 's us If we rest not satisfied with the rational Evidence which the Apostles inspired by God gave the world there will either be an endless infallibility or Faith at last must be resolved into Enthusiasm Again let the world judge saith he whether Christ and his Apostles did not give stronger evidence that they were sent from God then the Guides of the present Church do 24 Because à lesse wary Reader may be here affrighted with big words we will lead the Dr with his Bible to à Synagogue of Jewes or to an Assembly of learned Heathens and desire him to lay forth that stronger rational evidence whereby these Aliens from Christ ought to be induced to believe that infallible Divine Inspiration imparted to the Apostles If his answer be direct and pertinent he will relate their Miracles The blind se the lame walk the dead rise c. And are these say the Heathens The Dr's supposed rational Evidence gives no Satisfaction to Iewes and Heathens your best rational Evidences Mr Dr Know good Sr that once if true they were Evidences to those who saw them but now cease to be so to us and therefore may be better called matters revealed than rational Evidences Now if the truth of that Revelation concerning the Apostolical Inspiration be only proved by Miracles not known or attested but by à Revelation wholly as obscure as the thing is which should be proved by them such Miracles far recede from the Nature of Evidence Remember Dr your own words P. 110. That à proof ought alwaies to be more evident than the thing proved by it but here the Miracles produced by you as à Medium to prove the Apostles Divine Inspiration are wholly as obscure to the Heathens as that inspiration is they should prove for both are only supposed not yet proved Revelations therefore they far recede from the nature of rational Evidence 25 On the other side could our Dr evince those Scripture Miracles upon The Dr to bring in Atheism ru'on's the true rational Evidence the Attestation of à Church which God from the beginning of Christianity has gloriously marked out by as signal and sensible wonders as ever the Apostles were evidenced could he make use of these later Signes and shew them to be no natural but supernatural effects proceeding from an Infinit Power and wisdom and only peculiar to the Roman Catholick Church could he tell us he own 's à Church which both Heaven and earth have so far approved that never any known Orthodox Christian laid censure on it or condemned its Doctrin He might well give in strong evidence indeed and powerfully plead against Jewes Gentils and all Heretiques but the unfortunate man ruin's all this rational Evidence and to his eternal disgrace laies à charge of Idolatry upon this renowned Church though by virtue of her glorious wonders She has drawn the very best the most choise and learned of the Christian world to Her belief And thus as I noted Reas and Reli Disc 3. c. 16. n. 28 He destroies Scripture deads Faith makes Christian Religion unreasonable and doth his utmost to bring in Atheism But of this more largely hereafter when we shall discover the Dr's fraud and fallacy concerning his pretended Evidence 26 P. 84 He end 's with me And in the next 85. attaques that learned and laborious Author N. O. His whole endeavor is to shew we may have Sufficient certainty of Faith without the Infallibility of the Church Though it would be incivility on my part to reply for N. O best able to answer for himselfe neither can I for I have not his book yet by that erudite Authors leave I will make à few reflections upon Dr Still unknit rambling discourse and evince that he speaks nothing against the Infallibility of our Church This I doe because I have not yet seen the Dr's second part where I am told he hath much against me CHAP. II. A few Considerations premised concerning Infallibility Express Scripture proves The Church Infallible No one word for her Fallibility alleged by the Dr. An Argument proposed against the Doctor 1 IT is prodigiously strange to se how uniustly we Catholicks are dealt with who before these rambling Novellists began their new whimsy of reforming and deserted the old way of Truth stood in à peaceable possession of this great Verity The Roman Catholick Church was is and ever
shall be Infallible in what She clearly obliges her children to believe We then produced and yet Catholicks highly injured alledge as plain Scripture for the Assertion as ever God inspired the first great Masters of the Gospel to write We here publickly avouch and will make it good That God's word is as express and significant in behalfe of the Churches Infallibility as for the most primary and fundamental Articles of Christian Religion We confirm our Assertion by the unanswerable Authority of ancient Fathers and learned Councils we add here unto the Authority of à Church never yet censured by any but known Hereticks Upon these grounds we stand Now hear I beseech you how we are treated There is à young hot Antagonist nam'd Dr Still who call's this claim to Infallibility Page 84. an uniust usurpation à thing notoriously false an arrogant pretence of an usurping faction c. Is it not think ye The Dr called to an account high time after such ratling language to give this Bragger à just challenge to call him to à rigid account before God and the world and force him to prove what he saith Scripture Councils and Fathers without glosses shall speak for us these shall determine the cause and end it My evidences are as strong as known 1. Tim. 3. 16. That thou mais't know how thou oughs't to converse in the house of God which is the Church of the living God the pillar and ground of truth Matth. 2. 8. 20. Goe therefore teach all nations Teaching them to observe all things what ever I have commanded you and behold I am with you all dayes to the end of the world What Christ here promises is certainly performed therefore his Protection over the Church will never fail Iohn 14. 15. I will pray the Father and he will give you another comforter that may abide with you for ever The Spirit of truth whom the world cannot receive The spirit of truth abiding with that Society of Christians it 's promised to is opposit to errour and falshood Ephes 4. 11. We read of Apostles Prophets Euangelists of Pastors and Doctors given by God's special Providence to the consummation of Saints unto the work of the Ministery unto the edifying of the body of Christ c. If you ask how long this incomparable Scripture plain for the Churches Infallibility blessing shal last It 's answered v 13. until we all meet in the unity of faith and knowledge of the Son of God Demand again for what end those Guides are verse 14 return's this Answer That we be not like Children wavering tossed to and fro or carried about with every wind of doctrin by the deceipt of men c. But if those Guides can be circumvented with errour how is it possible to secure Christians committed to their charge from being carried away with the wind of false Doctrin No Catholick though he study for it can speak more significantly the Churches sence concerning the Infallibility of her Guides then the blessed Apostle here amply expresseth Thus much briefly for an Essay of Scriptural proofs Fathers and Councils shall follow on à fitter occasion when the Dr requires them 2 In the mean while this Dr who makes the Church and all her Guides fallible for her Infallibility saith he is à thing notoriously false is called on to confront these Authorities and to prove his own Assertion by plain and express Scripture or by so much as one Text that meanly and remotely hints at the fallibility of this great extended Body Where Sr read we in holy Writ any thing tending to your sence That the Church is not the pillar and ground of truth Where have we that God who promised to be with the Church to the end of the world would desert Her in one Age or other Where That the Spirit of Not one word in Scripture to prove her fallible truth should leave this Oracle Where find we o horrid blasphemy that all Her Guides all the Pastors and Doctors grosly deceived themselves may suffer millions of souls under their charge to be carried away with à whole deluge of errour and one no lesse then professed Idolatry Speake out Dr and produce your Scriptures as plain for the Churches fallibility as mine now alledged are for Her Infallibility 3 Hence I argue If the Infallibility of the Church be à notorious falshood or as the Dr makes it in his Account P. 101 ridiculous yea really distructive to Christianity Her Fallibility is à Notorious truth which mainly supports true Religion An Argument proposed But God certainly hath not omitted to register in holy VVrit à truth so notorious as mainly support's true Religion therefore he hath not omitted to set down in plain Terms the Churches Fallibility But this most evidently is not done wherefore I tell the Dr that not only he but all the Doctors on earth shall sooner lose their eyes then find one single Text in the whole Bible which so much as seemingly makes the Church fallible in what the obliges Christians to believe But if this cannot be evinced by Scripture laid as à foundation to the Dr ' s discourse he may better goe to bed and sleep than meddle any more with the Question of Infallibility For all he saies or can say upon the Matter will be meer empty talk without proof and Principles 4 I urge this Argument further and ask Whether to believe the fallibility of the Church be à fundamental Article of the Dr's new Faith or only one of his Inferiour truths which Scripture expresses not nor requires beliefe of necessary to Salvation Grant the first He is obliged to prove it by God's express word for as he thinks all fundamentals are there Make. 2. this asserted Fallibility to be only one of his Inferiour truths wholly waved by Scripture and not necessary to Salvation the Dr spoil's his own Scriptureless cause With what face then dare he tell us in his Account cited above that our pretence to Infallibility overthrowes belief destroyes Christianity and tend's apace towards Atheism Whilst God never yet spake any such unheard Assertions Never Church taught them Never Fathers owned them Never Councils defined them only the disordered phansy of à young Dr begot them in Ignorance and malice as you se hath set all forth in print If I speak rashly the Dr hath all liberty to shame me and one single passage in God's word whereby this fallibility is proved shall lay an eternal disgrace upon me but as I am sure there is no such passage so I fear not any the least disgrace 5 What no such passage may one reply Surely I mistake For doth not Mr Still in his Account Part. 1. c. 8. â—blot page after page to prove the Church fallible and by express Scripture also I answer he touches not the difficulty we here insist on but â—uggles all along We require one plain Text whereby the Christian Church is proved fallible And he gives
can never bring any to this determinate iudgement These are the sincere Believers Those others easily pointed out are not And without this particular None can know by the Drs rule who are sincere believers who not distinguishing knowledge Necessaries wholly out of our reach are as if they were not useles and unprofitable An Instance will give more light One is assured that some craftily devise to take away his life but after much Enquiry knowes not in particular who it is for all â—rofess the dearest friendship imaginable as all profess themselves right in the beliefe of Necessaries Can this man avoid the mischief intended by virtue of à general knowledge that some would destroy him It is impossible This is our very case Mr Dr. Either you or the Arian intend mischief to the Christian world The one or other would bereave us of life Faith I mean Necessary for Salvation but by your Rule we know not particularly which of the Two goe about to ensnare us both of you cannot be supposed invincibly ignorant in à matter of so great consequence Say now by what means can à diligent Enquirer know in particular the man that intend's our ruin Shall we put the Bible into both your hands and bid you clear the cause there It is meer labour lost you may wrangle till both be tired and all tired that hear you yet you are where you began in à Labyrinth nothing is ended the way nothing concluded Wil you say the Arian wants Gods grace He verily judges you want it more and whâ— is to be believed Will you say the learned Socinians or Arians are invincibly ignorant concerning Necessaries They will cast that foul aspersion upon yoâ— and your Party And who knowâ— what is true here Will you accuâ— them of negligence in searching Scriptures They recriminate as boldly and with good reason for their books shew them more versed in Scripture then you that being made their only study But whether you or they rightly understand Scripture is yet à secret not knowable by your Rule 10 By what is said you se the disconsolate condition all zealous Seekers after truth are left in The Guidance of an Infallible Church is set naught by The necessary truths for salvation cannot as we have proved be known by Scripture only The unnecessaries say â—ou need not to be known Therefore â—en may get to Heaven without faith â—ad of either of Necessaries or unnecesaries that is as I take it without any faith at all 11 You may se 2. The force of my argument hitherto proposed by these â—terrogatories Please to reflect à little â— it true that Christ our Lord who will 's â— to be Saved hath afforded means â—th easy and certain whereby Necessaâ—s to Salvation may be known It is â—e that innumerable learned men of à â—ite different beliefe after an exact â—usal of Scripture are at high dissentions about these Necessaries Is it The force of my Argument yet more illustrated true that all these cannot be supposed voluntarily to damn themselves by impiously imposing à false sence on Godâ— word Is it true that no few amongâ— these many wrong the most supreaâ— Verity and believe what God neveâ— revealed Is it true that none caâ— yet distinguish by Scripture alone or aâ— private discerning faculty who at this vâ—ry day do this wrong or Contrarywiâ— are right in the beliefe of Necessaries Is it true that if every private man â— sufficiently taught by reading Scriptuâ— only all recourse to our Spiritual Guidâ— though appointed by Christ to instrâ— us becomes useless and unprofitable If these particulars already laid forth â— manifestly proved as I am sure they aâ— Dr Still Rule for the finding out Necâ—saries by Scripture and the sincere â—deavour of private men is not only â— slight Errour but in à matter of greatâ— consequence intolerable yea and dreâ—ful upon this account that it enlighteâ— none in the search after Necessaries â— cast's all upon an impossibility of findâ— what they seek for Now we procâ— to another Argument 12 Admit Scripture were as plainâ— the Dr can wish Admit also that â— may be understood by all Christians who sincerely endeavour to know its meaning in Necessaries A great difficulty remain's concerning Iewes and Genâ—ils Viz. How such Aliens from Christ may be gained to believe the Necessaries we speak of I ask therefore hath Christ afforded means to reclaim these from errour or no If not God conâ—rary to the Dr ' s assertion is wanting in Necessaries and consequently no man can prudently labour for their conversion If means be allowed that most evidently cannot be Scripture Perhaps the Dr will say his Rule above belong's not to Iewes and Heathens but to Christians only If this be his Answer â— shall by Gods assistance hereafter clearâ—y shew that that rational Evidence for Christian Religion whereon the Dr reâ—ies avail's just nothing to the Converâ—ion Neither the Drs rule nor his rational Evidence avail's to the Conversion of Iewes and Gentils of either Jewes or Heathens Here â— am to prove that Scripture is not the means First because such men after â—heir reading it slight and contemn all â—hat Christ and his Apostles taught and one reason of their contempt as à Jew â—tely observed is grounded upon the â—orrid dessentions amongst Christians â—thanks be to Luther and Calvin for â—hem concerning the canon and sence of Scripture Who said he can move me to believe in Christ by Scripture while some called Christians deny his Godhead Others his humane nature some say his body is really present under à wafer Others deny that and thus forsooth Scripture must prove both parts of the Contradiction Again though Scripture were supposed clear in Necessaries it is yet far enough from being à selfe Evidence as to the Divine Truth to the infallibility or the plain sence of these Necessaries Nay who can know by Scripture which and how many theâ— Necessaries are For example I think S. Iohn record's à Necessary when â— tells us The Word is made flesh yet by â— bare reading and pondering the words â— cannot without more light peremptorily avouch that they contain à Necessary foâ— Salvation or that they evidence to me â— Divine infallible truth much less can I saâ— the sence of them is as I judge while wâ—se Christians so highly at contest abouâ— the sence that they maintain open contradictions And this opposition alonâ— upheld by the judgements of private meâ— very learned makes the Truth and Infâ—libility of every Revelation à thing only doubtful and conjectural All this beinâ— undeniable 13 I say first if à true beliefe of the Divine word made flesh be à necessary for Salvation and if the Truth the Infallibility or sence of the Revelation whereby the Mystery is attested lies dark yea impossible to be found out by Scripture alone one of these two things inevitably follow Viz. That the wise Providence of God hath either appointed some oracle distinct from
this fundamental Mystery for ought any man living can know may be à Lye 3. That all Christ's Doctrin as it is now believed by Faith may be both fallible and false 4. That God obliges the whole Christian world to believe that as an infallible truth which really may be à falshood Lastly that all the glorious Martyrs in forgoing Ages were bound to maintain that with the losse of their lives to be à truth which only apparently was so and might in reallity be no truth If the Dr subscrib's to these consequences he has not one drachm of true Faith in his heart Now one word more with the Dr CHAP. VI. Dr Still grant's that Faith transcend's the certainty of those Motives which induce to believe Independently of his Concession that verity is proved and the ground thereof firmly setled How necessary it is to distinguish between the Credibility of à Mystery and the infallible believing it true Obiections answered Other difficulties proposed 1 Dr Still in his Account Part. 1. c. 7. P. 207. Speak's thus Moral certainty yeilds sufficient assurance that Christian Religion is infallibly true and he proves the Assertion because moral certainty may evidently shew us the Credibility of Christian Religion and that from the credibility of it the infallible truth of it may be proved will appear by these two things 1. That where there is evident Credibility in the matter propounded there doth arise upon men an obligation to believe And that is proved ...... from What the Dr teaches Gods intention in giving such Motives which was to perswade them to believe as appears by multitudes of places of Scripture and withall though the meer credibility of the Motives might at first suppose some doubts concerning the Infallibility of the Doctrin yet it is not consistent with any doubt as to the obligation to believe because there can be no other reason assigned of those Motives of credibility than the induceing on men an obligation to Faith 2. That where there is such an obligation to believe we have the greatest assurance that the matter to be believed is infallibly true which depend's on this manifest proof that God cannot oblige men to believe à lye it being repugnant to all our conceptions of the veracity and Goodnes of God to Imagin that God should require of men on the pain of eternal damnation to believe something infallibly true which is really false Thus the Dr. Reflect courteous Reader Is it so that from the Credibility of Christian Religion the Infallible truth of it may be proved There is then no doubt at all but if it be Advantage given by the Dr's own Doctrin proved infallibly true it may be also believed as it is infallibly true Doth the Dr concede that from the Evident Credibility of Christian Doctrin there arises in all men an Obligation to believe it and that this obligation is not consistent with any doubt as to the obligation of believing it I wish no more from an Adversary having enough to make good all I say concerning the Infallibility of Divine Faith Doth he finally assert that where there is such an obligation we have the greatest assurance that the matter believed is infallibly true because God cannot require of men to believe that as infallibly true which is really false I wholly agree with him thus farr yet withall affirm that he plainly contradict's his own Doctrin For if when there is such an obligation to believe we have the greatest assurance that is infallible assurance or nothing that the matter believed is infallible true it is undisputably clear that Faith which has that greatest assurance goes far beyond the certainty of the Motives which is only moral and not so infallible certain as the very act of Faith is Hence it followes that the Dr contradict's himself in all he teaches concerning the moral certainty of Faith and must while he hold's Faith infallibly certain grant that as terminated upon the truth of à Revelation it rises higher and goes beyond the strength of the motives which only afford moral certainty and not greater But of this more presently 2 In the mean time I wish the Dr would make what he saies here to agree with some odd expressions in his precedent page 206. There we are told that certainty implies the taking away all suspicion of doubt but in moral things all suspicion of doubt is removed upon moral evidence and here he saith Though the meer Credibility of the Motives only morally certain might at first suppose some doubt concerning the Infallibility of the Doctrin yet it is not consistent with any doubt as to the obligation to believe I Say contrary if it may at first suppose some doubt it must ever suppose it for this moral certainty grounded on the Miracles internal to Scripture as the Dr teaches growes not less nor more perswasive in time but is alwaies the same and therefore cannot remove all doubt from a Believers mind 3 Hence I argue This moral certainty at first capable of doubt comes in time to be infallible certainty or still retain's some doubt In case it be improved and grow up to infallible certainty it yeilds not in certainty to the very act of Faith where unto it perswades and so the Dr's distinction between moral certainty and An Argument proposed his term's Infallibly true becomes frivolous Moral certainty saith he yeilds us sufficient assurance that Christian Religion is infallibly true Say now that this moral certainty is still consistent with some suspicion of doubt it must either derive that doubt into the very act of Faith and make that doubtful or it ought to be granted that Faith rises higher and goes beyond the strength of that moral doubtful certainty contrary to the Dr's Principles I wish also he had explaind him self better in this other dark Proposition Moral certainty may be as great as Mathematical and Phisical supposing as little reason to doubt in moral things as to their natures as in Mathematical and Phisical as to theirs These words Supposing as little reason to doubt spoil all he saies for if moral certainty ever supposes some suspicion of doubt how can that be as great as Mathematical or Physical which supposes none But enough of this jangling 4 We now come to the main point and shall endeavour to shew that although the Motives were only Morally certain and not as I hold infallibly connected with Divine Revelation yet the act of Faith it self is infallibly certain and consequently rises above that weaker light of the Motives This I say to vindicate the absolute infallibility of Faith from all iust exceptions while Divines vary about the connexion of the Motives with the Divine Revelation 5 The proof of my Assertion stands firm upon two Principles laid down Prot. without Prin. Disc 1. C. 5. n. 6. 7. And Reas and Relig. Disc 3. C. 8. n. 16. In the first place I say and it s à Maxim known by the
by torments or inticements to deny in words any revealed verity yet few in their wits saith the Saint will venture to do so for à truth known by natural science Whereupon he inferr's that Faith is not so much à Speculative act as practical in order to the real effects of suffering and dying for God and his truth attested by Revelation though not evidently seen 22 Some may here demand whether the Will can make the Motives inducing to Faith to appear stronger then they are in themselves I answer it cannot For all know that as ratio Veri or truth moves the understanding so ratio Boni or Good moves the will and is its proper object The will therefore can strongly adhere to what it rationally loves and move the understanding to obey God when it is evidently credible by clear Signs that He speak's and requires obedience from us but to force the intellectual power to se more light in the Motives than they of their own nature can give is impossible One may here ask How then can the will as Divines teach supply the inefficacy of the Motives were there want of efficacy in them as there is none in my Opinion for I hold them infallibly connected with the Divine Revelation I answer No otherwise then by adding constancy and à strong practical firmness to the assent of Faith so much flame and fervour that if the intellectual power had yet more evidence the adhesion would not be greater And thus as both Holy Scripture and the ancient Fathers speak corde creditur ad Salutem A pious will can captivate the understanding and move it to believe to Salvation 23 By what is here said and further explicated in the place now cited you se Dr Still jumbling discourse P. 398. most weak and fixed upon no rational ground If the Will saith he can determine the understanding to assent beyond the strength of the Motives it may determine it to assent with out any Motives at all Not so Mr Dr. It is far easier to assent upon some Motives though weak ones then for none at all as is evident in the rash judgements men usually make when by the perversness of the Will they strongly judge upon most slight reasons such an one to be an Enemy who never The Dr's ill way of arguing rejected intended mischief to any much more therefore can this power by her pious affection when She has grave and most weighty reasons proposed to obey God move the understanding to comply with that obligation and to believe most firmly 24 Now comes in the Dr ' s jumbling If saith he the infallible assent of Faith comes from the power of the Will then to what purpose is any formal obiect enquired after or Motives of Credibility either Mark first an improper speech of an Assent comming from the power of the VVill. The assent Sr comes from the understanding commanded by the will to assent He goes on The Formal Obiect doth assign à reason of believing from the Obiect it self of which there can be none if the VVill by her own power elicit that which is the proper assent of Faith I Answer The understanding if we And his jumbling also speak properly elicit's the assent of Faith that is produces it and not the Wil. Now if the word Elicit import only à command it is more then profoundly simple to assert as the Dr doth that that command takes away from the formal Obiect all reason of believing Observe I beseech you God obliges all to keep his precepts and one is to believe the Incarnation upon this Motive or formal obiect that eternal Truth has revealed it The VVill because God requires that assent readily submit's and command's the understanding to believe the Mystery How can this command of the will any way lessen or take from the formal Obiect all reason of believing when it moves the understanding to believe because God speak's and will have us to believe so It is impossible unlesse You 'le say that because God enioyn's me not to steal and the Will thereupon moves me to abstain from Theft I take away God's law by my obedience which is à blasphemy It is true could the will being of it selfe à blind faculty elicit or produce Faith by its own power without any reason proposed and this gross errour lay deep in the Dr's head when he The Dr's errour Wrot he might then talk at random and tell us as he doth of no need of any Motives of Credibility of taking away the formal Obiect of Faith and such like Nonsence but all is contrary For the Will can never move the Understanding to elicit Faith without first having the formal obiect of Faith rationally proposed and applyed by most grave and weighty Motives as shall be now briefly declared 25 I observed above n. 5. That the Motives of Credibility may be considered two wayes First as rational lights preceding Faith or known by natural discourse answerable to our Saviours words Matt 11. 4. Tell Iohn what you have heard and seen 2. As Truths believed by Faith wherein there appear's no difficulty at all if which is evident one and the same Obiect can terminate two different cognitions Thus the Apostles conversing with our Saviour knew him by natural reason to be truly man and yet induced by prudent Motives they raised their Faith above sense above all natural knowledge and believed he was indeed Our Saviours Miracles as seen were rational Motives to à beliefe of their truth true Man They saw the outward appearance of his glorious Miracles but by sence and natural discourse had no strict evidence of their being Truths for sence may be deceived or of the end for which they were wrought however led on by prudent Motives they believed them true Miracles and not in appearance only Now I ask why could not our Saviours own Miracles as seen become rational inducements to believe the real truth of them not evidently seen All confess that as seen and known by discourse they had force enough to perswade to à Beliefe of what ever Christ spake and God revealed If so There can be no reason why they might not also induce to à firm beliefe of their own being true Miracles For if the sight of them had so much force as to cast light upon another Obiect Viz. The Divine Revelation and to make the truth thereof evidently Credible that very sight was no lesse powerful to give the like clarity of their being evident credible Truths At least all must say and 't is mainly for my present purpose that our Saviours Miracles together with the other external Motives seen or known by Natural discourse did ultimately constitute the Divine Revelation in à compleat state of Credibility which we call Gods own rational speaking to the world by Signs or the last application of his speaking 26 Now further When this rational Proposition or ultimate application of God's speaking was made by miracles
of those word's Truths whereof the Dr hath not Evidence whereby you judge the Trinity is revealed Have you evidence of their being words divinely inspired Have you any thing like evidence of the Mystery believed No All the Miracles which Christ and his Apostles wrought cannot make these particular truths to appear evident to any in this State yet Orthodox Christians believe them Infallibly true by Faith and therefore you Sr are as deep in à Dungeon as any you ieer at get out how you can 16 The rest that followes is nothing but an idle sporting with S. Paul's Doctrin Heb. 11. 1. Is it not pretty saith the Dr because Faith is called an Evidence therefore it must be inevident Because it is called an Argument therefore it can use none What stuff is here Who ever said that Faith uses not Arguments Or called it à Conviction but as the Apostle speaks of things not seen Soon after he has à â—ash at me and it reaches S. Austin also I had said no merit or thanks in believing had we evidence of the Mysteries we believe and I speak with S. Austin In Evangel Ioan. Trac 79. This is the praise of Faith if that which is believed be not seen For what great thing is it if that be believed which is seen According to that sentence of our Lord when he rebuked his Disciple saying because thou hast seen me Thomas Thou hast believed Blessed are they who have not seen and have believed CHAP. VIII The Doctor 's Discourse from page 400 to P. 416. Considered and found weightless 1 HEre the Dr would fain rescue another Argument taken out of his Account from the obiections I made against it Reas and Relig Disc 2. C. 2. n. 5. And you may se him hard put to it for The Dr hard put to his Shifts proofs when to shew the Church no way necessary to ground Faith he run's up to the woman of Samaria Iohn 4. to Barbarians and others who all received Divine Revelation and believed without an Infallible Church In plain English he would inferr that the Christian Catholick Church before it was perfectly founded or owned as God's Oracle did not then ground Faith therefore it could never do so after its compleat establishment Is not this an heroical attempt Tell me Mr Dr. what sence have we in this Inference The Samaritan woman believed Christ when the Church was not perfectly in being Therefore S. Austin when it was an absolute built moral Body erred much in saying He would not believe the Gospel unless the authority of the Catholick Church moved him to believe it VVhich authority once weakned saith the Saint in the same place contra Epist Fundam I cannot believe the Gospel S. Dyonisius and Damaris Act. 17. who knew nothing of the Churches beginning at Hierusalem on whitsunday hearing S. Paul an Infallible Oracle preach believed Ergo Christians that lived in time of the Nicene Council could not then believe the Church What Logick is this Nay more in the Dr ' s Principles that Article of our Creed I believe the Holy Church stands there to no purpose because forsooth in some extraordinary circumstances and occasions Faith may be had without knowledge of the Church of Scripture and of Christ also For many Divines hold that Barbarians by meer contemplating the visible works in nature may without the teaching of à living Oracle come to the knowledge of one God as à Rewarder and have Faith available to Salvation Now here is the Dr ' s erroneous Principle that which in some circumstances serves to beget Faith may ever serve and in all occasions 2 The unsoundness or rather Nonsence whereof I will demonstrate against Mr Dr. The ancient Christians had true Faith before the Canon of Scripture was extant Now that holy Book being published and received all over our Dr ground 's his Faith upon it only Ancient Christians had true Faith before scripture was written as it s understood by every man's discerning faculty what therefore once was no rule nor ground of Faith because not in being afterward becomes à ground when it is known and published Just thus we discourse of the Church When the woman of Samaria and some Barbarians believed the Church was not founded nor known or owned by all as Gods Oracle but afterward the foundation of it being perfectly laid and Pastors and Doctors appointed by Christ to teach the world it was owned for God's Oracle and then brought with it an obligation upon all to hear and believe it 3 The reason hereof more amply laid forth in my last Treatise is taken from the express constitution of Christ who erected the Church as à most facile clear and living Rule of Faith This great Master assures all that whoever hear's the Church hear's him That Faith comes by hearing and therefore Pastors and Doctors are appointed to teach to the Consummation of Saints unto the work of the Ministery for the edifying of Christ's Mystical body c. Wherefore Baronus in his Apodixis Tract 9. puncto 2. ingenuously professes That the Testimony of the present Church is à condition necessarily required to believe the authority of the Scripture because Faith comes by hearing Hence I argue A law made by Christ is to be observed the ordinary means appointed by the Law-giver Himselfe for the grounding of Faith ought in no case to be neglected But Christ hath obliged all who believe to rely on the Christian Church ever since She was made an Oracle known to the world as is largely proved Reas. and Religion through the whole Second Discourse therefore though by accident or in some very unusual circumstance men have had Faith without any knowledge either of Scripture or Church Yet now after the Churches compleat establishment and Her long continuance to exclude her Authority and believe upon any other ground would be so great folly and rashness that God may justly deny his supernatural Grace to such unadvised Believers who therefore would not have Faith to Salvation 4 Pray you tell me should à Barbarian that never heard of Church or Scripture yet may probably believe in God as à Rewarder of Good by à meer contemplation of the Heavens c. Should I say such an one come to the knowledge of Christ of the Scripture and of the Church gloriously illustrated with all her Motives Can this man think you in these new circumstances of à greater light neglect all and believe that God will reward good upon the old motive to wit the visible beauty or motion of the Heavens No That belief would now be imprudent and upon that account unavailable The Dr's grand Principle proved forceless to Salvation VVhat therefore serves to ground Faith in some circumstances serves not in all We have yet another Instance against the Dr who hold's there is à Thing in being called the Church of England where he preaches and pretend's to settle his Faith upon Scripture only Would he
like it well should some of his Hearers tell him they build not their Faith upon any Doctrin as it is delivered in Scripture or by the Church of England or finally taught by Mr Dr but purely believe upon the Barbartans Motive or as the Samaritan Woman believed upon our Saviours words long since spoken I am the Messias I perswade my self he will not easily approve any such extravagancy Yet he must if he proceed consequently to his indigested Discourse for the Faith of that Samaritan woman and Barbarians also was truly Divine and why may not his People believe as they did independently of all Scripture and the Church of Englands Doctrin as he would now have us to believe independently of the Catholick Churches Testimony For here is his Principle or he speak's Non-sence What was once sufficient to propound or ground Faith may be ever sufficient and in all circumstances 5 One may reply That Samaritan and Barbarians likewise believed upon God's word not then written but spoken which afterward became the Doctrin of Scripture Very right and so say I they believed upon that Doctrin which afterward was is and ever will be taught by the Church but as then there was no written Scripture So there was no Church founded to propose or ground Faith upon And thus the Proponent of Faith may vary though the ultimate Motive or formal obiect of it which is Gods Revelation never changes The variety of an Infallible Oracle varies not the Formal obiect of Faith 6 By what is here noted you se how pitifully the Dr abuses himself and Reader P 4â—7 I had said n. 7. That none can make the Roman Catholick Church in all circumstances the only sure foundation of Faith upon this Principle chiefly that Faith in general requires no more but only to rely on God the first Verity speaking by one or more lawfully sent to teach who prove their Mission and make the Doctrin proposed evidently Credible A fair concession replyes the Dr which plainly destroy's the necessity of the The Dr abuses the Reader and grosly mistakes Churches Infallibility in order to Faith For if no more be necessary in order to Faith but to rely upon God speaking by this or that Oracle how comes the Infallible Testimony of the Church to be in in any Age necessary to Faith A fair Concession on my part Mr Dr but à foul mistake on yours For have not I all along proved though you Answer nothing that the Church is one of the Infallible Oracles whereby God speaks as immediatly and infallibly as ever he spake by Prophet or Apostle And must not you admit two or three Infallible Oracles The Apostles who taught Christianity before the writing of Scripture were Infallible Oracles Scripture it self compleatly finished and set forth say you is another and I hope you will not deny but that S. Iohn the Evangelist who lived à considerable time after the whole Canon was Signed kept still his Apostolical authority and remained Infallible 7 Observe now Gentle Reader Doth the Dr destroy the necessity of the Scriptures An Argument ad hominem infallible Testimony because he own 's the Apostles Oral teaching Infallible No. How then do we destroy the Churches Infallibility in saying that Faith in General only requires to rely upon the first Verity speaking by this or that Oracle For if two or three distinct Oracles subvert not the Dr ' s Faith built upon Scripture how can more Oracles then one overthrow mine built on the Church The Question therefore in this place is not whether the Churches Testimony be Infallible but precisely thus much whether the Dr ' s Inference have any thing like reason in it Viz. Faith relies on God speaking by this or that Oracle Ergo it cannot rely on God speaking by the Church The inference plainly appear's Non-sense unless the Churches Testimony be first proved fallible Now should the whole A modest offer made to the Dr. contest come to the Churches Infallibility after all I have said of it whereunto the Dr never yet replyed word I am most willing and ready to discusse again this particular Controversy with him in à Treatise apart upon all the Principles Christian Religion can afford Scripture Church Fathers and manifest Reason Is not this à fair modest offer 8 What followes in the Dr upon this subiect is more than simple God saith he spake by Christ and his Apostles as Oracles by whom his word is declared to us Therefore nothing can be necessary to Faith but to rely on the first Truth speaking by them Marke here an improbable Supposition made use of for à proof as if forsooth every one by casting an eye upon Scripture after some diligence could exactly declare what Christ and his Apostles taught whereas I have told the Dr over and over and it is the grand Principle The Dr's improbable Supposition refuted I rely on that none can in this present State say absolutely what Doctrin those first great Oracles delivered even in the Fundamentals of Faith none can know the true sence of the words registred in Scripture or assert that they were Divinely inspired without the Infallible Testimony of the Church I say Infallible For if She Teaches so fallibly that her Doctrin may be false much better were it I think that She never speak or define at all Thus you have in brief my Principle further explained in the two last Treatises whereof the Dr has taken no notice hitherto and the reason most certainly is because he knowes not what to answer 9 The very most that goes before or followes in the Dr on this subiect besides much ill language is à meer rehearsal of what his Account contains and as he repeat's his old Obiections so I need to do no more but only to return my Answers given Reas. and Relig cited above beginning from n. 8. and. 9. He demanded in his Account and here has the same VVith what Faith did the Disciples of Christ at the time of his suffering believe the Divine Authority of the old Testament I answered Supposing à total subversion of the Jewish Church not to examin now the difference between the Infallibility of the Synagogue and our Christian Church The Disciples had our Blessed Lord present most able to ascertain them that he came not to cancel any Divine revealed Truth in the old Scripture for that was impossible but to fulfil the ancient Prophesies and to establish à new law of Grace far more perfect than the ceremonial Law had been and that upon his sole Authority the Disciples believed the verities of the old Testament Admit therefore that the high Priests and Elders had all erred in consenting to our Saviours death this only followes as I answered n. 9. that their Priviledge of not erring lasted only to Christ's comming as S. Luke 16. 16. testifies Lex Prophetae usque ad Ioannem which is to say Christs sacred Kingdom being then at hand and
Fathers cited in that Chapter yeilded up their reason notwithstanding that strong insinuation of sense to the Contrary And must not the Dr do so also had he either seen our Lord Iesus à little Infant in Bethlem or those Angels that appeared to Lot Genesis 19 He would certainly have judged upon the suggestion of what he saw that Christ our Lord was only man and not God and that those Angels were mortal men and not Angels yet had he then known by Divine Revelation that Christ was truly God and that those Angels were only men in appearance as the Eucharist is seemingly bread would he not think ye forthwith have rejected that fallacious suggestion of his sight and firmly assented to the Divine Revelation Nay more doth not the Dr tell us in his Account P. 574. that we are not to look on bread and wine as naked Signs but as Signa efficacia and that there is à real Presence of Christ in and with those signs to the Souls of the Believers This unexplicated Presence of Christ in and with bread be it what you will is as much contrary to Sence as Christs real Presence is under the accidents of bread I prove my assertion These outward Accidents of bread either essentially exclude the presence of all other things from being there or permit that God may by his omnipotent power put unde◠them annother Substance In case they be essentially incompatible with any other Substance but bread how dare D◠Still tell us so asseverantly that there is in and with bread to the souls of Believers à real presence of Christ such Souls I suppose believe not meer phansies Now if the Accidents essentially exclude not another substance I hope Christ's sacred body may be as well present with them as that real presence is which the Dr assert's O! but we Catholicks destroy the substance of bread That is not at all pertinent to Protestants boggle not at the possibility of the change our present purpose neither doth the truth hereof belong to the judgement of sense but only to Gods omnipotent power For here is the only difficulty whether God by his absolute power can conceil the real presence of our Saviours sacred body under the Accidents of bread The Divel more skilful in natural things then the Dr perswaded himself Matt 4. that our Saviour could turn stones into bread Why therefore may not we believe upon the greatest Authority I mean God's own express word that he changed bread into flesh The learnedest Protestants that ever writ boggle not at the possibility of this change but only Question the matter of fact whether God has done as we believe Wherein most certainly we have the upper hand if plain Scripture the general consent of Fathers and the Authority of all Orthodox Churches cited in the last Treatise may plead our cause and be admitted as sound Principles against the errour of à few Sectaries Thus much premised we goe on and will examin more of the Dr's strange Discourse laid forth in his Account Part. 1. c. 5. P. 118. It is worth some reflection though I think never Dr rambled on like him 3 The whole substance comes to this Sense is sometimes deceived or to speak properly reason upon the suggestion of sense err's Ergo it may alwaies err and be deceived in its proper obiect Or thus Those of Sodom judged Angels appearing like men to be really men and not Angels Ergo they might rationally think that all they met with in the Streets were Angels concealed under the outward shape of men Why so Because forsooth after that one Illusion they were in reason never to make use of their senses afterward upon any other obiect for fear of the like deceipt Herein lies the whole strength of the Dr's weak talk If saith he what I se and all others se to be bread be not really bread by The whole Strength of the Dr's weak discourse what means can our faculties difference truth from falshood I answer most easily For although it be à truth that that which appear's bread in the Holy Eucharist be not really bread yet it is à meer dream to inferr from thence that every mountain I cast my eyes upon is not really à Mountain but in appearance only and consequently in the Dr ' s judgement à falshood for what Consequence is this God wrought à Miraculous change upon bread therefore He doth the like all the world over and perhaps changes whole Castles whole Towns yea the whole Ocean into other substances at least there is no security to the contrary and therefore we may all justly question whether we inhabit real Houses and doubt whether the fair City of London be raised to the great splendour it hath upon real Materials as wood and stones but rather upon such Materials in appearance A mad discourse if ever any was which more ruin's all the Cities in the world then the last dismal fire destroyed noble London 4 Mark well Courteous Reader the force of my Argument I do not by What is to be noted in my Argument what is hitherto said goe about to prove the Conversion of bread into Christ's sacred body that is cleared upon other grounds but only proceed upon à Supposition and assert if our Saviour wrought that Conversion and changed bread into his body The Dr ' s Discourse is worse then Nonsence who out of one Miraculous change where he thinks our senses are beguiled will force upon us an illusion so universal that no man hereafter ought to trust his eyes and tast when he eates his Diner Herein lies his gross mistake which yet to his no little disgrace he run's on with in the following Instances 5 Tell me saith he what assurance could The Dr's Instances the Apostles have of the Resurrection of Christ's individual body from the grave but the judgement of Sense Or had S. Thomas believed Transubstantiation might he not have thought our Saviour some invisible Spirit hid under those external accidents of his body because Hoc est corpus meum had told him and the other Disciples that the external accidents might remain where the substance is changed I passe by his Catacresis judgement of sense for sense makes no Judgement and say had the Disciples been so childish as to have argued like the Dr our wise Saviour would have soon vanquished that senceless plea and told them My good Disciples I assured you at my last supper that the bread I took into my hands I changed into my body this must be supposed or Dr Still Argument becomes forceles but did I ever yet tell you that the body you now behold with your Eyes is only à Spectre or an apparition of my body No upon what ground then or by what Authority can you rationally infer out of my working one miracle upon bread that How Christ might have rebuked his Disciples had they pleaded like the Dr. I must do the like now upon
my own body risen from the dead You have none Therefore rely boldly on your senses and reason also and judge me to be the same Individual Saviour I was before For there is no Principle natural or revealed which contradict's this belief or that enjoynes you to deny your Senses either in this or any other sensible obiect But for the change of bread into my body you have my express words the world hereafter will profess that truth all over Christianity my Church shall maintain it the best Christians upon earth believe it Innumerable Martyrs shall dy for it undeniable Miracles confirm it and the most learned Doctors that ever lived shall leave this my Doctrin upon Record to the utter confusion of all Hereticks The Dr may demand upon what ground can I imagin that our Saviour would have argued thus against his Disciples I answer my ground is incomparably more sure than any the Dr can give or endeavour to perswade by that the Apostles were ever so sottish as to have thought of his ridiculous Obiection For all I say here are Truths owned over Christendom and worthy to be spoken by out Saviour but his Obiection never wise or Orthodox man seriously proposed before himself 6 What followes in the Dr is no more but one Tautologie after another The Dr's Tautologies Or the same thing already casheired said too often over When saith he the assurance of Christian Religion came from the judgement of the Senses of those who were Eye-witnesses of the Miracles and the Resurrection of Christ if the Senses of men may be so grosly deceived in the proper obiects of them in the case of Transubstantiation what assurance could they have who were Eye-witnesses of them A long period with many falsities to no purpose I have answered to what here import's that though our senses be deceived in the case of Transubstantiation which is not true yet we have as much certainty in every other thing we se or and weak way of arguing feel as the Dr hath when he sees or feels the pulpit he preaches in Vnless this Sequel be allowed of My eyes are once deceived if yet so ergo they must alwaies be deceived Or à Iugler can make me se what is not ergo I never se what is Again saith he The Drs repeated Obiections Take away the certainty of the judgement of sense you destroy all certainty in Religion I have answered We neither take away the Obiect of sense nor like well his miscalled judgement of sense for sense hath still its own proper obiect though were it otherwise in this Mystery his Inference of all certainty destroyed has no Sence in it 3. Saith the Dr. I must by virtue of your Churches Infallibility believe something to be true which if it be true there can be no certainty at all of the truth of Christian Religion This is only the some thing needlesly repeated already answered And so is that which some others do obiect If the sense of seing be deceived so likewise may the sense of hearing and consequently none can have assurance of what either Christ spake or the Church teaches Who can read this stuff with patience Yet it is gravely set forth in Sermons as most weighty and convincing and which is worse thought worthy to appear in Print 7 The Solution of all in à word is Our senses in this Mystery are not deceived nor so much beguiled as the eye is when we se à straight stick crooked in the water for here the Medium makes that to appear crooked which is not there in the Eucharist the immediate obiect of sense is seen as before without the least Illusion Yet grant which is not true à deception here it is à folly above expression to infer that our senses are beguiled in every other obiect set before our eyes clearly solved and this the Dr must prove or he evinces nothing Thus much noted I challenge and charge the Dr to discover in his next Answer any thing like à fallacy in my whole Discourse But when will this be done think ye Then I say and not sooner when the Dr makes this Consequence good If Christ changed bread retaining the outward semblance of bread into his own body we may prudently judge that he also changed those stones the Divel shew'd him Matt 4. into good bakers bread though outwardly they still appeared stones The first change is grounded upon as great Authority as any Mystery of Faith is none excepted For the second we have nothing but fancy only Now if after all I have said the Dr as his usual If the Dr tell his old stories over again he will be called à Bungler custome hath been silently passes by my reasons hitherto alledged and only tells his old stories over again of our senses being deceived c. I shall retort his own words upon him and conclude that his School find's no answer to my Arguments 8 Another grand errour of this Dr is that he attributes more to the Evidence of sense in order to its proper obiect à visible Miracle for example than can be allowed The Sense of seing take this for an Instance the like is of feeling hearing c is only terminated upon the outward appearance of things and as it penetrat's not the substance of the bread so neither see 's it the inward life or motion of the Soul in à mortal body Whence it followes though we grant that Sense is never beguiled as to its proper obiect yet it often gives occasion of deceipt in other matters wholly out of the reach of sense You shall se what I here hint at by one Instance Suppose the Dr saw the Divel that often transform's himself into an Angel of light doing his feates to delude the senses with à false Miracle or if he denies Divels he must grant that power to Antichrist who will shew many seeming wonders Suppose this be one that à man in outward appearance dead to all senses by Antichrists Charms stand's up again and moves as others do I ask how will the Dr who gives so much credit to his eyes and senses distinguish by Sense only between the true resuscitation of Iairus daughter Luke 8. 55. and this counter feit Miracle of Antichrist In his Principles he cannot difference them if guided by the Evidence of sense and all that reason Can discover by Sense only 9 Hence to take off the Dr ' s errour as to the Blessed Sacrament we discourse further He Iudges what he see 's in The Dr by virtue of his own Principle must own Antichrist's Miracles for true Miracles a consecrated Host to be truly bread because his eyes and senses tell him it is bread These the Dr thinks give in stronger Evidence for its being bread than any proof to the contrary can perswade that it is not bread Yeild this and the Dr yeilds all He is obliged to own this seeming Miracle of Antichrist for
à true Miracle because his eyes and senses will have it true I prove it The exteriour Evidence in both Cases is the very Same for as sense see 's and feel's this man to be like one truly dead though he is not dead So it also see 's and fee'ls this wafer after Consecration to be like true bread though it be not bread and reason as I now said purely led on by the conduct of sense judges alike in both cases therefore if the Dr Conform's his Judgement to the perswasion of his senses in the one and truly hold's à consecrated host to be bread he cannot but upon the same Evidence Judge that Antichrist's Miracle is à true Miracle No disparity can be given O! but Scripture so often forewarning us of Antichrist's false Miracles much abates yea wholly withdrawes every sound Christian from believing them true Is it possible Can Scripture let in so much light upon us Can it make us to deny what our eyes see and fingers feel to be true Why therefore cannot the clearest words that Christ ever Spake This is my body My flesh is meat indeed My blood is drink indeed force us to deny the weak suggestion of our Senses called by the Dr the Strongest Evidence Why should not those Sacred words move us Submissively to confess that as no real Miracle lies under that outward guise of Antichrist's What plain Scripture forces on us to believe in the blessed Sacrament apparent wonder Scripture drawes us to own this truth So no real bread lies under the outward apparence or visible forms of bread and wine or if Scripture work 's so powerfully upon us as not to believe that to be bread which to our Senses looks like bread where in is Our offence greater than the Dr ' s who believes that to be no true Miracle which to our Senses looks like a true one In à word the Dr must either quit his so much cryed up Evidence taken from Sense or will be forced to grant which is horrid that Antichrist Shâ—ll work as true Miracles as ever Christ wrought 10 Again how can the Dr Assert that Christ's Miracles wrought before the writing of Scripture were done to confirm all the Doctrin registred by S. Paul and the other Disciples afterward Nay how can he prove they were wrought to confirm the truth of our Saviours own Doctrin without giving some further proof then the outward sight of à Miracle is Hence I said the Dr erred when he told us that the assurance of Christian Religion came from the judgement of the senses of those who were Eye-witnesses of the Miracles and the Resurrection of Christ First no Eye-witnesses saw our Saviour actually rysing from the dead but afterward yet had they seen him in that instant can the Dr judge that the assurance of the Apostles Faith came from that sight Doth he or any ground Faith upon the sight of those who beheld Christs Miracles while the very best Eye-witnesses believed not because they saw them but upon this strong Motive that Christ told them he was sent from God to teach eternal truth and that now risen he was the same Saviour who had been dead Gods Infallible word therefore rightly called Divine Revelation not seen by any mortal eye grounded the Apostles Divine Faith relies not upon the sight of à Miracle Faith and so it likewises doth all true Christian Faith in the world to this day Now if the Dr tell us when he saies the assurance of Christian Religion came from the judgement of sense his meaning only was that the sight of those Miracles were Inducements to believe Christ's revealed Doctrin and made that not evidently seen evidently credible He first speaks improperly in calling those visible matters of fact the Foundations of Faith Account P. 119 And. 2. destroyes the certainty of Christian Doctrin by endeavouring to prove it immediatly true before he evinces it evidently credible And this he doth by introducing à new set of Motives different from those of the Catholick Church which both Jewes and Gentils scorn and in reallity neither evidence the Truth to such men nor the Credibility of Christian Religion much lesse have any reference to the Thing he calls Protestancy as will appear afterward 11 To make my Assertion good turn courteous Reader to the Doctors Account Part. 1. c. 7. P. 204 where he offer 's to resolve the Faith of Protestants though he never meddl's with the Novelty as I have largely proved Protest without Princ. Disc 1. c. 9. In this place I am to show that his Discourse tend's to the ruin of true Christian Religion also Supposing what he will have with all might and main Supposed that there is no Infallible Church 12 There are saith he three Questions to be resolved in the resolution of Faith First if I be asked on what grounds I believe the things to be true which the Dr's discourse deâ—â—â—ed in 〈◊〉 own â—ords are contained in Scripture My answer must be from the greatest evidence of truth which things of that nature are capable of If therefore the persons who are supposed to have writ those things were such who were fully acquainted with what they writ of and cannot be suspected of any design to deceive men by their writings and if I be certain that these which go under the name of their writings are undoubtedly theirs I have sufficient grounds to believe the truth of them He add's more These writers cannot be suspected of ignorance for they wrot these things when the story was new and some of them had been conversant with the person and actions of him whom they writ of That they could have no intent to deceive appear's from their simplicity and Candour both of their actions and writings from their contempt of the world and exposing themselves to the greatest hazards to bear witness to them Finally that these writings have been unanimously received by Christians and never doubted of by Iewes His pretended rational evidence for the first act of faith or Heathen Philosopher Thus the Dr plead's for the evidence of the first act of Faith whereby he believes those things true which are Doctrin more at large not in to leave it unexamined as he usually doth mine but to shew the unreasonableness of it while he makes all along à bare Supposition his best and only proof Or speak thus and you fully express all he saies Some body wrot the things contained in Scripture Ergo all that appear's there is true because writen 13 To prove by reason that the things contained in Scripture are true he first begins with Ifs. If the persons who are supposed to have written such things were fully acquainted with what they vvrot of If they cannot be suspected of any design to deceive men If is be certain that such uvritings are theirs c. Observe I beseech you These conditional Propositions carry no other weight with them but thus much only if
these as inducements lead to it but upon God's speaking by the Church as is now declared 5 Having thus cleared the first act of Faith from all danger of à Circle because it ultimately rest's upon God's speaking by the Church made by it self immediatly credible without recourse to Scripture yet not known to be Divine or God's infallible word I add moreover N 9. If we speak of another distinct consequent and more explicit act of Faith whereby we believe the Churches Infallibility evidenced null and forceless when this Oracle declares the Scriptures true Sence which proves her Infallible there is no difficulty at all because this interpretation of Scripture brought to its last Principle is ultimately resolved into and therefore again believed upon Scripture and the Churches Infallible exposition together for thus ioyntly taken they ground Faith and not like two disparate Principles as if we first believed the Scriptures sence independently of the Churches interpretation and then again believed the Churches exposition to be infallible because the sence of Scripture known without any dependance on Church Authority saith She is Infallible Our good Dr set's down these words more at large and desires the Reader to try his faculty upon them what tolerable sence he can make of them I answer more learned faculties in Speculative matters then the Doctor 's is have made sence of them and that 's enough to ward off his weak blow of contempt Now I am to discover his fallacious and more then simple way of Arguing against me 6 The whole difficulty is brought at last to the true decision of this Question Whether one Infallible Oracle while it explicates the darker Sence of another The difficulty concerning à vicious Circle proposed likewise Infallble cannot be believed for it self without à vicious Circle One or two Instances will clear my meaning The Prophet Ioel. 2. 28. long before S. Peter lived Prophesyed of the effusion of God's divine Spirit upon all flesh which words dark in themselves that great Apostle Acts. 2. 16. interpret's as spoken of the pouring out of Gods Spirit upon the Apostles in the feast of Pentecost This is that saith S. Peter which was said or foretold by the Prophet Ioel. Observe well S. Peter was proved an Infallible Oracle before he interpreted this Passage of an Infallible Prophet so is the Church proved Infallible before She interpret's any words in Scripture S. Peter used or exercised his Power of interpreting infallibly not first proved infallible by his Interpretation but upon other grounds wholly independent of that Sence he gives to the Prophet So is the Church first proved infallible independently of all and every Interpretation She gives of Scripture Finally as that darker Sence of the Prophet made clear by the Apostles Infallible Interpretation indivisibly concurred to the Faith of the Primitive Christians so also the darker Sence of Scripture cleared by the Churches interpretation indivisibly concur's to the Faith of Believers now 7 Ponder well the force of this Instance and you will soon se through the Dr ' s trivial Obiections I say in à word An Instance worth reflection Had S. Peter proved himself in the first place Infallible by the Sence of that Scripture he then interpreted the Circle would have been Manifest because the thing proved which is the infallible explication of Ioel is assumed again or first made use of to prove S. Peter and his explication infallible But when the Apostles Infallibility in every Doctrin of Faith stood firm upon other grounds though he had never written Scripture nor interpreted any Prophet that man must be quicker sighted than Aristotle who find's à Circle in it This is our case as to the Church She is in à general way supposed and proved infallible in every Catholick Doctrin independently of this or that particular taught by her one particular is the true Interpretation of Scripture more rightly called the exercise and use of her infallible Assistance then the proof The use of the Churches power destroies not â—â—er power of it but evinces not herselfe in the first place to be infallible because She interpret's for that is antecedently proved upon other grounds therefore unless the use of Her power wherewith She is indued to interpret infallibly destroy that power it is impossible to catch her in à Circle while she interpret's 8 Thus much premised You shall se the Dr ' s Obiection melt like wax before the fire Iudge Reader saith he P. The Dr's own words 428 whether here be not à plain Circle Because they believe the Church infallible because the true sence of Scripture saith she is so and again they believe this to be the infallible sence of Scripture because the infallible Church saith so Judge Reader say I whether one plain distinction overthrowes not this feeble fallacy and thus it is We first believe the Church infallible because the true Sence of Scripture saith she is infallible I deny it for that first act of Faith is not at all founded on Scripture We believe the Church infallible by à second more distinct and explicit Faith indivisibly fixed on Scripture and the Churches Interpretation together I grant that most willingly Now this second act of Faith must if we make à right Analysis be at last resolved into this other general Truth VVhat ever God speak's by the Church is certain and infallible which general Truth stand's firm without recourse to Scripture at all The reason is Whatever Argument proved the Church God's infallible Oracle in all She taught before Scripture was written proves Her also without depending on Scripture the same Infallible Oracle still 9 The other part following in the Dr ' s discourse is wholly as lame VVe believe again this to be the Infallible Sence of Scripture because the Infallible Church saith so I answer we believe so indeed but by à second more explicit act of Faith which The Dr's absurd fallacy unravelled supposes the Church proved infallible antecedently to her Interpretation where there is no shadow of à Circle for if the Church be owned infallible in every matter of Christian Faith thus much only followes that when She interpret's the same God that once spake obscurely in Scripture declares his meaning more clearly by his own Oracle the Church 10 One example where you shall have the Dr ' s circle as round as à hoop will yet give more light Imagin those words of the Apostle 1. Tim. 3. 15. The Church is the Pillar and ground of Truth to be as Sectaries will have them obscure or not openly significant for the Churches Infallibility Suppose again that S. Paul or any other infallible Apostle had delivered in clearer terms the true Sence of them nay suppose he had told us the true meaning of those words The Pillar and ground of truth is just so as Catholicks now believe Could Mr Dr or any man living have found à vicious Circle here had S. Paul been owned
and proved an Infallible Teacher independently of his clearer interpretation It is impossible while we believe S. Paul speaking obscurely for S. Paul delivering the Sence of his own words more clearly 11 Now Sr look upon your own pretty Circle VVe believe say you the The D's Circle retorted upon himselfe Church to be infallible because the true sence of Scripture saith so And you believe the Church to be the pillar and ground of truth because the true sence of S. Paul's words explicated by Apostolical Authority saith so Moreover Say you VVe believe this to be the Infallible Sence of Scripture because the Infallible Church saith so and could not you Sr have believed such à Sence of the words now cited had S. Paul delivered it because either he or some other infallible Apostle said so This is only to assert in plainer Terms that the darker sence written in Scripture by one Infallible Oracle can be cleared by the Interpretation of the very same or any other Infallible Oracle which lead's no man into the least danger of à vicious Circle 12 Pray tell me Mr Dr when you in your Account interpret our Saviours words This is my body according to the Sence you judge true do you intangle your Reader in à vicious Circle By your new way of Arguing it's plain you do For those who read or hear your interpretation assent to it as true because the true Sence of Scripture saith so And again they believe this to be the true Sence of Scripture because you say so Your Interpretation has some influence upon the assent of those that believe it be it Condition Cause or what you will otherwise it signifies nothing but And yet made more Clear stand's like an useless cypher in your book This granted your Circle is manifestly vieious for you run in à round from your supposed true interpretation of Scripture to the true Sence of Scripture and back again from the true Sence of Scripture to your supposed true Interpretation Mark well Your Interpretation is proved or believed true by the true sence of Scripture here is your only ground and the true Sence of Scripture is again proved or believed true by your supposed true explication Hence it followes that either your interpretation is not according to the true Sence of Scripture God forbid say you or that the true Sence of Scripture correspond's not to your supposed true explication or finally this must be granted that you run round in à Circle and prove the one by the other 13 Perhaps to avoid à Circle it will be said you prove not your Interpretation true by the true sence of Scripture but evince that upon other grounds distinct from Scripture Viz. by the Authority of Fathers your often alleged sence and reason and God knowes what Is it so indeed Dare you Sr most shamefully quit the only main prop you rely on which is Scripture when you stand most in need of it whereof more presently and yet charge on me à vicious Circle while I believe the true Sence of Scripture because an infallible Church declares that Sence Cannot I more rationally would I seek Subterfugies evince the Infallibility of the Church by other proofs drawn from Fathers Church authority and reason and plead as you do to avoid à Circle were it necessary But I like no such Shuffling I positively assert the Sence of Scripture is therefore proved and believed true because the Infallible Church saith so though if questioned further I must bring in my reason why I believe this Oracle Infallible yet the immediate ground of my beliefe is the Churches Interpretation given upon Christs words now cited and I rest upon her Authority by Faith though this Interpretation be not the first ground why I believe her Infallible but that other more general received Truth that proves Her Gods own Oracle in all she delivers as matter of Faith which general Truth observe it well is most rationally evinced without any recourse to or dependance on Scripture And this is only to say that à Divine Oracle first proved Infallible can interpret Scripture without danger of à vicious Circle 14 What I here assert is undeniable for had any Apostle explained those words in the Gospel I and my Father are one answerable to the Sence now believed in the Church Viz. That Christ our Lord is the eternal Son of God consubstantial with his Father could not the primitive Christians have as firmly fixed their beliefe upon those words Infallibly interpreted as the Disciples fixed their Beliefe upon our Saviours Interpretation when Luke 8. 9. he fully explained the Sence of that Parable concerning the Sower and Seed These and the like Interpretations are believeable matters of Faith upon this Principle that every Interpreter whether Christ or Apostle was supposed and proved Infallible independently of that Sence they gave to God's sacred words and so is the Church as is already declared 15 The Dr ' s Confusion and whole mistake lies here that he has not yet got perfectly into his head the right notion of à vicious Circle and therefore P. 428. wishes I had told him the Secret I will do it briefly and then make his errour more known 16 A vicious Circle Mr Dr ever implies two Propositions or in à Circular What à Vicious Circle implies discourse two Syllogisms Here we will insist upon Propositions being more plain and easy then to proceed by long Syllogisms Know therefore when any first Proposition is assumed to prove the second and this second is made use of without further light to prove the first again or that very thing which is asserted by the first the Circle is notoriously vicious For example One endeavours to prove man to have Free-will because he is indowed with an intellectual Faculty then return's again and proves him intellectual because he hath Free-will the second Proposition implies à Circle because the thing proved which is Liberty or Free will not otherwise evinced but by mans being intellectual is made use of to prove that Power and so in effect Liberty or Free-will becomes à Medium to prove it self by 17 Observe well This vicious consequence whereby man seem's evinced à free Agent or indowed with liberty takes all the force it hath from the Antecedent of his being intellectual and wholly relies on that Medium If therefore as it here fall's out that Consequence whereby Liberty is asserted without any more light or further proof be again assumed as the only Medium to prove man intellectual Liberty or Free-will by its proving man intellectual proves it self and thus hic nune is both Antecedent and Consequent Antecedent as it is the Medium to prove man Intellectual and Consequent as it is the thing proved by Intellectuality which flaw is ever manifest in all vicious Circles as Aristotle notes well Lib. 1. Post cap. 3. 18 Now on the other side should I take this Consequence concerning Liberty which is deduced
Infallibility To what purpose Should we lose time Have not I answered that the Churches Infallibility stand's firm upon other grounds before Scripture be either owned Divine or the Sence of its difficult passages can be known Have not I moreover said that that general Truth of the Churches Infallibility must necessarily be proved and supposed antecedently to the belief of this or that particular Interpretation For who can fix his Faith upon the exposition of any Divine Oracle without being first ascertained it is God that speak's by it The Instances given above most clearly evince what is here asserted Please to make use either of our Saviours interpreting his own Parable Luke 8. concerning the Sower and seed or of S. Peters exposition given to the Prophet Joel They are one and the same in order to my present Intent We prove or believe that to be the true Sence of our Saviours Parable because eternal Truth interpreted it so but do we again first prove or believe him to be eternal Truth because he then delivered the true Sence of that Parable to his Disciples No. For by this lame way of arguing we should prove the Sence of the Parable to be true upon our Saviour Interpretation and again prove him à true Interpreter because he interpreted Mark well the Dr's confusion We Catholicks saith he believe the Church to be infallible because the true The Dr's Confused Doctrin Clearly driven back vpon himselfe Sence of Scripture saith she is so And you Sr believe our Saviours Interpretation upon that Parable to be true that Parable is now Scripture because our Saviour interpreted it so Again we believe this to be the Infallible sence of Scripture because the Infallible Church saith so And you Mr Dr believe this to be the Infallible Sence of that Parable because Christ said so Here Sr you have your own Circle in express Terms Judge whether it stand's not something awry What must be done then to get out of this Confusion All must answer Though we believe our Saviours Interpretation by an Infallible act of Faith yet we first prove him not infallible because he interprets but suppose his Infallibility made out and proved upon other grounds independently of his explication And this is our Answer also as to the Church whereof enough is said already and more than ever the Dr will or can Answer 24 P. 430. the Doctor once more run's on with the same Tautologie and because I said the Scripture and Churches interpretation indivisibly Concur to that latter act of Faith whereby we believe the Sence of Scripture explained by the Church he tells me This indivisible concurrence Seem's to him an odd piece of Mystical Divinity I Answer no great matter for that as odd as it is he must own it if he believes S. Peters infallible Interpretation upon the Prophet or the exposition given to the Royal Prophets Testimony Psal 131. 11. Foreseing saith the Apostle His Tautologies and ill words he spake of Christs Resurrection Acts. 2. 31. Se more of this indivisible concurrence Reas and Relig Disc 3. c. 11. n. 10. The rest our Dr hath to his page 433. is either the like Tautologie VVe prove the Churches Infallibility by the Infallible Sence of Scripture and the infallible Sence of Scripture by the Churches Infallibility Or most uncivil language or finally a foul ending with à gross mistake for he thinks our Faith rest's upon no Infallible Authority because we have none to rely on but Motives Confessedly fallible It is à perverse errour already refuted 25 To end this Controversy about à vicious Circle wherein the Dr. P. 431. account's me à Conjurer and one that speak's things which neither he nor any one els can understand I have right me thinks to enquire by what means or upon what grounded Motive can the Dr come to à certainty of the Scriptures true Sence In proposing this Question I might easily retaliate and tell him Though he Conjure cheat and shuffle his whole life long he shall never yet clear this one difficulty without recourse to an Infallible Church The proof of my Assertion stand's sure upon this most undoubted principle The true Sence of A difficulty proposed and the Dr is desired to Answer Scripture in many passages relating to Necessaries for Salvation is no Selfe-evidence nor can it be certainly known by that endless Search or mispent industry of private men as appear's by those many most opposit and plain contradictory Interpretations which the learned of different Religions give to these and the like Expressions in God's word I and my Father are one The word is made flesh There are three that give Testimony in Heaven c. Not one of these Passages though pondered and compared with other Texts in Holy Writ doth Evidence its own true Sence Therefore the means whereby it is discovered or the Oracle which infallibly ascertain's it must necessarily be both distinct from the dark words now cited and also more clear and plainly significant than the yet concealed Sence is we seek for Now further Neither Calvins private Spirit nor the Dr's rational Evidence nor Tradition without nor Grace within as Bishop Lawd speaks in the Dr ' s Account P. 186. n. 15 nor finally any other Medium which is not Scripture can infallibly declare this Sence as is largely proved both in this Treatise and the last Therefore an Infallible Church must either do God and man this good Service and certainly tell us what Scripture Speak's in these Necessaries for Salvation Or the true meaning of God's Word will be just like Some useless airy nicity not worth knowing still matter of debate ever disputable but never known Thus much said in answer to the Dr's Speculative part we passe in the next Discourse to à serious view of his long Drollery and simple exceptions made against the glorious Miracles wrought in the Roman Catholick Church and Shall God willing evince that in this Treatise where he thought to triumph most he is foiled and hath disgraced none but himselfe An end of the first Part. A DISCOVRSE CONCERNING MIRACLES WROUGHT in the Roman CATHOLICK CHVRCH in vindication of their Truth against Doctor Stillingfleets unjust Cavils VVHERE The Miraculous Translation of the Holy House OF LORETO is Asserted and proved an undeniable Verity BY E. W. The second Part. ANTWERP Printed by MICHAEL CNOBBAERT at the Sign of S. Peter in the Year 1674. Dr Stillingfleet in his second Discourse Chap. 3. P. 434 makes an Enquiry into the Miracles of the Roman Church I follow him as he goes along and lay open the ill Success our Inquifitive man hath had in his Search which will I hope appear to every one after à full view taken of what is proposed in the ensuing Treatise Peruse and judge Courteous Reader CHAP. I. How I formerly argued in behalfe of our Churches Miracles The Dr in his Enquiry waves my Arguments Of the difference between Christ's Miracles and those wrought by
Age to Nazareth Dalmatia or Italy that slightly mention it Writers and witnesses you have none deep Silence therefore and this Silence and à destructive Negative the only grounds of Protestancy destructive Negative No man though most inquisitive ever vvrote of Protestancy in former Ages are the best and only Supports of it We have often demanded Satisfaction to this particular yet never had it nor shall hereafter have any whereof I am so Confident that I challenge the Dr to Discuss this one particular with me in à Treatise apart and I desire he would consider upon it 6. It may be he will answer the Essentials of Protestancy were carried hither and all the Not one Essential of Protestancy in the whole Bible world over with Holy Scripture I have prevented this Cavil in the place now cited and told the Dr it is impossible to find in the whole Bible so much as one Essential Tenet of this Religion as it is Protestancy or called à reformed Religion which point I also engage to examin with him when he pleases I answer 2. More numerous and far graver Authors to say nothing of Church Authority contradict this phansied conveyance of Protestancy with Scripture than ever opposed the Translation of our Ladies cell from Nazareth Perhaps the Dr will Say The difficulty now agitated concern's not Religion which is à thing wholly Spiritual and depend's not on History as the Translation of à house doth No good Dr rub your forhead à little When you Simply talk of that ancient Faith from whence the Roman Church once swerved must not you either pretend History for your Assertion and tell us when or in what Age it swerved or speak Non-sense Again Spiritual things Religion chiefly are both real and of greatest concern and ought we not A pure Evasion rejected to enquire how and when they are conveyed to us Should now à new Sect of Hereticks arise and set abroad à new Learning like yours never heard of before shall we not demand think ye as Tertullian did Anciently Qui estis vos Who are you Vnde from whence came you Shew your Commission what Authority sent you to preach c These Questions we propose to you concerning the Conveyance of Protestancy into these Parts of the world and you answer nothing therefore you must either help out your cause with this Negative What Protestants are forced to grant No ancient writer ever took notice of it and so by your own Principle make it Contemptible or ingenuously confess the truth that Luthers mad brains brew'd it first broach'd it and poysoned Posterity with it You may say Some Parallel this Machine of Protestancy hath with the Holy house of Loreto that it stand's unsupported or without any Foundations If this be Miraculous or make for its Credit I am content but in passing consider how unlike it is upon another Score The Chappel of Loreto hath stood where it is well nigh four hundred years without repair or the alteration of one Stone but this unsteedy Church How different the Protestant Church is from the Chappel at Loreto of Protestancy in the compass of one Age endlesly tampered with changes almost every year in so much that the old and new Structure of it are nothing like one another 7. Now to the Obiection proposed above I answer Had none within the compasse of that fourth Century after the year 1000 left à memory of this Chappels Translation the Silence of Dante 's Petrach and Boccace would The Obiection Proposed above answered have had more weight but when as Silv Petr Sanct P. 35. notes well Three Popes Benedict the 12 Vrban the 6 and Boniface the 9 much about that time positively maintain the truth of this Miracle as appear's by their Apostolical letters the Silence of those others being meerly à Negative Argument prejudiceth not the cause at all One reason of their Silence was the afflicted and much disturbed State of Italy in those dayes caused first by the absence of popes from Rome who early in that Age repaired to Avignon and made their Residence there full seventy years Another might arise from that long Schism of fourty years to say nothing of the ruin and Two reasons of Some Authors Silence destruction which followed in Italy upon the bitter Enmity between those Guelphi and the Gibellins well known to the world These and some other distractions as Silvester observes P. 28. much lessened the fame of this Chappels translation at the beginning neither can it be any wonder if three Writers in that Age not fully as yet informed of all particulars silently pass't it over when besides those Monuments of piety erected by Count Frangipanius and the Authority of the Popes now named we have other witnesses clear and indubitable for this matter of fact CHAP. IV. More witnesses produced for the Chappels Translation VVhether Baronius proves Pope Ioan to have never been by à Negative Argument or Silence meerly Of the Dr's gross Errours and unworthy dealing 1. BEsides the Testimonies already alleged for the Translation of this Chappel the fame of so great à wonder alwaies continued in Picenum by à never interrupted Tradition where Age after Age Parents taught their Children and Masters their Schollers how and in what manner the Chappel was Miraculously transported and I hope Tradition in such matters may have some weight with our Dr. 2. A whole book was set forth in Print by the express command of the Bishop of Recanati wherein the several Transmigrations of this house are recorded Petra Sancta P. 28. remit's the Reader to the book though as yet I have not seen it 3. Flavius Blondus in his Italiâ illustratâ treating of Picenum P. 339. tell 's you where the house stand's call's it Celeberrimum gloriosae Virginis Sacellum the most renowned Chappel of the glorious Virgin and adds this as à most certain and irrefragable proof for it that such as by their Vowes and earnest prayers sought assistance at Loreto have by the Intercession of God's Sacred Mother most certainly been heard and obtained many favours there 1. The Dr cannot let this Testimony pass without Shuffling and abusing the Author Three frauds I observe in his Answer First he saith Blondus was Secretary to Eugenius the 4.th about the year 1450 à good competent time after the Miracle was said to be wrought whereas Bellarmine de Scriptor Eccles testifies that Blondus Continued Three frauds discovered in the Dr. his Story from Anno. 407. to his own time Anno. 1400. though he lived till the year 1440 ten years short of the Dr's 1450 neither was Eugenius alive in that year 1450. being made Pope Anno 1431 and sate 15 years 11. months and 12 dayes and I am sure Blondus most likely not then living was no Secretary to à dead Pope By all you may see the Dr's pretty clinch About the year 1450. 2. He tells us All Blondus saith is only that there was Ã