the truth is manifest The Heathens so notoriously transgressed the Law of nature that few and very No Motiues sound in any other Religion but the Catholick few obserued it During Moses Law the Church was but little yet the Peoples sins were great And if we compare the Learning Wisdom and Piety of the Iewes with the eminent Knowledge Virtue and Piety of those who profess the Catholick faith there is no Parallel Mention modern Sectaries diuorced from Christ and his Church what are they Men of yesterday truely Lawless in à word à very small disioynted company Their Critical learning appeares in their Writings and the virtue they haue is best known by their works Nothing hitherto of God's Language I mean no rational Motiues illustrate this Religion 10. Thus you se First How à Seeker after truth may by prudent Industry learn that the Doctrin contained in Scripture is Gods own Sacred and Diuine word But. 2. To be Assured hereof an Infallible Oracle euidenced by Supernatural Signes The last assurance giuen is to attest the Verity for so Prouidence has ordered That God's own most sublime and Diuine languaâe mâst be conueyed to vs by another more plain and easy The Motiues which illustrate the Church are this plain exteriour Language Induced by them we hear the Church speak And vpon her Testimony belieue that other sacred Language of God deliuered in Holy Writ 11. A. 4. Principle The Resolution of Faith is then exactly made when all the Causes or conditions wherevpon it depend's what the Resolution of Faith implies and when exactly made are plainly laid forth vntil we fall vpon the very last Cause or Motiue of our assent giuen to the Diuine Reuelation Briefly The final Cause of belieuing is that in this our short Exile we liue virtuously as Faith requires and after enioy eternal Happines The material Cause or Subiect of Faith is Man's vnderstanding The intrinsick Formal cause is no other but Faith it selfe which as truely makes à soul bâlieuing as vision receiued in the âetina of the Eye denominat's it seing Thus far there is no great dispute nor much can be questioned concerning the resolution of the very Formal Act of Faith as distinguished from the Obiectiue which is made by à reflex Contemplation vpon it as it tend's in to all those causes and Conditions whereon that act depend's The only difficulty therefore remaining concern's the Formal extrinsecal Motiue which all Say is Gods Diuine Reuelation 12. Now one Question may be From whence haue we Catholicks greater assurance of our Doctrin or why Say we That that stand's firm vpon the Diuine Testimony and reiect the Arians and Protestants Doctrin as à Nouelty or not built vpon the same foundation whilst all of vs pretend to Scripture The Arians say Christ is not the highest God We assert the contrary Protestants teach the Church is fallible We the contrary In rhis Opposition of Iudgements who An easy difficulty can certainly Define what God has spoken To this and it is the least of difficulties we Answer God who cannot deceiue has giuen so many Diuine and manifest Signes in behalfe of the reuealed Doctrin which the Church teaches that none can Question the Truth vnless he will either Solued vpon this Principle That God cannot cheat the world say An infinite Wisdom cannot declare his own Interiour mind by clear exteriour Signs Or which is worse That he has established an Oracle and set it forth with strange Supernatural wonders only to make à fair Appearance though the final End be to cheat all that belieue it 13. Now here is the only Question Whether these Arians or Protestants haue any better euidenced Oracle by more or equal Signs and miracles which teaches their Tenets then the Roman Catholick Church is that Teaches ours Could such an Oracle be euidenced They might talk of the Assurance of their particular Doctrins but till this be shown which will neuer be silence must proue the best Answer CHAP. VIII The main Difficulty in the Resolution of Faith Proposed VVhat Connexion the Motiue haue with the Diuine Reuelation Of their weight and efficacy God's own Language not imitable by his Enemies Faith transcend's the certainty of all Motiues The main Disficulty solued Of our great Security in Belieuing God Though we haue not Euidence of the Diuine Testimony 1. THe real Difficulty in this matter which Mr Stillingfleet hitt's not on is so common to all Christians The Difficulty common to all that Sectaries are as much yea more obliged to solue it then the Catholicks Thus I propose it The last Resolution of faith is made into this Obiectiue Truth God has reâealed the Incarnation the like is of any other Diuine Mystery None knowes Euidently the Mystery of the Trininity in it Selfe but the Reuelation appear's and must appear Obscure to him that belieues For T' is neither its own Selfe-Euidence nor can be euidently applied by any other Medium especially if the Motiues of credibility haue not infallible connexion with the Diuine Testimony Thus much supposed which none The ground of the difficulty can deny it followes that the intellectual Faculty when the Reuelation is obscurely proposed stand's as it were houering and cannot for as much as yet appear's be more inclined to assent infalliblâ then to dissent 2. If you Say ââe Will after à full Sight of the Reuelations credibility can dââermine the vnderstanding to assent suâer Omnia or Infallibly t' is Answered This seem's impossible First because the Motiues whereby the Obiect is made credible can settle in vs no other iudgement but This. God's Testimony and the thing attested by it are most prudently thought to exist or appear so highly credible that it is the greatest folly not to belieue But this Iudgement you se neither reaches to the Verity of the Reuelation in it selfe nor to the matter reuealed therefore Faith cannot as yet be elicited 3. Again The will cannot moue the vnderstanding to assent The will Seem's to help nothing in this particular to an obiect Sub ratione veri infallibilis vnder the Notion of an infallible Truth vnless manifest reason first conuinces the intellectual Power that it Exists and is infallible But all the reasons preceding Faith bring with them no such Conuiction for all are here supposed fallible Therefore if the vnderstanding yeild's an infallible Assent to that which is not rationally conuinced to be infallible it proceed's temerariously and doth more then it can do for it goes beyond the limits of Prudence saying This is infallibly so though it has no reason to iudge it infallible The force of what is now said will best appear in this Syllogism A Truth though really à truth Proposed The whole difficulty proposed in one Syllogism or represented as obscure cannot moue the vnderstanding to an infallible Assent but the Diuine Reuelation is proposed and represented as an obscure truth Ergo it cannot moue the
vnderstanding to an infallible Assent 4. To Solue this pressing Argument many learned Diuines ascribe and Methinks most reasonably so great an Euidence to the Motiues of credibility so strong à connexion between The Iudgement of learned Diuines them and the Diuine Reuelation that it 's impossible to separate what God has conioyned Viz. The Truth of his Reuelation from the euident appearance or rather the real Exhibition of so many glorious Miracles so much blood shedding for Christ so great Sanctity Such innumerable conuersions wrought vpon Millions c. These and the like Signal wonders taken atlogether God cannot permit to be done in his name and with all their Circumstances to confirm à Faith which tend's to no other end but Holiness of life and euerlasting happines vnless the Diuine Testimony were really in Being as these Signs conuince VVhere in the force of Church Motiues lies 5. To illustrate more this necessary Truth be pleased to consider à little wherin the weight of our Church Motiues lies and first behold them as they are Positiues Signes Miracles Sanctity Conuersions so positine that neither Iew nor Gentil can deny one of them 2. Carry well in mind this negatiue Truth also The want of Arguments to the Contrary I would Say Nothing like à rational Proof can be alleged against them but what equally discredit's the admirable Wonders of Christ and hie Apostles Add herevnto 3. That no Society of men be they Heathens Iewes or Hereticks haue hitherto shewen or shall hereafter shew Signes Comparable to these in confirmation of any doctrin apposite to that which the Catholick Church teaches God's exteriour voyce net âmitable by the Diuel or any false Prophet 6. From what is here hinted at and the Principles already laid I Discourse farther God can speak to creatures in à Language worthy himselfe and so proper to his own great Maiesty that no false Prophet can forge counterfeit or perfectly imitate it The Assertion seem's manifest For if his own Language be forgeable or imitable by Enemies It is impossible to judge by any Sign whether he or the Diuel speaks Nay it followes clearly that God Cannot speak at all in à Language worthy himselfe or powerful enough to gain Belief For if His voyce be not distinguishable from that of an Enemy How Shall men yeild à surer Assent to God when He speaks than to an Impostor that speak's like him 7. Thus much supposed these two things follow ineuitably Church Motiues certainty Speak Something and in right Order First Something is certainly signified by these Marks and signal Motiues manifest in the Church and consequently they are either God's Voice or the Diuels Take which you will If God's own Voice for etiam factis loquitur Deus Saith S. Austin it is so clear and discernable by it selfe from another cogging Gypsie Language that all may know it proceed's from God Or if this cannot be known it auails him not what followes if the Language of the Motiues be an illusion to speak when the language he vtters cannot possibly be discerned to be his Contrarywise if you say The whole Aggregation of Motiues are à meer illusory language of God's professed Enemies you vndoe all you destroy the Euidence of Christianity you annul our Sauiours most glorious Miracles and render the Apostles admirable wonders not only insignificant but contemtible to Iewes and Gentils Let therefore the man appear in publick who dare boldly Assert All the illustrious Motiues and markes God either Speaks by them or Christianity Perishes of the Catholick Church which as I said certainly signify something are the Language of Diuels or false Prophets when it is euident they induce to belieue à Doctrin most Pious and sacred If you Affirm Christianity goes to wrack Say no or acknowledge such supernatural Signes to proceed from God we haue enough the very Lustre of ithem so discountenances and abashes Heresy that it appear's as ât truely is in the highest measure improbable 8. Hence we see T' is the second inference and the chiefest thing I aym at an inseparable Connexion between these supernatural Signes and the thing signified I mean between the Motiues and the Diuine Reuelation For if it be certain that such Signes The Connexion asserted followes from hence proceed from God which is indubitable vnless either Diuel or false Prophet fourge them None can doubt but that God's interiour Reuelation actually exist's as the Motiues Morally Euident do Conuince 9. You will Say If the Motiues haue an Infallible Connexion with Gods internal Reuelation that very Reuelation and Consequently the Mystery Reuealed must also appear euident Faith not Euident though the Motiues haue an Essential Connexion in Themselues to all Belieuers And so faith would be Euident I deny the Consequence because the Assent giuen to that Connexion which implies the highest Moral certitude conceiuable vnder the degree of most strict Euidence is Science and not Faith For it saies no more but thus much The Diuine Reuelation not seen in it Selfe but only by the light of external Signs is by virtue of these Signes made euidently Credible Now this euidence Faith as Faith leaues Or laies aside And firmly adheres to the Diuine Reuelation only for it Selfe as Contradistinct both from the Moral Euidence of the Motiues and their apparent Connexion with the Reuelation 10. The reason is taken from the Notion of Faith which essentially tend's obscurely vpon its own Obiect as the most ancient Fathers assert whose words because known to Euery one I waue at present and will only mind you of what some Protestants teach Faith Saies one and the Twi-light seem to agree in this Properly The nature and tandency of Faith that à mixture of darkness is requisite to both with too refulgent light the one vanishes into knowledge as the other into day Thus much granted t' is clear that no Euidence of the Testimony assented to can moue to Faith not only because we should in the case of Euidence be necessitated to belieue But vpon this account also that the certitude of Faith taken from the Supremest Verity is of à higher Strain and far surpasses all the certitude we find in Nature or in the Motiues inducing to belieue For were it possible as it is not that these Motiues and all the preuious Proofs leading to Beliefe could deceiue it is yet more impossible that God's infinite The excellence of it surpasses all created Certitude Veracity deceiues any Now by Faith we lay hold vpon this most Supreme or All-comprehending Infallibility proper to God alone not communicable to any creature And in this sense Faith far transcend's the Certitude of the forementioned Connexion which is known to be Infallible by Natural Discourse only 11. It is true The more euident these Motiues appear the better they induce to belieue yet for that reason haue lesse to doe with the very act of Faith which as I sayd rest's vpon and
your Proof in Calling That à Reasonable Religion which the greatest Part of Christians reiects as both false and Improbable 4. What Scripture I beseech you what Orthodox Church Why improbable what receiued Authority Nay what Reason euer yet made à few owned Verities and the fewer the better of Christian Religion The whole the full and only Essentials of it If this once passe for sound Learning I se not why à Turk that Own 's one God and Christ our Lord as à Very great Prophet May not as well account those two Articles the Essentials of Christianity as our Sectaries do their Few Fundamentals For if we once begin to Diuide Christs sacred Doctrin Nothing lesse and more valuable in Christ's Doctrin into different Shreds More and Iesse Valuable Say I beseech you where shall we stop in the Diuision And thus your own Question is retorted 5. You tell vs indeed you take some few Fundamentals to be Religion and can proue so much Reasonable I Answer The ground of our Assertion you Mislake For no halfe Pieces of Religion can be proued reasonable without the whole entirely taken and Assented to Here is the Ground of my Assertion and it is amply Proued in this Treatise Either All that Doctrin which Christ our Lord taught And the Church euer since deliuered as Faith is Fundamental Or Nothing at all can be Fundamental 6. Other Flawes I find in this Gentlemans Discourse but haue not time to pursue halfe of them Here is One and of main Importance also He neuer rightly distinguisheth between that Obiect wherevpon Reason rest's And the Obiect of Faith Considered in it self Reason euer precedes Faith A want of Distinguishing between the Obiect of Beason and Faith and is grounded vpon those rational Motiues which Induce to Belieue Faith precisely Considered as Faith relies vpon à quite Different Obiect God's pure Reuelation and Cannot Discourse For the Reasons giuen aboue not here to be repeated Only know thus Much in passing That the wrong done by this Author to the Learned Perron Veron and Others hath its Origen from this Ouersight of not distinguishing between the Obiect of Reason and Faith These Saith He loudly declaim against Reason All know it very well I Answer they declaim Perron and Others Causlesly blamed against Reasoning or Arguing in the very intrinsick Act or Tendency of Faith For Fides non quaerit cur aut quomodo is most true and So you and the whole world must do if you Belieue They declaim against Reason or all rational Discourse built vpon Manifest Motiues Inductiue to Faith is à Calumny and most vntrue 7. Another Mistake The Diuine Authority of Scripture is to be proued by Reason and only by it Yet more The great Argument Another errour for the truth of Scripture is the Testimony of the Spirit in the Miracles wrought by Christ and his Apostles Sr I thought ye all pretended to belieue the great Miracles of Christ and of his Apostles by Diuine Faith founded vpon God's Reuelation in Scripture This granted the rational ground why you belieue such Miracles Cannot be your very Act of belieuing them But must be extrinsecal both to your Faith and its Immediate Obiect also What I Say is Manifest For Questioned by à Iew vpon what rational ground I say rational you belieue the Incarnation or any Miracle in Scripture you will not answer the reason of our belieuing is your Beliefe but must fall vpon prudent Motiues extrinsecal to Faith Otherwise you Confound again the Obiect of Faith with that of Reason 8. You Say moreouer Though Reason Cannot of it Selfe immediatly proue the truths of pure Reuelation Concerning the Trinity for example or the Incarnation Yet it Demonstrates the Diuine Authority of the Testimony that declares them And that way Viz. by demonstrating the Testimony proues euen these Articles Euidence of the Diuine Testimony infer's euidence in the thing attested This Certainly is à Mistake First because great Diuines teach That if the Diuine Testimony be demonstrated Or euidently proued to exist The Verity attested by it is also euidently known Therefore who euer has euidence of this Truth God that Cannot err Reueals the Trinity must euidently infer The Trinity is And So Faith would be euident both in respect of its Formal Obiect and Material also But here lies not my greatest exception 9. I say in à word There is no Principle in Nature or Grace which has force to demonstrate and mark my word That No Principle giues Euidence of the Diuine Testimony God euer said The Mystery of the Trinity Exist s. And first the Doctrin in Scripture no Selfe-Euidence demonstrates not its own Verities The Beliefe of Orthodox Christians terminated vpon the Diuine Testimony is Faith and vnder that Notion obscure Infallible Tradition you own not and Though you did it would Lay no Euidence of the Diuine Testimony before Reason Nothing then remain's if you seek for Rational Euidence but that you recurr to the known Motiues of Credibility which Induce to belieue Now Sr These Motiues demonstrate not the Truth of the Diuine Testimony Euidence of Credibility and Euidence of truth But only make it euidently Ctedible And here by the way I must needs reflect vpon another Mistake You seem not to distinguish between Credibility and Truth Nor between Truth and Infallible Truth A thing may be Credible which is falseâ Are to be distinguished As if three or four of good reputation for ought I know Should Conspire to inform me of the death of à Friend in England who yet liues The Relation to me would be prudently Credible yet false Truth implyes à Conformity with its Obiect and Cannot be false Infallible truth in the present matter of Faith requires moreouer the Influence of Supernatural Principles whereby the Act of Faith is determined to rest vpon its own Obiect the First Verity All these Particulars are largely explain'd in this Treatise 10. Thus much briefly noted Though more might be said we Shall Examin by the help of Good Principles How far Reason can proceed in Matters of Faith And whether by prudent reason all may Come to know where true Religion is taught and professed 11. Cardinal de Richelieu Traitte pour Conuertir ceux c. Lib. 1. C. 11. well obserues with the best Philosophers That when à Verity stand's sure vpon one clear rational and indubitable Principle its needless though sometimes not amiss to bring in more Proofs For frustra fit per plura c. One solid Ground is equivalent to many 12. I am you se engaged to answer the Question proposed All debates concerning Religion may be decided by Reason Viz. How far reason is to meddle in matters of Religion And Say in à word All debates in this most weightly Affaire may be decided and easily by Reason only But to clear the Assertion from Mistake we are first To distinguish between à nicknamed or miscalled Reason
sacred Doctrin hath been à Diuine vvork aboue the force of nature Thus much performed vve Shevv hovv Sectaries erre it their Search after Religion and euince that it is not found by their priuate pondering Scripture alone much lesse by any vnprincipl'd Glosses Lastly in this Discourse vve lay forth an easy vvay vvhereby all these vnfortunate Debates concerning Religion may come to à happy period THE RVLE OF FAITH Wherin the infallibility of the Roman Catholick Religion is established against Atheists Heathens Iewes Turks and all Sectaries CHAP. I. VVhether true Religion be in the world The Affirmative proved Against Atheists Atheism evidently Shewd'improbable 1. THe question may perhaps seem doubtful to many upon Different judgements Concerning true Religion these grounds First Who euer admit's of Religion must either hold it true upon the Authority of others or because he is perswaded it can be found out by his own search and industry If he relies on Authority He meet 's with as many Pretenders to truth as there are different Professors of Religions on earth The The most of men pretend to it Iew pleads for his as the most ancient the Christian for his the Turk for his the Heathen for following the light of nature and every one thinks well of his own way and votes his own Religion best If therfore à searcher after truth relies on Authority He can no more say these take the Christians word than the Heathens the Heathens then the Jewes the Jewes then the Turks the The diffically about the choise Arians then the Catholicks the Catholicks than the Protestants and Consequently ought in prudence to reject all Religion 2. On the other side if He chuse à Religion by the force of his private judgement only or own industry He is cast into à Labyrinth and shall never find an exit He is obliged in prudence to make à diligent search into all the different Sects which are or have bin since the first creation of things He is carefully to examin the causes of them the grounds they rely on the connexion or coherence they have with one an other He is to converse with the learned of these different Religions or read their books and then to pitch by his own erring judgement on what likes him best which perhaps may be worst of all This task you see is immense and no lesse unsuccesful than laborious mans life is spent before halfe the work be done Therfore it seems none can come to the certain knowledge of true Religion either by Authority or reason Ergo saith the Opponent there is no such thing as true Religion in Being 3. Contrariwise I say True Religion most evidently is in the True Religion is in being The reason of the Assertion world The Assertion is grounded on this certain verity God eternally existing by himself without cause and infinite in all perfection is in Being therfore true Religion cannot but bee also For Grant such à Being as God is necessary of himself without any superiour cause it followes He is to be adored by all rational creatures essentially inferiour to him and not by any false or mock-worship but in Spirit and Truth for such an adoration only suites his Divine nature Of the adoration due to God This reason is reinforced by the light of one indubitable Maxim Quod universis videtur est verum What appeares to all or at least to the most Civillized Nations to be à Truth is so for such à universal consent of nature is the Dictamen and voice of God the Author of nature But all Nations ever owned some Religion therfore this agreement of God and nature is à Truth The minor is evident All civillized Nations own à Numen to say nothing of Christians out of the very writings of Heathens who assure us though people are found so barbarous as to live without lawes learning or civil goverment yet no whole nation was ever yet heard of but owned some kind of Numen some sacrifice some homage some worship due to à power either falsly or truely judged worthy of Reverence and honour Neither is the One difficulty removed force of the Argument infringed by saying many and very many Nations erred in the Truth of Religion which may seem as great an Evil as to have none for thus much is only proved at present that the voice of nature more easily ownes Religion then it professes one true That therfore being the universal Testimony or General consent of all cannot be false Haec testimonia animae its Tertullians Doctrin which S. Cyprian borrowed from him quanto vera tanto simplicia quanto simplicia tanto vulgaria c. This general Truth by how much more pure and simple by so much it 's more vulgarly known by how much more vulgarly known by so much its more common by how much more common by so much it 's more natural by how much more natural by so much it 's more Divine Omni literaturâ notius saith Tertullian omni Doctrinâ agitatius omni homine Majus 'T is à learning more known and resolved in mans mind than all other learning greater then man is and therfore à certain truth setled in all by the Author of nature God himself Now that many err in the truth of The cause of Mistaking true Religion Religion proceeds without doubt too often from want of instruction sometimes from pride ignorance or Malice in the Teacher which is the deplorable case of condemned Hereticks Sometimes and this is most usual it comes from an obdurance of heart begot by à custome of sinning and transgressing against the very light of nature For this custome bring 's à punishment with it that it darken's the mind notoriously and makes reason à stranger not only to weighty rational motives which forceably draw us to good but more over it so stupifies so dulls and indisposeth à soul that the impressions of grace not wanting to the most barbarous touch as it were on flintly rocks and produce either â weak barren fruit or rather no penitential fruit at all Would therfore the most obdurate Scythians or any other uncivilized People yeild to the ordinary grace allowed them for the avoiding of sin known contrary to nature God who illuminates every man in the world would give more light until they came to the knowledge of truths necessary necessitate medij to attain saluation For this is an undoubted Maxim of Divines God is not wanting in necessaries and Facienti quod in se est non denegat gratiam He denies not grace to such as endeavour by the ordinary means afforded them to avoid sin contrary to nature but if careles of that duty which nature obliges to they voluntarily plunge themselves into an Abiss of horrid transgressions the obdurance now mentioned followes The powerful operation of grace lies stifled and much deaded in such hardned hearts and Consequently sense and love of pleasures bear greatest sway
none can adore one that meerly takes vpon him the Maiesty of à King who is not with an Adoration due to that Maiesty so none can honour or adore Christ in the Eucharist with an honour due to Christ when truely and really he is not present but saith Theoderet Christ is to be really adored in the Eucharist and Consequently he is really present there 21. For the rest I remit the Reader to C. Perron who in the following Chapters dissolues and most clearly what euer can be obiected against his Doctrin To end this point be pleased to reflect vpon this one particular Had Theoderet said The Symbols remain in their first essence figure and form and included in that very speech as our Aduersaries will haue the One reflection more very substance of bread He had spoken most improperly which ill beseem's so learned an Author for vpon this supposition he speak's as incongruously as if one should say Peter this very hour who is himselfe both Soul and body remain's in him selfe that is The Cardinals reading clear's all in his Soul and body But if you read with the Cardinal Thus. Car ils demeurent en lae forme en la sigure de la premiere substance They remain and in the form and in the figure of the first substance of bread before Consecration really formed and figured by them the Construction is good the sense most clear perfect and without exception 22. Thus much I haue noted to satisfy the Gentleman and hope neuer to hear Theoderet obiected hereafter against Transubstantiation If I doe I shall say an old obseruation of mine alwaies proues true and t' is That the best Arguments of Sectaries Printed and reprinted in their little books are like old thread-bare garments quite out of fashion cast off and reiected I mean answered ouer and ouer by Catholick Authors yet Brusht vp must appear as new And this less blamable may pass for they can do no better but methinks it is intolerable that they bring again to light such worn-out stuff as you see now done in this particular and dare not inform the Reader how often it hath been torn à pieces Yet the worst of all remain's Viz. That they build their faith vpon sand one dubious Authority of à Father if yet dubious supports it and seem's to these new spirits ground enough to foment Schism to maintain à rebellion against as ancient Church which neuer belieued as they do CHAP. XII A Digression concerning the Real Presence The Fathers plainly assert it Sectaries glosses friuolous The agreement of the Church and Fathers make à Doctrin indubitable The Catholick's certain Principle A word with Mr Stillingfleet 1. BEfore we produce these Testimonies and lay open Mr Stillingfleet's Mistakes turn I beseech you to his Account of Protestancy Part. 3. c. 3. page 567. Where he treat's of Transubstantiation and calls it an vnreasonable Doctrin because repugnant to sense and reason also It seem's contrary to sense for sense tells vs what we see and tast is bread after consecration and reason vpon that sensible suggestion ought to conclude it still remains substantially bread Obserue I beseech you how the Gentleman to maintain his proofs drawn from sense is not only forced to reiect the plain sense of Christ's words according to the letter This is my body which is giuen for you This is the Chalice of the new Testament wich is or shall be shed for you But more Mr Stilling quarrel 's with all Christians except à ferr Protestants ouer how he is thrown into à desperate quarrel wherein he will neuer come off hansomly For he is engaged to make not only the Professors of the Roman and Greek Church who indubitably belieue the Real presence more than stupid because opposit to that he call's sense and reason but besides He contrast's with à far greater moral body of Christians I may rightly stile it the Representatiue of all named Christians in the world excepting à few Protestants I 'le shew you how At this day there are in that famous Temple of Hierusalem dedicated to the Holy Cross called the Church of the Sepulcre Catholicks Graecians Abyssins those most ancient Christians Syrians Maronits Georgians and others All haue their Altars in one and the same Church and all though different in some Doctrinal points and Ceremonies vnanimously belieue à true vnbloody Sacrifice and with it the real presence of Christ after Consecration No moderne sectaries haue place here witnesse Prince Radziuill in his Ierosoly Peregrin Antwerpe Print 1614. Pag. 109. Nay they are so meanly thought of that when the Prince named Lutherans Zwinglians c. The party he conuersed with demanded whether they were Christians What Christians said he and haue no Priest no Altar no sacrifice offerred vp to god in this sacred place where Christ wrought our redemption you may see more hereof in the following page of this Author In the mean while shall any say that à Representatiue of so many Christians are to be deemed fooles vpon this account that they contradict sense and reason It is so vast à Paradox that though Mr Stillings should write volumes on this subiect He would neuer speak à probable word against such à cloud of witnesses You may add herevnto if you please those many Christians conuerted to our The Chineses difficulty Catholick Faith in that vast Kingdome of China à People the whole world knowes most ingenious All of them as I haue heard from two worthy men à long time Missioners there the one is yet liuing who reclaimed many from their errours raise most difficulties before their conuersion against that one Mystery of our Faith the Incarnation of the Diuine word but after satisfaction receiued in this particular they submit easily to the belief of other Catholick verities and neuer Scruple in the least at the Mystery of the Eucharist as à Doctrin Contrary to sense and reason And they proceed most rationally for in real truth there are incomparably Most Concern's the Incornation greater difficulties in this one Mystery of the Incarnation to say nothing of the Trinity might weak reason decide the case than in the other What That God who is essentially immutable becomes man by à vnion betwixt the Diuine word and humane nature which vnion toucheth so intrinsecally on that Diuine Person that we must truly say This word is now intrinsecally affected otherwise then he was before and to conceiue all this done without à real change may the Common notion of mutation stand Mutari est rem aliter se habere is à difficulty so great say good Diuins that it hath rack't many à strong wit and yet can scarse be well solued Vtramque enim Substantiam in vnam conuenisse personam c. They are words of S. Leo Sermo 9. de Natiu Dmi nisi fides credat sermo non explicat That is the Mystery is very abstruse I verily belieue Mr Stilling Metaphysick will not reach
Church once Orthodox began to innouate to bring in new Doctrins of an vnbloody Sacrifice of Transubstantiation of praying for the Dead of Purgatory c. Now be pleased to obserue the Demonstration When An Argument against Sectaries the Roman Church began these new supposed Doctrins and actually erred There was at that very time an other Orthodox Church in the world or was not If not Christ had then no Orthodox Church on earth and Consequently that Article of our Creed was false I belieue the Holy Catholick Church For no man can truly belieue in à Church which really is not If contrarywise they own à pure Orthodox Church to haue been on earth when the Roman began to erre That because Orthodox and pure was certainly à Society of Christians distinct from the then supposed fallen and false Church of Rome 3. Hence I argue Eirher that Orthodox distinct Church sensible of Gods cause and the Honour of Christian Faith vigorouly opposed censured and condemned those imagined errours of the Roman Church now fallen or Carelesly let all alone and omitted that Duty If it omitted that duty it was no true Church For if true Her Charge was and is She hath à command from Christ to do it to crush and suppress false Doctrins when they first rise vp or begin to infect the body of Christianity This duty that Church neglected and for that cause was not Orthodox Moreouer the Roman is also Supposed actually drawn from Truth Clear and Conuincing Condemned Hereticks made vp no Church We had then in those daies à strange world indeed when Christ the Supreme Head looked down from Heauen and saw his Mystical body the Church pitifully Corrupted when he cast an eye vpon poor Christians and found them all Churchless 4. If Sectaries own such an Orthodox Society which opposed and censured the Roman Errours that must be à Truth as Notoriously known to the world as it is now supposed that the Church of Rome had Errours Notoriously known And Here I desire the Iudicious Reader to reflect on what I Shall propose And wish our Aduersaries to Answer Can they Imagine the Errours of the Roman Church openly discouered so many Centuries since and judge that no Orthodox Christians then liuing who beheld Truth run to ruin made Opposition against them The Errours say Protestants were palpable for our new men espy them now yet no Orthodox Christans are heard of to this day who then stood vp for Gods cause and defended the Ancient truths of Christ against this supposed erring Church This yet lies in darkness The Fault must be noised as both criminal and publick And yet there is no newes at all of such as lent à helping hand to redress it 5. Again Can it be imagined that the Roman Catholick Church which Age after Age condemned innumerable Hereticks And giues in an exact Catologue in order as They rose vp These Sectaries Paradoxes and. particulars are exactly known And yet that no Author Friend or Enemy Can bee found who giues so much as the least hint of any sound Christians that condemned the now decryed Errours of this one Church Finally and here is the wonder must we suppose our Church to haue grosly erred à thousand years since when yet all good Christians were silent and reprehended it not And that now after ten whole Ages are past And Millions of Souls damned for want of Faith A company of iarring Protestants Can probably begin to talk of them to Reproue to Argue Vast improbabilities and offer to settle Christianity right vpon its old Fundations No thought of man can fall vpon more desperate improbabilities yet they pass as current among Sctaries But of this point more hereafter in the 13 Chapter 6. Now here is the Conclusion and the true Trial of this cause It is possible that our new men who pretend knowledge in Antiquity name an Orthodox Church which openly Protested What Sectaries are obliged to doe but Cannot against these supposed Errours before Protestants were in Being It is possible to tell vs when this Church strongly Acted against the Roman Errours It is Possible to say what became of that Orthodox Church at last whether after it had done that great work and Censured the Roman Doctrin It quickly disappeared Or still remain's in the world It is I say Possible that Sectaries Euidence these particulars of most high Concern or impossible If the first can be done we Catholicks ought to Reform But I must vnbeguile the Reader and absolutly Assert All the Protestants who now are or shall bee hereafter Shall as soon destroy all Christian Faith as name any Orthodox Society any thing like à true Church which censured these supposed Roman Errours Therefore And it is an euident Demonstration Our Catholick Church once true continued so in all Ages Or there was none in the world Orthodox The Articles She maintained then and yet defend's are no Errours but Primitiue Verities And thus the whole Plea of our new men Concerning Errours entring the Church de facto ends as it deserues in à flat Calumny What do they think to bring Errours to light now whereof the most learned Churches in the world neuer took notice before Will they speak of false Doctrins when all Orthodox Societies said nothing of them Dare they accuse and condemn à Church which Millions of Souls so highly reuerenced that the best of Christians liued and dyed happily in it Nothing can be more exotical Wherefore I say when our Nouellists can work this Perswasion into mens minds That Crowes once white turned black in time though no body must say when Then and not Their Attempt impossible before they may perhaps hope to make vs mad and induce All to belieue that our Church Anciently pure became tainted in time with gross Errours though when or in what Age this deformity appeared they know not nor Can euer know because the Change is de subiecto non supponente not supposable 7. One may reply Though the Sectary cannot point at an Orthodox Church which condemned these now Supposed Roman Errours yet he has plenty of witnesses to ground his Assertion vpon For in past Ages many though reputed Hereticks vehemently decryed the Doctrins of our Church as Nouelties Sweruing from the primitiue Truths Answ Very true indeed For thus Arius of old decryed Consubstaâtâality and the Supreme Godhead in Christ Pelagius Original sin The Monathelits two wills in our Sauiour Humane and Diuine Luther an vnbloody Sacrifice And the Diuel after all if you 'l belieue him will oppose euery Truth which Christ taught But what is all this to the purpose which yet to my great wonder I find vrged by some Is the Authority of these condemned and confessedly known Hereticks precisely considered to be parallell'd with à Church The Votes of Aduersaries without Proofs weightless which was neuer condemned by Orthodox Christians Must the condemned Party be heard when it Accuses And the Innocent or
c. so far Eclipses the false lustre of Heathens Iewes and Hereticks that reason concludes In this one manifested Oracle it is that Eternal Wisdom deliuers his Diuine Truths Or there is no such thing as à reuealed Truth taught in the world This iudgement most rational once well setled in an vnderstanding without further debate ends all controuersies of Religion So forceable and perswasiue is the language of God's own glorious works 17. Imagin I beseech you that God should now lay the Heauens open and euidently declare to the whole world in most significant and clear words That the Roman Catholick Church is Gods works speak no less plainly to reason then His vvords his own faithful Oracle and exactly teaches those truths he reuealed All whether Heathens Iewes or Hereticks would submit and if reasonable yeild Assent to so great an Euidence manifested by words And what shall his own glorious works of Miracles the known language of Heauen euer spoken since Christianity began proue less perswasiue than words but once only deliuered Interrogemus Miracula saith S. Austin cited aboue Quid nobis loquantur c. Ask of Miracles what they speak of Christ demand also what they say of his Church Habent enim ãâ¦ã guam suam They are neither dumbe nor silent Orators Works therefore speak and can Answer both for Christ and his Church S. Paul Rom. 1. 20. drawes euidence of Gods inâisible Perfections of his Power and Diuinity from the Creation of the visible effects in Nature And shall not Christians think ye find euidence enough in the works of grace I mean in Miracles and other most Signal Marks manifest in the Catholick Church which make it highly Credible That he speak's his eternal verities by this one Oracle The Euidence in both cases well penetrated seem's much à like call it moral physical or what you please whereof more presently 18. From this Discourse it followes That à Church demonstrating Gods own Seal and manifest Caracters of Truth so exactly All walk in Darkness without an Euidenced Church teaches Truth that none can rationally contradict Her Doctrin though often difficult to weak Reason The ground of my Assertion is Renounce once such an Oracle we are cast into confusion and haue no other Master to teach Christians but the obscure Mysteries of Faith far enough God knowes from any Self-euidence and the yet not sensed words of holy Scripture because the Church which only can and must interpret is vpon the Supposition reiected In this two fold Darkness of obscure Mysteries and vnsensed Words weak Reason toyls as our Sectaries haue done à whole Age But with what success think ye S. Peters night labour return's the true Answer Totá nocte laborantes nihil cepimus All night long vve haue took much pains yet got nothing Such is the Fate and Folly of our modern Sectaries that will vvalk in the dark without the Guidance of à Church And Her infallible Tradition Here also we haue The true Cause of our Sectaries endles Diuisions the true cause of their endles Dissentions and multiplicity of Religions which almost euery year are coyned nevv All Pulpits saith Mr Thorndicke P. 5. so ring of this multiplicity That novv no Religion stand's to be the Religion of that Kingdom 19. A fifth Truth The Sectary that Professeth himself à Christian and seriously ponder's the Marks the Signes of Diuine Authority openly seen in the Roman Catholick Church stand's so conuicted of wilful Errour that practically he is either to renounce Christianity or obliged to belieue this euidenced Church I proue him First conuinced of wilful Errour vpon these grounds The Sectary confesseth or he is no Christian That this Argument is efficacious against the Iewes Christ our Lord did greater wonders shewed more manifest Miracles than all other Prophets wrought in the time of Iudaism and from hence He inferrs or shall neuer proue it that Christ is the true Messias Therefore this Argument is equally pressing against Protestants What euer Argument Proues Christ to bee the true Mosâias proues also the Catholick Church true The Roman Catholick Church only has euidently done greater Wonders chiefly in the Conuersion of Nations She has shewn more manifest vndoubted Miracles than all Protestant Professors in the world Ergo She is the only true Church because She beares the Marks doth the works and wonders of that great Lord that laid Her foundations firm Whereas Contrarywise this naked Protestancy has no resemblance of à Church But lies in Obscurity vneuidenced only known by its own Monstruâ firy vpon this Account That two hideous Rebells begot it in Pride and brought it forth in Diuision to no other purpose but to fright all that look on it Again the Sectary if he be Christian must hold this Argument Valid against the Iewes All the Prophesies in Scripture speaking of the true Messias exactly agree to and were amply fulfilled in the Person of Christ our Sauiour and in no other But the like Argument hold's as strongly in our case For all the Ancient Prophesies of the true Christian Church whereof we read in the old Testament As of Her Continuance Visibility and Nations flocking to Her only agree and are exactly fulfilled in the Roman Catholick Church And not so much as one appeares in this naked Nouelty of Protestancy Ergo the Roman Catholick Church and not that Fatherles Progeny of Protestants is the only true Catholick Oracle of Iesus Christ 20. Lastly this Argument is stronge against the Iewes and Proues them deserted by Almighty God Since Christ came to Redeeme vs This abandoned people lie vnder contempt and are A visible Mark of Gods wrath Set vpon Ievves and Sectaries best known vpon the Account of their open iniustice Wherefore God to set à visible Mark of his wrath vpon them has not only scattered them vp and down some few corners of the world but also permitted them to Deuide and Subdiuide into seueral Sects and Factions But the same Argument is as forceable against Protestants For first the whole Christian world abroad slights the men as Innouators and their Doctrin also as Nouelties Arians Semiarians Graecians Abyssins detest Protestancy and as highly contemn the Authors of it as the far extended Church of Rome condemn's both the one and other 21. 2. No Iniustice euer done by Iew except that one wicked fact of crucifying Christ our Lord is comparable to the open The open iniustice of Protestants clamorous wronge of Protestants who without law or right yea contrary to all conscience violently vsurpe the Ecclesiastical goods in England and worse than Robbers on the high way appropriate all to Them selues which neither God nor man intended for them These Reueneues were giuen by Catholicks for the Orthodox Pastors and Teachers of our Ancient Religion that lawfully and quietly possessed them for à thousand years And now behold à Robbery done but one age since turn's the true Owners out à doores And serues forsooth
to intail Church Liuings vpon Luthers Progeny open Rebels against the Church The world neuer heard of greater Iniustlce 22. Now lastly if we speak of different Sects and endles Diuisions in points of Doctrin Most vndoubtedly the Dissentions are greater the Sects more numerous amongst Protestants professing Christianity than among the very Iewes that profess Iudaism A iust iudgement of God A clear Mark of his Indignation set vpon both The Sin of the one for deserting Christ Diuisions more amongst sectaries then Iewes hath scattered that People vp and down the world And the Sin of Sectaries for their deserting an Ancient Church hath more scattered and diuided them into endles erroneous and most iarring opinions Vpon these grounds therefore That Protestants belieue not an Oracle signed with the Marks of our Lord Iesus Christ That they reiect à Church clearly Prophesied of in holy VVrit That they lie hid in vneuidenced Conuenticles And broach Doctrins slighted the whole world ouer That their open iniustice and robbery cryes to heauen for reuenge Practically I say They renounce Christ Church and all Christianity with it Thus much of the Churches Euidence against Sectaries we now proceed to à further consideration CHAP. XI Christ and his Church made manifest to à Heathen No Prophet comparable to Christ no Church comparable to the Roman Catholick Our glorious Christ Iesus Exhibits à glorious Church Hee is proued the Only true Messias And the Roman Catholick Church His only true Sponse How the Heathen Discourses if rational And Prudent CHrist and his Church are so easily laid forth to à Heathen That grant once the Existence of à Power Omnipotent and Infinitly wise in the Gouerment of this world the main work is done Reason if it contradict's not Euidence soon finds out the A Deity supposed what the Heathen would Learn is easily learned One and Other Now if as S. Cyprian Discourses it be à most hainous Offence Eum nescire velle quem ignorare non poterant not to know God whom all cannot But know In like manner say I it must needs imply à Supine negligence in our present State when Christianity is diffused all Nations ouer not to come to the true knowledge of Christ and his Church whilst neither can be concealed The Heathen then that Own 's à God and desires to serue him is supposed to demand of Christians How or in what way due Honour may be rendred to that infinit Being For Answer please to bear in mind these Principles rightly called three stronge Euidences 2. First True Religion whereby we yeild Honour and due Submission to God euer beares the Ensigns of it's Author And Three principles showes by certain Marks it proceeds from God No Iew nor Gentile no Heretick can deny the Principle deliuered in these general Terms though Disputes may arises concerning some particular Motiues 2. A greater Euidence of Credibility in Religion is à certain Matk of its Truth For whoeuer whether Heathen Iew or Christian own 's that matter of Fact of Moses preuailing against the Aegyptian Magicians Or of S. Peters Miracle set against that of Simon Magus See's well by the force of greater Euidence That the Prophet and Apostle maintained Truth against these Sorcerers A third Principle If there be not à Of the Greater rational Euidence for Gods Truth greater excess of rational Euidence or à stronger Conuiction in behalf of true Religion than fdr Sects vnorthodox or false God is frustrated of his End And can oblige none to embrace true Religion For this Obligation necessarily ceaseth if à Spurious Faith could match the Orthodox Religion Or Outuie it in those glorious Wonders which God euidences And hath manifestly appropriated to His own reuealed Truths only See more Hereof in the other Treatise Disc 1. C. 8. Thus much premised 3. VVe here Represent in the first place our Glorious Lord Jesus Christ the great Master and Author of Catholick Religion and Ask what credit the Heathen giues to that holy book we call Scripture or to one Part thereof which recount's the prodigious wonders wrought by our Sauiour Wil he own them vpon Humane faith for we urge him not yet to belieue infallibly as Authentick or as well deseruing Credit as Caesars Commentaries or any other receiued History If he grants we Infer These Miracles far aboue the Power of nature were Gods own works and manifestly testifyed that none since the world began whether Heathen Iew or Heretick euer paralleld Christ our Lord in the like VVonders Now if he wholly flights the Authority of that Book we proceed further vpon Euidence The Heathen conuinced by the manifest Signes of Gods power eÌnough and lay before him those manifest Effects which in â short time followed our Sauiours Preaching most apparent in the first Propagation of the Gospel and continual encrease of it Herein the Marks the Ensigns of à Diuine Power clear to sense speak openly without contradiction viz. That no ancient Prophet no Heathen no Iew no Heretick euer opposed sensuallity so strongly as Christ our Lotd did yet he gained Millions to submit to his law No Prophet no Heathen no Heretick preached more difficult Mysteries Yet as the World sees He hath drawn whole Kingdoms and Nations to belieue his Doctrin And if you go on or Ask by what Instrumânts this admirable work was happily accomplished The Answer is ready Twelue poor Fishermen friendles vnlearned despicable in the eyes of worldlings were the chief Oracles These made the incredulous Belieueâs Strangers to Christ his own Domesticks Lofty Spirits Submiss to his law No Heathen can doubt of such known Effects signal Euidences of Gods power cooperating with Christ and the sirst Euangelical Preachers But because this Argument is most fully handled in the 4. and 5. Chapters of the first Discourse I petition the Reader to return thither And once more to peruse that Discourse which I hold vnanswerable and most conuincing for our present intent 4. To add yet more in behalf of our Glorious Redeemer and the verity of Catholick Religion for proue the one you proue the other I Propose à second Question to the Heathen and Ask Whether our Blessed Lord who called himself the long expected Messias and the true Son of God Spake Truth or contrarywise most impudently Assumed to himself that so An vnanswerable Dilemma high Prerogatiue Grant the first He was indeed the true Son of God and the wonders he wrought were Gods own works Therefore Christian Faith stands firm vpon Eternal Truth manifested by most glorious Signes Say 2. That Impostor like Hee falsly made himself the Son of God when he was no more but à Cheat. It followes first That either God positiuely intended to draw the world into gross Errour by his Perfidious Preaching which is horrid to think or we must grant that his Gracious Prouidence long before this day should by one euident Sign or other by some Notorious Mark of dishonour haue made manifest
presseth this point most efficaciously Lib. de vnit Eccles. Cap. 2. Quaestiâ inter nos versatur vbi sit Ecclesiá vtrum apud nos aut illos Here lies the main Business where the Church is whether with vs or them Again Epist 163. Quaritur vtrum vestra an nostra sit Ecclesia Dei We demand whether yours or ours be the Church of God which must be known saith Optat. Mileuit Lib. 2. By Her Marks and Characters And therefore we said aboue though S. Austin made vse of Scripture against the Donatists it was not done to decide euery particular Controuersy by the bare and obscure words of that holy Book No. The profound How Scripture manifests the Church Doctor aymed not at such impossibilities his whole drift being to teach the Donatists à great Verity which we all subscribe to viz. That Scripture once admitted as Gods word without Dispute clearly demonstrat's the Church by Her visible sensible Marks Antiquity Miracles Conuersions Digito demonstrari potest We can point at Her with our finger Saith S. Austin The Church therefore thus manifested we haue enough and rely on Her as à faithful Oracle in euery Doctrin She professeth Se Cardinal de Richelieu Traitte pour conuertâr ceux c. Lib. 2. C. 7. § Cest encore Where he exactly renders S. Anstins meaning conformable to what we deliuered Disc 1. C. 14. n. 10. 21. The last Inference If all are bound to embrace true Religion All haue also with the obligation means to know where it is taught But the means to know this lies not in the essential Verity thereof for that is no Self-euidence or manifestly true ex Terminis The means to know it is not found in the high Mysteries of Faith for these far aboue the reach of humane vnderstanding remain yet in darkness without More light Scripture alone makes not its own Diuinity known and though it did so And the Heathen owned it as most Diuine yet when he euidently discouer's that dissenting Christians Sense the book quite contrary waies he has not the means to learn what true Religion is or where it is taught Thus then He must Discours or belieue nothing 22. God that 's Truth reueal's the Verities of true Religion If so some vnited Society of men teaches what euer God reueal's for Angels are not our Doctors I find Saith the Rational man great Signes of truth amongst the Christians and after The Heathens prudent Disâourse many à serious thought Cast vpon à Matter of highest Concern I sind also that all those Signes as Antiquity Vniuersallity à visible Succession of Pastors euident Miracles which cannot but proceed from God belong to one only Christian Society the Roman Catholick Church I se moreouer à strange benign Prouidence held forth in preseruing Her from innumerable attempts of Aduersaries No Iew no Heathen no Heretick can show the like Signal Marks and Proofs of Gods loue as this one Catholick Oracle demonstrat's Therefore all other Societies are false Sects misled by erring Prophets according to Christs own Prediction Math. 24. For there shall rise false Christs though they clamour neuer so loud Ecce hic est and Conclusâon Christus Loe we preach Christ and his truths Thus Reason test's satisfied yet because the Heathen see 's who le Armies banding against the Church and rationally hold's their Arguments like theer cause very weak He is desirous to haue the Fallacy of some chiefe Aduersaries laid forth to his reason For your Satisfaction be pleased to read the following chapter CHAP. XII The Aduersaries of the Roman Catholick Church plead vnreasonably A Discouery of their fallacies The cause of all Errour concerning Religion The only means to remedy Errour 1. THe enemies of the Roman Catholick Church are chiefly reduced to these four Classes to Atheists Heathens Iewes and Hereticks A word briefly of their fallacies in order Some Atheists there haue been and perhaps Lucian was one that to cast off all thought of Religion more expresly denyed Diuine Prouidence than they did the Existency of à God And à chief The Atheistâ Plea Argument to omit others of less weight is much to this sense A Numen Infinitly wise and powerful shewes his careful Prouidence in gouerning the world But an euident Principle opposes this careful Prouidence and no contrary Principle of equal strength Seem's to establish it Therefore reason well denies Prouidence Now here is the euident Principle The Oppression of iust men manifest to our eyes the preuailing of the wicked against the iust of Turks against Christians to say nothing of other much visible Confusion and Discorder proue à neglect of Prouidence and no contrary Principle half so strong or euident conninces it none counterpoises the weight of this clear proof now hinted at ergo Reason reasonably denies Prouidence Thus the Atheist The Pagan Argues That Religion is false which holds Mysteries ridiculous and impossible but Christians How the Heathens and Iewes Argue teach that God is one Essence and three Persons Both seem impossible The Iewes vapour against à crucified Sauiour and lay its vnworthy God to become man and to dye ignominiously vpon à Cross Lastly our modern Sectaries that own Christ come limping after the rest and except much against the Roman Catholick Church She Say they has changed the ancient Articles of the Primitiue Faith and introduced Nouelties in lieu of them She maintains errours contrary to sense in Her Doctrin of Transubstantiation And much more seem's amiss 2. I say first All these and the like Arguments are meer vnsound Paralogisms and proue iust nothing against Prouidence against Christ or the Romam Catholick Church Before I discouer the fallacies be pleased to note 1. That God whose existence we haue proued Disc 1. C. 2. is à Being incomprehensible and far transcend's the reach of our narrow Capacities The very Gentile Philosophers owned the truth agreeing in this Principle That humane reason is as weak to know what God and diuine Mysteries are as an owle is to behold the Sun at noon-day Note 2. Reason in man often too bold enters into Diuine Mysteries though conscious it walks in à Labyrinth not so much as Principles prâmised to solue these Obiections half-sighted in the search it makes and this less than Half-insight into Diuine truths is the cause of Atheism of all Heresy and the most gross errours now raigning in the world The Apostle 2. Tim. 3. 7. Point's at the misled Semper discentes They are alwaies learning but neuer come to the knowledge of truth Note 3. Reason in the inuestigation of Religion and Diuine verities may tend two different waies Directly and Reflexly Direct reason as is now said fall's vpon some great Mystery in faith finds it harsh yea most difficult to be vnderstood and What follows The faint man with his feeble reason either reiect's the Mystery or remain's so perplexed in the search that he can resolue nothing His procedure is iust like
Which is to say the Reason we call reflex and prudent most easily finds out the Master that teaches truth and hauing once found him it relies on his word whilst direct Reason stayes intangled in difficult Mysteries and learns nothing Hence also it is that S. Thomas and others most profoundly Obserue à notable difference in our proceeding when we harken to God and to man When we treat with man we rigidly What man speak's is to be examined what God saith not examin the things he speak's and if found absurd or impossible reiect them We obserue the coherence of his Discourse and iudge whether it be consonant or dissonant to reason But to proceed thus with God who can neither deceiue nor be deceiued is Impudence Enquire then no more but thus much only what God saies and rest Satisfied his own sole word is warrant enough 11. We come now to apply this Doctrin more home The Primitiue Christians after à prudent search found out by euident signes and wonders the great Master of the world Christ our Lord and were commanded to hear him Matth. 17. 5. Ipsum audite And because he proued Himself by manifest fignes to be à Doctor and Prophet sent from God They belieued the Doctrin he taught vpon his own word though very sublime and aboue weak reason Now here is à Point of consequence worth our serious ponderation 12. Can any one imagin that our great Doctor of truth An application of the Doctrin left vs all comfortles or so destitute in his Absence without Pastors without Prophets withous liuing Oracles that yet speak in his name and deliuer with all certainty those Verities he taught and will haue euer taught Reflect I beseeck you This great Master saith No. Iohn 20. 16. As my Father sent me so I send you Matth. 20. 19. Goe and teach all Nations Luke 10. 16. He that hear's you hears me And to these Pastors he promises his presence and continual assistance to the end of Ages Matt. 28. 20. I will be with you euer to the end of the world And the There is yet à teaching Oracle very excellency the very nature of Diuine Learning requires this Assistance and must if Diuine depend on an Oracle which cannot but speak in Gods name Truth and Truth only For how is it possible to conceiue the vast moral Body of Christians of so different tempers diffused the whole world ouer knit firmly together in one sauing Faith if no certain Oracle laies forth that learning which God has reuealed and will haue all to belieue 13. The Sectary may Answer Scripture is his Oracle he needs no more Contra. 1. Christianity had à liuing Oracle before Scripture was written did then that Oracle cease to be because Gods truths were committed to paper or parchment Contra 2. And mark I beseech you how vnwarily weak reason already reiected works mischief to it self and others Reason The Plea of Sectaries reiected reads Scripture and when that is done it sett's endles iarrs incomposable debates not only between man and man but which is worse between God and man Therefore Scripture thus handled can be no Oracle that vnites all in one Faith Theses Iarrs between man and man are manifest for the Arians Pelagians Protestants and Catholicks read the book and you see what fighting there is about the Sense which only indeed and not the bare letter is Scripture Now that some of these many Contend also with God is vndeniable For God approues not all these different senses because contradictory Therefore some draw à false meaning from Scripture and these Some let the fault light yet where you will oppose the true Sense of the Holy Ghost yea act stifly to their Eternal shame against that noble perfection in God his vndeceiued Verity and this I call contention or quarrelling with God Truth it self which as you see our Sectaries will haue goe on without redress because they allow of no Doctor no Teacher no Oracle that can end the Strife or reduce the erring Party to due submission 14. I say therefore And here is my last Proposition The The true teaching Oracle name'd Roman Catholick Church which prudent reason easrly find's out and no other Society of Christians is Gods own Oracle What she teaches we learn what she reiect's we reiect Her Definitiue word is our warrant without further dubious search made into the Mysteries proposed The proof of my Assertion depend's on this brief discourse 15. God obliges all poor and rich learned and vnlearned to embrace true Religion And consequently afford's means to find it out being à matter of so much weight as concerns Saluation But the Necessary means to find true Religion is to come to the knowledye of that Oracle which Proposes and teaches truth with all certainty For no man teaches Himself but learns if wise of à better Master Scripture you see Ends not our Controuersies The Mysteries of Faith are not our Doctors because these in themselues obscure are belieued after Reason has found out Gods liuing Oracle Therefore all Christians must own à Teacher an Oracle of truth established by Almighty God commissioned to enlighten and to instruct the world How shall they hear saith S. Paul Rom. 10. 15. without à Preacher Obserue well à teaching Oracle is to Propose Euangelical Doctrin But how shall they preach vnless they they be The Church Commissioned to teach instruct's all sent Here you see the Mission and commission of Euangelical Doctors plainly pointed at Now further As none can but own such an Oracle so all must likewise acknowledge it so Visible by Marks and Signes so obuious to sense and prudent reason that the most simple may discern it from Heretical Communities For this Oracle teaches the poorest sort of men therefore Prouidence has made the euidence thereof plain and suitable to the meanest capacities 16. Here we See again the difference between the essential Doctrin of the Church and the Churches outward lustre manifest in Her Signes The first is not got by long Pausing vpon the Mysteries of Faith nor by rigidly examining the things reuealed as we discuss Doctrins probable or improbable in Schools No. The Christian saith not I will either Know how God can be one Essence and three distinct Persons How the Incarnation is possible or I will belieue neither For goe this way to work he doth like one that takes wholsom Pills and chewes them but finding much bitternes soon spits them out Thus then he should proceed guided by à Reflex prudent discourse My only search is to find out that Oracle whereby God speaks to Heathens Iewes Christians and Hereticks There is such an one manifested or none can Belieue any thing This once found How prudent reason discourses I examin no more nor intricate my self in the Mysteries proposed but will humbly Submit to all that 's taught This wisdom I learn from the Primitiue Christians who most easily knew that Christ
à little how we proceed 2. I proue my Catholick Doctrin by the Publick Authority of an euidenced Church That 's my Principle And our Aduersaries to Oppose me come armed with two or three maim'd The Sectaries opposition against the Church is null And why dark Sentences of the Holy Fathers and think this enough to cast Popery out of the world No such Matter my good Countrymen There is yet much more to do before you speak probably You explode Transubstantiation Purgatory Inuocation of Saints We Ask whether you euer had à Church as Euidenced as Ancient as vniuersal as Commissioned to teach as ours which publickly maintained your Tenets and censured The Roman Catholick Doctrin Show vs such à Church vpon solid Principles the work is done you giue weight For weight Euidence for Euidence and may Speak boldly Nay I say more you may well triumph For vpon the Supposition we are vanquished But Fail to do this and fail you must you are silenced yea impossibilitated to write more Controuersies Se more of this Subiect aboue Disc 1. C. 19. 3. A second inference The Atheist and Protestant plead alike That is As the one Argues against God iust so the other doth against Christ's Church All know the more ancient Atheists offer'd not positiuely to Demonstrate the Non-existence of God for there is no Principle to ground that Sensless Assertion vpon But chiefly excepted against the Proofs The Atheists way of arguing parall'd with that of Sectaries drawn from the visible works in Nature and thought these so weak to Euince à Deity that there might well be none Thus our Sectaries proceed For stark shame they dare not deny à Church of Christ Yet their whole labour is so to obscure Her Euidence that no man can possibly find out the Oracle by Signes Miracles Conuersions and Antiquity Therefore as the Atheist in effect denies God or at least stand's doubtfull of his Being So the Sectary to parallel him because He denies the Churches glorious Euidence cannot but remaine doubtful whether there be any such Oracle or no. Again as the Atheist bewrayes his folly in giuing the Lie to the vniuersal Iudgement of mankind when he Saies the works of Nature proue not à Deity So the Sectary run's the same Carreer betrayes his folly and giues the Lie to the whole Christian world when he saies the Manifest works of Grace visible in the Catholick Church conuince Her not to be God's Oracle 4. A third inference The sole Euidence of the Roman Catholick Church visible by Her Marks so clearly conuinces and carries on the whole Catholick Cause without exception A Church clearly euidenced cannot be excepted against So utterly vanquishes the Protestants Plea of Errours entring into this great moral Body that it is highly improbable yea à flat Calumny to impeach Her of any Here is my reason Meer doubts or crasy Topicks can not reuerse Euidence But the Churches Antiquity Her vast extent Her Progress Her Miracles Her Conuersions and the other like Signes are âx sensatis sensibly and vndeniably euident Therefore all impleading Her of Errour is more than improbable vnless She has erred in shewing such Marks as haue made the world Christian Now further If this Euidence stand's firm Her Doctrin is made euidently Credible by it that is so worthy of Acceptance by diuine Faith That Reason after so much Light seen is obliged vnder pain of damnation to yeild Assent to the Doctrin For as none can prudently belieue before this Euidence be attained Qui cito credit levis est corde Eccles 19. 44. One too quick in belieuing is not wise So none after t' is had can without damnable sin Disbelieue 5. Hence I Argue The Doctrin of the Primitiue Church was made euidently credible to reason That is worthy of all Acceptation in the three or four first Centuries or was not The Primitiue euidence of Credibility If not none could then belieue with diuine Faith For the Euidence of credibility necessarily preceed's Faith And as Faith in it self is strong most certain and victorious ouer Incredulity Iohn 1. 5. 4. This is the victory which ouercom's the world our Faith So this preuious Euidence answerably brings Reason to so firm à State of belieuing certainly that nothing Proposable can Eclipse that clear and manifest light 6. Contrarywise if those Primitiue Christians had the Euidence we speak of and were thereby obliged to belieue We Catholicks Is yet manifest in the Roman Catholick Church are Most secure for the very same Euidence still continues to this Age in the Roman Catholick Church Miracles go on Conuersions of Nations go on the Succession of Pastors goes on The fulfilling of Prophesies goes on Sanctity of life in Thousands and Thousands is manifest to our eyes and senses Euery day the Church growes older and which is enough to conuince the most obdurate Heretick the louely vnion the vnanimous Consent of so many Nations though different in tongues in manners in Education conspiring and openly Professing one and the same faith hath not only gained our Church à publick Reputation the whole world ouer but moreouer proues this great Truth That she and none but she is Gods Sacred Oracle 7. If then and here lies the force of my Inference it had been à flat calumny and more than vastly improbable to haue taxed the Apostolical Primitiue Church of Ertour after so great The force of the Inference Euidence laid forth to Reason in Her Marks and Signs it is no less sinful in the Protestant now no less vngodly at this day to accuse the present Church of corrupted Dectrin whilst She frees her self from the Calumny by giuing in the very same Euidence of Credibility For here is my irrefragable Principle The like full euidence of motiues lead's reason to draw Thence à most firm and certain Faith Destroy this Euidence in any that proues Himself to be Gods Oracle you must deny it to Christ our Lord when he preached To the Primitiue Church also and finally to the Modern Catholick Church Do so All Faith perishes Grant it to both the Ancient Church and this now in being All pleading against our Catholick Doctrin is meer Vanity 8. The Sectary may reply Though the Euidence we insist on hath some weight Yet it followes not that all the Doctrin An Obiection Proposed our Church teaches is made euidently Credible For he can iustly except against the Doctrin relying vpon other solid Grounds and most approued Principles Scripture for example the Authority of holy Fathers the Records of Antiquity the Form of the Primitiue Church are his Principle and by these he hopes to proue our Churches Doctrin False which done the Euidence we build vpon signifies nothing 9. I am very willing to solue this Obiection the Answer I hope will show vpon what vnsteedy foundations Protestancy stand's To proceed with all clarity This is Questionable whether we or Protestants teach the Doctrin of Iesus Christ
Scripture I Could wish to see à clear Deduction yet fear it Howeuer Suppose that done new Doubts arise concerning the certainty of the Deduction which can be no more but morally certain most insufficient to ground Diuine Faith The true Answer therefore must be or none The Nicene Council The both pas't and Present Church faithfully interpreting Scripture Definitiuely deliuered the Doctrin and vpon this ground we belieue the Mystery 8. Now here we come to the main Business and Ask again whether God speaking by this Church as his own Oracle Proposes that Doctrin and obliges all to belieue it Or Contrarywise whether the Church diuorced as it were from Diuine Assistance teaches vpon Her own humane fallible Authority And The Churches Infallibility further euinced obliges all to belieue the Mystery Grant the first The Definitions of the Church are infallible because an Eternal Verity speaks infallibly by Her Say secondly That the Church wholly Vnassisted teaches and Defines vpon Her own fallible humane Authority the Doctrin we learn from Her of the Incarnation of the highest Godhead in Christ of his being Consubstantial of the Blessed Trinity of Original Sin beget's no Faith Because if the Supposition hold's that Assent relies not at all vpon an Infallible Verity speaking by the Church Assisted but vpon à weak and fallible Human Authority which cannot support any certain Beliefe For it is most preposterous to Say that men meerly fallible as all are left to Themselues can Assure vs what that Doctrin is which God Reueal's Infallibly Now we Come to this Moral Certainty 9. And one Perhaps will say Such men though fallible may at least giue Moral Assurance of the truth of the Doctrin and that 's enough Contra. 1. Moral assurance which euer implies some weak Degree of fear of the contrary may in rigour be false But the Church which obliges all to belieue Her Doctrin vnder pain of Damnation speak's without fear and Saith boldly God reueal's as I teach Therefore her Doctrin if false is the Diuels Doctrin But none can say That the Nicene Definition against Arius was the Doctrin of Diuels But Contrarywise à Truth reuealed by God and Belieuable Fide Diuina Ergo it was infallible and more than Morally certain Contra. 2. God The Churches Definitions More then Morally Certain Speaking by the Church giues greater Certainty than Moral And if he do not speak at all by Her the Definition now remoued from Infallible Assistance Vphold's not Faith as we shall se presently nor can it be prudently iudged morally certain 10. Though much be said in the other Treatise Disc 1. C. 4. 6. against this Pretence to Moral certainty Sectaries casually light on it because forsooth they brook not the word Infallibility yet here we must wholly weaken that Plea I say Therefore could the Church as She cannot Define or teach without Gods special Assistance Christians would either not attain to so great certainty of Her Doctrin as is Moral Or if no greater could be had That certainty would not be Diuine Faith Euery one knowes Moral certainty to be à kind of knowledge whereby men iudge such things are or are not without great Hesitancy or any reasonable cause of Doubting It is vsually grounded vpon some vulgar Perswasion or common half owned Euidence which the most of men trust to prudently When no surer can be had Thus we say All People in Common Conuersation speak not alwayes contrary to their thoughts Some mean well in their Priceeding The Nature of Moral certainly briefly hinted at Rome and Constantinople are now Citties in being These and the like Assertions may in rigour be false Yet our Iudicatiue faculty without Violence readily yeild's to all induced thereunto by à Perswasion vulgarly receiued whereby we say That as such things are Commonly reported So they also are vsually belieued and Commonly true In à word the greatest part of Moral certainty may be rightly stiled à kind of half Supposed Euidence current in the world which may Deceiue yet easily deceiues not 11. Now be pleased to reflect The sublime Mysteries of A reflection Faith remote from all vulgar Apprehensions and half owned Euidences are neither visible like Constantinople seen by innumerable Eye-wittnesses Nor assured vpon any either Fallible or deceiuable Authority nor finally belieued vpon à meer humane prudential Discourse only No. They lie in à higher Region aboue our natural knowledge in the Abyss of Gods inscrutable Wisdom and the more remote they are from Sense Or any Half-euidences the more they stand in need of an infallible Proponent No Power deceiuable can ground Faith Whereby All rest Ascertained of their being Eternal Truths Hence I Argue None but God aboue who Reueal's and an infallible Church which Proposes the Mysteries can giue Assurance of their being Diuine Truths or say absolut'ly They ought to be belieued answerably to their Dignity as Diuine Now further But if God reueal's them as his own Truths for this End that all belieue them infallibly the Church cannot but Speak in the name of God and independently of this Vulgar The insufficiency of Moral Certainty humane knowledge Propose them also infallibly as Diuine Or if She could turn vs off with no more but à Moral Perswasion of their seeming Gods truths yet may not be so The Strength of Faith vanishes into à dissatisfactory Topick into à meer Perhaps thus It may be we Belieue Truth it may be not In à word we belieue not as the Apostles did infallibly 12. Hence none I think shall euer comprehend how this Whimsy of Moral Certainty got into our Protestants thoughts For had Christians agreed in that Certainty or had they said Because the Mysteries of faith are proposed so weakly We can belieue with no Stronger assurance but Moral They must haue receiued and learn'd that Doctrin not from their own fancy but from some Superiour Power some known Oracle that taught so which either reuealed or proposed the Mysteries as only Morally certain and no more But to point at any such Oracle is impossible And here is the reason All know that God Faith only Morally certain reiected by all that taught Christianity an infallible Verity cannot Reueal any Truth only Morally Certain Christ our Lord taught his own Verities infallibly so also did the Apostles who were Strangers to this low and half lame Assurance No ancient Christians nameable professed à less certainty of Faith than infallible in the Church which taught them The Roman Catholick Church you see for conuincing Reasons laies claim to diuine Assistance when She Teaches and disclaims this petty kind of Certainty which may be false From whence then came the Perswasion of that certainty into mens Heads when neither God nor Christ nor Apostles nor Ancient Christians nor any Orthodox Church euer fauoured it 13. The true Answer is Inimcus homo hoc fecit An old Enemy to decry the Infallibility of Gods own Oracle conueyed the fancy into Ã
of that weak Declaration it appear's no other to me but As things are proposed so they are to all that belieue weak and fallible And none on earth can vnbeguile me or Propose it with greater certainty Because all are now Supposed fallible in their Teaching 8. One Instance may yet clear my meaning The Protestant reads Christs Sacred words Matt. 26. This is my Body And Proposes what he conceiues to be belieuable by Faith But An Instance doth it fallibly Imagin that the Roman Catholick Church also could Say no more for Her Doctrin or the Sense of those Words But as the Protestant doth so fallibly that all might be False it is clear That none whether Catholick or Protestant can haue Certainty of the Doctrin which Christ our Lord deliuered in that one short Sentence Why Both declare their fallible Sentiments only and Fallibly concerning the Sacrament So far their teaching reaches and not farther Therefore the Faith which should be had of the Mystery dwindles into nothing but into à fallible Opinion by virtue of that imperfect Teaching 9. Hence we learn that à Doctrin though infallible in Gods word without more Help makes no man though he be à Prodigy of wit an Infallible Teacher The reason is Infallibility Scripture alone makes no man infallible And why Proceed's not from Scripture easily misinterpreted but immediatly from Gods special Assistance And this Assistance which fixes an Assumed Oracle vpon Truth vnerrably no malice can wrest to falshood Now that the Book of Scripture as dayly Experience teaches is horridly peruerted to à Sinister sense needs no proof For all know what ruin Hereticks haue to the vttermost of their Power endeuoured to make of the chief Articles of our Christian Faith though they aknowledged Scripture to be God's Diuine Word There is scarce One which remain's Vnperuerted Some Deny the Necessity of Diuine Grace Others that great Mystery of the Incarnation Others an Equality in the Diuine Persons Others our Sauiours two Wills Diuine and Humane Thus the Pelagians the Antitrinitarians the Apollinarians and Monothelits taught and deceiued The world And when Scripture is Alleged in behalf of euery Orthodox Truth All you haue from them is à return of ouerthwart Glosses Grace must signify what the Pelagians please The VVord made Flesh How abused what the Antitrinitarians fancy and so of the rest Whence it is Euident that Scripture Alone without more light clears not sufficiently its own Truths For here you Se the most Primary Atticles disowned and Consequently Scripture abused by Priuate Spirits which therefore makes none infallibly certain of God's reuealed Doctrin 10. We Catholicks require à further Help One faithful Oracle to teach which in this contest about the Sense of Gods What Catholicks require besides the bare Letter of Scripture Word end 's all Strife and Saies both plainly and infallibly Thus and thus an Infinite Verity speaks in Scripture Yet Sectaries are offended with vs because we can assert without hesitancy VVe belieue infallibly what Truth it Selfe Reueal's infallibly Nay more They are angry with God for hauing done them the greatest fauour Imaginable For to put à Period to these endles A signal Mercy of God makes sectaries offended debates raised among Christians To teach all Infallibly by his own vnerring Oracle what may and ought to be belieued Infallibly is à signal Mercy for which due Thanks can neuer be rendred Disowne the Mercy we liue and shall liue in à Spirit of Contention to the worlds end 11. Now if you Ask why the Church after She has proposed the Sense and verity of Scripture more easily beget's infallible Faith in Her Children Than the bare letter of Gods word can doe without Her I Answer The facility Diuine assistance Supposed arises from the Clarity of Her teaching known to all Vniuersally whether Orthodox or others Whence it is that few of our Aduersaries scarce moue any doubt concerning the Sense of the Churches vniuersal receiued Doctrin for that 's plain but chiefly Question the Truth of it Whereas all is contrary in our contest with the forenamed Hereticks For there is no Dispute whether Scripture be true What is chiefly debated with Sectaries The debate only being what it Saith or what the Sense of Gods sacred word is Here we fight in darkness before the Church Speak's and Declares Her Sense And if She be diuinely Assisted to teach truth as is already and shall be more amply proued in the sequele Discourse that doubt also ceases and vanishes into nothing 12. In the mean while Some may Object 1. The greatest part of Christian Doctrin is now agreed on and Supposed by Catholicks and Protestanss both true and infallible what necessity then haue we of any other Oracle besides Scripture to teach infallibly Answ The Agreement is Null and the Supposition destroies it self if all that taught Christian Doctrin since the Apostles time teach it fallibly For How could any An Obiection Answered agree in this That such and such à Doctrin is both true and infallible when He or They yea all that teach may because fallible erre in their very teaching and call that infallible Doctrin without Assurance giuen of its Infallibility Do Therefore all own the Verities in Scripture infallible not infallible ex Terminis We must ioyntly own with that an Oracle which Proposes these Verities infallibly or can belieue nothing And by this you Se the Supposition destroies it Selfe For The Sectaries Supposition destroyes it selfe to Suppose à Doctrin infallible when none can Propose it answerably to its Merit as infallible or infallibly is as implicatory as to Suppose without Proof the Starrs in Heauen equal in number and from thence to Inferr they are to be iudged equal The Parity holds exactly 13. Obiect 2. Whoeuer though fallible Deliuers by chance Infallible Christian Doctrin Teaches the very sence that Christ taught Answ Very true But he giues no Assurance Aunother Errour of Sectaries That he doth so For à fallible Deliuery of à Truth as yet only Supposed not Proued infallible raises it no higher but to such à State of Vncertainty that one may iustly doubt whether it be Christ's infallible Doctrin or no. 14. Obiect 3. The fallible teaching of an infallible Verity may well conuey vnto à Hearer that which God has Reuealed For why may not an infallible Verity as Reuealed though fallibly Proposed haue influence vpon Faith and work in Belieuers à most firm Assent Answ It is vtterly vmpossible For à fallible teaching of an infallible Verity not yet Proposed as infallible by any neither Supposes the Truth Certain vpon other principles and this is euer to be noted nor makes it infallible It Supposes no Truth taught infalliby for Protestants Say None now can teach so All Doctors being fallible And most euidently Sectaries clearly conuinced it makes not that Verity infallible For the Verity as reuealed was antecedently Infallible before this fallible teaching
Endles 26. The Determination of à Council erring say our Aduersaries is to stand in force and to haue external Obedience at least yeilded to The Sectaries Doctrin breed's Confusion it till euidence of Scripture or à Demonstation to the Contrary make the Errour appear and vntil therevpon another Council of equal Authority reuerse the Errour Here is their Position which breed's nothing but Confusion among Christians and licenseth euery vnquiet Spirit interiourly at least to Censure Church Doctrin as abominable if He iudges it Erroneous or Contrary to Christ's Verities I say Interiourly And T' is hard to Silence and oblige men to external Obedience if this full Perswasion remain's And necessarily brings in Diuision stedfast in their minds Gods truths are Ouerthrown by an Erring Church or à misled Council There is no law humane or Diuine wich can bind to Hypocrisy But to iudge one thing Euidently fals and to Profess it as true is pain Hypocrisy To auoide therefore this Sin all are in points of faith not to Speak Contrary to Truth or hostility will of Necessity follow Between the Profession of priuate men and their interiour Iudgements which cannot but foment Rebellion in the Church whilst People generally liue in such à Perswasion that God's Truths are wronged 27. But here is not my greatest Exception Please to mark those other words Till Euidence of Scripture or à Demonstration makes the Errour appear Or another Council reuerses the Errour of the Former And say I beseech you to whom must this Euidence of Scripture appear To whom must the Councils Errour be Demonstrable What to Priuate men and these It can not be said to whom the supposed Errours of Fallible If so the Contest will be whether these Priuate Erring men or the Supposed Erring Council has the greater Euidence of Scripture Or on which Side the Demonstration against the Errour lies I say if the Church and Councils be fallible There neither is nor can be any thing like Euidence or à Demonstration in either of the Contenders Therefore an Councils must appear endles Dispute vpon meer Vncertainties must ensue vnless Mr. Stillingfleet laies the Errour vpon whom he pleases and makes Himself Vmpire in the cause You will say he supposes the Councils Errours euidently known Pitiful To whom I bescech you must they be known It s impossible to return an Answer Again if Suppositions may once pass for Proofs I 'll goe the Contrary way and either Suppose all Councils infallible or maintain this Truth Errours cannot be euidently known And why should not my Supposition be as good as his What then remain's but that we bring these Suppositions to the Test and Examin which is better And here the Dispute begins again in behalf of what is Supposed which can neuer be ended without an infallible Iudge 28. It may be replyed These Aduersaries proue not Councils fallible vpon any bare Supposition but only Say thus much If they were Fallible the Peace of the Church may yet be Preserued Contra 1. Peace is infinitly better vpheld were Councils as they truly are owned Infallible For so euery one would Acquiese in their Decrees as the Christian world has done hitherto Contra 2. The Churches Peace is torn in pieces Sedition Sedition reign 's if Councils be fallible necessarily reign 's Debates are endles if Councils be fallible To proue this 29. Call once more to mind the Assertion Viz. The Determination of an erring Council is to stand in force vntil there vpon an other Council of equal Authority Reuerse the Errour Obserue I beseech you Both these Councils are Supposed fallible and of equal Authority The Second therefore cannot reuerse the One Proof of the Assertion Errour of the First being as weak as fallible and of no more Authority than That first was Or if thus by Turns one may Annull the Decrees of the other A third may be conuened which recall's the Decrees of both and à Fourth which Cashieres all the precedent Definitions And so in Infinitum without Stop or Stint Hence arise endles Quarrels not only between Council and Council For euery one will Stand for its own Right But also among Christians Who seing the Discord are thrown into à remediles Perplexity and can neuer know what to Belieue or whom to Obey You will see clearly what I would expres by one or two Instances The Nicene Council Defined Further declared by an Instance the Consubstantiality of the Son to his Eternal Father So much is vndoubted Imagin now that an other like Assembly as fallible as the Nicene for that with Sectaries was fallible and of equal Authority had Defined the quite Contrary Doctrin And let this be also supposed for in Protestant Principles iâ is Supposable that this Second corrected the Errour of the First What tumults think ye what an endles Rebellion would haue ensued there vpon in Christendom had the One Council thus clashed with the other No man in Prudence could haue Belieued or Obeyed either because both are Supposed fallible and of equal Authority 30. There is yet one Instance more Suitable to à Sectarian Humour Imagin only another Council Conuened as Learned Another Instance Shewing as General and as fallible as Protestants Suppose the Council of Trent to haue been And that this reuerses all the Doctrin contained in the Tridentine Offenfiue to our Nouellists Would not this destroy the Vnity of the present Church Would Ths horrid Inconuenience of Iarring Councils not some Side with the first some with the second or rather would not All vpon the Supposition scorn and contemn the Authority of both Church and Councils The like Inconuenience followes were the Catholick Church as large as some Sectaries make it or embraced all called Christians If in that case Two Councils representing the whole Moral Body should meet and the later Tear in pieces the Decrees of the former Would not Dissentions Grow as high and as odious vpon these Voting and Vnuoting Councils as they are now in England whilst Prelatiks Preach One kind of Doctrin and Fanaticks another quite contrary And is it Possible Do all Eyes se the Horrour of this contrary Preaching in One Island and are they shut vpon à greater more Terrible were it true That two of the highest Tribunals in the Church could stand in open Hostility and the One band against the other Thus much of Dissentions and Tumults necessary Appendants to iarring Representatiues 31. But all is not yet Satisfyed Our Aduersaries Say There can be no cause of Tumults in the Church if an Errour be euidently Discouered For euery One ought to thank God not to grumble when they se themselues freed from so great Sectaries ââ destroy their own Principles à Mischief On the other side if the Errour be not Euident All are to submit to the Councils vntil à Publick Declaration makes the contrary truth manifest And thus the Peace of Christendom seem's well secured Answ And
Peace of Kingdoms and Common-wealths wherevpon their Happines âest's more secure And is better preserued than if this fiction ãâã not Hence it followes euidently To know and Profess Truth to quit our Selues of Errour and fiction robb's vs of Happines and makes humane nature miserable The Inference is vndeniable For if we be happy vpon this score that we liue in à Dâtage we are miserable in case we get free of it or become Wise which is against the light of Reason For if God has endued Nature is not miserable by being freed from dotage all with à desire of true Wisdom and the knowledge of truth whereof none can doubt Man cannot be miserable if he Possesses that Good which the Author of nature would haue him to enioy Hence it in also Inserred that the vniuersal Perswasion of true Religion is no Dotage no Deception but à Truth and that most notorious 3. Now if you Obiect some liue without Religion and ââ few embrace à false one you plead by cases meerly Accidental As if one should Say Nature has made man Sociable and giuen him à tongue to Conuerse with others But some Cases meerly Accidental made vse of to no purpose are dumb others abuse their faculty of speaking Therefore man is no sociable creature This is our case Those who liue without all Religion if any such be are the dumbe and blind Those that Profess à falss Religion like lying tongues abuse Gods Gifts the Abuse is Theirs not God's who would haue all to be vâius labij of one Tongue and one heart in à matter of so high Concern And thus much of these first Aduersaries Opposite to true Religion 4. In the next place I may well name our modern Sectaries no less than Arch-aduersaries of Religion who make the Church and all that teach Church Doctrin fallible My reason is A Fained and Fallible Religion are neer Cous ãâ¦ã Sectaries parallel'd with the other Aduersaries Germans The one is à Fiction The other at least may be so And for ought any man can know is no better For there is no Principle whereby it may appear so much as probably that all the Christians who liued since the Apostles time or yet are aliue haue not been deluded with fictions concerningâ Gods truths but rather are plunged into à deep Deluge of gross Errours if the Church and Councils can Teach or belieue false Doctrin And here be pleased to reflect à little Hoâ neer these two Aduersaries come to one another 5. The first mentioned account it Happines to remain in Errour and Sectaries like well not only the Possibility but more à prefent manifest danger of erring in this matter of highest The Parallel laâid forth and proued Consequence Actual errour pleases the one and à great hazard of it contents the other Humane nature say the first would be miserable were men so wise as to learn this Truth that Religion is à Foppery though it be so And we are all vndone Say Sectaries could we acquire so much Wisdom in this present state as to be infallibly Ascertained that Religion is no Foppery which perhaps may be one Wherefore to weaken all certitude They tell vs That none can learn infallibly those truths which God has reuealed because all Churches all Councile all Pastors and Doctors whose Duty is to giue Assurance of trutâ are so fallible And that the very best may erre and oblige men ââ belieue Errour Here is all the comfort we haue from Sectaries Thus much premised 6. We come to the fundamental Ground which proues our Catholick Religion and the Church that teaches it to be infallible I Said in the first Disc C. 1. n. 9. speaking against Atheists If we receiue the first lights of nature called general The fundamental ground of the Churches Infallibility ãâã from any Power inferiour to God They are all fallible and may deceiue vs. This granted which I think no Christian can deny It is most consequent to Assert That if we receiue the Supernatural lights or truths of Grace reuealed in Scripture vastly aboue all humane Comprehension from à less Power than God the wisest of men may liue in errour and cannot but be deceiued And thus both Nature and Grace necessarily depend on God 7. This great Truth iâ the Apostles Doctrin Iacob C. 1. 17. Omne Donum perfectum de sursum est Euery perfect Gift Deduced from the Apostles Doctrin comes from aboue descending from that Father of lights God therefore rightly stiled the Father of light or as Diuines Speak Prima veritas the first vnerring Verity Pleased to make known some few of his Diuine truths in that Book of Holy Scripture Few I call them compared with innumerable others not at all reuealed which yet his infinite Wisdom comprehend's Howeuer these few often darkly expressed in that mysterious Book or in Terms less perspicuous Dazle the eyes of weak sighted Mortals and wonder nothing The Apostle giues the Reason â Tim. 6. 16. because all proceed from him Qui lucem inhabitat inaccessibilem That dwell's in an vnaccessible light none can attain vnto Yet truths they are the first vnerring Verity Treasures Communicated Asserts it and therefore ought to be estemed treasures If treasures Prouidence will haue them conueyed vnto vs by secure hands And if eternal truths concerning Saluation God cannot but will and his Will is à law That all be Proposed and Taught as Diuine and infallible Verities depending vpon none How to be Valued if we vltimately bring them to their last Center but vpon the first Truth only who neither will nor can deceiue any 8. Now here is the Difficulty Seing it hath pleased Almighty God for reasons best known to Himselfe to leaue most of the high Mysteries registred in Scripture in no little Obscurity The main Difficulgy Proposed Some express his own Perfections of being one essence and three distinct Persons Others relate to the admirable works of Grace effected by his Infinite Power Of this nature are the Incarnation and the whole Series of mans Redemption The Difficulty I say is to find out à trusty Interpreter some faithful Oracle which can when doubts occurr concerning the darker Mysteries clear all lay open the Book and absolutely Assert An infinite verity speaks thus This sense and no other is what the Holy Ghost intended And this is necessary because Almighty God teaches no more immediatly by himself nor will haue Enthusianisms to be our Doctors 9. Moreouer the necessity of such à sure Oracle if Diuine The necessity of an Infallible Oracle truth must be learn'd is proued vpon this ground chiefly That these mysteries as is now said haue both their Difficulty and Darkness Natural reason left to it self boggles at them Iewes Gentils and Hereticks reiect the highest It is Say they mighty hard to believe á Trinity the Diuine word made flesh God and man to dye vpon à Cross c. What can
I said well His reading and glosses and all he can Allege for himself are nothing but His own weak thoughts as far remoued from the foundation of truth Gods infallible Verity as earth is from Heauen and more 23. But its needles to Prosecute this Point further when one only reason which none can contradict giues Euidence enough against Protestants I Propose it thus What euer Doctrin they teach peculiar to Protestancy or maintain against the Roman Catholick Church either proceed's from Gods infallible Assistance or wholly borrowes strength from their own Sectaries teach Doctrin diuorced from Diuine Assistance fallible Conceptions after their reading and comparing Scripture Grant the first They teach infallible Doctrin by virtue of Gods infallible Assistance and consequently are the men who constitute an Infallible Church Say secondly that all they teach deriues force from their own weak reason guided only by the external words of Scripture vnderstood as they conceiue They teach as the Arians and all Hereticks haue taught before them à learning which is not from God Their And therefore not from God Doctrin in à word Diuorced from all Diuine Aide and Assistance stand's tottering vpon their own errable Sentiments and therefore neither is which I intended to proue Christ's Doctrin nor at all resoluable into that first Principle of truth God's vnerring Verity 24. Shall we to giue some clearer Light to the Controuersy hitherto handled compendiously recapitulate à few of these many reflections made already in the foregoing Chapters And then more establish the Churches infallibility vpon vndoubted Principles To do so may perhaps benefit the Reader 25. Say therefore Is it true that Christian Religion vltimately A briefe recapitulation of what has been Said depend's vpon God the first vnerring Verity No man doubts it Is it true that innumerable called Christians grosly misconceiue those reuealed Truths after their reading and perusing Scripture It is no less certain Is it true That the bare reading and pondering Scripture Sectaries like Arians no more ascertain's Protestants of the Verities there registred than the Arians or any other Hereticks The truth is vndoubted For from whom should they haue greater certainty Is it true That Funaticism Scripture wrested Doubtful faith euâry Fanatique recurr's to Scripture as Sectaries do Experience proues it Is it true That this sole recourse to Scripture wrâsted to a sinister Sense vpohld's the most false Sects in the world Is it true That Christian Doctrin doubtfully taught beget's only à doubtful faith Is it true That the only support of Protestants in points of Religion Comparing Texts fallible Scepticism amount's to no more but to their own doubtful and bare pondering Scripture or to their various and fallible comparing Texts together Is it true That these men like Scepticks would stand euerlastingly quarrelling about the sense of Gods word and cannot be iuduced to hear any Iudge No Iudge speak in this cause of Religion but themselues Is it true That we urge them to make choise of what Iudge they please prouided they appeal not to their own Sentiments and Glosses as much controuerted as Protestancy is Is it true That they can name no Orthodox Church which No Orthodox Church Nor Councils Want of Infallible Assistance Fallible Professors of fallible Doctrin Diuine Reuelation wronged Doctrin neuer owned taught as they teach glossed Scripture as they gloss No Council generally receiued Comparable either to the Lateran or Florentine which fauours their Interpretations forced vpon Christs words Is it true That the Doctrin they propound confessedly proceed's not from Gods infallible Assistance Is it true That they assume to themselues the name of Christians and yet are ashamed to be called infallible Professors of the whole systâme of Christian Religion Is it true That they haue done their vtmost to take from God's infallible Reuelation it s own intrinsick nature of Infallibility by making it no more but morally certain in order to our Christian Faith Is it true That that half Infallibility some lay claim to in à few yet vnknown fundamentals appear's euen to Protestants not any Doctrin owned by the Christian world nor can it appear otherwise whilst à whole vniuersal Church decryes it as improbable Is it true That These Nouellists raise not their Doctrin Endles Disputes any higher but only to an endles Contest whilst no Iudge but themselues must speak in the cause 26. Are all these things I say more amply enlarged and clearly proued already so vndoubted that no Sectary shall euer rationally contradict them If the Iudicious Reader find I speak truth as he will may Preiudice be laid aside I may boldly Conclude Who euer see 's not the deplorable Condition of misled Sectaries who euer see 's not also an absolute necessity of an infallible Church to set them in the right way of truth Again is wilfully blind supinely negligent Yea vtterly Careless of Saluation CHAP. XIX Certain Principles where vpon the Churches Infallibility stand's firm The End of Diuine Reuelation is to teach all Infallibly Euery Doctrin reuealed by the fiast Verity is no less infallâble then true It s one thing to teach Truth another to teach Diuine and Infallible Truth Sectaries Strangly vngrateful A word of Mr Stillingfleets weak Obiections 1. NOw wee come to the last certain Principles whervpon the Churches infallibilitâ stand's most firmly Here is one The Doctrin which God reueal's as it proceed's from that first vnerring Verity is not only true but infallible The Second Principle Scripture which makes none infallible is often abused by Hereticks Principles premised The third Principle Some Christians are yet in Being That both teach and learn this true Diuine and infallible reuealed Doctrin The Proof is easy For vnless some Teach and learn it All Teach and learn another Doctrin distinct from that which God reuealed The Principle Proued and this neither is nor can be Diuine but meerly humane at most and Perhaps à foolery That therefore which the Prophet Asserts Iohn 6. 43. All shall be Docibiles Dei docible or taught of God is not so For now if the Supposirion hold's the whole Church take it in what Extent you please is deludeâ as the Apostle Saith Ephes. 4. 14 With the wind of Doctrin in the wickednes of men in Craftines to the circumuention of errour And this brings ruin to Christian Religion 2. The. 4. Principle This Diuine Doctrin is not only A Church must be acknowledged absolutely infallible true and infallible in it self but moreouer so infallibly Proposed by one vnerring Oracle That all who will receiue it are most indubitably certain of those very truths which God has reuealed and therefore cannot err Make good this one Proposition We haue an infallible Church established not only in à few nicknam'd vnknown fundamentals but in euery Doctrin She teaches Now the Proof is taken from the End of Diuine reuelation which seem's most Conuincing For say I
laies claim to no lower à Verity then the most Pure and Supreme only And if it rest's not here it is no Faith I say Supreme and Pure and for this reason also we exclude Faith relies vpon the most pure and supreme Verity the connexion between the Motiues and Diuine Reuelation from the Formal obiect of Faith because the Connexion implies à Complexum or Mixture of two things known Scientifically and therefore is vnmeet to ground Faith One may replie The exteriour words of Scripture taken with the Diuine Testimony are Obiects of Faith therefore these Motiues assented to vpon the same Testimony can also terminate Faith For we all belieue The same thing known and belieued that the Church is Holy and Vniuersal Answ Very true because the same thing can be Sâitum Creditum both known and belieued vpon different Motiues known by the force of reason which see 's the Connexion between the One and the Other and belieued also vpon pure Reuelation Thus we know the Existence of God by the works manifest in nature and withall belieue it vpon his own sole word or the Diuine Testimony 12. Vpon these Principles we Answer to another Obiection To belieue Say some is to trust God whom we belieue which How we trust God by Faith is impossible if his outward words or exteriour Signes be necessarily connexed with his interiour speaking For how can we trust when an absolute Assurance is had of his Testimony Answ This is done very easily when the Assurance giuen is extrinsecal to the Testimony and far inferiour to the Supereminent Infallibility of God that speaks Now this Motiue only and no lesser certitude ground 's supernatural Faith In à word we trust because we transcend all created Certitude and rely vpon the most Supreme Verity by an Obscure Assent of Faith 13. Others Obiect 3. We suppose all this while the Motiues inducing to belieue more perswasiue and efficacious then Church Motiues proued efficatious can be euinced by reason For why may not God separate the exteriour appearance of à Miracle from the reallity of it And So permit the Diue I to delude vs all I Answer 1. This Criticism first reuerses the most glorious Miracles which Christ euer wrought I Answer 2. Though the appearance and reallity of à Miracle be separable yet the euident Signes of Sanctity manifest in innumerable The Euident Appearance of whole Nations conuerted to the Catholick Faith are inseparably conioyned with the reallity of interiour Sanctity and real interiour conuersions All Collectiuely taken most Conuincing Now in the weighing these Motiues One is not to be thought of singly but pondered with the rest Altogether indubitably euince that God speak's by them Or if you Still Deny Say I beseech you whose language they are I Answer 3. The obsolute Power of God cannot permit If He positiuely intend's not to lead all into errour That à false Miracle be wrought and God cannot cheat any by à false Miracle done in his name to confirm à Doctrin suitable to his Goodnes and the increase of Holyness In this Case therefore The Miracle must bâ real without guile and deceipt For were this cousenage possible God could haue âo language proper to Himselfe Contrary to what is already proued Thus much premised 14. We are to solue the Difficulty another way perhaps The Difficulty solued another way more plain and easy And therefore distinguish with Diuines à Twofold cârtitude in euery act of Faith The one called the Certitude of Infallibility arises from the supernatural Principles which concurr to the very act of Belief And these not liable to errour can neuer operate but when the Diuine Reuelation really is This certitude may be had though we no more experience or know it by any reflex Consideration than One who is directly A twofold Infallibility explained moued by the Holy Ghost to write à Truth need 's to know that he is diuinely assisted And it implies not only the meer Truth of the Act but moreouer an infallible Determination to truth The other called Certitudo adhaesionis or à firm Adhesion belong's to the Belieuer and is not grounded on Euidence as it fall's out in Science but vpon most prudent Motiues proposed to Reason which clearly discouered the Will by her pious Affection commands and determins the intellectual Faculty to Assent indubitably The he art or will furthers our Assent For corde creditur ad lustitiam Rom. 10. The Heart or Will can thus further and incline the mind to yeild when t' is euident credible that God speak's and eternal Saluation depend's vpon an assent which is giuen without fear or hesitation 15. S. Bonauenture eminent for Sanctity and Learning 3. Distinct. 23. art 1. Quest 4. speak's most pertinently and profoundly to my present purpose Est certitudo speculationis est certitudo adhaesionis c. There is Saith he à speculatiue certitude S. Bonauenture and à certitude of adhesion or of cleaning fast to what we belieue The first has respect to the intellâctual power the other to the pious Affection of the will If we speak of this firm adhesion it is Both clearly distinguishes and. far greater in faith then in Science because faith makes him that belieues more certainly to adhere to the truth reuealed then Science doth to any thing known Hence we se that men truely faithful cannot by Arguments Torments or inticements be inclined to deny in words à belâeued Verity which rââe in his wits will doe for à thing he knowes vnless it be vpon this account that faith dictates he is not to Lye Stultus etiam esset Geometra c. A Geometrician would be Explain's this twofold Infallibility very vnwise who for any certain Conclusion would vndergoe death as thousands haue done for their faith Whence it is that one truly Faithful though highly learned in natural knowledge would rather lose it all then deny one only Article of Faâth so strong is his adhesion to truth belieued What this great Doctor Asserts need 's no Faith no Speculatiue operation further Probation For if it be certain as all confess that Faith is no speculatiue knowledge grounded purely vpon Euidence discouerable in the Diuine Reuelation it must of necessity be à practical Assent in order to the effects now mentioned of suffering and dying for Diuine Reuealed Truths when occasion is offered Now that such an Assent may be elicited vpon Prudent Hereticks without Motiues assent to fooleries Motiues has no difficulty whilst we se condemned Heretiques by meer pertinacy so Stifly fastened to their Errours without Motiues that it is very difficult to make à Diuorce between Heresy and their Phanfies 16. One may obiect first The vnderstanding cannot practically Assent to à thing as indubitably true by any Command of the Will when this Power is vtterly vnable to change the nature of Motiues or to make them appear otherwise then they are That
is highly Probable yet vncertain I Answer to omit VVhat force the will hath that Heretiques without Motiues pertinaciously assent to meer fooleries The Will can with another Help whereof more presently Supply the inefficacy of those intellectual Lights which prudently euince this truth It is euidently credible that God speak's by the Signs laid before mee God's peculiar Language his Seal and Signature appear more clearly in these Euidences tâan in any Princes commission sent me when I see his own Seal and Hand writing O but yet we haue not Euidence of his Testimony No thanks to thee poor Creature to Assent had'st thou Euidence Know therefore His Maiesty is too far aboue vs all to humour As reasonable Creatures we are Obliged to submit such à Curiosity As reasonable creatures we are obliged to submit our iudgement to his though it be not euident he Speak's for this Duty the highest Power imaginable requires of vs who infinitely surpasses all created Excellence That vpon à most credible Appearance of his speaking when nothing makes the contrary probable we yeild an Assent answerable to his supreme Excellence that is firme certain and Infallible Who then dare stand trifling in so weighty an Affaire as concern's Saluation Or who dare tell our glorious God Lord I find my self obliged to belieue And Se great Soueraign the Signes and seales Witnesses of your Speaking Yet because all possibly may be counterfeited I will like one little Loath to yeild deal both warily and Sparingly with you You shall haue no other faith Vpon à Credible appearance of God's Speaking from me but what is faint and meagar In fine à poor miserable and moral certain Assent Is this think ye to proceed Nobly with God No. If we belieue our faith ought to suite his great Worth and Dignity or really we belieue not at all 17. From what is Said Two things follow 1. That our Security is greater whilst we belieue God induced by most prudent Motiues though we se not the Euidence of his Testimony Than to belieue the most euident Assertion of any man liuing esteemed one of the very best Reputation The reason is If God speak's I am certain he deceiues not And therefore Two Certainties compared together cannot mistrust his Veracity But If man speak's whom I know liable to errour and deceipt The main ground of Certainty fail's For though I hear his voice and haue euidence of his words yet neither giue me absolute Assurance of Truth 18. The Question therefore is Whether I may not more prudently belieue God who cannot deceiue though I want euidence of his Testimony than to belieue man that by errour or The difference declared mistake may deceiue when I haue only Euidence of his outward words which are separable from Truth In the one case words are euident And I haue with them some degree of moral certainty concerning Truth In the other I haue infallible certainty of truth If God speak's and the highest moral Assurance imaginable of his speaking before I belieue 19. It followes 2. That Euidence in the formal Obiect assented to is inconsistent with Faith which implies à prudent and withall à most infallible practical Assent in order to an Faith quite different from Science appretiatiue Esteem of the will and those effects mentioned by S. Bonauenture Therefore it is of à quite different nature from Science whose tendency is Speculatiue and sees clearly the Obiect assented to But I know some will yet require further Satisfaction in this hard matter I shall endeauour to comply with their wish in the next Chapter CHAP. IX The whole Progress of Faith explained in order to its last Resolution Of that which the Fathers Call the light of Faith It s wholly different from Sectaries Priuate Spirit From whence Faith hath Infallible Certainty Obiections Solued 1. FAith saith the Apostle Rom. 10. 17. Comes by Hearing Again V. 14. How shall they hear without à Preacher Faith comes by hearing But how shall they preach vnless they be sent All then must hear the Diuine Verities and belieue what they hear taught by men lawfully sent to preach Now because God has been pleased to speak by different Oracles anciently by his Prophets by Christ our Lord his Apostles and finally by the Church all together make vp but one School as it were of Diuine learning His One great Truth to be heard whole endeauour euer was in all ages to haue this truth Taught by these Oracles viz. God is the Author of the Doctrins which all are obliged to belieue and to make thus much highly Credible He neuer sent as I said aboue Prophet Apostle or Christ himself to âeach but iointly Authorised them to show the Royal Signes and Seals of his own Soueraignity Miracles I mean and other Supernatural wonders whereby they were proued commissioned Oracles to speak in the name of God 2. To our present purpose therefore None can belieue What necessarily proced's Faith A natural proposition of the Mystery with à Motiue aboue the power of Nature râless he hear Which is to Say That Viâ ordinariâ before the Hearer elicites Supernatural faith à natural Proposition of the Mystery reuealed necessarily precedes that Assent Yet more He that Teaches is not barely to Say Vnlesse you yeild assent you will be damned But he must also propound some Motiue of prudent credibility with the Mystery which Motiue so far surpasses all the Power in nature that it manifestly appear's to be God's work or his own vnimitable language as is already noted 3. Besides it is not sufficient that the Preacher tell 's vs God is the Author of his Doctrin clearly confirmed by Miracles but he is to make the Assertion morally certain either by working à Miracle Himselfe as Christ and the Apostles did or in want of that to bring in strong Arguments and witnesses whereby Moral euidence by witnesses it may appear such supernatural Wonders haue been done to confirm that God is the Author of his Doctrin Now this Moral euidence by witnesses is equiualent to the seing of Miracles done before our eyes which fall's out in all euidence called Moral For I am now no lesse assured by most credible witnesses that Cardinal Altieri was clected Pope of Rome then if I had been present at his Election After this natural Proposition made of any Diuine Mystery some apprehensions of its Verity or credibility rather easily follow in the Hearer which also are natural 4. Thus much done by the Preacher One desirous to learn truth discourses and perceiues so great à Concern as Saluation The prudent Iudgement of Credibility depend's vpon his belieuing the Mystery proposed that at last he is brought to this prudent Iudgement of credibility God cannot deceiue the world by such exteriour Signs as are here proposed by this Preacher therefore I ought in prudence to yeild my Assent and belieue Now here enters another Principle wholly necessary
REASON AND RELIGION OR THE CERTAIN RVLE OF FAITH Where the Infallibility of the Roman Catholick Church is asserted against Atheists Heathens Iewes Turks and all Sectaries WITH A REFVTATION OF Mr STILLINGFLEETS Many gross Errours By E. W. Author of the Book called PROTESTANCY WITHOVT PRINCIPLES Poteram ..... Omnes Propositionum rivulos vno Ecclesiae sole siccare Hier. contra Lucifer c. vlt. fine PRINTED AT ANTWERP By MICHAEL CNOBBAERT in the Year 1672. Permissu Su ãâã ãâã THE PREFACE TO THE READER REligion that choise Evangelical Pearle Matth 13. the best Inheritance and richest Treasure God hath bequeathed to Christians though found and strongly guarded meet 's yet with many who long since had their weak attempts preuailed would haue thrown it out of the world Atheist's deny à Deity the only fundation of Religion Iewes oppose Christ the great Master of Truth and Heretiques band against an euidenced vniversal Church that large field wherein this precious Iewel is found These Aduersaries we encounter and our design is both to vnbeguile and silence them In the first place we attaque those grosser Enemies Atheists Iewes Turks and Infidels This done we enter vpon the main matter and freindly treat with our Modern Sectaries by the force of plain and vndeniable Principles If these stand which none can shake Protestancy fall's to nothing I call this Treatise the Rule of Faith where you haue the Inducements which lead to the knowledge of true Religion clearly proposed and strongly Maintained against all Opposers whose cauils and Calumnies repugnant to truth will appear as they are vain and forceles after due ponderation of the Principles we rely on The prudent search after Religion is euer made and first begun with Reason or à rational discourse for I hold this Principle indubitable None can assent to the high reuealed Mysteries of Faith without preuious euidence had of their Credibility laid forth to reason Now because Atheists Arians and all Heretiques hold what they teach reasonable it is necessary to distinguish between false and true Reason as also rigidly to Examin what euer belongs to that whole Matter which is amply done in the 14 th 15 th and 16 th Chapters of the third Discourse where we prove that Religion is only Reasonable which Heaven it selfe declares reasonable by such visible sensible and illustrious Marks as haue gained Millions to believe in Christ and no other but God's Infinite Power and wisdom can produce Herevpon we lay forth the signal Marks of the Roman Catholick Church clear Cognisances of an Infinite Power and VVisdom Miracles most euident Conversions of Nations wrought by Her Succession of Pastors euer since the Apostles preached with à strict vnity of one Faith in all that Professed Her Doctrin VVe look next vpon this late risen Protestancy and find it naked vtterly strip't of all supernatural Motives No Miracles no Conuersions no vnity in Faith to countenance the Nouelty and therefore conclude that the Professors of it who seemingly stand for Reason and slight an euidenced Church are most vnreasonable and as dayly experience teaches meer Scepticks in Matters of Religion Clemens Rom. in Recog D. Petri. hereafter cited gives this wise Counsel to euery prudent seeker after Truth Before all things examin well by the light of rational Motiues whether one that pretend's to speak in the name of God and call's himselfe à Prophet sent to preach proues himselfe to be really so Thus much learned and the knowledge is easily gained because grounded vpon euidence belieue boldly all he teaches though his Doctrin be sublime and seem's difficult to weak reason The first conuerted Christians were thus induced by the Lustre of our Sauiours glorious Miracles and other Signal wonders to own him as he was à great Prophet or the true Messias sent from God and afterward belieued what euer Doctrin he taught vpon his own Infallible word Apply what is here said to the Roman Catholick Church you will find this great Truth made manifest in the following Discourses viz. That as no Prophet no Doctor ever came neer Christ our Lord in the wonders he wrought so no Society of men since thé world stood was or is Comparable in Miracles and other Cognizances of truth to the Roman Catholick Church She as I now said and no other Society shewes you à Continued Succession of Pastors of Princes and People since the first Plantation of the Gospel She and no other hath been always reverenced all Nations over and was neuer opposed by Orthodox Christians She giues you à large Catalogue of Innumerable Professors eminent in learning in wisdom and sanctity of life In Her the ancient Predictions of Prophets are literally fulfilled Her vniuersal extent far and neer is euident The Conuersions wrought by her Euident The Courage and Constancy of Martyrs who dyed for her Faith Euident Her ancient Possession of truth for Confessedly she was once Orthodox is vndeniable And this is the Church Gentle Reader our Sectaries would destroy This Oracle though signalized with so many Illustrious Marks and Indications proceeding from God inspite of Heaven they iniuriously Calumniate as Idolatrous and Heretical And Consequently make those Millions and Millions who both liuing and dying zealously sought to serve no other but the great God of Truth in this blessed Society Fools Madmen Idolaters and Heretiques I say Calumniate for all they haue done hitherto or can do for the future comes to no more but to à flat iniurious Calumny as is euidenced in the third Discourse C. 19. where you are told that whoever impeaches an ancient Church once acknowledged Orthodox of Idolatry and proves not his charge by clear and vndeniable Principles Calumniates must vniustly and sin 's damnably Protestants do so as is there largely proued and the truth is manifest in their own writings They tell vs the Roman Catholick Church though once right in Faith changed Her ancient Doctrin we iustly vrge them to prove the Assertion by some vnquestionable Principles more convincing or of greater weight and strength to perswade what they assert then the publick judgement of all sound Christians liuing at that time to perswade the Contrary And Mark à strange Proceeding the Calumny it selfe is returned vpon vs without either Proof or probable Principle to vphold it but their own bare and proofles word VVe are told again there was euer à Catholick Church without blemish at least in fundamentals for that Article of the Creed I believe the Holy Catholick Church was true in all Ages VVe seriously demand where or in what part of Christendom that Orthodox Church distinct from the Roman Catholick had its being at that time when the Roman fell from Christ and became Idolatrous There was such à Church which censured and condemned the supposed Roman Errours or not If not the world vpon those supposed errours was wholly Churchles Grant an Orthodox Church distinct from the Roman She certainly opposed those Imagined false Roman Doctrins which then began to infect
proue The Assertion 266 CHAP. V. A second Reason showing That if rhe Roman Catholick Church erred but in one Article of Faith thère is now no Fundamental Faith in the world VVere Errour in this Church it is à remediless Euil and cannot be amended by any least of all by Protestants 276 CHAP. VI. Other Euidences of the. Roman Churches Perseuerance in the Primitiue Faith without change or Alteration VVhether wickednes of life necessarily induceth Errour into the Church The Donatists and Protestants Argue and Err alike 285 CHAP. VII Manifest and most vndeniable Miracles peculiar to the Roman Catholick Church only proue Her Orthodox withall show that She still retain's the Primitiue Doctrin 296 CHAP. VIII Miracles euident in the Roman Catholick Church No less induce All now to belieue Her Doctrin Than Apostolical Miracles Anciently Perswaded to belieue that Primitiue Doctrin The Denial of Miracles Impossibilitat's The Conuersion of Iewes and Infidels 302 The Admirable cure wrought by Blessed S. Xauerius in the Famous Citty of Naples vpon à worthy Religious Person called F. Marcellus Mastrilli à Noble man by birth and by Profession of the Society of Iesus The Proof hinted at aboue reassumed 312 CHAP. IX A word to à few Obiections as also to Mr stillingfleets vnworthy Exceptions against that euident Miracle wrought at Zaragosa in Spain 321 CHAP. X. Other Marks and Signes peculiar to the Roman Cathollick Church proue her Orthodox And make Her Doctrin euidently credible These laid forth to Sense and Reason distinguish the true Church from all Erring Societies Inferences drawn from the Doctrin Here deliuered 333 CHAP. XI Christ and his Church made manifest to à Heathen No Prophet comparable to Christ no Church comparable to the Roman Catholick Our glorious Christ Iesus Exhibits à glorious Church Hee is proued the Only true Messias And the Roman Catholick Church His only true Sponse How the Heathen Discourses if rational And Prudent 349 CHAP. XII The Aduersaries of the Roman Catholick Church plead vnreasonably A Discouery of their fallacies The cause of all Errour concerning Religion The only means to remedy Errour 363 Arguments drawn from what is said Reflections made vpon the premised Doctrin 377 CHAP. XIII Other Inferences drawn from the precedent Doctrin Atheists and Hereticks Argue alike The Motiues of Credibility lead to à total Belief of what euer the true Church Proposes A word of Mr Thorndicks Mistakes concerning the Church 181 A VVord of Mr Thorndiks Mistakes discouered in His Book of Forbearance 387 CHAP. XIV VVhether there be à Church of one Denomination infallible not only in Matters miscalled Fundamental but in all and euery Doctrin She Proposes and Obliges Christians to belieue as Faith CHAP. XV. Diuine Faith in this present State of things necessarily requir's à Church infallible The Reason hereof The Church neither Defin's nor can Define by Humane Authority only Her Definitions more than morally certain are Infallible Sectaries Recourse to Moral certainly in Matters of Faith à most frigid Plea Their Fallacy is discouered Obiections Answered 408 Other Obiections proposed by Sectaries Solued More of Moral certainty 419 CHAP. XVI Principles premised to the following Doctrin The Roman Catholick Church is à Church of One Denomination She and no other Society of Christians is Infallible Othet Grounds of Her Infallibility laid forth The Infallibility of Councils maintained against Mr Stillingfleets Supposed Truth and Reason There are no Principles whereby Approued Councils can be proued fallible Sectaries Conuinced by their own Doctrin 423 CHAP. XVII More of this subiect A further Search made into Errours called intolerable VVhether the Roman Catholick Church must be supposed by Sectaries to haue already Committed intolerable Errours Or only whether She may for the future Err Intolerably The Doctrin of Protestants proued False And most inconsequent 443 CHAP. XVIII Two Aduersaries mainly Opposit to True Religion The last and most vrgent Proof of the Churches Infallibility taken from the Necessity the Notion and Nature of true Religion Mr Stillingfleets Obiections found weak and weightles Most of them already Proposed and Dissolued by others A short Reflection made vpon some few 452 CHAP. XIX Certain Principles where vpon the Churches Infallibility stand's firm The End of Diuine Reuelation is to teach all Infallibly Euery Doctrin reuealed by the fiast Verity is no less infallible then true It s one thing to teach Truth another to teach Diuine and Infallible Truth Sectaries Strangely vngrateful A word of Mr Stillingfleets weak Obiections 465 THE THIRD DISCOVRSSE OF The Resolution of Faith CHAP. I. Some chiefe Contents in this Discourse briefly declared Mr Stillingfleets weak attempts against the Churches infallibility and the Resolution of Faith The Catholick way of resoluing Faith the very same with that of the Primitiue Christians Of the mistakes which run through Mr Stillingfleets whole Discourse 477 CHAP. II. Mr Stillingfleets 5 th Chapter Part. 1. examined is found VVeightles The weaknes of his Arguments discouered His First and chiefest Argument retorted and solued 483 CHAP. III. More of this subiect Obiections Answered A word to Mr Stillingfleets forceless Instances Motiues of credibility euer Precede Faith VVhether the rational Euidence of the Truth of Christ's Doctrin can be à Motiue to belieue it 493 CHAP. IV. More of Mr Stillingfleets Errours Of that odd kind of Faith he seem's to maintain grounded on Moral Certainty VVhat Influence the Motiues of Credibility haue vpon Faith Other Parcels of his Doctrin Examined and refuted Obiections Solued 505 CHAP. V. More quarrels Answered Mr Stillingfleets endeauour to catch Catholicks in à Circle demonstrated both vain and improbable His Obiections are forceless A word to an vnlearned Cauil 516 CHAP. VI. Mr Stillingfleet solues not His Aduersaries Argument A word of his tedious Shuffing The Motiues of Credibility both distinguish the Church from all other Heterodox Communitier and proue Her Infallible The Agreement with the Primary Doctrin no Mark of the Church More Mistakes and Errours discouered Of Mr Stillingfleets double Faith who Belieues but not vpon Diuine the Testimony That the Books of Scripture contain Gods word in them Yet Belieues the Doctrin in those books to be Diuine 523 Whether vve Square Circles in our Resolution of Faith The other mentioned Points in the Tittle of the Chapter discussed Vpon vvhat ground those Articles called the fundamentals of Faith are belieued in the Opinion of Sectaries 534 CHAP. VII Necessary Principles premised to the Resolution of Faith God can Speak in à Language proper to Himselfe His external language is twofold VVhen God speaks not immediatly He must be heard by his Oracle VVhat the exact Resolution of Faith implyes 545 CHAP. VIII The main Difficulty in the Resolution of Faith Proposed VVhat Connexion the Motiues haue vvith the Diuine Reuelation Of their vveight and efficacy God's own Language not imitable by his Enemies Faith transcend's the certainty of all Motiues The main Difficulty solued Of our great Security in Belieuing God Though vve haue not
Holy Prophet after à large declaration of the Peoples the prophet Daniels prediction iniquities and à iust affliction laid on them for their Sins an Angel told him that Christ should come and be slain and v. 26. that those were not to be his People who would deny him verse 27. He fortold the ceasing of their sacrifice and v. 24. denotes 4. things Forgiuenesse of sins infusion of Iustice fulfilling of Prophesies and the annointing of the Holy of Holies All which particulars litterally and most exactly agree to our Sauiour and to him only Thus the Prophet Daniel But that which I would haue euery one to ponder is the prediction of Christ our Lord Matth. 21. in the parable of the vineyeard where speaking to the chief Priests and Pharisies he clearly prophesied of their ruin and reiection before it happened A certain housholder saith the The parable of the vineyard Gospel planted à vineyard c. and let it out to husbandmen when the time of fruits drew nigh he sent his seruants to receiue the fruits Those husbandmen seased vpon the Seruants Beat one killed an other and stoned à third Here our Sauiour clearly alludes to the slain and stoned Prophets Again this Housholder sent forth other seruants more then the former who were treated in like manner Lastly he sent his own Son to them saying they will reuerence my Son but saith the Text They apprehended him also cast him out of the vineyard and killed him and thus the Iewes abused and massacred Christ our Lord. Next our Sauiour proposeth this question to the elders amongst them When therfore the Lord of the Vineyard shall come what will he do to these husbandmen They answer Malos malè perdet He will bring these naughty men to naught and let his vineyard out to other husbandmen that shall render him fruit in due season Now followes the very life and soul of the The force of that parable whole parable Iesus said to them haue you not read in Scripture the stone which the builders reiected the same is made into the head of the corner This is done by our Lord and it is merueilous in our eyes Ideo dico vobis Therfore I say to you The Kingdom of God shall be taken away from you and shall be giuen to à nation yeilding the fruits therof c. The Chief Priests and Pharisies saith the Gospel knew he meant them The kingdome therfore wherof our B Lord spake and fortold should be giuen to an other appear's manifestly Gods own glorious work laid open to our eyes and senses in the Christian Catholick Church 6. Hence Tertullian lib. aduersus Iudaeos C. 8. drawes an Tertullians Discourse other forcible argument against the Synogogue from the large extent of Christs glorious Kingdom now established Obserue well It was prophesied saith this learned Doctor Daniel 7. that Christ should reign euery where not like à Salomon in the Confines of Iudaea nor like à Nabuchodonosor from India to Aethiopa nor like an Alexander of macedonia who was neuer Master of so ample à Dominion as Christ Iesus possesseth No. Christi regnum they are his words vbique porrigitur vbique creditur vbique regnat vbique adoratur The Kingdom of Christ is extended euery where is belieued euery where reigns euery where and is adored in all places And thus the Roman Catholick Religion though neuer so strongly oppressed is euery where whilst Mahometisme and Heresy are restraind to such and such Dominions If Therefore the Iewes own à Messias Christ our Lord who hath founded such à kingdom is the only true Messias I proue it Were he not but that an other is yet to be expected God could not haue permitted those manifest Miracles signes and wonders wrought by him to haue introduced an errour in place of the ancient true Religion which the Iewes professed Iudaism therfore would haue stood still vnshaken in its ancient vigour had not Christ Iesus powerful works brought it to an vtter ruin But these and it s Christs own Argument Iohn 15. If I had not done works amongst them c. far suspassed in worth Maiesty and greatnes No prophet so potent in miracles as Christ all the wonders of Moses and the Prophets For none of them euer raised themselues from death to life again None of them reuiued one like Lazarus 4. daies buried None had the sea and Elements at command like Christ None shewed such wonders at their death as our dying Lord did None fed so many thousands in the desert with fiue loaues and two fishes None cured any with the hemm of their garments None wrought such strange Conversions as Christ c. I pafs ouer other signal wonders related in the Gospel as the Prophets miracles are recounted in the old testament and briefly Argue Where greater signes and miracles which cannot but proceed from God euidence Religion there is true Religion But most vndeniably Christ shewed greater signes and miracles at the founding of his Kindom then either Moses or the Prophets manifested therfore he taught true Religion and by virtue of those wonders reuersed Iudaism and made it improbable I say greater and mark wel my Reason Had not Christs illustrious works most eminently surpassed those of Moses and the Prophets but been as it were equal with them Christ's glorious Kingdom could neuer haue come to so mighty à growth to so vast an extent as now it is The reason of our sauiours Large extended Kingdom it could not haue wrought such strange conuersions as we see it done the whole world ouer why A lesser or equal Euidence for Truth can no more obscure or lessen an other greater or equal Euidence then one candle darken on other as we see the light of the sun doth Therfore that euidence which made the Synogogue credible to the Iewes was to be taken away with a far greater light of manifest signes and wonders shewed to Christians For If we suppose the Euidence equal in both cases seing no Religion is manifestly true of it self without antecedent motiues we might all yet as securely profess Iudaism as Christianity and Therfore our Blessed Lord spake à most profound Point of Doctrin when he said Had he not wrought greater wonders amongst them then euer any did they would haue been excusable and without sin which Doctrin implies this great verity that true Religion where euer it is pleads most powerfully for it self yea dead's and vanquishes errour by à most clear Euidence of glorious works and Miracles And mark well this Discourse it is destructiue of all Heresy as shall be proued here after 7. Who euer desires more of this subiect may vouchsafe to read that excellent Epistle of Rabbi Samuel Marrochianus then à Conuerted Christian to Rabbi Isaac an Israelite You haue it Tomo 2. Biblioth Patrum Collain print saeculo 11. pag. 421. He writ the Epistle after the yeare 1000. 6. Centuries since or there about and it contains 27.
Religion is to be esteemed no lesse à work of prouidence and Diuine Assistance then its first establishment was One reason is The Doctrin preached to Christianity further Spread aboue the force of Nature innumerable People not Christian in the Apostles time was the same sublime learning of à Trinity of the Incarnation and other difficult Mysteries The stubbornesse and incredulity of those who heard it at last induced to belieue were alike in them as in the first conuerted Christians Propensions to sensuallity which they quitted as strong and violent The number of those after gained souls you may hold far more their wisdom not inferiour to the former and the quality of innumerable witnes so many Emperours Kings and Princes drawn in following ages to Christianity much exceeded those first conuerted by the Apostles Clear and manifest miracles effects of Gods power only haue been more numerous in the Centuries since the Apostles preaching then before What euer therfore proues the first Propagation of the Gospel miraculous or à work aboue the strength of nature as forceably conuinceth the Truth we here plead for Now if some obiect These later Preachers of the Church sent abroad to preach Christs Doctrin had much more of the humane learning then those first great masters of Christianity and therfore might well by natural Eloquence and humane literature gain many without Diuine Assistance I answer when the Poets perswade me that Orpheus harp and harmony tamed wild beasts and moued stones ' I le belieue and not Sooner that wolues became lambs that the stony hearts of Infidels were softned and made subiect to Christs sacred law by the power of humane learning only What that natural knowledge got by industry could vanquish Idolatry obscure Iudaism and draw innumerable Heathens to deny sensuallity to liue à mortified life and belieue in à crucified Sauiour is not only à Paradox aboue expression but à vast improbability 2. You know there are two things the world stand's for Pro aris focis that is for Religion and earthly commodities Religion you see hath the Preheminence Imagin now that à Heathen Prince should send the most Eloquent and learned Doctors within his Dominions vpon this hard enterprise To gain à forrein Monark and People highly auerse from him his lawes and comands Withall to abandon their old Religion and admit of à new one without the least hope of any worldly interest Nay contrary most assured to lose much which nature seek's after Would such à Policy think yee take or could these Doctors though neuer so Eloquent haue confidence to bring about their designe by wit or learning only No. You will iudge it impossible to gain so humane learning notable to Conuert souls much as one sole Prouince when no motiue of earthly commodity enters but much against it Here is our very case The Church of Christ in ages following the Apostles sent abroad her Missioners and These commissioned Preachers haue not only destroyed Altars erected to false Gods most obstinatly defended by Gentils but introduced à new sacred Religion in place of them mightily opposite to sensuallity and what euer the world loues here is the tribute payd to Christ can we therfore think that wit did this work or perswade our selves that à little breath drawn only from natural knowledge threw down these Altars No. à Diuine virtue and that most Powerful did the deed God only wrought these Conuersions no lesse admirable then Euident to our eyes When S. Peter as we read in the Gospel Luk. 5. 4. launched forth into the deep at Christs command and drew vp great Multitudes of fishes both he and others stood amased at the Miracle And more iustly may all admire the far greater multitude of men drawn out of à gulf of sin and ignorance then fortold Ex hoc The draught of souls out of perdition miraculous iam eris homines capâens by the labours of those first Masters and their Successors Say therfore was the draught of fishes great and all cryed à Miracle And the draught of souls out of perdition far greater and nature only did it No certainly Belieue it Had the Pastors of Christs Church toyled only by that weak instrument of humane knowledge the Idols of the Gentils would yet haue stood and all of them might well haue bemoaned their lost labour with S. Peter Magister per totam noctem laborantes nihil cepimus Master all night long we haue been hard at work and got nothing 3. And here briefly to say à word in passing is the true reason why our modern Sectaries are so vnlucky in any conuersions not only of Heathens but of others also named Christians to their new Religion They launch forth 't is true but without commission and therefore work not by the virtue of Christs command wit alone and à little wordy learning doe all make à noise and their books to swell but draw none of iudgement to the ãâ¦ã ââles liberty and à rich Benesice two powerful Preachers to corrupt nature catch some The thing is euident for whâ haue we such signal conuersions wrought by Sectaries withoâââope of any worldly fortune as now to Of particular Conuersions omit ancient times ãâã very dayes and late ones too shew vs Where haue they one like that Generous and learned Queen Christina of Sweedeâ who quitâ à Kingdom to become Catholick Where haue they such à Prince as yet liues the grand Turks own Brother not only Catholick but more à Religious man of Blessed S. Dominicks order It s needlesse to giue you in this place à Catalogue of many German Princes true members now of the Roman Catholick Church who were not gained by any worldly motiue to abandon Heresy as they haue done but strongiy called on by Gods grace without delay obeyed the summons as now lately did that great Commander in France Count Marishal Turene whose glorious Conuersion witness his Profession of Faith was grounded on serious thoughts relating to Eternity and not vpon any humane interest These very few but great changes before our Eyes with others innumerable known to the world are plain effects of supernatural grace and manifestly shew that more than wit or humane knowledge had à hand in them 4. Hence I argue That Religion is from God and therfore true which He concurres to and propagates by his special grace and virtue The Christian Cathoiick Catholick Religion miraculously propagated therfore true Religion only hath been thus propagated by Gods special grace and virtue therfore it is true To add more weight to this argument I ask whether those Conuersions wrought by the Apostles them selues are to be held miraculous that is aboue the force of nature or not If you deny blot out those words of the Gospel as most vntrue Mark 16. 20. Domino cooperante c. Our Lord cooperating with them and say all Apostolical conuersions were wrought by natural causes only And grant next Mahometism and Christianity thus
the Vulgar let him read Gretser now Cited Bib. Max. sect 19. C. 4. and Serrarius C. 19. quest 143. And thus much of à digression CHAP. IX Proofs demonstrating that Protestants haue not so much certainty of Scripture as excludes à possibility of reasonable doubting A word of Mr Stillingfleets weak discourse with à Heathen 1. LEt vs if you please suppose that wee and Sectaries had now in our hands the very Autograph's of the whole Bible as it was once writ by the Prophets and Apostles or if you would rather Imagin the book drop't down from Heauen pure and euery way incorrupt I say the Sectary has not probable assurance of Scripture much less such à certainty as excludes à possibility of reasonable doubting The ground of my Assertion is this vndeniable Principle owned as well by Protestants as Catholicks Viz Scripture solely considered according to the exteriour letter vnless the true sense intended by the Holy Ghost be had is no Scripture to the Reader For example Because the Arian read's that sacred truth My Father is greater then I and stand's meerly vpon the bare sound of words without the sense intended by the Holy Ghost Hee hath no true Scripture Whence it is that S. Austin serm 70. Temp. hold 's Hereticks most vnhappy because they take the words without the sense haue à body without Words without the true sense no Scripture à Soul the bark without the sap the shell without à kernel c. S. Hierom also in cap. 1. ad Gal. v. 11. speak's to this purpose Ne putemus c. Let vs not think that the Gospel lyes in the words of Scripture but in the sense of those words we read not in the out-syde but in the pith and marrow of it There is no need of quoting more Fathers The Principle is agreed on by all and most indubitable 2. Hence I argue Nothing is more essential to scripture than the sense deliuered by the Holy Ghost but the Protestant where he is most concerned has not so much assurance of the sense intended by the Holy Ghost as excludes à Possibility of reasonable doubting and I proue it He is most concerned when he opposes our Catholick Doctrin and stand's vp in defense of his own opinions but in neither has he such an indubitable assurance of the Scriptures sense as excludes à possibility of reasonable doubting and this I say is euident For he cannot haue so much assurance if as weighty yea à far more weighty authority contradict's his sense But it is clear that not only the present Roman Church but other particular Churches in former ages reputed Orthodox contradict that sense the Protestant drawes from Scripture But Sectaries haue no Certainty of the sense when he opposeth Catholick Doctrin or defends his own singular opinions Therefore he has not so much certainty of the Scriptures sense as excludes the possibility of reasonable doubting Now that the sole iudgement of our present Catholick Church to dispute the thing no higher is as great vpon all accounts as the iudgement of Protestants seem's vndeniable And that the Testimony of our Church weakens the assurance of that sense of Scripture which Protestants lay claim to is most euident as wee see in school opinions when contrary to one an other for no man whether Philosopher or Diuine can prudently hold his opinion so certain as excludes à Possibility of doubting when as many wholly as learned yea more learned and numerous after à full knowledge had of it and long Study also deny that certainty Thus much I say is euident Now if the Protestant tells ' vs the Authority of his party weakens as much that sense wee make of Scripture as the contrary iudgement of our Church lessens his I answer The reply here is to no purpose For all I proue at present is that he want's this certainty whether we haue it or not is an other quaestion and clearly decided for the Catholik cause in the other Treatise Disc 2. c. 9. per totum Again were all granted the obiection would haue Thus much which is most fals only followes that neither of vs know assuredly the sense of Scripture which touches not the difficulty now in controuersy 3. My 2. Argument is so demonstratiue that if the Protestant A 2 Argument most Conuincing will please to solue it I 'le neuer trouble him more with difficulties To propose it clearly know only thus much That when the sectary read's Scripture and would haue it to his purpose He either ouer reaches the Text or fall's short of its meaning For example To those words of S. Math. This is my body he adds this as good sense This is à signe or figure only of my body Mark well We both read the same words but Catholicks deny that to be Scripture not because we deny the words but his sense we say is no scripture To that of our Sauiour I am with you alwaies to the end of the world He adds I am with you alwaies by à fitting but no infallible assistance We say this is no Scripture To that of S. Iames. A man is iustified by works and not by Faith only He adds he is iustified not before God but before men we still deny this to be Scripture And thus sectaries proceed with vs in all other controuerted Texts of Holy writ Whence I argue These Additions of à sign only of à fitting Assistance of iustification before men c are either the true sense intended by the Holy Ghost or Sectaries fancy but most euidently they are not the sense intended by the Holy Ghost for this must either be gathered out of Sectaries glosses and additions not scripture so many express words of Holy writ which is prodigiously false or must arise from the Holy Ghosts infallible assistance whereby Protestants as people Illuminated aboue all others giue vs the true meaning of Scripture and this besides the Paradox when à whole learned Church contradict's the assertion is most destructiue of the Protestants own Principle For they say the Holy Ghost interpret's by none enlightens none teaches none to deliuer the true sense of Scripture but such as do it infallibly which Truth is most vndoubted They say again when they giue the sense of Scripture or interpret God's word they do it so fallibly that it may be false or if they interpret infallibly and cannot err Eo ipso they are so farr infallible which they vtterly deny See Disc 2. c. 9. n. 8. what then remains but that the sense of Scripture proposed to vs by such fallible Teachers is only the thought of their own fancy 5. Some may reply Protestants after long perusing Scripture and comparing seueral Texts together iudge the sense of these and No more are their deductions other controuerted places by à lawful deduction to be as they declare I answer first They shall neuer come to so much as à probable deduction and I earnestly press them to
None can question whether the Doctrin be Diuine when the Person who declared it to the world was so Diuine and extraordinary à Person holy in his conuersation wrought vnparalled miracles rose from death to life conuersed with his Disciples and gaue euidence of their fidelity by laying down The question Still begged their liues to attest the Truth c. Contra. 1. Replies the Heathen Here is again the same Petitio principii for either you belieue these particulars because Scripture record's them and then you suppose Scripture to be true and Diuine which he denies or because fallible men report them you own no infallible tradition and this aduances not your cause at all for the Turks and those of China talk as much of their Mahomet and Confusius vpon fallible and perhaps false reports also for yet the Heathen knowes not what Religion is true And next wonders why you speak of miracles of power ouer euil spirits of men laying down their liues c. when you Sectaries either deny or slight all the miracles euidently done in the Catholick Church as also the power She manifest's in casting out Diuels c. And if we mention Martyrs Catholicks haue more who layd down their liues in defense of the Doctrin of this one Church than suffered for Christ whilst the Apostles preach't to the world You hint some thing at miracles like one half affraid to meddle with such Motiues and say these wonders proue the truth of Apostolical Doctrin Pray you Sr Answer When you plead by miracles Doe you only allow those which Scripture relates or others By what miracles Sectaries plead also known by History and humane Authority If you rely on the first you suppose what now is in Question Viz. That Scripture is infallible and of Diuine inspiration If you own miracles registred in Ecclesiastical history and the liues of Saints you haue as I now said of Martyrs à greater number wrought in the Roman Catholick Church in the ages after Christ than were done whilst he and his Apostles liued Slight such à Cloud of witnesses as attest these later wonders and speak no more as you doe of any certainty grounded vpon the report of honest men Own them vpon humane authority as morally indubitable and you proue by virtue of these Miracles that the Doctrin of the Catholick Church is still Apostolical and Orthodox 12. Now here by the way I must lay open your fallacy A dilemma which forceth Sectaries to à vicious Circle when you recurr to miracles recounted in Scripture only and reiect others wrought by the Church Thus I argue Either you suppose and belieue the Doctrin of Scripture to be Diuine because you find the Miracles of Christ and his Apostles recorded there and propose these as the first Motiue and inducement of your belieuing Scripture or independently of Scripture Miracles you proue the Doctrin to be Diuine yea and the very miracles recounted there to be indited by the Holy Ghost If you belieue the Diuinity of Scripture induced therevnto by Miracles related in that Holy book you aduance nothing for all you say is that you proue Scripture Diuine because it recounts these wonders which are as obscure to à Heathen as the Diuinity or the sacred Doctrin of Scripture is Therefore you make à most vicious Circle for you proue the Diuinity of Scripture by Miracles internal to the book and the Miracles themselues not otherwise known by the Diuinity of Scripture Now if you say you know the Scriptures Diuinity antecedently or before you recurr to Miracles related there Scripture-Miracles are vseles to your purpose for if the supposition stand They are yet no more but obiects of Faith and therefore cannot serue you as motiues and inducements to belieue that very Diuinity which is now supposed known aliunde and most sufficiently without them 13. One may ask if God had neuer done any other Miracles but such as Scripture relates whether these are not sufficient to work belief in all The Heathen answers negatiuely and makes them insufficient because Scripture is not proued Miracles related in Scripture Conuince not à Heathen Diuine by them And all may answer so if Scripture be not otherwise first proued Diuine before we haue recourse to miracles internal to the book Howeuer admit gratis they were sufficient the most you can inferr is That the Primitiue Church which shewed them was Orthodox but whether any other Church yet preserues the same pure Doctrin may bee well questioned by à Heathen And here in passing you may note à singular Prouidence of God who age after age has illustrated his Church with most manifest and vndoubted miracles whereof more largely hereafter Disc 2. C. 8. 14. You say lastly That which God chiefly requires from à Heathen is the belief of the Truth and Diuinity of his Doctrin He answers he is ready to do so when you proue the Doctrin to be Diuinely inspired and infallible But hitherto you handle things so faintly that though the matter you treat be excellent in it self yet your proofs most disatisfactory come not home to conuince it Your mishap is iust like that of an ill lawyer who has à good cause in hand but knowes not how to handle it Your whole Method is vnmethodical your proofs prooflesse your iumbling most intolerable In à word you giue no rational A Good Cause ill handled by Mr Stillingfleet account of the reasonableness of the Truth of the Diuinity or of the infallibility of Christs Doctrin Therefore saith the Heathen I 'le suspend my iudgement till I meet with à more knowing Aduersary who I hope will not proue Truth by simply saying he speaks it but Conuince it vpon vndeniable Principles 15. But our Heathen hath not yet done with Mr Stilling for he saith plainly Though all the proofs hitherto hinted at might pass or were supposed valid yet there is not one word spoken to the purpose in behalf of Protestancy If you wonder at the bold Assertion ponder well his reason You Mr Stilling haue treated all this while of the excellency and reasonablenes of Christian Religion considered no man knowes how Pray you lurk not in such General terms but tell me particularly what Christian Religion is thus good excellent and reasonable If good and excellent it must be now found in the world Is it Arianism Pelagianism Donatism Quakerism These sects profess Christianity Are they all excellent and reasonable Affirm it openly if you dare Perhaps you will say no. Is it Popery By no means For may your word be taken it mantains false Our Aduersary Cannot say which à mong so many Religions is excellent and reasonable and erroneous Doctrin and that 's neither excellent nor reasonable Is it Protestancy Yes surely This is the excellent and reasonable Religion And is it possible Can you perswade your self without further proof than your own prooflesse word that the perfect draught or Idea of Christianity lies so fair
in the new Nothing of à few iarring Protestants which all other Christians in the world decry as false and improbable Can you think that à foul-mouthed Fryar as euer liued and à Nunn sacrilegiously coupled together layd the first foundation of this excellent and reasonable Christian Religion Speak out and tell vs what you iudge or hereafter leaue of to vent such improbable Paradoxes I speak of à Religion now extant in the world or known 4. hundred years agone to preuent your wonted subterfuge of running vp to the Primitiue Church à most vnreasonable plea when you cannot say probably what that Church taught but only by the Tradition of the present which you most causlesly and vnworthily reiect But hereof wee haue said enough in the other Treatise Perhaps you 'l reply You defend that Church which hold's Doctrin agreable to Scripture I marry Sir but where shall we find it out Amongst you They own on vn known Church Protestants think yee when you know not probably the sense of scripture in one only controuerted Text much less so fully as excludes à possibility of doubting nor shall you euer know whilst you own à sense Contrary to the Roman Catholick Church as is already proued CHAP. X. The first and easiest way to find out true Religion is not by Scripture only though all Christians had moral certainty of the right Canon and sense also which is to say the meer owning Christs Doctrin is insufficient to proue it to all sort of People 1. THe Assertion may seem strange had we not an euident proof at hand and t' is thus The Iewes Turks and Pagans although all Christians now and euer agreed in some chief verities concerning Christian Religion as that Iesus is our Redeemer reiect the Doctrin as fals and foolish 1. Cor. 1. u. 23. We preach Christ Crucified à scandal to the Iewes and à foolery to the Gentils Whereby you may well learn how enormously Mr Stillingfleet erred aboue when he told vs that the meer excellency and reasonableness of Christian Religion carries with it its own proof Our Assertion is contrary and grounded vpon this The proof of our Assertion opposite to Mr. stillingfleet Principle The Mysteries of Christian Doctrin considered in themselues transcend all humane Capacity and as the Apostle saith scandalize weak reason Therefore the Mysteries meerly laid forth to à Iew or Gentile are no conuiction because they are aboue the reason of the very best Belieuers Now if you say they ought first to be belieued by faith without any preuious inducement This is the worst of fooleries for none of the Primitiue Christians so much as belieued Christ or admitted Apostolical Doctrin without rendring first some satisfactory reason distinct from their faith why they reiected the ancient Sinagogue and assented to that then new preach't learning Some preuious light therefore distinct from these abstruse Mysteries which God laies before the eye of humane reason induceth all whether Iewes or Gentils to the true belief of Christianity and Consequently the meer supposed verity of the Doctrin only dark in it self is no absolute mark or first self euident Principle The rerity of Christ's Doctrin no selfe Euidence whereby we are immediatly moued to belieue such high secrets Pray you tell me should any one goe amongst some vnciuilised People who either haue heard nothing or very little of Christ and only relate the story of his sacred Birth in à poor stable of his obscure life from the 12 th year of his age till he began to preach c. Would such Barbarians think yee assent to these strange things either by the force of humane reason or Diuine Faith without further proof or motiue to make all good No certainly Yet all is true and very true yea and most reasonable but the verity alone is insufficient to perswade any that 't is true 2. From this short discourse whereof more in the second part these vndeniable inferences follow 1. That Sectaries assert they know not what when they make the true Preaching of the Gospel and right vse of Sacraments to be marks of the true Church For the true Church be it where you will hath euer its marks antecedently supposed to the true preaching of the word which marks first manifest that mystical body at least in à general way as I shall presently declare and thus known by à natural euidence she proposeth the Mysteries we belieue Here The Church is known by her marks before we belieue is the reason à priori of my Assertion That which is the first obiect of our Faith cannot be the first obiect of our knowledge the Mysteries of our belief layd forth by the preaching of Gods word are the first obiects of Faith for these we belieue and as belieued they are obscure therefore they cannot be the first obiects of knowledge if we speak strictly of knowledge or marks preuiously inducing reason to belieue Whence it is that reason hath its euidence or prudent inducements laid forth vpon other extrinsical Principles before we belieue Belief therefore whether you take it for the obiect assented to or the act wee assent by being as I said obscure can be no mark to it self or to the true Church we belieue in for à mark is euer more known than that obiect is whereof it is à mark or which is pointed at 3. Some perhaps will say The Church is vsually defined An Assembly of those who profess the true Doctrin of Christ therefore An Obiection true Doctrin most essential to the Church must necessarily be known before we know the total essence of the Church Ergo true Doctrin or the preaching of the word is à mark whereby we first find out the Church and consequently the Church marked with euident clear motiues is no inducement to belieue true Doctrin The Argument is an euident fallacy First because the Illiterate and simple Christians belieue in the Church and haue faith sufficient to saluation though they neuer arriue to an explicit Briefly solued belief of euery particular Doctrin taught by it 2. They either explicitly belieue all these particular Doctrins by Faith and this is impossible because all of them were neuer proposed explicitly or know them ex terminis to be Diuine Truths by humane reason when they are proposed and this is most vntrue For who can say that this truth Christ is God and consubstantial with his Father is à verity more known ex terminis by humane reason than the contrary errour of the Arians is You see therefore the obiection is forceles For as one who reades Aristotle or Plato knowes what is said or the substance of the Doctrin by the sense of their words yet remains ignorant whether it be true or fals without further reasoning and inspection so à Gentil that reads our Christian Doctrin in the bible may know much of its sense or what is said yet he must both discourse and reason well before
The iudgement of Credibility not attained by examining the Mysteries of Faith he come to this setled iudgement All I read not euidently true ex terminis is yet indubitably so Now this iudgement is not first got by examining the particular verities which Scripture or the Church teaches No. There is à farr easier way whereby reason after à further discourse concludes that either God hath cheated the world by the Miracles the sanctity The blood shedding of Martyrs and all those conuersions wrought by the Church or we must grant That what the Church teaches is true And this general iudgement arising immediatly from à due Ponderation of the motiues of Faith which is Science disposeth an vnderstanding to belieue this great Truth God speaks his eternal verities by that Church be it yet where you will which Christ Iesus founded And in this sense we say à general Notion or knowledge of the Church manifested by supernatural signes is vsually necessary to the belief of euery particular Doctrin deliuered by it and consequently particular Doctrins can be no first mark or sign of this Oracle Thus much is here briefly hinted at to solue the obiection Hereafter the whole Analysis shall be most particularly discussed in its due place 4. A. 2. inference True Religion is first found by its marks The true Church is known before we can know the books of scripture and cognisances before the pure and incorrupt books of Scripture can be owned as Diuine We come therefore to à knowledge of these incorrupt books by the help of that Christian Society where true Religion is taught and cannot first know where true Religion is by the books of scripture only I say First know For without all doubt when incorrupt Scripture together with the sense is once admitted vpon the authority of Christs Church we argue and forceably as the Fathers anciently did against Sectaries by Scripture But all such arguments presuppose the Books proued Diuine and sacred The reason of the inference is These Books only contain à simple narration of our Christian verities which both Iewes and Gentils slight therefore though we cry neuer so loud Scripture is Diuine and written by the Holy Ghost we effect nothing with these Aliens from Christ vnless we first conuince the truth by proofs distinct from Scripture it self And as little is No disputing by Scripture only without the Canon and sense be agreed on done if Christians of à different belief dispute by Scripture when neither the Canon nor the sense is agreed on For example Marcion produceth his Bible The Arian his and his sense A third à Scripture without S. Iames Epistle or that to the Hebrewes Our Sectaries Crowd in with their book whilst others as learned reiect their Canon and much more that sense they force from it in à hundred passages What is to be done in this Confusion Must wee admit of Marcions Bible or submit to our Sectaries Canon and new sense also No certainly it Cannot be expected Perhaps they will say we are to dispute the question and rigidly examin who hath the true Canon and sense of Scripture They or wee This ends the difference Very good But say on I beseech you And first giue vs à sure Principle à doubtful one in so weighty à matter help 's little which may bear vp the controuersy and at last end it for vnless this principle be agreed on the result of our dispute will be nothing but à fruitles wrangling O the Fathers and Antiquity well pondered cannot but decide the debate I answer may we iudge by the effect the assertion is most vntrue The ancient Fathers peruerted by sectaries end not Controuersies For haue not we and Sectaries now read and pondered the Fathers and Antiquity for one whole age what can be alleged on both sides as well for the Canon as the sense hath been said and after all are we not still as much at variance as farr off from ending the controuersy as when we began it Say Now but vpon à solid Principle who is in fault The Sectary thinks wee vnderstand not the Fathers and we are sure he abuseth them with farr fetch 't glosses He saith their words are clear for his sence and we profess the Contrary Hitherto we come to nothing like à Principle The Controuersy therefore driuen on no further but to the sectaries bare Yea and our No hangs yet in the ayre wholly vndecided The reason is Though the Fathers words be neuer so plain for our Catholick verities yet after the Sectary hath laid his glosses vpon them they are most vnworthily made by him as doubtful and à matter of as great contest as the very sense of Scripture is which both of vs would haue cleared by the Fathers testimony That is There is as much adoe may Sectaries glosses haue place to vnderstand what à Father teaches concerning the sense of scripture as to vnderstand Scripture it self before we haue recourse to the Fathers To recurre therefore to their interpretation in Controuerted matters whilst Sectaries as much darken that by their glosses as they obscure the Scripture we dispute about is The matter in Dispute no meet Principle to end it euidently à most vnfit way to end any Controuersy vnless that which is the very matter of Dispute between vs can be supposed à meet and sufficient means to end it which is impossible Now if the sectary blames vs because we reiect that sense he drawes from either Scripture or the Fathers and he also reiect ours what haue we but wrangling Both parties hitherto only word it and stand chafing at one an other without Principles God therefore hath prouided vs à surer and easier way to end debates about Religion whereof more in the sequele Chapters CHAP. XI The Protestant takes away the only means to know true Religion by His proofs whether He defend's Protestancy or impugn's Catholick Doctrin are vnreducible to Principles and neuer goe beyond the weaknes of his own vnproued Assertion Meer glosses support all He saith which is euidenced by à brief handling one Controuersy touching the B. Sacrament Theodoret wrong'd by Sectaries cleared His Doctrin is most Catholick 1. NOte first If God as I said aboue once established true Religion among Christians He made it so discernable from all false sects that it may be found out by prudent reason Omni literaturâ notius saith Tertull. lib. 1. de Testimonio animae It s more known then any other learning For to say on the one side That an infinite wisdom hath planted true Religion in the world which shall not perish and on the other to assert it cannot be proued or found out is first to cast à blemish on Prouidence and next to free all from the obligation of embracing it because none can be obliged to embrace that which cannot be known by reason or rational arguments Note 2. The Doctrin of Christ which essentially constitutes true Religion stand's most firm vpon
more easily to the knowledge and belief of the reuealed truth in this Mystery may Sectaries glosses haue place all are cast into à labyrinth of seeking without hope of finding what God will haue vs to belieue In à word the plain truth is thus 9. Sectaries will haue vs to dispute of Religion but on such Terms as shall be sure neuer to end one difficulty That is they will haue vs to reason about matters of highest consequence and with it destroy the best ground of all reasoning I say therefore If Religion were to be proued by Scripture only add to Scripture the authorities of Fathers when euery one makes that sense of scripture orthodox which he conceiues to be so Religion ere this day had been long since destroyed For the Arian would haue his sense passe for truth The Pelagian his The Monothelite his The Protestant his All these different senses admitted destroy the very Essentials of Christian Religion And for this reason I would fain learn of any knowing man What that owned Principle is whereby the Sectary proues the sense he giues of Scripture to be more certainly à reuealed Truth than that glosse is which either Arian or Pelagian forceth out of the very book which Protestants read I assert boldly they are all alike Guesses and meer fancies guide A iust parallel between Arians and Protestants them and nothing els The Arians sense is not clear no more is the Protestants The Arian has no vniuersal Tradition for his sense no more hath the Protestant The Arian has no vniuersal consent of Fathers no more has the Protestant The Arian has no Church euer reputed Orthodox which owned his sense no more hath the Protestant Now if the Protestant recurr to the Primitiue Church The Arian will go higher to the very Apostles preaching and auouch that his sense was taught by those first Masters of the Gospel I say it once more they are all alike there is no difference between them The Arians gloss is as good as the Protestants and the Protestants wholly as bad as the Arians 10. Hence I say 2. The Protestant cannot aduance any thing like à proof in behalf of his own new opinions and he is as farr from Principles when he opposes Catholick Doctrin You haue the reason giuen already No proof less sure than the true sense of Scripture taught and deliuered by à Church confessedly orthodox No proof less firm than that Churche's authority and her receiued Tradition can indubitably ascertain any of Christ's Sacred Doctrin But it is euident Protestants want such proofs when they either plead for their own opinions or impugn Catholik Protestants Condemned by their own writings Doctrin And to make good what I say I appeal to their own writings and ask euery iudicious Reader whether he euer yet heard Protestant whilst he asserts no Transubstantiation for example No Sacrifice of the Mass no Inuocation of Saints say plainly and positiuely vpon à solid ground Such an ancient Church reputed Orthodox confessedly denied Transubstantiation Inuocation of saints the Sacrifice of the Altar c Such à passage of Scripture sensed and interpreted by that Orthodox Church or general consent of Fathers agreeing with known Scripture and Church Doctrin decried these In what manner Sectaries handle controuersies Catholick Tenets as we Sectaries do now Has euer Protestant I say gone thus plainly to work No God knowes I 'le highly extoll the man that shall offer at it What then is their strain of writing All à long à meer cheat They either argue negatiuely We find not forsooth Such Doctrins in antiquity which is false and though true t' is to no purpose Or they cite you two or three ambiguous Testimonies of the Fathers gloss and sense them as they please and then cry victory Thus Mr Stilâingfleet proceed's as you shall see presently I say No such matâer An ambiguous Testimony of à Father glossed or sensed by âou is wholly insufficient to ground faith vpon or to assert abâlutely This is Christs Doctrin without an ancient Orthodox Church which indubitably maintaine'd the Position and that ânse you would draw from à Father And mark well what I say âor we shall afterwards end all controuersies by it In the mean âme who is there so far from reason that can perswade himselfe ât I or any ought to reiect what my Church teaches because à Sectary offer 's to draw some few Fathers to à new sense which no Orthodox Church euer heard of When all know or should know that no priuate mans opinion no doubtful Text much lesse Sectaries glosses added to an ambiguous sentence can assure me what Christ's Doctrin is which as I said euer stand's firm vpon vndubitable Principles or à Belieuer ought not to own it as Doctrin truely reuealed 11. But before I press this point further and shew vpon what certain Principle the Catholick relies when the Scriptures sense the like is of the Fathers is debated I must needs entertain you à little because it much auail's to my present purpose with à few known Authorities of Fathers which either conuince our Catholick Doctrin of Christs real Presence in the Eucharist or we may boldly say no truth was euer established by those great lights of the Church I say only à few for it is not my intent to collect half of what is vsually quoted by Catholick Authors my chief What is chiefly intended in Citing the Fathers ayme being thus much at present to make this truth manifest That as long as Sectaries iarr with vs about the sense of Fathers and only deliuer opinatiuely their contrary Sentiments so long they do no more but without fruit beat the aire and dispatch no work Recourse therefore must be had to à clearer Principle whereof we shall afterward treat at large Now as I promised one Authority is to be examined Theoderets Testimony alleged aboue Contains most Catholick Doctrin 12. Whilst I was in hand with this Chapter à Gentleman â our Nation pleased to tell me of à late little book called to hâ remembtance The Rule of Faith wherein one passage of Theoderâ is much vrged and thought vnanswerable After some Discourse I shewed him my notes in the other Treatise Disc 4. C. 7. n. â wherevnto He replied modestly Surely Theoderet saies morâ who either must suppose the very inward substance of bread â changed at all or his Conference with the Eutichian Heretick becomes What Sectaries would force from this authority forcelesse and this the little book presseth most Sr said I. It seem's very strange that your late book bring 's again to light such stale obiections long since answered by one to say nothing of many others of our own Nation the learned Brereley Please to read with me Theoderet's own words first and Brereley afterward We turned to Theoderet Paris Print 1642. Tom. 4. Dialog 2. called Inconfusus Dialogus and began with the pag. 84. Next I produced Brereley of the Liturgie
so high as to giue fall satisfaction herein though he is pleased to plead euidence drawn from sense and reason against the B. Sacrament as if forsooth the full portion of both were like à legacy Mr stillingfleet argues Improbably bequeathed him and à few Sectaries whilst so many Fathers so many Schoolmen soo many profound Doctors of our renowned Church must haue no small share allowed in either but are as you see censured like men sensless and vnreasonable 2. Say I beseech you Who can perswade himself that those three worthy eminent Cardinals Bellarmin Perron and Richelieu all haue writ on this subiect and are famous the whole world ouer for their great wisdom and learning who dare I say without à measureless audacity cast these could we vrge no more into the Catalogue of dull sensles and vnreasonable men None would haue ventured on such à vast improbability but one who either knowes not or cares not what he saies Now add to these the consent and acknowledgment of the whole Orthodox world you may iustly say it is much harder or there is more violence offered to mans vnderstanding in conceiuing that God who is essential Verity and therefore inclined to preserue the Church he founded in truth should permit all those millions of Christians who haue belieued the Real presence to be so long deceiued in their Faith than to submit vpon so great authority to the very mystery we belieue Reason more rack'd by denying then belieuing the Mistery For by submitting to the mystery we proceed rationally and prudently iudge that an infinite power can do more than our weak capacities reach vnto but if we say his Goodnes hath permitted the Church to be seduced by à gross errour age after age or that so many Christians haue been cheated into à false belief of so high à Mystery we force our vnderstandings more we clash with an euident Principle and must assert that God has no care of his Church or of mans saluation The blame therefore if we be in errour would at last redound to God as I shall amply proue in the next Discourse 3. Thus much noted Let vs look à little into the strength of Mr Stillingf weak argument which must run thus What I see seem's or is bread to the Eye and tast yet t' is not bread but Christs sacred body therefore the Mystery is contrary to sense One distinction ouerthrowes this lame discourse I answer in à word What I see seems or is the inward substance of bread I deny it What I see seems yea really is the outward accidents or species of bread I grant that Therefore the Mystery is contrary to sense I deny the consequence The Argument purely fallacious supposeth Our Aduersaries fallacy solued the immediate obiect of our sense to be the inward substance of bread which yet as euery Puny knowes is not so in common Philosophy for the immediate obiect of the Eye is colour or light and so much remain's after consecration as well as other accidents doe but these sensible obiects are in known Philosophy distinct from the inward substance of bread which is not immediatly visible tangible or tastable Mr Stilling therefore gain's little by this dreaming way of arguing Now à word to his plea of Reason 4. He may say Reason tell 's me there is bread still after consecration Why so surely the answer must be because sense vpon the discouery of its immediate obiects colour quantity c. induceth reason to conclude there is bread vnder these accidents I answer Reason thus far would well conclude were it not that à stronger Principle enters here which ouerawes as it were weak reason and bids it yeild Pray you tell me Did not sense and reason also assure Christs Disciples Matth 14. before S. Peter was seen walking on the water that that liquid substance could not bear vp à weighty body without sinking yes most assuredly yet they saw him walk and reason following the guidance of their eyes checked that other natural discourse and acknowledged à Miracle And thus weak reason must yeild in the present Mystery when à Stronge Principles where vpon our Faith relies stronger Principle interuen's and forceth it to submit Thanks be to God Habemus firmiorem propheticum sermonem 1. Petr. 2. we haue yet à stronger Principle to vp hold our cause than weak discourse is The spirit of eternal truth The express words of Christ which the wit of man shall neuer draw to any other sense but what we Catholicks own 2. The constant professed Doctrin of the two Churches Greek and Latin yea and I say more of all other called Christians as is now declared 3. Might we here introduce the known Testimonies of most ancient Fathers They are so numerous and so fully significant that would à Catholick study to set down the truth of this Doctrin he cannot do it in clearer language 5. Good God saith S. Chrysostome lib. 3. de Sacerd Cap. 4. What à wonderful miracle is this how great is Gods loue towards mankind Behold who sitreth aboue with his Father in one and the same moment of time is touched by the hands of vs all and giueth himself to such as are desirous to receiue and imbrace him Theophilact c. 4. in 26. Matth. Bread is transelemented or transformed by an ineffable operation The ancient Fathers speak in our behalfe although to vs it seem's bread Because we are weak and haue horrour to eate raw flesh especially the flesh of man for this reason bread appears but in the essence and substance it is not bread Again Christ said not this is à figure but this is my body for by an ineffable operation bread is changed c. Indeed it appears Bread but it is really flesh Yet more How often do the Fathers S. Cyril of Hierusalem S. Chrisostome and others exhort vs not to come vnto the Eucharist as vnto simple bread and wine for say they it is the body and blood of Christ according to our Lords affirmation Although sense suggest the Contrary yet let faith confirm thee Iudge not of the thing by thy tast c. Again know this and with full certitude belieue that the bread seen is not bread though it seems so to the tast but the body of Christ and that wine seen is not wine though tast iudge it to be wine but the blood of Christ Though saith S. Chrisostome what we see seem's to our sense and thinking to be bread Let Gods saying This is my body Master our sense and reason Let vs doe this in all things especially in the Mysteries not regarding alone the things which lie before vs but holding fast to his words For by his words we cannot be-cousened our senses may be deceiued his words cannot be vntrue our sense is often time beguiled c. Thus these Fathers known to euery one to omit in numerable others speak and belieue thus the Church of Christ speaks and belieues also
to the Receiuer Speak out Sir What is it that has relation to the Receiuer only The very body and blood of Christ vnder the Type of bread and wine which are changed out of their nature as water was at Cana in Galilee These substances of his body and blood as really present work their effect in à worthy Receiuer where you euidently see that the Real Presence of Christ's Sacred body and blood is presupposed to the effect or to grace wrought in à Soul Therefore to talk of à presence which hath relation to à Receiuer only without the true supposed real verity of Christ body and blood present is no more then à peruerse and an improbable Gloss if S. Cyril speak sense 18. Your next Gloss vpon these words It is not bread though it seem to the tast to be bread but the Body of Christ is worse if worse can be For you only frigidly say Hereby is meant no alteration iâ the Substance of it but only that it is not That common Bread it was before Sir the contrary is now demonstratiuely proued against The change made in Chrism wholly different from that in the Eucharist you But you hope to help your self by an Instance which S. Cyril hath of Chrism in his 3. Mystag Pag. 525. where he Seem's to Parallel the change made in Chrism or holy oyntment with the Change of bread in the Eucharist By the way If Chrism be so sacred à thing it is à shame you haue no more vse of it in your Church but let that pass and mark the Parallel and your own mistake with it A change there is in both bread and common ointment but as different in Themselues as they are differently expressed by this Father The one change is Real and intrinsecal made in the Substance of bread and wine The change of common ointment is not so but Moral into à grace or Gift or Christ S Cyrills words take away all ambiguity See saith he That thou think not this ointment to be common or meer ointment For as the bread of the Eucharist after the Inuocation of the Holy Spirit is no longer common bread but the body of Christ here is the real change So this holy ointment is no longer naked or common ointment after it is consecrated ãâã ãâã ãâã ãâã ãâã S. Cyrill's words denote the difference but à grace or Gift of Christ and the Holy spirit which operates through the presence of the Diuinity Here is the other and à quite different change Bread is made the body of Christ Chrism his holy and sacred Gift The Parallel or parity therefore as I now said lies in this That both bread and Common ointment are changed from what they were and this is enough for Cyrills intent who only proues Chrism to be à holy thing but it fail's when he positiuely and expresly diuersifies the nature of these changes of bread into Christs body of Common ointment only into à grace or à gift of Christ And Hence Sr your Question whether we may not as well proue à Transubstantiation in the Chrism as we do in the Eucharist is both fond and friuolous We Answer No because the real change of bread into Christ's body fully expresseth Transubstantiation the Terminus à quo and ad quem being Real and Substantial The other Change of ointment into à Gift of Christ denotes à moral change quite different and nothing like the other which is most real S. Ambrose next cited no less abused then others 19. Your next and last Gloss abuses S. Amb. De ijs qui initiantur C. 9. who saith Bread is no longer that which Nature has framed it but that which the Benediction of Consecration has made it You Answer It is the body of Christ but not in our gross sense Pray Sr Inform vs à little of your more quaint meaning Say how bread is Christs body if it still remains as substantially bread after the Benediction as water in Baptism remain's substantially water Doth the water wherewith an infant is washed cease to be water because it is à Sacrament No certainly yet bread if S. Ambrose speak truth ceaseth to be that which nature framed it You endeauour to make These words forceles because S. Chrisost in Act Hom. 23. saith of Baptism I'ts virtue is so great that it suffer's not men to be men and then you wisely ask whether we will grant it Transubstantiat's them Friuolous The Saint only speaks of the virtue of Baptism which as he obserues makes vs sons of Adoption That is it Changes à soul from the miserable state of Sin into à happy state of grace and so permit's not men once infected with that leprosy to be men as they were before vnregenerate And therefore he adds in the ensaing words The great power of the Holy Ghost is that it Transform's our Manners and makes them composed What is here of any thing like Transubstantiation or of à ceasing of that which nature hath framed But enough and fully enough of Mr Stillingfleets most improbable glosses so I must and will term them vntil some surer Principle than fancy giues them more strength which shall neuer be 20. To end I 'le say à great Truth Had this Gentleman twenty Cyprians twenty Cyrills twenty Austins as clear and express for his Opinion of the Sacrament as the Testimonies Had this Aduersary so much Authority for hy opinion as wee Produce in behalfe of Catholick Doctrin No man Could belieue any thing now cited are significant for Catholick Doctrin Had he à Church reputed Orthodox which as indubitably mantain'd his Opinion fiue or six ages since as the Catholick Church then held and yet hold's our Catholick Doctrin Finally had he Scripture as plain for his Sign or Figure of Christs body as it is euidently clear for the Real Presence I verily think no prudent man could or would belieue any thing of this great Mystery And consequently all might rationally doubt of euery article in Christian Religion Because Fathers vpon the Supposition are directly contrary to Fathers Church stand's against Curch and Scripture against Scripture But now when he hath not one Clear Testimony of à Father much less the Sentiment of any Orthodox Church nor so much as à word of Scripture contrary to our Catholick Position I must Conclude that his Glosses already laid on these Fathers are not only improbable but more than highly improbable 21. Perhaps Mr Stillingfleet may reply His glosses T' is true because they are the Sentiments of à fallible man are indeed lyable to errour but He bidds me look well to my Refutations and beware of setting to high à value on them whilst I oppose him For my Opposition because I may mistake amount's to no more but to à weake degree of Fallibility so that Hitherto He and I stand vpon equal Terms Answ If the contest be thus much only whether his Glosses are not clearly refuted the Iudicious Reader after à due
Ponderation of my Replies is so far to iudge between vs. But here is not all I must Say more Though I am as fallible in excepting against His glosses as he is in making them yet my Faith depend's not vpon my Exceptions but vpon the Doctrin of my Church The express words of Scripture and Fathers These oblige me vnder pain of damnation to belieue as I doe But all that Mr Stilling hath for his Faith is only the vncertainty of his own No man builds faith vpon his own Glosses coniectures ancient Church he has none nor express Scripture nor one Clear sentence of any Ancient Father And will hee Dare to oblige me vnder pain of damnation to belieue his Glosses or the opinion he would mantain by them vpon no other Ground but his weak Coniectures I appeal to his own Conscience for an Answer Well Be it how you will thus much is euident and T' is the only thing I aime at in this whole Discourse if Scripture and Fathers be interpreted in high matters of Faith by two Aduersaries of different Religions when no surer Principle is at hand to rely on but the fallible Glosses of the One and à contrary fallible combating with those Glosses in the Other they may both as the world goes now sit long at the sport before one Controuersy Other meanâ to end Controuersies then meer Glosses be ended Therefore God as I said aboue has Prouided vs of an easier way to end these weighty difficulties or we may All turn Scepticks Some may say The old mode of the World was to dispute by Scripture and Fathers dare we reiect this way of arguing as insufficient Answ No truely It is an excellent way amongst Christians though insignificant to Heathens when the Aduerse Parties can Clear the sense of Scripture and Fathers vpon certain Principles But if the very sense of Scripture and Fathers be called into Question As now à daies it is by Sectaries We must of necessity haue Recourse to an other more Clear easy and indubitable means of ending all Debates euer in vse among the Holy Fathers Whereof more afterward In the Interim the ensuing Chapter may giue you entertainment CHAP. XIV It is further proued that neither Scripture alone nor any other Principle distinct from an Vnerring Church can with certainty decide Controuersies in Matters of Religion or Regulate Christian Faith 1. THis Assertion not slightly proued in the other Treatise Disc 2. C. 4. I hold so certain That the wit of man shall not rationally contradict it And to giue yet more light to what is there said Be pleased to exclude or mentally only to cast aside All thought of an vnerring Church of her infallible Tradition al so of the Definitions of General Councils For all these which Sectaries hold fallible are Essential to an vnerring Church If any such thing be in the world whereof we shall Treat afterward Next look about you And consider well what remain's to end Controuersies withall or to regulate Diuine Faith You haue VVhat Principles Sectaries Can Pretend to distinct from an Infallible Church first Scripture which à Pagan wholly and à Iew partly reiects Yet with such Aliens from Christ à Christian can argue rationally yea and clearly conuince them as I shall proue in the second Discourse After Scripture you haue the sublime Mysteries of Faith the Fathers Doctrin laid forth in their Volumes and the History of the Church Here are all the Principles imaginable left Sectaries besides their priuate Spirit which can be no more à sound Principle to them than the contrary Spirit is to Their Aduersaries 2. Let vs now See how weakly the Sectary endeauours to end any Controuersy by these Principles without an infallible Church And be pleased euer to attend to the Aduersary he Treat's with If he attempt's to do good on à Heathen by Scripture or bring 's in the Reasonableness of Christian Religion The Heathen and Iew also laugh at his Folly And wish him to proue his Book to be Diuine If he proues that by the Vniuersal Tradition of all Called Christians the Heathen perhaps will not yet quarrel with him as I may hereafter about the Fallibility or Infallibility of Tradition but desires him to goe among the Chineses and lay his Bible down by That book which their supposed Prophet Confusius wrote full of excellent Moral Precepts Thus much done the Contest Begin's The Sectary saith his Bible is Authorized by à great Prophet called Christ A learned Bonzius Answer 's and his is also Authorized by à great Prophet called Confusius The Sectary saith all Christians own his book vpon à neuer interrupted The Protestants Contest with â Heathen Concerning the Bible Tradition to be indited by the Spirit of Truth The Bonzius replies All China of à mighty vast Extent age after age hath the like perpetuated Tradition for his Bible What followes but that These two Aduersaries peruse their Bibles The Bonzius read's ours and Reasonably ask's whether the Sectary can infallibly proue such strange Mysteries as are registred there for example à Trinity the Incarnation of the Diuine word to be Truths Reuealed by Almighty God The Sectary answers All the infallible certainty he hath of these particular Verities lastly Relies only vpon Scripture it selfe For what euer Principle can be imagined distinct from that written word whether Church or Tradition is Fallible and may deceiue If so saith the Heathen your Bible gain's no Credit with me Because you proue the Mysteries contained there by that which causes my doubt or is the matter in Question for you say all I read is of Diuine inspiration because your Bible relates them and therefore make that à proof of your Doctrin which is the Matter in question or causes my doubt O saith the Sectary read on with Humility and you will find that the very Maiesty of the style the Energy of the words will quit you of doubting And to ease you of too much pains know we Protestants hold That the Belief of à very few chief Articles or simple Truths as that Iesus is the Christ The Diuine Word is incarnated c is faith enough to gain Heauen Contra The Heathen except's against the Protestants plea. Replies the Heathen I see no other Maiesty in the Style of your Bible than in mine and other pious books The exteriour Syntax or ioyning of words together is common to all such Writings But aboue all I wonder why you talk to me of no man knowes what splendor shining in the bare Letter when you say that shines not to Pagans but only to those who haue the Spirit of God and are the Elect amongst you Now to what you Add of à few chief Articles necessary to be belieued and no more I answer first Your Scripture saith no such Thing nor tell 's me or you which Articles are necessary which not and if it did so you are only where you were before in darkness
Since you proue not so much as one of these few Articles to be of Diuine Reuelation but by the book which records them And this you do whilst I iustly question not only the book but the Truth of this very article which you make Diuine because it is in your Bible But enough of this subiect at present whereof see more C. 9. n. 7. All that is said there and further enlarged here makes this Truth not only probable but demonstratiuely euident That Scripture alone is no vniuersal Means to end Controuersies debated between Christians and no Christians which is the only Thing we now insist on yet Iesus Christ hath left sufficient means whereby such Aliens may be reclaimed from their Errours and attain saluation Scripture doth it not for all Therefore à more satisfactory way must be thought of 3. Now if we begin to speak of the Fathers with à learned Heathen t' is labour lost for He who belieues not the Diuinity of The Fathers of no Authority with à Heathen Scripture will little regard the Fathers Authority To tell à Heathen of the high Mysteries of our Faith augment's his Difficulties puzzles Reason and rack's his vnderstanding To weary him with à long narration of Ecclesiastical history is most impertinent when as yet He neither belieues Scripture nor Fathers Yet this man may be conuerted to Christian Religion if he followes Reason Vnless we say which is intolerable to hear That our Lord Iesus will haue this poor man lost or left without means to attain Saluation by 4. The next Aduersary the Protestant may attaque shall be if you please à Roman Catholick we will here to gain time omit his Contest with Arians and other Hereticks And his whole The sectaries attempt vpon Catholicks vain and why endeauour if he goe Closely to work must either be to Establish his own Protestant Tenets by Scripture Fathers and Antiquity or forceably to disswade all by virtue of these Principles from the Belief of our Catholik Doctrin I say it is impossible to do either Because the Sectary has not in the whole Bible one clear and express Text for any one Tenet of Protestancy as t' is reformed Nor so much as one clear and express Text against any one Doctrin of the Roman Catholick Religion Therefore as Scripture cannot Pass an obligation on him to belieue one Article of his new Faith so it cannot oblige him or me to disbelieue one Article of our Roman Catholick Doctrin For vpon this supposition it neuer meddless with the one and often omit's to speak of the other in plain open and significant Terms For example Scripture neither expresly denies Transubstantiation with the Protestant nor in that plain open Term affirm's it with the Catholick it neither clearly Saies there are Two Sacraments only nor in express Words allowes of Seuen It neither clearly denies Purgatory nor vnder that express word asserts it How then can the Protestant when he hath not one clear syllable in Scripture for what he hold's in these particulars nor à word against our contrary Doctrins euer probably venture Not one Text in Scripture clear for Protestancy nor one against Catholick Doctrin to decide these and the like controuerted Matters by the plain and express letter of the Bible It is impossible The Reason is it cannot determine that whereof it speaks not clearly nor become an intellectual Rule or Measure whereby we are to iudge what 's true or what 's false concerning these controuersies if it Meddles not with them in express Terms I say in express Terms For what euer is less then that or not express must either bee the Sectaries Gloss or his fallible Deduction I reiect both and appeal to him who wrote the original Book with all it's candor and simplicity If I find Protestancy there well and good If otherwise no Gloss no Deduction shall preuail with me to belieue the Nouelty vnder pain of damnation vnless he who tampers with à Text first bid's me belieue vnder pain of damnation that he is an vnerring man or that his Glosses or deductions are infallible which I am sure is not God's command Again If I find nothing plain and express in Scripture against my Catholick Doctrin but much for it I should be worse then foolish to change my ancient Faith vpon the slight ground of farfetch't Glosses and fallible inferences 5. Shall I say yet more clearly what I here aime at Some Christians there are now in being who Belieue the true Doctrin of Christ so firmly that though an Angel preach't Contrary Galat 1. 8. They ought not to be remoued from it if therefore Protestants belieue their own Doctrin so stedfastly and say that Papists for The Asssârtiân proued example err in the Belief of Christ's true Doctrin they are to Euidence it by à more indubitable Principle than that is which the Apostle vnderstand's by the preaching of an Angel But such à Principle can be no other nor less certain than plain and open Scripture How Therefore can the Protestant so much as weakly hope to disswade from Popery and perswade to his opinions by meer guesses weak inferences weightles coniectures c. without plain Scripture Now to shew you he hath no more but guesses Let him please to Discuss rigidly with me but one point in Controuersy by Scripture only That of Transubstantiation wherein he think 's to haue most Aduantage may perhaps occurr and like him best I say after All he can allege for his opinion or against our Catholick Doctrin shall be no more but meer Coniectures improbable Glosses vncertain Topicks false Suppositions and the like And are these think you weighty enough to establish his Opinion which he meer Coniectures are Protestants only proofs hold's to be reuealed Doctrin No certainly The Doctrin of Christ stand's so sure vpon certain known Grounds that an Angel though he preach otherwise is not to be belieued and if it be not thus stedfastly founded it is not as I obserued aboue Christ's Doctrin How easy were it for the Sectary to end much of these debates by à due examination of this one Controuersy I vrge him to it yet you 'l see he will refuse this Modest Challenge 6. Wherefore I shall neuer comprehend why these men trouble the world as they do with writing Controuersies What is their aime Is it to draw any one Soul to Protestancy or only to giue à proof of wit and show that they can speak against God's truths which an Angel cannot Disswade from If this later be intended the Arians of old did so before them And the Diuel can do it much better than either Arian or Sectary If it be to conuert men to Protestancy The Attempt is desperate vnless they come strongly armed with plain express and Significant Scripture Whereof there is no fear at all For had they clear Scripture against one sort of their supposed erring Christians Papists for example they would not spare vs
Mysteries of Christian Religion which certainly cannot regulate Faith or determine Controuersies concerning Religion For à Rule is the measure whereby we iudge what is true and what is falââ but no man iudges this by the Mysteries themselues Belieued because these proposed without further light are not only obscure but highly Transcend all natural discourse And therefore Reason would reiect them were it not curb'd and rectified by an other Superiour most certain and infallible Rule distinct from the Mysteries I further ground and more à Priori is That man who Iudges of Religion by the Mysteries belieued makes in real truth his own fancy or weak reason to regulate Faith and is sure to erre âle shew you how Giue me one as yet not setled in any Faith that cast's his thoughts vpon all the different Religions now Professed in the world Iudaism Mahometism and Christianity He call's them all to the Tribunal of his Reason which is guided by the Mysteries of each Profession And is resolued to pitch on so What weak Reason would embraceâ If left to it selfe much as seem's suitable to his Iudgement Reason certainly if it proceed Reasonably will only pick out of euery one such Mysteries as are Facile and no way torture an Vnderstanding Much may displease this Seeker after Truth in Iudaism yet perhaps not all The filth and Fooleries in Turcism like him not yet something he may approue Finally he fall's vpon Christianity and there find's those insuperable difficulties of à Trinity the Incarnation Original sin c. These suite not with his Reason and consequently are reiected Therefore if Christianity be true à false Religion cannot but haue more sway with him than the vndoubted reuealed Verities of Iesus Christ Thus much seem's clear Perhaps you will ask why I instance in an Vnbelieuer who is yet to chuse his Religion When I should show that Christians euen those we call Sectaries ought not to end Controuersies or to regulate their Faith by the apparent easines or difficulty of Mysteries within the bounds of Christianity whereof many are in dispute between them and Catholicks Answ I haue instanced thus on set purpose to lay open the great Errour of all Sectaries who leauing the These who yet belieue nothing and Sectaries are alike in their Choise Of Religion Conduct of Christ's Church run along with this supposed Vnbelieuer For as he after à consideration had of seueral Mysteries found in the Religions now named takes out of each what is easiest and best likes his Fancy or weak reason So Sectaries ptoceed Though they walk in à lesser compass and for the most part limit Themselues to something taught by men called Christians whether true or false imports not Within such bounds they take and leaue as freely what pleaseth as any Vnbelieuer doth and vsually throw off Mysteries most difficult to sense and Reason Thus the Arian reiect's à Trinity because it is à hard Mystery and not plainly expressed in Scripture The Pelagian denies Original sin vpon the same ground and Protestants thunder against Transubstantiation because the word is not in Holy Writ and the Mystery seem's repugnant to their Reason All therefore are alike as ill Self-chusers with in such à compass as any Vnbelieuer who makes à new Religion on his own head guided by no other Rule but fancy or what seem's to him reasonable The sole cause of this Self-chusing is the Sectaries falling off from the conduct of Christs vnerring Oracle The Church which tell 's them what God speak's This vnfortunately slighted They make him speak iust so much as they think fit or seem's good to their weak and fallible Reason 2. The next Principle Sectaries may lay hold on for à sufficient or at least à Subordinate and concurrent means to decide Controuersies and regulate Faith is the Authority of the ancient Fathers Though Catholiks highly honour these great Lights of the Church And no way decline the tryal yet they Protestants doe and must except against the Authority of Fathers think an easier Rule can be assigned for all and know well that Protestants doe and must except against this very Rule One exception is The labour is immense to peruse exactly the large volumes of Fathers the like is of Councils which can only be done by the more learned of different Religions Howeuer suppose the work performed by à learned Catholick and à learned Protestant and that both diligently read the Fathers The satisfaction giuen to the Generality of other Christians is very little or nothing who first must Hear what These two men report and next credit their dissenting Iudgements And can such iudgement think ye thus at variance as they haue been for à hundred years certainly regulate Diuine Faith in à Seeker after truth or end debates wheron Saluation depend's It is impossible Again These Fathers with Sectaries euen all of them put together are fallible and may teach False Doctrin Nay more They haue actually taught it say Protestants and grosly erred whilst they openly mantained à true Sacrifice vpon the Altar prayers for the dead Inuocation of Saints Translation of Saints Reliqâes and their worship Pilgrimages because the Fathers are fallible and teach Popery to Holy places Auricular Confession to à Priest vn written Tradition vowed Chastity the Hallowing of Altars of Churches of water bread oyle candles And the great virtue of the sign of the Holy Cross c. These say Protestants and innumerable others haue been the foule mistakes of Fathers and Therefore Mr whitaker plainly affirm's Popish Religion to be à Patched couerlet of the Fathers Errours sowed together And D. Humfrey highly blames Mr Iewell for his so bold Appeal to the Fathers saying herein he gaue the Papists too large à Scope was iniurious to himself And after à manner spoiled himself and the Church c. The words of these two Sectaries are cited as I relate them in the Protestants Apology Tract 1. Sect. 3. subd 14. Page with me 128. And neuer Aduersary could yet Tax that Author of à false Quotation who also through the Seueral passages of his book showes how Sectaries ascribe the now named and supposed errours to the Fathers It would be tedious to expose all his laborious Collections on this subiect to common view again Who euer desiers further Satisfaction need 's only to bring eyes to open the book and read his Marginal notes Thus much premised 3. I say The Fathers that are not only fallible but also supposed by Sectaries to haue actually wronged Truth can be no Appendant or subordinate much less any sufficient Rule of faith for them when these conceited Errours are so numerous Recourse to Fathers in Fundamentals most insignificant That all along they stick most Close to our Catholick Doctrin as is largely proued in the Protestants Apology Some perhaps will say we must haue recourse to such passages of Fathers as only treat of Fundamentals and so farr are vnexceptionably plain
what auail's it to haue à Church garded from vniust dealing in Matters of Trust if you make it lyable to Errour in the main Essential which is true Faith the very ground of Saluation And Principle cause also of iust proceeding amongst Christians Perhaps these men will say S. Cyprian in his Elogium respected only the first Romans commended by the Apostle not Those who liued in his An other Gloss refuted time Contra 1. That is not only said without Proof but improbably falsifies the Saints express words Eos esse Romanos as is now noted Contra. 2. If S. Cyprian only relate to the Romans whom the Apostle taught what need is there to keep à coile about the signification of Perfidia when those first Christians had for their Instructor an Infallible Apostle If therefore S. Paul could not err in faith Perfidia may well exclude all misbelief or errour in Matters of Faith from that Apostolical Church And here we make way to discouer the Bishops leuity in his second Gloss. 8. Suppose saith he it be granted that Perfidia Signifies errour in faith or Doctrin yet it belongs not to the Romans absolutely but with à respect to those first Romans whose Faith was commended by the Apostle Contra 1. Vpon what certain Principle doth this confident Assertion stand It belongs not absolutely to the Roman Church Proue thus much by à sure Principle and something is said to the purpose But without à solid Probation we look on it as à whimsey only or à thought of fancy Yet more What mean's his Lordship by those dark words With à respect to those first Romans Will he say that the first Romans were infallible in Faith and make those others to whom S. Cyprian wrote fallible This must be his meaning or nothing A second and third Gloss reiected For if both were equally infallible or both alike fallible he gains nothing by the word Respect to the first Romans Therefore he must hold that ancient Church of Rome to be more infallibly founded in Faith than the later Romans were to whom S. Cyprian wrote Admit this He makes the Saint not only to flatter à whole Church but to speak Nonsense also For in effect he saith thus much Your Ancestors the Romans were so secured from errour in Faith that they could not decline from Christ's Doctrin but you now are in à very tottering Condition for you may swerue from the Faith of your Ancestors you may perhaps belieue as they did and perhaps not Howeuer I will sooth you vp and praise you as à Church impossible to erre with an Ad quos Perfidia habere non possit accessum You are men so faithfull that no Misbelief can touch you The last Gloss of the Bishop is thus S. Cyprians Elogium seem's rather à Rhetorical insinuation than à Dogmatical Assertion Mark the proofles word Seem's t' is only à thought of my Lords fancy which I am sure seem's far from à dogmatical Assertion What That à Saint and worthy Bishop should Rhetorick it in so weighty à Matter But enough of this nothing 9. To make something doe at last Mr Stilling Page 317. laies his Gloss by my Lord's and has à good opinion of it To Mr Stilling misinterpretation giue every man his due it is better than any of the Bishops He sayes in à word after à relation of the present state of Rome at that time when those Schismaticks Felicissimus and Fortunatus came thither that Perfidia may well denote the Falsness and treacherous dealing of those two Persons who seemed good Catholicks but were not so and sought to ioyn in Communion with Cornelius and the Catholick Party but meant it not Now such Iuglers should haue no Access to the Principal Church or to those Romans whose Faith the Apostle so highly extolled so that Perfidia Respects not the Romans nor excludes Errour from that Church but laies falshood as was well deserued on those Schismaticks This I take to be Mr Stilling meaning Contra. 1. The Gloss euery one sees violently strained makes the allusion between Fides and Persidia Both Strained and inconsistent with S. Cyprians sense insignificant 2. It is inconsistent with the Authors whole sense who speak's not of perfidious men but of Falshood and Vntruth which could not haue Access to that principal Church For it is euident that perfidious persons as Mr Stilling tell 's the Story actually had Access And therefore could certainly haue it when Fortunatus and Felicissimus came to Rome 3. Make the most you can of this Gloss it reaches no further but to à meer far-fetcht Guess and what is gained by That Can Mr Stilling establish his Opinion of the Churches fallibility on no surer grounds Can he hope to driue me by guesses and Glosses not only from the Obuious sense of these words but also from the clear Expressions of innumerable other Fathers who stand openly for an infallible Church It is à disperate Improbability Yet so it is These selfconceited Glosses and nothing els Vphold Protestancy in euery controuerted Matter The infinite number of them and the Stories Mr Stilling tell 's to no purpose at all so enlarge his Rational account That if you fling these away you may easily put the remainder of that Book into à smal Decimo sexto 10. Be pleased to obserue à little We say and Christ said it before vs Hell gates should not preuail against the Church founded Glosses opposed to manifest Proofs by Diuine Prouidence But fancied Glosses disputes it at last into à Possibility of being peruerted by Hell and Heresy also We say it is the Pillar and ground of Truth but Glosses laid vpon these words must be thought so strong as to shake it all in pieces We say Christ will be with his Spouse to the end of the world Hold there say Sectaries our Glosses tell you No For this promise was only Conditionally True in all that succeeded the Apostles A fitting Assistance we allow it such as pleases our fancies But no more We say with S. Cyprian S. Hierome S. Irenaeus and other Fathers that the Church neuer depart's from what She once held that in Her is the Rule and square of Faith that in Her is the Spirit of God That She is the welspring of truth The dwelling place of Faith c. But à companie of Glosses spoil all this Doctrin And so rack the sense of these clear Expressions that one may boldly swear the Gloss and Text are sworn enemies CHAP. XVII VVhy the Glosses of Sectaries are impertinent and weightles Mr Stillingfleet misinterprets other Fathers Of his vnskilful Speculation concerning Idolatry Charged on Catholicks 1. MVch is said in the Other Treatise Disc 4. C. 4. n. 8. of our Protestants Glosses Here you haue à further discouery of their weakness And t' is the only thing aym'd at in this And the precedent Chapters In à word thus I conclude That man who in Matters of Controuersies defend's à Doctrin
Reader 8. Page 595. he saith I cannot possibly see but that kind of Mr Stilling Speculation Examined worship which was giuen by the Heathens to their Damons was defensible vpon the same grounds that the Inuocation of Saints is now Herâ is all Mr Stilling see 's not the difference Ergo There is none Let that pass Next Augustus Caesar is brought in for an Instance The Senate saith he decrees that Diuine honours shall be giuen to Augustus And we cannot think that by virtue of this decree Augustâ assumed à Diuine nature or became absolutly God No indeed For no decree of à Senate can make à Sinner either God or Sa ãâ¦ã But the Question is what honour the Senate intended to giue that Roman Emperour You say it was Diuine What thâ Diuine honour was decreed as due to him neither you nor I Sr know too well nor doth it much import vs to know at present Let that therefore pass also We now come to the point Suppose say you that some Roman Catholick should belieue Augustus to haue been à Saint Next suppose the Heathen and Catholick to be at their prayers together to Augustus you demand wherein lies so much difference That the one is Idolatry and the other not Here Sr its clear you vnderstand not your selfe For it 's no more Idolatry to worship one as à saint that 's none then to reuerence one for à Father or prince who is not so Idolatry is then committed when we either adore à creature as God or appropriate some perfection to it which belongs to God Should you therefore hold all Iohn Foxes miscalled Martyrs Saints And then invoke them you would be vpon that account à false and foolish worshiper yet no Idolatrer whilst you Reuerence them as saintly creatures only And attribute no perfection to them which properly belongs to God No more say I would the Heathen and Catholick Commit Idolatry though they reuerenced Augustus and prayed to him as à Saint 9. This mistake discouered I must tell you Had you proposed the question more ingenuously And told vs whether the erring Catholick when he belieues Augustus à Saint and prayes to him is to be supposed mistaken by à Iudgement vincible or inuincible Full of mistakes erroneous The like is of the Heathen you had solued your own difficulty And might well haue Spared that after talk which comes in Thus. Neither of them supposes Augustus to be the Supreme God both the Catholick and Heathen look on him as hauing à middle kind of excellence between God and man the external actions are the same in both and their apprehensions of his excellency being equal the inclânations of their wills to testify their douotion must be equal too Here is à two fold fallacy on foot again One lies in those vnexplicated Terms A middle kind of excellence An other and that 's worse in concealing the tendency of these supposed apprehensions or Iudgements rather which may be either vincibly or inuincibly erroneous And marke well the distinction for it discouers your whole mistake Concerning the first I ask what that middle Excellency is which must be equally applied to the apprehension of the Heathen and the Catholick Must both of them be supposed to err so grosly as to own Augustus à Saint in Heauen as the Patriarchs and Apostles now are Or must the Catholick only iudge so This later cannot be vnless you make the Catholick most inuincibly ignorant Howeuer such an errour is possible For as à man by inuincible ignorance may iudge one to be à Prince who is not in like manner He may be so inuincibly beguiled as to think Augustus à Saint who is not And so may the Heathen though t' is very difficult be deceiued also Vpon this Supposition of inuincible ignorance which you Sr neuer reflected on I Answer Neither the Heathen nor the Catholick doe or Inuincible ignorance excuses all Crime can commit we must Still vse your improper Phrase Formal Idolatry but material only The reason is euident For though Augustus be really no Saint yet that middle kind of excellency now mentioned is vpon the Supposition inuincibly apprehended by both as if He were one And consequently the apprehensions had of Caesars Sanctity the inclinations of their Wills to Testify their deuotion to him And external actions may be equal yea one and the same in both but without fear of any formal false Homage because inuincible ignorance takes off that formal Crime And thus far if we speak of sinful Veneration there is no difference between them The instance now hinted at clear's all 10. One comes among vs from à strange Countrey nobly attended demean's himself like à Prince or some great Person and though in real truth he is no more but à Counterfeit yet He imploies his wit so well dissembles so dexterously That all inuincibly iudge him to be what he is not à Person of honour They apprehend à middle kind of excellence in him between à great Monarch and an ordinary man Reuerence him accordingly by their external actions and inclinations of their wills and therefore commit might one speak so some kind of Ciuil material Idolatry But are excused from the formal offence because of their ignorance which is both inculpable and inuincible Thus the case is in our present Matter whilst the Ratio formalis of the Heathen and the Catholicks Adoration is one and the same that is whilst Sanctity or what els you will is inuincibly apprehended in dead Caesar which is not 11. Exclude then this case of inuincible ignorance which though dissembled by you laies open the whole cheat The rest of your discourse comes to nothing Obserue it You talk of à middle kind of Excellence apprehended in Caesar between Diuine and Humane You should haue said plainly First What this excellence is as it stand's in the Apprehensions of à Heathen and Catholick You will hà ue it 2. To be some thing which neither belongs to the Supreme God nor to à meer mortal man Therefore what euer you imagin is no real Obiect in Caesar nor any Excellence due to him Whence it followes that all these Apprehensions or iudgements rather for apprehensions solely considered are neither true nor false which attribute that middle Excellence to Augustus are false in themselues because not conformable to their Obiect Now further If false in themselues they are either vincibly and culpably false and Therefore ought to be laid aside Or inuincibly false because the iudgement is inuincibly deluded Suppose the first case of vincible errour what euer prayer or Adoration followes vpon that iudgement is both à formal and How the worship may be sinful material Crime because some kind of excellence is vnworthily giuen to Augustus which belong's not to him If so The Catholick and the Heathen continue in their Idolatry Contrariwise if you suppose these iudgements inuincibly erroneous which can scarce haue place in the Catholick vnless he be strangely
ours Contrary to him is an Errour Ergo. The first part of my Assertion seem's euident For you know what hauock the Sectary makes of all infallible Principles Scripture only excepted which I am sure speak's not à word in his behalf nor against vs All Churches with him All Tradition All Councils All Fathers also are fallible and may deceiue Therefore thus much is indisputably clear He cannot proue infallibly I say no more yet that his Tenets are Christian Truths or infallibly That ours contrary are Errours For no man can more deriue an infallible proof from à meer fallible Principle than fetch gold out of dross or light out of Darknes Whateuer Therefore he plead's by next is vnder the degree of infallible certainty And what is it think ye O He has Moral Assurance and here is the Principle that his Tenets are Christian Truths and Ours false or erroneous Very Fallible Principles ground not infallible Doctrin good I ask Though moral certainty auail's nothings as we Shall see hereafter How he proues no Transubstantiation to be à Doctrin morally certain When the Contrary is expresly defined in three General Councils And held by à learned Church Has he any Council so renowned as either the Latheran or Tridentine which euer owned his Negatiue as à Christian Truth Has he any Church as Vniuersally spread the whole whorld ouer as the Roman Catholick is which maintained his Doctrin three or four Ages since Euidently No. Vpon what then ground 's He his Moral certainty I 'le tell you in à word All he can pretend to or plead in This Controuersy comes to no more if it reach so far But to two or three dubious Authorities taken from those Fathers who were Professed members of the Roman Catholick Church And this little slender part He makes not only to striue against the whole Church but moreouer giues it so much strength as to Impeach That great Moral body of errour And vtterly to ruin the Doctrin which hath been taught age after age That is to A part Compared with the whole say The lesser Part or rather à meer supposed part must be thought so powerful as to make à happy war Offensiue and Defensiue against that whole Moral body whereof it was à member Is not this à strange Simplicity 4. Be pleased to take here one Instance from Ciuil affaires only Suppose you haue à Parlament consisting of three hundred and three iust vpright graue and most intelligent Persons who first treat of some weighty Matter relating to the good of à Kingdom or Common wealth And after long deliberation Enact what in prudence is thought best in order to its Setlement Suppose withall that two or three of à different iudgement withstand the Act and hold what is concluded not well done Will any one think ye not only ascribe à greater moral Certainty to those three dissenting votes Than to the other three hundred But more ouer decry the far more numerous votes though of Persons equally wise as vniust impertinent and remote from the meanest degree of moral Certainty And this is done reflect An Instance seriously vpon no other ground for no other reason but because Three are wilfully supposed by à third Party looking oâ strong enough to oppose the greater Part. If this instance like you better make vse of it Imagin that à Synode Consisting of 303. Protestant Ministers define as they think What 's bâ to hold within the Compass of Protestant Religion Imagin also that three oppose Them Can any of that Religion allow more Moral certainty to the three votes than to the other three hundred if we respect Authority meerly Certainly â 5. Our very case is here sufficiently expressed and the instances Applyed to our present purpose easily applyed to our present purpose The Roman Catholick Church is you know à great Moral body comprehending not hundreds but thousands and thousands whereof innumerable are now and in past Ages haue been most iust vpright prudent and without Controuersy most eminently-learned These vnanimously Enact as it were whether in the Representatiue of Councils or by the vniuersal voice and vote of the whole Church That Praying to Saints prayers for the Dead or which we now insist on the Doctrin of Transubstantiation are not only Tenets morally Authorities not clear impertinently alleged certain But more ouer Articles of Diuine Faith Our Aduersaries to oppose this vnquestionable certainty produce three or four Authorities not clear as is supposed done in Parlament but weak and strained and hope hereby to reuerse to vnuote what these thousands haue decreed contrary Three or four witnesses And these at most dubious are here brought in against Transubstantiation to make our new mens opinion Morally certain and yet These thousands most wise and learned though they clearly vote and profess against it cannot forsooth gain so much credit with à few Sectaries as to aduance the Doctrin to moral Certainty For here we waue the question of infallible Assurance What Doings are these What daies do we liue in The whole Catholick Church teaches as She euer taught that the very Substance of bread is really changed into Christs Sacred body And now o strange times one Theoderet though no way opposit is haled in to reuerse the Doctrin One must striue against and conquer Thousands It is we say à pretty feat to kill two Birds with one bolt But here we haue à greater exploit Theodoret is supposed to leuel so right with à darker expressions if yet dark That he destroies the Faith of two Churches at Once the Greeck and Latin Councils and eminent A parallel of Authorities learned councils haue defined in our behalf and one Tertullian Though herein he speak's most Catholickly is pick't out to plead against them What 's one against innumerable Tradition both Ancient and modern deliuers the Truth we Propugn And an vnknown Gelasius set vp by Sectaries must be thought powerful enough to repeal and contradict our fore Fathers Tradition What Doings are these Can the Sectary hope to beate down that stronge Fortress which Hell gates could neuer yet shake by such slight and forceless Armour Alas goe to single votes we oppose our Iustins our Cyrills our Cyprians our Chrisostoms clear and express against one Theoderet were he doubtful Now with an Addition adde to these The weight and graue Authority of our Church and Councils There is no Parallel no Comparison betwixt vs. Yet more Suppose these few Authorities were clearly contrary to vs the Protestant only has at most three votes as it were in Parlament against Millions and what gain's he by this His pretended Moral certainty stand's not firm like an vncontradicted Truth against such à Cloud of opposit witnesses And. 6. Here you haue à further reason of my Assertion As long as this Principle stand's sure in nature A whole body is greater than à Part and à Part thereof lesse extended than the whole So long it will
be indisputably euident That the vote or voice of à whole moral body I mean of à Vniuersal Church far and neer extended A further proof of our Assertion carries with it greater Moral certainty For all this while we touch not vpon Infallibility than à small and slender Part can haue were such à part found so inuincibly ignorant as to contradict the whole All I would say is No more can à few particular members Though Angels for knowledge contest with the contrary iudgement of our ample Church Than three votes in Parlament with the Contrary iudgement of à whole Kingdom No more can the Authority of particular men equalize much less surmount in weight and worth the Sentiment of à whole Moral body than à hand For example surpass in bigness the whole man As the one exceed's in quantity and Extension so the other doth in weight and Intenfion 7. Hence you see first How poorly Sectaries play at small Game when hauing no ancient Church of their own to recurr to They are fain to run for refuge to à Few Fathers professed members of our Church And here like people picking Salads gather vp some small fragments which now they clip now mangle now peruert now Gloss now dress after their new fashion And at last serue all The new mode of Sectaries arguing fairly vp in the larger Margents of their little English Books With these they flourish and vapour as if forsooth à small parcel were able to contrast with the far greater Moral body or à few stolen gleaning were all true they say sufficient to Vnuote what euer this Oracle of Truth hath defined contrary Leaue of I besecch you Gentlemen this Trifling giue vs weight for weight measure for measure Please to plead by sound Principles or you lose the cause Doge not with vs we deal nobly with you 8. Wee giue you plain and express Scripture The Church is à Pillar and ground of Truth She is founded vpon à Rock c. And you Scriptureless men return vs your fancied Glosses We quote innumerable Fathers most significant for our Catholick Positions And you fob vs off with obscurities with Criticisms and such simple stuff We appeal to Tradition you haue none We And this mainly import's show you à Church à Visible and à most glorious Church which time out of mind Belieued as we belieue And would gladly know where your Orthodox Church was The Sectaries Pleading impertinent which four Centuries since approued or published your Nouelties And you like men losing your way go wandring about till at last you fall vpon Theoderet's Dialogues And with one single Passage ill espied and worse applyed hope to vndoe the whole Catholick cause It is not one nor ten Theoderets though they speak far more clearly than is done That can preiudice our Doctrin whilst you haue neither Church nor Councils for yours These Principles we demand of you but you haue them not Therefore you are cast into an impossibility of writing Controuersies hereafter For the few Shreds of Fathers vnluckily cut out by you are too slight to obscure the greater Lights of our Christianity of our Church of our Councils of our Tradition and innumerable Fathers Belieue it had the Fathers you Quote so much Strength as you imagin others would haue read them before your eyes were open better Iudgements would haue weighed what force they had before your Luthers and Caluins were in Being But That wiser world now gone to Eternity waued such Cauils And knew well That what à Titius or à Caâus saies may be right And may be wrong But what the Church of Christ Defines and teaches cannot but be sound and Orthodox if God speak's Truth Here is the Principle whereon Christians securely relied in past Ages before our later Sectaries troubled the world 9. You see 2. in what à pitifull case Sectaries are when no more is alleged against our Catholick Doctrin And rest assured They haue no more but à few scattered Authorities now taken Doubtful Authorities of no weight at all from one now from another ancient Father Therefore I discourse thus The Authority is either expresly plain against vs which I neuer yet saw in any Doctrinal Contest between the Catholick and Protestant or Contrariwise doubtful and ambiguous If doubtful it decides nothing nor can the Protestant though He Vow 's it Clear make it soe whilst the learned Catholick auouches the Contrary Hitherto both of them stand vpon Opinions and end nothing Neither can the one or other yet absolutly Say by virtue of such à Passage only Your Doctrin is False And mine is True For à Principle rationally apprehended dubious determin's none to an absolute true iudgement one way or other Let vs therefore suppose contrary to Truth That the Sectary produceth à Father indubitably clear against Catholick Doctrin Thanks be to God These great lights of the Church are not so scarce with vs But that we are able to confront that one Authority with the plain Testimonies of other Fathers far more numerous And thus much I here engage to do may it please Sectaries to come to à iust Tryal and fully examin with me this one point of Transubstantiation now hinted at And if after the Contest we do not only match our Aduersary but quite outvie him with many more Testimonies fully as clear and clearer We may then rationally ask what 's one clear Authority worth I say yet more Though we falsly suppose these particular contrary Authorities to lie euen or equal on both Sides I mean as pregnant for the Sectary as for the Catholick yet I neither lose my cause nor he gain 's his Because neither of vs can absolutly say vpon what if authorities were equal on both sides Moral certainty which Doctrin is à Christian Truth And which not For in this conflict of Authorities Supposed equal both iudgements are left in suspence The one saith I quote clear Authorities for my Tenet The other answers Hee doth so too And Therefore hitherto stand so equally poised That neither may cry Victory Neither can yet pretend to so much Moral certainty as excludes All reasonable doubting because both Parties must doubt whilst the Authorities of the one abate the force of the other What then followes from the Fathers Testimonies were they thus equally diuided That is if as many clearly stood for the Negatiue of no Transubstantiation And iust as many clearly for the Contrary Positiue I Answer This followes That we and Sectaries must of necessity will we know Truth either appeal to à third certain concluding Principle or stand doubtfully opining as is often done in what followes vpon arguing out of doubtful Principles schools without à final Decision For to Belieue any thing certainly as Catholicks belieue if that Principle be excluded or to know any thing yet morally certain as Sectaries pretend to know is vtterly impossible Because à Principle purely probable is euidently too weak either to Support
granted so much The Argument is clearly proposed Mr Stillingfleet return's no probable Answer A full discouery of his fallacies 1. SOme may think the particular Matter now hinted at too largely handled being scarce worth halfe the labour here spent vpon it And They iudge right Should I once so much as offer to proue as Mr Stillingfleet fondly Imagin's the Roman Catholick Church à safe way to saluation because Protestants Say so Far bee it from mee to entertain such à Thought For whether They side with vs or not Wee haue absolute Absolute Certainty of Faith without dependence of Sectaries Certainty of our Faith independently of Their suffrages or Voting vs in à Secure way to Heauen Wherefore Should Sectaries recoile And say wee are all damned as some haue done wee regard it not That would no more Lessen the Certainty wee now haue of sound Faith than Their Casual Granting vs Saluation in the way wee are in Heightens it 2. 'T is true were it doubtful or no more but Probable whether Catholicks Could bee saued in their Religion The agreeing of Sectaries with vs might serue for something But now when the Certainty of our Doctrin Stand's as wee here Suppose most secure vpon an Infallible Principle which is Church Authority The Proof taken from the Agreement of both Parties is an Impertinency And in real Truth De subiecto non supponente That is Not to bee supposed if which is euer to bee noted wee should goe about to strengthen our Catholick Doctrin because Heretiques Agree with vs. 3. Howeuer though the Agreement Considered in it selfe beâ no more but à fallible Protestant Opinion yet laid by the other indubitable Doctrin of the Catholick Church 'T is à Truth as asserted by them And ties their tongues so fast that They shall Neuer hereafter speak à probable word against our Catholick Faith Again the Concession presses Sectaries Ad hominem who admit Scripture vpon the General Agreement of all Called Christians If therefore They argue well Both you Catholicks and wee Protestants hold these books Diuine Ergo They are so Wee Argue as strongly Both Parties also grant saluation to Catholicks An Argument against them vpon their Concession ergo They are so secure that it is impossible to plead against the Truth Though as I said now The Sectaries Concession heightens not one whit our Certainty whereof you may see more n. 20. In the Interim please to know The only reason why I discuss this Controuersy more at Large is first to discouer Mr Stillingfleets gross fallacies Next to Show that Protestants are forced at last to Put an End to Controuersies Seeing the most Learned that euer wrote ingenuously acknowledge the Roman Catholick Faith to bee à safe secure and abundantly sufficient Means to attain Saluation which is to say A true belieuing Catholick Cannot bee Damned vpon the Account of Wanting Faith if other Christian Duties bee Complyed with 4. Now if you Ask what forced Sectaries to grant thus much to Catholicks I answer it was no kindness God knowes But stark shame to touch here on no other Motiue which extorted the Concession from them For would not both Heauen and earth haue Clamour'd had They damned all their own Ancestors all the learned and ignorant of the Roman Catholick Church far and neer extended for want of Diuine Faith Yet this followes Because without Faith it is impossible to please God And thus they stand perplexed Allow sauing faith to the Roman Catholick Their Plea is ended Deny it They send millions and millions of Souls to Hell Thus much premised I Argue 5. That Faith which the Roman Catholick Church and Protestants The Ground of our Doctrin also iointly own as sufficient to bring à man to Heauen is intirely perfect And cannot be rationally opposed by either Party But the Faith of à true belieuing Catholick is such à Faith Therefore it is entirely perfect And cannot be more rationally Opposed Now further If it stand's thus firm vpon Church Authority That 's the certain Principle And the Concâssion of Aduersaries As an ouer-measure though weightles it cannot be rationally excepted against by either both Parties owning it sufficient to Saluation Therefore All controuersies concerning Faith are clearly ended in behalf of Catholicks Vnless meer Cauils may pass for rational Arguments 6. It is truly Pitiful to see how vainly Mr Stillingfleet Part. 3. C. 4. Page 611. striues to Euert the force of this short Discourse Sometimes The difficulty is not so much as touched by him Sometimes Hee mistakes the Question And euer beggs it Now He run's away with half à Principle which lead's in à lame Conclusion Now false Suppositions pass for Proofs Now Protestant Opinions enter in as sound Doctrin Here he wrong's our Catholick Authors There He contradict's himselfe In à word you haue nothing through His whole fourth Chapter But I know not what strange Confusion Thus He Begins 7. Protestants confess there is à Pissibility for some to escape Damnation The Aduersaries discourse in the Communion of the Roman Church But it is as men may escape with their liues in Shipwrack But they Protestants vndertake to make it euident There can be no danger if they obserue the Principles of Protestant Religion Mark first How strait hearted The man is in granting as little as may be viz. A meer Possibility And of some only to be saued in the Roman Faith hoping Thereby to remoue his own Ancestors and Millions of Pious Christians as far from Heauen as à Possibility conceiued by Him is from an Actual Being I know other Protestants speak more roundly And say absolutely Saluation may be had in the Roman Catholick Church because it is à true Church in Fundamentals And that the differences betweem them And vs are about lesser Matters or meer Opinions c. See Mr. Thorndicke in his Book of Forbearance page 19. Therefore Mr. Stillingfleets lean bare and remote Possibility of Saluation is only his own particular Opinion Proved weak and vnconcluding Howeuer though he see 's not the Consequence Wee haue enough to conclude against him I 'le s'hew you how 8. There is Saith he A posibility of being Saved in the Romam Catholick Faith That is Catholick Religion has in it à Possibility of bringing men to Heauen if there be nothing wanting on Their parts Very Good This Possibility intrinsecal To the Religion is now as actually in Being as the Religion it Selfe But the Religion is actually in being Therefore this Possibility inseparable from it is also Actual And lies not in the Series of things yet producible as Creatures doe which God if he please may Create to morrow And thus you see Possibility stand's here not opposite to non-Existency but to an Actual impossibility Therefore when I say Catholick Religion now existing can possibly saue All I say with the same breath it cannot possibly damn Any Unless you 'l Grant it can saue All and damn some which is
it self deriues from that Oracle of Truth I say Contrary As such Opinions when true Add no more weight or certainty to that Doctrin than it had antecedently from the The Fundamental ground of our Answer Church So if false They make not the Doctrin less certain Take one instance God reueals this Truth The Diuine word assumed Humane nature One preaches the Truth but Adds no degree of certainty to the Doctrin in it self which in the highest degree was most certain before his Preaching An other falsly as Arius did opposes the verity it is not Therefore less certain in it self because He contradicts it And thus we discourse of our Church Tenets indubitably most certain vpon Church Authority whether Hereticks deny or grant That Matters not the Doctrin stand's firm still as before And as we see by daily experience neither riseth higher in certainty nor fall's lower in the iudgement of Catholicks because Sectaries side with it or bend against it 22. Thus much proued The Paralogism is at an end The Catholicks held The Donatists Baptism valid so they would haue done had these Hereticks duely Ministred it and with all which is possible afterward denied it valid So independent Church Doctrin is of dissenting mens opinions The Donatists again slighted our Catholick Baptism the Church regards it not For as the Opinions of the Goodnes of their own Baptism heightned not the Churches certainty concerning it So their Contrary Opinion of its insufficiency made not the Truth less certain to the Catholick Apply what is here noted to our present case and you will see the like Conclusion Protestants Say we may be Sectaries Siding with vs neither Lessens nor increases our Certainty saued in Catholick Religion The Opinion is true But as asserted by them is no more but an Opinion which therefore Add's not one grain of more Certainty to Catholick Doctrin For had they denied vs à possibility of Saluation as now by meer Chance they grant it Catholicks would haue giuen as little eare to That as They now doe to their many other false Opinions So it is Church Doctrin as I now said neither fall's nor riseth in certainty vpon the account of our Sectaries Opinions 23. You will Ask what then gain we by the Concession of Protestants when it giues vs no more Assurance in this particular than we had before from the Church I haue answered aboue We gain thus much That they cannot rationally impugn any Catholick Doctrin without contradicting Them selues For if confessedly This bring 's men to Heauen the Religion is sound And implies no essential Errour The concession then as I said serues well as an Argument ad Hominem to stop the mouths of Sectaries And showes withall That they end controuersies For its What their Excession Serues for horridly vniust to dispute against à Faith which all grant saues souls We pretend no more nor can pretend it And here is the Reason 23. No Catholick nor indeed any other doth or can belieue à Christian Verity vpon this ground or Motiue that Sectaries say its true for their saying so is neither Gods Reuelation nor the Churches Doctrin But à meer Opinion as taught by them But an opinion chiefly theirs is to weak to ground any faith vpon Therefore if I belieue as I do Saluation most safe in the Roman Catholick Church I belieue it vpon à Motiue totally distinct from the Protestants Assertion It is true their Assertion or siding with vs may induce one to reflect on the great power Truth has in working vpon men most refractory Though it Adds no new degree of certainty to Catholick Doctrin I haue insisted longer vpon this point because it vtterly destroies what euer Mr. Stillingfleet can say against vs vnless he will quarrel vpon this score that I here suppose my Church Doctrin most certain which is not the Question now But may well be supposed in all good law of disputation And shall God willing be proued in the next Discourse 24. Page 619. you proceed to à second Answer of his Lordship And Argue thus If that be the safest which both Parties agree in the Principle makes much for the Aduantage of Protestants And why We Catholicks are bound Say you to belieue with you in the Point of the Eucharist For all sides agree The Sectaries Argument taken from the Eucharist in the faith of the Church of England That in the most blessed Sacrament the worthy Receiuer is by his Faith made Spiritually partaker of the true and Real body and blood of Christ truly and really c. Answ 1o. If we belieued As you do The motiue of our Faith would be As is now said quite different from the Motiue of your Opinion And so it is de facto in the belief of euery Catholick Mystery But I waue this And say Your Principle is ill applyed For you and we agree in iust nothing concerning the Eucharist but thus far only That what we see look's like bread We say that very Christ who was born of the Virgin and suffered on the Cross is really and substantially present vnder the form's of bread after true Consecration You by à strange fancy lay hold of Christs Presence existing in Heauen And think thereby to make your selues partaker of his real body We say Christ is rruly Worth nothing and why and really in two and more places at once you make this vtterly impossible We put the real Presence or local being of Christ in the very Obiect before our eyes vpon the Altar you put it in your faith or Fancy rather Hence your question afterward viz. Whether we do not allow any real and Spiritual presence of Christ besides the Corporal you mean the Real manducation is soon answered For we distinguish what you confound together And say if by these Terms Spiritual Presence you would exclude the real obiectiue Presence of Christs sacred body we dissent from you And absolutly hold that Real obiectiue Presence which may be rightly called Spiritual because by it Christ is placed Totus in toto totally in the whole host and totally in euery part of it Contrariwise if you make it only à fancied Presence of Christ or say Hee is not really vnder the Forms or Accidents of bread wee leaue that lean Sacramentarie Doctrin to you vtterly disanow it and still dissent from you 25. The whole cheat lies hudled vp in those vnexplicated words The worthy Receiuer is by his Faith made spiritually partaker of the true and real body c. As if forsooth your two terms The fallacy discouered Faith and Spiritual could make vs agree in one Tenet whereas we most vary about this very Faith and the obiect of it And also disclaime your fancied Spiritual Presence Hence we say you haue neither true Sacrament nor true Faith nor receiue worthily nor really partake of Christs true body nor of any benefit of his Passion We say you feed not spiritually but only tast natural
to stand on but meer Misinterpretations and Glosses which indeed merit not so much as very name of Topicks 33. You say 4. Heathenism if our Principle hold will be Answer to an Obiection taken from Heathenism proued the safest way to Saluation For some of you Catholicks agree That many of them may be saued without any explicite knowledge had of Christ But they deny you can be saued by it Answ Here the old fallacy is on foot again And à pretty Antilogy with it For if the Heathens deny we can be saued by an explicite knowledge of Christ They must certainly haue some explicite knowledge of him Or if they haue no such explicite knowledge How can they deny Saluation to vs by Christ They cannot deny what they neuer heard off But let this pass I Answer 2. You are quite besides the Question and once more out of our Principle For you ioine together two opinions only viz. what the Heathens and some Catholicks hold in order to the Saluation of such Aliens And We in the contest with you make vse of à Doctrin which all the Orthodox Churches on earth haue euer taught This is more certain than any opinion can be and only in order to the inference about the Saluation of Catholicks Add your opinion to it 3. After you haue said all you only conclude thus much that à Heathen may be saued without any explicite knowledge of Christ The Concession so far is good vpon the Opinion of Catholick Doctors but doth it follow from hence that so much only is true or that no more Doctrin is Safe This you ought to infer or you proue nothing 34. Page 623. You only tell vs what his Lordship saies viz. That the Roman Church and the Church of England are but two distinct members of the Catholick Church spread ouer the face of the Sectaries own Catholicks à part of the Catholick earth Obserue good Reader our Aduersaries both here and els where often make vs à part at least of the Church Catholick Vpon that Concession I argue ad Hominem they are certainly to talk no more of any danger of damnation for want of Faith but grant freely we may be saued or in real Truth They surpass Mahomet in malice For if Mahomet who held Moses and Christ two great Prophets neuer dared to damn those millions of Mahomet more fauourable then Sectaries souls that belieued in them And had liued from Moses vntil the wicked man set forth his Alcoran much less can these men who hold vs Christians and part of the Catholick Church damn those innumerable professors of this great moral body for want of Faith who haue been since the. 5. or 6. age vntil Luther appeared in the world You next put vs to our proofs If we can proue that the Roman Church is properly the Catholick Church it Self we are to Speak out c. Sr though we are not to proue that we keep in the Kings high way where the world has seen vs so many Ages But might most iustly force you late straglers to proue you haue taken à better path Yet what you desire is so amply euinced in the other Treatise vpon seueral Occasions chiefly Disc 3. C. 1. 2. 3. That none of you hitherto haue dared to Answer The proof briefly is reduced to this plain Discourse Three dayes before Luther shamefully deserted the Roman Catholick Communion there was à true visible Church on earth but that only was the Roman Catholick Church for all other Societies name which you will were erroneous and heretical The Roman the only Catholick Church Ergo the Roman Church or none for Protestants were not then in the world was the true Faithful Orthodox Church of Christ And is so Still after our Sectaries late Reuolt from it 35. You Cloy our ears again with his Lordships seuere Sentence concerning the Leaders of our Church who refuse to hear Her Instruction And his Charity extend's so far as to think them all lost souls though many that succeed them in these Errours without obstinacy may be saued Answ His Lordship neither is nor was nor Shall euer be the Iudge of the liuing and the Dead Therefore we little heed his heauy Doom The man has his already But say I beseech you Where was the Church before Luther whose Instruction the Catholick Leaders refused to hear was it your English Church Alas it was à thing neuer heard of in those Dayes Was it the Church of Arians Pelagians and such like comdemned Hereticks must our Leaders be damned for not hearing these No certainly Say then for Gods sake A question Proposed Concerning The Church Catholick where was the Church they should haue haue harken'd to and refused to hear Here Sr we vrge you may we vse your own Phrase to speak out to pronounce and proue Again How dare you with any Conscience suppose that so many learned most pious and virtuous Prelates Pastors Doctors Religious went against their own Consciences to lead Themselues and millions of Souls into Perdition whereof innumerable gaue all they had to the poor some built Churches Others founded Monasteries others Vniuersities Others who might haue liued like Princes in the world shut themselues vp in Cells to gain Heauen at last yet these for sooth must be Misleaders with you And damn themselues and whole Millions for nothing The Diuel in Hell hath not Desperate Doctrin malice enough to harbour such à thought And I verily perswade my self that neither the Bishop that 's gone nor you Sr when you wrote your Account where so far infatuated as to Iudge it probable Your Papers speak not alwaies your own Consciences 36. You Still run on with nothing Many Say you hold A meer importinency the Foundation it self Doctrinally who hold it not sauingly Most true A meer imporâinency But the fault is not in the Doctrin but in their want of complying And what 's this to our present purpose whilst we only Assert with you That Catholick Religion can saue vs If our liues be answerable to it 37. You say again Page 624. Our Leaders are lost because they most dangerously withhold from others the plain and vndoubted word of God And therefore deserue the same Anathema which S. Paul Pronounces against an Angel in case he teach any other Doctrin Answ Do you speak in earnest Good Sr Fauour me so far That you and I may debate this one point and end it by plain Scripture If you show me vpon sound Principles indeed That we teach any Doctrin Contrary to the plain word of God I am gained to your side And shall acknowledge you Conquerour But no fear of this You Say moreouer if you Proue vs guilty of any gross dangerous and damnable Errour That will be aboundantly sufficient to your purpose that Our's cannot possibly be any safe way to saluation Conditional Propositions here insignificant Answ Very right indeed But these Ifs end no Controuersies
is an Assembly of men professing the pure Word of God But how far In à few simple Truths called fundamentals in others it may err and profess as much falshood as you please against the Verities of Scripture So that the true Church not defined at all is made by these à fair and foul Spouse at once fair in à few vnalterable necessary Truths but foul vgly and deformed because erroneous in à hundred other matters Mark the Paradox and call it à flat Heresy which separat's him who assert's it from the Catholick body Thus it is Christs Church is true and falfe pure and vnpure right and wrong louely and hateful together The Inhabitants of this Citty of God of this Temple and safe dwelling place are in it by belieuing à few simple Truths And at the same time out of it by belieuing more Falsities This is Mr Stillingfleets strange Doctrin who think 's there is no Church now in the world of one Denomination free from Errour To what desperate improbabilities doth Heresy driue men 6. The 4. Principle The receiued Doctrin of Christs Church chiefly in all points of Controuersy is euer as clear and often more clear by what She teaches than it is in any express words of Scripture The Assertion is vndubitable For Church Doctrin clear in the Churches Definitions who see 's not but that the whole Catholick Doctrin of the sacred Trinity of one God and three distinct Persons of the Father improduced the eternal Son begotten and of the Holy Ghost proceeding from both is more plainly deliuered in Church Doctrin than in any sentence or sentences of Holy Writ The like I say of the high Godhead in Christ which the Arians deny Of Original sin reiected by the Pelagians and other Articles of our Christian faith And thus much is euident against Secctaries for do not they make their own Doctrin of their Caenâ Not alwaies so inscripture as Sectaries grant or Sacrament when they call it à Sign à Figure c. more plain than any words are for it in Holy writ And will they not also grant T' is an Argument ad hominem that our Catholick Tenet of this sacred Mystery laid forth in the Council of Trent Sess. 13. Can. 1. is more express and plain Popery than lies couched in Christs own words This is my body Though the Popery is there clear enough to euery Reader Yes most assuredly For if our Doctrin stand as plain in Christs words as in the Churches Definition drawn from thence Sectaries cannot as they do admit of the one and scornfully reiect the other Therefore they must suppose Scripture more dark and obscure than either their own or our Churches Doctrin is And hence it followes that the very Arians were not so much Hereticks vpon the account that they opposed any most clear and express sentence in Holy writ for really it 's hard to find one manifestly express against them as for contradicting plain Church Doctrin or the true sense of Scripture deliuered by this Oracle of truth Their Heresy then proceeded first from some words in Scripture seemingly clear in their behalf as My Father is greater than 1. 2. From no Text so manifest but that still place was left them to Why the Arians were accounted Heretiques Glosse as they haue done and in their Iudgements with some appearrance of truth yet Hereticks they were and so deseruedly accounted of for contradicting the Church's clear Doctrin Be it how you will thus much I am sure of They neuer mangled or misused any passage in holy Writ when contrary to their Heresy more shamfully than our Protestants now mangle and abuse our Sauiours Proposition This is my body 7. By all you see this Principle well grounded Whateuer Clarity Scripture hath chiefly in Matters of controuersy and clarity helps much in the Rule of Faith Gods true Church which cannot but speak the Scriptures sense in euery particular deliuers it most clearly Wherefore S. Austin told Manicheus Tom 6. contra Epist Fundam C. 14. That if hee was to belieue the obscure Mysteries of Christianity Hee would assent to them vpon the weighty Authority of People and Nations celebrated and spread abroad By the consent of all learned and vnlearned which consent implies the vniuersal Agreement of the Catholick Church And to establish this Doctrin more firmly He assures vs. Tract 18. in Ioan That all Heresy which intangles souls and cast's them into Hell S. Austins Iudgement concerning Scripture proceed's from this one misery that Good Scripture is not rightly vnderstood by them Hence also Hee told vs aboue Lib. 1. contra Crescon C. 32. That if any doubt arise concerning the obscurity of Scripture we are to haue recourse to Christs holy Church and receiue from Her satisfaction To which purpose S. Cyprian speaks most piously Lib. de Vnit Ecclesiae illius lacté nutrimur Spiritu eius animamur adulterari non potest sponsa Christi We are nourished by the milk we are animated by the Spirit of this faithful Spouse of Christ which cannot play the Harlot or become an Adulteress 8. The last Principle The Rule of Faith is plain or its own Self-euidence apt of its own nature to conuince the most obstinate Aduersary whether Iew Gentil or Heretick And for this reason must be immediatly credible by it Self and for it self otherwise it must suppose an other distinct Rule yet more plain more euident more conuincing and more immediatly credible And that Rule à third à fourth And so in infinitum which is impossible Again the Obiectiue Rule we Shall now speak of Answer 's to the thing regulated by it which is true certain and Diuine Faith This Rule then must not only be true and certain in it self but also certainly applyed to Belieuers For à certain What the Rule of Faith implies Rule in it self dubiously applyed to an vnderstanding auail's only to leaue all in Suspence and lead's none to any further Acquiescency but to à wauering and vncertain Opinion And this is neither suitable to firm Belief nor to the Rule it self which ought to establish vs in Gods reuealed truths without doubt and hesitancy Grant this Notion of à Rule to be exact and none shall iustly except against it All we haue said aboue of the Scriptures Insufficiency to regulate Faith or to decide controuersies is no less than à Demonstration against Sectaries Whereof see more in the other Treatise Disc 2. per totum Scripture Certainly is not plain in all things necessary to be belieued for were the true sense of it which indeed is only Scripture as plain and indisputably clear for the Arians or Protestants in euery particular controuersy as their Doctrin is plainly deliuered by them Or contrariwise were the sense of it as plain and indisputably clear for the Catholick Doctrin in Matters of debate as the very Doctrin is taught by the Church All Contention would soon cease because either They vpon the Supposition
Tabernacle placed iâ the sun Ipsa est Ecclesia saith S. Austin Epist 166. In sole posita The Church is placed in the sun Hoc est in manifestatione omnibus noâa vsque ad terminos terrae That is She is known by Her own apparent and manifest Euidence all the whole world ouer And because no one Father touches this point with greater Energy than S. Austin Hear yet more Tract 1. m. 1. Ioan Possumus digito c. S. Austins Iudgement concerning The Churches Euidence we can point at the Church and demonstrate it with à finger and They are blind who see it not Lib. 2. contra Crescon Cap. 36. Extat Ecclesia The Church is in Being apparently clear and conspicuous to all Again Lib 2. Contra Petil C. 32. Neminem latet verae Ecclesia The Church of Christ lies hid to none And Lib Contra crescon C. 63. The Church so clearly presents it self to all sort of men euen to Infidels that it stopp's the mouths of Pagans c. See also this great Doctor pondering those words of the. 30. Psalm Qui videbant me foras fugerunt c. Obscurius faith Hee dixerunt Prophetae de Christo quam de Ecclesiâ c. The Prophets haue spoken more darkly of Christ than of the Church And I think this was done because they saw in spirit that men would make Parties against the Church and not contend so much concerning Christ ready to contend about the Church Christ almost euery where was preached by the Prophets in some hidden or couered Mystery Ecclesia apertè but the Church was pointed at so clearly that all might see it and those also who were to bee against it I waue other Authorities for t' is tedious to proue à Manifest Truth or here to transcribe plainer Testimonies relating to this subiect Thus much premised 7. I say first Though Church Doctrin be more clearly expressed by the Church chiefly in all Matters of Controuersy than in Scripture For example you know the Church deliuers the An Assertion concerning Church Doctrin Consubstantiallity of the eternal Son with greater clarity than Scripture expresseth that Truth Yet no man can proue to reason this clearer Doctrin to be immediatly true vpon this sole ground Mark my precise words that the Church teaches it My meaning is The Church yet not manifested to bee God's Oracle by marks extrinsecal to its Doctrin leaues Reason so in suspence that it Cannot say This is the Oracle which teaches Truth or that the Doctrin of this not yet euidenced Society is Diuine and Orthodox The Assertion is so amply proued aboue that it is needles to press the Arguments further in this place All I say now is that we discourse in like manner of Scripture and Church Doctrin precisely considered as Essential Doctrin not yet made Credible by The Doctrin of Scripture or The Church not Proued true by Saying its true signes and Motiues As therefore the Verities of Scripture are not known to be Diuine Ex terminis because I read them in that Holy book But must haue them proued Diuine vpon à certain Principle distinct from Scripture So the Verities of the Church are not known Ex terminis to be certain before I proue the Church by Clear Motiues to be the Oracle of Truth whereby God speaks to Christians what I Assert is euident in Christ our Lord and his Apostles when they first began to preach For neither Iew nor Gentil belieued that Sacred Doctrin vpon their bare preaching Nay It scandalized the one and seemed à foolery to the other But when they saw it confirmed by Euident Signes and Wonders by eminent Sanctity of life by vndeniable Miracles and other Signal marks which the Author of Religion laid open to Reason Both Iewes and Gentils were gained moued to belieue by Such Inducements no less prudent than forceably perswasiue 8. The reason of all à Priori giuen aboue euinces thus much None can indubitably and immediatly own the Doctrin of either Church or Scripture as true and Orthodox but by one of these two means Either the light of natural Reason discouers that Truth Or it must be known by Faith Reason alone too weak to comprehend the Sublime Mysteries reuealed in Holy writ or taught by the Church boggles at all And left to it self reiects The reason of our Assertion at least the harder Mysteries as is manifest in both Iewes and Gentils Now to know them by obscure Faith is wholly impossible vnless one haue sufficient Assurance before hand grounded on other prudent extrinsecal Principles That both Scripture and the Church teach Diuine and certain Doctrin To know thus much the Rational man must discourse And in this present state of things first find out the Church by her Marks and Signes visible to all If reason complies not with this duty the Faith we draw from thence is no Faith but à precipitous foolish Credulity For who can prudently assent to the high Mysteries of Christianity vnlesse Reason first see it is prudent to do so This is what the Apostle deliuer's in few but most pithy words Scio cui credidi certus sum That is I first know why I am to belieue by Reason and then stedfastly belieue without further reasoning But enough of this in the Chapter cited aboue 9. The. 2. Proposition If the Doctrin of Christ's Church precisely considered according to its Essence bee not ex exterminis manifestly true or proues not immediatly that the Church is Orthodox vpon Her own meer saying that She teaches Truth It is euident She must be proued Gods Oracle by Motiues extrinsecal to Her Doctrin Now these Motiues purely considered as Inducements to belieue are not Articles of Faith but sensible reasonable and of such weight that they powerfully incline euery The Church first proued Orthodox by rational Motiues well disposed vnderstanding to this rational assent As God anciently spake by Moses by Christ and his Apostles So he now also speak's by his own true Church And lead's men vnder her safe Conduct to Saluation 10. The ground of my Assertion is no less euident than the very Position it selfe First Christ himself neuer proued his Doctrin true by meerly saying it was so but confirmed it by signes and wonders which made it immediatly credible as is sayd already So also did his Apostles And so doth the true Church to this day 2. Vnless Christians haue those prudent Inducements preuiously applied to reason before they belieue the Holy Catholick Church The wise prouidence of God must be supposed so neglectiue as not to let men know after à prudent and diligent search which or where his true Church is Though Scripture Compares it to à glorious Sun most visible to all And the Fathers say they are blind that see it not 3. All those Millions of Christians who belieued the true Church who liued and dyed happily in it innumerable shed their blood for the verities of it were not
an Oracle of truth whilst all it teaches now is fallible and may be false 7. Hence I argue What Scripture saith is true Scripture here speaks of à Church founded by Christ of an Ancient Visible An Argument drawn from what is now said Society of Her perpetual Pastors without interruption of à Church conuerting Nations c. Therefore it speak's Truth and points at à sure Oracle marked with the notes we plead for who euer then admit's Scripture must ioyntly own these Marks and Signatures of the true Church But yee Sectaries admit Scripture and haue no such Marked Church with Antiquity continuance of Pastors c. Ergo you are not members of the true Church which must necessarily be found in some other Society of Christians 8. Here by the way we must preuent à triuial Obiection For some less knowing Aduersary may reply Wee destroy our own Ground and now proue the Marks of the Church by Scripture whereas we suppose the Scripture first proued to be of Diuine Inspiration because the Church manifested by her Marks and Motiues saith so 9. I Answer we proue the Marks of the Church and the Form of her essential Doctrin also by Scripture But how Vpon à Supposition that the Book be first proued Diuine by Church Authority Thus much done it is an excellent Principle But not Primum indemonstrabile it s own Self-Euidence Or first indemonstrable Principle This Truth is clear For no man goes about to conuert à Iew by alleging Passages out of the new Testament or to draw à Heathen to Christianity by any thing written either in the old or new Scripture As therefore that Scripture not the first in demonstrable Principle man would not be well in his wits who hopes to conuert à Protestant by meerly alleging the Definitions of the Council of Trent which he slights so he would be as sensles did he hope to conuert à Heathen by Scripture only as much vnderualued by him as the present Definitions of the Church are by Protestants Hence you see how Scripture is à Principle against Sectaries who admit it and reiect an infallible Church By Scripture we Argue and conuince them of errour might the words Thereof bear their proper sense without fancied Glosses Yet if we make à right Analysis it is not the first indemonstrable Principle but Per Modum suppositionis only that is it must be either supposed or proued Diuine 10. I say yet more Though both the Iew and Heathen owned Scripture as it truly is à Book indited by the Holy Ghost Though it were so there yet remains à difficulty not to bee solued yet they haue but made one step as it were towards Christianity For when such men look well about them and find Scripture differently sensed by so many iarring Heads as haue it in their hands by Arians Socinians Quakers Protestants c. Catholicks dissent from them all where can I beseech you these half Christians whether Iewes or Heathens securely rest With whom can they rationally vnite Themselues whose sense must they belieue and own as the vndoubted meaning of the Holy Ghost To doe any thing prudently in so weighty à Matter is impossible Vnless they first come to the knowledge of Christs true Church which as well Ascertain's them of the Scriptures sense in all Controuerted points of Faith as it doth of the Book 's Diuinity Now further It is not possible to know the true sense of Scripture but by the Church it is not possible to know the Church but by her Marks the essential Doctrin Thereof no more mark 's it self as true than Scripture Doctrin denotes its own Diuinity The Sectary therefore that rob's the Church of her Marks and the external Glory of Miracles Conuersions Perpetuity c. is guilty of three hainous crimes at once 11. First he makes the Conuersion of à Iew to Christianity Sectaries make the Conuersion of Iewes impossible most impossible I 'le show you how The Iew Admit's of the old Testament and drawes from euery passage which speak's of Christ and the Church à Sense quite different from that which Christians own The Protestant admit's both the Old and New Scripture And as we may Suppose is at à hot dispute with à Iew concerning Christian Religion First saith the Iew Lay Sir your New Testament aside which is no Principle with me Because it neither euidences it Self immediatly to be Gods word nor can you proue it Diuine vpon any sure ground extrinsecal to the Book Therefore we must Argue by à Principle common to vs both The old Testament only You read There I read also You know the Original language so do I You compare Text with Text I doe the like You Gloss and I Gloss against you Yet after all is done you draw one sense out of this very Scripture and would proue Christ to be the true Messias I draw from thence an other quite Contrary And say He is not My demand is whether Christ The Assertion proued whom you Adore hath prouided men of better means Than your Glosses and mine are whereby we may certainly know what the sense of this Scripture is If he haue done so it can be nothing but à Church manifested by Supernatural Signes and miracles for God now teaches none by Angels or Enthusiasms if the guidance of à Church be wanting we are all left in darkness And know not what Sense to make of Scripture and this ill beseems the Goodnes of à Sauiour who as you say came to enlighten the world and teach all truth which is not done For he leaues Reason in Darkness and Teaches not where his true Church is It may well be the Protestant will except against his Aduersaries Glosses but He is soon silenced for Saith the Iew you good man when you treat with Papists interpret Scripture as you please and why may not I proceed so with you And vse the like liberty 12. The second crime committed by the Protestant who depriues the Church of Her external Signes is that he Eclipses that great light of the world which as Origen saith shines to all And make it as Obscure as some Protestants make their Church inuisible before Luther What I say is certain For no man can find the Church by reason when all rational Motiues are What Sectaries are guilty of taken from it And held impertinent to illustrate that great moral Body Hence you see the third sin of Sectaries relating to Scripture This Book also loseth all credit with Christians because it Euidenceth not its own Diuinity nor can any Signalised Church tell vs it is Diuine or certainly declare the true sense thereof to either learned or vnlearned 13. My last argument against the Protestant is no Topick nor bare Probability but à plain Demonstration The Title saith This reformed man has no Christian Doctrin made credible to The last conuincing Argument Reason whilst he belieues as Protestant To proue the Assertion Three
Fathers or of any man now liuing Again What if most of those ancient Writings be lost many certainly are we are at à Stand. But finally what if doubts arise concerning the sense of those few preserued copies yet extant can Sectaries Glosses or ours either determin what 's right Orthodox Doctrin by them No. Therefore By what means one may come to the primitiue Doctrin as I said aboue no man can come to à full exact and satisfactory knowledge of the Primitiue Truths but by the voice and Tradition of the present Church Reiect this voice of the present Church we are cast into darkness we may dispute long but end nothing Now because it lies not in my way to Treat of that excellent Rule of Tradition learnedly handled by others I 'le giue you three Conuincing reasons And proue my Assertion viz. That the Roman vniuersal Church once Orthodox neuer changed the Primitiue Doctrin To show this Two certain Principles are to be reflected on 6. First God had alwaies an Orthodox Church on earth founded by Christ which was and is pure without mixture at least of notorious damnable Errours and which neuer taught An Argument prouing the Roman Catholick Church stil pure in Doctrin Christians any shameful false Doctrin for had it done so in any Age it had then ceased Eo ipso to be Christ's pure Church The 2. Principle Protestants confess and t' is à certain truth that the Roman Catholick Church continued Orthodox without Notable errour for the first three or four Centuries 7. Hence I argue If this Church once pure abandoned Christ's Doctrin in after Ages or forged new Articles of faith contrary to the Primitiue verities that Change was Notorious shameful and damnable as we shall see presently But it is not possible that She euer made such à shameful Notorious change And here is my Reason Had She done so Christ in that Age when this supposed Alteration began would haue had no Orthodox Church on earth free from gross and culpable Errour and Consequently his own pure Church would wholly haue been abolished 8. You will Ask how I proue this I Answer most euidently Begin if you please from the third Age when the Roman Church was pure And descend to Luthers dayes you will find all the known Societies of men called Christians to haue been either Orthodox Belieuers Or grosly erring in Faith yea plain condemned Hereticks And so reckoned of by Protestants Such were the Arians Nestorians Pelagians Monothelits Donatists c. And all others nameable excepting Roman Catholicks But those gross erring men euidently taught not Christs pure One reason vrged Doctrin without notable Errour much less constituted either à Part or the whole Orthodox Church which Christ established in truth Therefore if the Roman Catholick Church went to wrack also if She erred notoriously with these known erring Societies the Orthodoxism and Purity of the whole Church ceased to be in the world And this is impossible 9. Here in à word is all I would say Christ had euer à Church Entierly pure on earth for he founded one pure which should alwaies continue in that integrity laid in Her very foundation But no errour was laid in the foundations of the Roman Catholick Church once Confessedly pure therefore no notorious Errour stained it in after Ages Or if any such errour fouled that once fair Spouse of Christ this Sequele is euident There was at that time no pure Church in Being vnless our Nouellists please and perhaps they may do so in time to make Arians Donatists and such à rabble of men more Orthodox Christians than their own Progenitors were and all the Roman Catholicks are now the whole world ouer 10. You see I insist vpon notorious Errours And do so on set Why wee insist vpon Notorious errours purpose to preuent à Reply of some newer Sectaries who say the Church of Rome hath indeed Her Errours But not fundamental or destructiue of Saluation And will you know the reason of this trifling Here it is If they say She was not Orthodox in fundamentals there was no true Church in being for à thousand years before Luther and this no Christian dare Assert And if they make her Orthodox in euery Article She taught both Heresy and Schism fall's shamefully vpon Protestants Who dare not grant they abandonned à Church Entierly pure and blamless when they left it Hence à middle way was wisely or rather most simply thought of Our Church forsooth must be what Protestants please partly true viz. in à few Fundamentals and partly false in other Matters of less concern which these men elected by God were to reform and tell exactly what was amiss or how far it hath erred c. And therefore name themselues the Reformed Church Well Let this whimsy pass largely refuted in the other Treatise and in passing take notice of à pitifull Church indeed which Christ had by these mens own Confession ten whole ages before Luther It was à meer deformed Monster made vp of Linzy wolzy stuff of tawny Colours of something and nothing in à word of Truth and Falshood But here is not all 11. I am to proue much more if Protestants Principles stand firm viz. That neither we nor they had any Orthodox Church in fundamentals before Luther and Consequently no true Church was in being for ten whole Ages Now most euidently Sectaries had nothing like à Church for they were not in the world And it is as euident if their Charge hold good against our Church it had bin much better neuer to haue appeared than to see it turned into so many vgly shapes into such an vnfashioned Monster as these new men make it In à word this ancient Catholick Society if Sectaries say right and Mark euer the Supposition erred notoriouslly in the very fundamentals of Faith and Faith totally ruined in Sectaries Principles neither belieued in Christ nor Creed and therefore there was no Orthodox Church before Luther nor yet is to this day If I euidence not this vpon the supposition now made neuer Credit me here after To doe it please to obserue that by à fundamental Errour in Faith I vnderstand à Doctrin which if falsly taught contrary to Christs verities is as damnable to those who teach it as the Arians errours are at this day damnable to Arians Hence I Argue 12. What euer Society of men forges new Articles of Faith contrary to the Primitiue Doctrin or tell 's the world à loud lye that God reuealed such things as he neuer reuealed but vtterly The Assertion manifestly proued disowns and yet execrat's And more ouer obliges all Christians after à sufficient proposal to belieue such falsities vpon Diuine Reuelation and this vnder pain of damnation doth open iniury to Gods Infinite verity Assert's that which Eternal Truth neuer taught And therefore sins damnably or err's in the fundamentals of Faith But Protestants say the Roman Catholick Church long before Luther did so
say Antiquity erred no less than we do now And therefore Caluin professeth he followes none of the Fathers but S. Austin Though when He pleases he is too bold with the Saint and scornfully reiect's his Authority also See Bellar de notis ecclesiae lib 4. What Sectaries Nouelties are Cap. 9. I might also show that our Sectaries Nouelties for the greatest part are nothing els but à List of old long since dispersed and condemned Heresies now brought to light again and knit together in one bundle to poison the world withall They haue renewed the Heresy oâ the Donatists who taught that the Church of God had perished throughout the world except in some few obscure Corners They renew the Heresy of the Arians teaching it vnlawful to offer Sacrifice for the dead They renew the Heresy of the Eunomians saying that by Faith only man may obtain life Euerlasting You haue with These men the Heresy of the Iconomachians in breaking down the Images of Christ our Lord and His Saints reuiued again Of the Berengarians denying the true Body and blood of our Lord Iesus Christ really present in the Eucharist as likewise of the Vigilantians that slighted the Inuocation of Saints denying Honour due to the Relicks of holy Martyrs But I need not to insist vpon these and many more reuiued Heresies they are things Vulgarly known to all largely laid forth in the writings of our Catholick Authors Se Bellar now Cited CHAP. VII Manifest and most vndeniable Miracles peculiar to the Romani Catholick Church only prone Her Orthodox withall show that She still retain's the Primitiue Doctrin 1. BY this word Miracle or Miracles I vnderstand à supernatural work done by Almighty God aboue the power and force of Nature For there is no doubt but that God who What is meant by Miracles created Nature has within his boundles Omnipotency Supereminent effects of Grace which far surpass the little Might of all Creatures made by him These are finite The Author of them infinite And can do more 2. 2. This Principle is certain God hath wrought innumerable Miracles not only to Testify He can do more then Nature Why Miracles are wrought but with this express Designe also that by the Manifestation of such wonders All may come to the knowledge of those Oracles whereby He speaks and Reueals most sublime Mysteries far aboue the reach of our weak Reason Now whether these Oracles be Prophets Church or Apostles seems one and the same thing If they be equally Manifested by miraculous Effects and speak in his name who Assumes them to teach the world 3. I say manifâsted Oracles by Signes And say it for this End That all may reflect vpon the depth of Diuine wisdom which may on the one side Seem too rigorous in obliging vs to belieue most Difficult Mysteries neither seen by Eye nor heard by eare They facilitate Faith Were it not That on the other side the burden is lessened and our Faith much facilitated by the Euidence of most prudent and conuincing Motiues For t' is à great Truth Non sine testimoniâ reliquit Semetipsum benefaciens de Caelo His Goodnes so fauorably condescend's to our weaknes that though he remoues not Vneuidence and Obscurity from the Mysteries belieued Yet he makes them all so euidently Credible to prudent Reason Benefaciens de Caelo by the Lustre of Signes and Wonders That the man who belieues not after à Sight had of such glorious Marks stand's guilty before Gods Tribunal of damnable Sin 4. The third Principle Miracles eminently great in number and quality for example the raising of the dead to life Chiefly when wrought by Persons of Singular virtue to Confirm our Christian Faith are from God and euident Signes leading to the knowledge of true Religion None can doubt of the Assertion seing Christ our Mord. Matt. 11. When Questioned whether He was the true Messias proued the Affirmatiue by his Signal Miracles The blind see the lame walk Lepers are Cleansed And lead to the knowledge of true Religion the deaf hear the dead rise again c. Which is to say in other Terms These wonders speak in my behalfe and plainly Testify that I am the Messias For only to say I am à Prophet sent from God without prouing the Truth to Reason by Signes and wonders Conuinces nothing Induces none to Belieue Therefore Iohn 10. Christ remitted the vnbelieuing Iewes not to the Euidence of his Doctrin for really no Doctrin of Mysteries aboue Reason though most true is or can be its own Self-euidence But to his manifest Miracles The Works which I do in the Our Sauiour pleaded by His Miracles name of my Father These giue Testimony of me Again If you wâst not belieue me belieue my works Blessed S. Paul might haue Long preached the Sublime Doctrin of Christ and without Fruit vnless Miracles had confirmed it which he call's the Signes of his They were Signes of Pauls apostleship Apostleship 2. Cor. 12. And How long think ye would Nabuchodonozer haue remained in his Idolatry vnless He had beheld that prodigious Wonder wrought by God vpon the three Israelites in the fiery Fournace Daniel 3. But when he saw them walk in the flames nothing hurt He cryed out Blessed be the God of Sydrack Misack and Abdenago who hath sent his Angel c. Miracles therefore are powerful Inducements to Beliefe which Truth might be yet more largely demonstrated by the Wonders of Moses of Elias of the Prophets and Apostles But these I waue and briefly take notice of our Sauiours sacred words Iohn 15. If I had not come and spoken to them they should not haue finned but now they haue no excuse of their sin c. And to show that Speaking only was no sufficient Conuiction The Text add's If I had not done among them works which no other man hath don they should not haue sinned but now they haue seen and hate me and my Father c. 5. Three things follow from hence First That eminent Miracles of their own Nature are Marks of Christ's Doctrin and true Religion 2. That Our Sauiour most iustly condemned Why the Iewes were taxed of Incredulity the Iewes of infidelity not so much for reiecting his word or Preaching as for not belieuing after they had seen it confirmed by Wonder 's from Heauen For t' is Said plainly Had they not seen they had not sinned A Doctrin Therefore attested by Miraculous signes and wonders renders the Vnbelieuer guilty of Infidelity Consider it alone deuested of such Marks what haue we High Mysteries preached But without Proofs antecedently laid forth to Reason Truths taught but yet vnknown whether so or otherwise In à word we haue the Decrees of à great Monarch obliging all to submission but without his Seal or Signature 6. And Hence it is that our blessed Lord impowred those first great Masters of the Gospel Matt. 10. not only to teach his Sacred Verities but to teach
Perswasiuely by the vertue of Miracles Goe and preach saying the Kingdome of God is at hand Cure the sick raise vp the dead cleanse the Lepers Cast out Diuels c. And they did so Mark 16. 20. They Went abroad preached euery where God Cooperating with them and confirming their Doctrin by Signes wich followed Or to speak in the words of S. Paul Heb. 2. God withall Testifying by Signes and wonders and diuers Miracles c. A third sequele If the Iewes had not sinned by reiecting Christ Why sectaries are blameable and his Doctrin which then was new in case he had not wrought greater Miracles amongst them than euer Any did before him How highly imprudent think ye How notoriously culpable are our Sectaries who belieue the new opinions of one wretched Luther or Caluin without so much as one Miracle wrought to make them probable 7. A fourth Principle True Real Miracles are Still necessary in the Church and fortold to be so by Truth it self Ioan 12. Amen Amen I say vnto you he that belieues in me the works which I doe he shall doe and greater works than these shall he doe I say purposely True real Miracles mindful of S. Chrisostoms profound Discourse vpon these very words in his Book against the Gentils There haue been saith the Saint certain Masters you may call them Impostors who had their Disciples and talk't much of Wonders whilst they liued but none of them euer came to the impudency S. Chrisosloms excellent Reflection as truely to Prophesy of Miracles to be done by them after death No A Iugler may do something strange whilst he is on the Stage But take him off the Theater Throwe him out of this life The cheat appeares He is worth nothing 8. All is contrary in our Sauiour who here foretold of greater Wonders to be wrought in after Ages by his true Belieuers Than He had done in this Mortal life And if we Speak of great Conuersions which all most iustly account Miraculous the Truth is Euident For our Blessed Lord conuerted but few in Comparison of those who followed in the Church after his Death A parallel of other Miracles we shall see presently Yet more The Apostles wrought the greatest Miracles after Christ's Ascension And t' is worth Reflection whilst Christs Disciples conuersed with Him the Gospel record's little of their Miracles But after his leauing this world Signes followed them They cast out Diuels raised the dead spake with new tongues conuerted Nations laid hand on the Sick c. And the like Supernatural effects haue been visible in the Church through all Ages after the Apostles So true are the words of Christ Greater Things shall be done And the meaning is not that euery true Belieuer should work Miracles For so Christs promise would not bee truly fulfilled because All do them not But that some choise elected of his Church as it happened in the Primitiue times Members of this Mystical Body should haue the Priuiledge 9. One Reason of my Assertion is If Miracles Gods own Seals and Characters were Necessary at the first preaching of the Gospel to induce all to belieue Christs Doctrin or to distinguish his Truths from the Errours of Iewes and Pagans The like Necessity is for their Continuance in after Ages not only in respect of Infidels but erring Christians also For no sooner had Christ founded his Church But the Diuel raised vp his Chappel by it Pestiferous Hereticks from Simon Magus haue Why Miracles are now Necessary been in euery Age his Chaplins All of them Pretended to Truth with an Ecce hic est Christus Loe we preach Christ In this Confusion of Sects it was absolutly needful to Mark out that happy Christian Society which taught sauing Faith and Shewed where God was adored in Spirit and Truth Now no Mark can be more Palpable or more attractiue than the Glory of indubitable Miracles Christs own Cognisances and the Clearest Euidences of Apostolical Doctrin 10. 2. Miracles are necessary in the Church to stirr vp Christian Faith and Deuotion with it which would soon grow cold Two other Reasons alleged were it not that Diuine Prouidence frequently quickens both by these exteriour Signes and wonders Wherefore as His Goodnes works inwardly and plyes our hearts with Grace so outwardly also to Testify that nothing is wanting He moues vs to Belieue by no less visible Inducements than Those were which first made the world Christian 11. 3. The Continuation of Miracles Clearly appeared in the first fiue Centuries after Christ And as Authority makes them indubitable So reason also proues them necessary vpon this very Account that the Conuersion of Infidels strangers to Christ was not wrought on à suddain or all at once But successiuely Age after Age If then Miracles were necessary to conuince our Christian Verities when Christ and his Apostles first preached to vnbelieuing Iewes and Gentils no man can probably iudge them Vseless in after Ages when the like Barbarous the like Ignorant and vnciuilized Nations who neuer heard of Christ or Scripture became Christians Induced to so happy à change not because they heard truths Taught But because they saw all confirmed by Euident Signes and Wonders 12. Reflect I beseech you à little Were not the Natiues of those vast and remote Regions we call the Indies whether Orient or Occident à People as ignorant of our Christian verities and as much auerted from Christs Doctrin when S. Francis Xauerius and other laborious Missioners first preached There as any Nations One Reason further illustrated were to whom the Apostles preached Christ Yes most certainly In both cases the disdain and ignorance may well be paralled Imagin now that S. Xauerius had only opened his Bible And told the ruder People of the high Mysteries of Christian Faith would this think ye though neuer so speciously laid forth haue gained credit No. But when their eyes beheld Miracles and glorious Miracles accompaning His laborious Preaching The By an Instance of Missioners sent to preach deaf dumb blind and sick instantly cured When they saw the Sanctity the Austerity and Innocency of His virtuous Life When they heard him indued with the Gists of tongues When they knew that after à noble contempt of the world The blessed man sought nothing but God And fearing neither death nor dangers Couragiously trauelled from one end of the world to the other c. Then it was they began to look about them to open their eyes more to Renounce Idolatry and submit to Gods truths most manifestly euidenced by glorious Miracles Then it was that the Saint Gods grace concurring conuerted Thousands and Thousands All which is vpon certain Record and witnessed by those who haue written the wonders Howeuer grant that S. Xauerius wrought but one or two Miracles when many more cannot without impudency be denyed him our Assertion subsists that Miracles are necessary for the reclaiming of Infidels And if he did none at
had heard or seen that night and to subscribe all with His own hand Hee did so The next morning when whole Multitudes came to pray for Marcellus soul the Humble man was indeed Made known to the Community and noyse'd abroad much beloued and honoured all Naples ouer They found him perfectly recouerd saying Masse at S. Xauerius Altar Presently the Miracle manifest to all Eyes was soon diuulged through the whole Citty and held so indubitable that some thought it needless to giue His Eminence the Lord Arch-bishop Information of it Howeuer that was done and most exactly The Doctors the Surgeons the Fathers and other Eye-witnesses also Examin'd vpon Oath of the wonder were assembled before His Eminence and All vpon Oath solemnenly taken auouched boldly without doubt without hesitancy the naked Verity and vndeniable Truth of the Miracle Now if any would bee further informed of the great Seuerity vsually held in the Sacred Congregation of Rites at Rome when Miracles are brought to the Test before that high Tribunal Though the whole world knowes the rigour you may by the occasion giuen of this one wonder read Elizalde N. 485. This Short Relation permit's mee not to insist vpon So many large particulars In lieu thereof bee pleased to hear what F. Elizalde one learned and à great Diuine speak's of his owne knowledge n. 481. Much to the sense as followes 25. I was saith Hee in Spaine when this great Miracle was wrought by S. Xauerius And although I am of an Humour incredulous enough A learned mans Testimony Concerning this Miracle whilst he liued at Naples not easily drawn to belieue such wonders yet vpon the seueral Testimonies which came in great number from euery part of the world I found my selfe euen then conuinced of the Truth Now I haue liued at Naples well nigh three yeares and Conuersed with many who were in the Colledge at the time of this wonderful cure And with one particularly à man vpright and iust that was in the Chamber when Xauerius appeared to Marcellus I haue attentiuely considered what euery one said and after à diligent inquiry made perceiue as it euer falls out in à point of Truth no difference amongst them but Contrarywise find all vnius labij Speak the same agreeing in one Relation But let vs omit our own witnesses Italy Spaine and the other parts of the Christian world neuer questioned the Miracle but held it certain and most prudently did so For scarse any thing can be more Authentick remaining within the Limits of humane Faith Vpon this certainty it was that His Catholick Maiesty familiarly treated with Marcellus à long time together desiring his prayers and bountiffully offered all Assistance in order to his further voyage so likewise did the Dukes and Princes of that Court Nay all sort of People came flocking to the pious Passenger as if Hee had been one sent from Heauen or raised from the dead Happy were they that could speak with him touch his garments or receiue any little small trifle from His hands Thus all reuerenced the Holy man So great Renown the Miracle had gained euery where Much to this sense Elizalde writes Let vs now go on 26. Soon after the Miraculous cure Marcellus began his long iourney towards the Indies and in the year 1638. arriued at Nangasaque in Iapan where taken prisoner Hee first endured that Marcellus his Martyrdome strange and Miraculous usual and cruel Torment of water known to euery one but came out sound not hurt at all The standers by astonished at the Spectacle presently commanded the Executioner to strick of his head The Barbarous man attempted to doe it but on à suddain made strengthles wholly benummed was not able to moue his hand Where vpon Marcellus said delay no longer but in Gods name doe thy duty The fatal blow at those very words was giuen And The Virtuous Marcellus became à Martyr and dyed for Christ according to the Prophesy of S. Xaverius 27. Now here I Ask what iust exceptions can Sectaries make against this Miracle attested vpon Oath rigedly examined and vniuersally belieued Will they say Marcellus was indeed wounded No iust exceptions against the Miracle for that many Seculars saw yet the wound was but slight not mortal and perhaps no more but à rasing of the skin Say so The Doctors and Surgeons had been worse then beasts to torture the poor Patient as they did by forcing down into His Stomack the Instrument already mentioned Besides burning Cauils answered feauers Conuulsion Fits Palsies of themselues mortal vsually ensue not vpon slighter hurts Will they say The Aparition of the Saint to Marcellus was either an Illusion à dream at most or à distemper of à dying mans fancy That indeed might haue some colour had wee not Euidence against it For what can bee Answered to the strange effect the Miraculous cure I mean which so suddainly followed in one short Moment of time This clear Self-euidence speak's truth and proues that God had à hand in the cure None can Cauil at it none can contradict it Perhaps some will say All was à fourb à cheat and Fiction The Fathers Doctors and Surgeons by compact fained one Mortally sick that was not to gain Iesuits the renown and Glory of à Miracle 28. What 's this who are here accused and condemned Giue eare à little Gentle Reader A flat Calumny will haue vs to belieue That All those venerable Fathers those expert Doctors Those experienced Surgeons with others also who beheld the Miracle All I say Though they called God to witnesse by Solemn Oath taken vpon the sacred Gospel That the cure was real and Miraculous were notwithstanding worse The just falsely accused then very Villains forsworn base abiect and periured Persons And this wee must Assent to vpon no other proof but because Malice likes well to Calumniate euer itching to decry God's own Glorious wonders Besides wee must belieue those high Tribunals where the Miracle was most rigidly examined and after examination vnanimously approued to haue been so notoriously vniust so impiously partial and wickedly misled as to oblige Posterity to own vpon humane Faith à Lie an Imposture In à word that to be Gods Glorious work à true Miracle which really was not Is it not impudency think yee Tribunals Condemned to harbour such desperate Thoughts The Diuel himselfe though Father of lies would be ashamed to calumniate so boldly without some Colour or apparence of proof Yet here we haue not any 29. Now I 'le proue the Sectaries Assertion to bee à flat Calumny and withall further euince the truth of the Miracle S. Xauerius as wee haue heard ascertain'd Marcellus of his cure and likewyse Prophesyed that Hee should goe to the Indies and there dye à Martyr for Christ I know Malice may Cavil here And deny all But Mark what followes Vpon the Assurance of this Prediction Marcellus Himselfe the Reuerend Fathers also and others relyed when
7. To end this point between S. Austin and the Donatist as also between Catholicks and Protestants I say all Controuersies are fully tried and happily ended by Scripture only But how Not because any can pretend to find euery Tenet of Faith clearly set down in so many express Terms of holy Writ For the Protestant How Scripture decides all Controuersies pretend's not to so much in behalf of his Doctrin But thus the Orthodox discourses with S. Austin Scripture euidently points at the Church of IESVS Christ known by Her Marks and manifest Signes by Her Antiquity Her large Spread ouer the whole world by the Succession of Her Pastors and Doctors Miracles and the like Signal Motiues Thus much once clearly laid forth in the written Word that Holy Book remit's him to the Church Clearly marked commend's Her faith S. Austin and command's him to hear and learn what euer She teaches 8. Whence it is that our profound Doctor Disputing the Case whether the Baptized by Hereticks were to be rebaptized laboured not to decide the Question by any express words in holy Scripture wholly silent in this particular But contrarywise teaches that the Church which is diffused all ouer and no Party of Donatists shut vp in à corner of Afrique was to giue Sentence herein For She is that great Oracle which Scripture commend's Read Lib. 2. de Bapt. C. 4. And de Vnit Eccles. C. 22. Thus briefly you see the true difference between the Protestant and Catholick The first has not à word of Scripture for his Tenets much less any Orthodox euidenced Church The Catholick relies on à Church spread the whole world ouer known by The Catholicks stronge hold Miracles Conuersions c. And Scripture command's him firmly to belieue what euer She Proposes as Faith Qui vos audit me audit Whoeuer hears the Church hears Christ And in this Sense Scripture manifesting Gods own Oracle which cannot but propose truth end 's all Controuersies 9. A 4 th Obiection Iulian the Apostata as S. Gregory Nazian Orat. 1. in Iulian And Theoder Lib 3. Histo C. 3. attest droue away Diuels with the Sign of the Cross Therefore wicked men can doe Miracles And why may not Almighty God A fourth Obiection solued for Reasons best known to his infinite wisdom do strange wonders and permit an Arian to Say All are wrought to Confirm his false Doctrin Contra. Both Parts of the Obiection equally impugn the Primitiue Miracles of Christ and the Apostles To the first I answer An Heretick may work à Miracle to proue Catholick Doctrin but neuer to make his own False Opinion probable The Reason is God who is Truth and Goodnes it self can no more deceiue by his ovvn VVorks than by his ovvn VVords Sicut humana consuetudo saith S. Austin Epist 49. verbis Diuina potentia etiam factis loquitur As man speak's by words so God speak's by his works But the Works or Wonders now Spoken of because supernatural proceed from God And as is God can no more deceiue by his ovvn Works then by by Words supposed deceiue Therefore it ill beseem's an Infinit Truth and Goodnes to do them Vpon this Ground I say likewise Diuine Prouidence will neuer permit his own glorious Works Seals and Signes of Truth to be abused by wicked men But of this particular I intend to speak more largely hereafter 10. Wee now Come to Mr. Stillingfleets Cauils you haue some of them Part. 1. C. 5. p. 134. And 135. Where he doth not Mr Stillingfleets Cauils answered so much impugne Miracles as would haue them done by such Persons as he likes well of Popes for example that pretend to infallibility And if which is easy we produce many wrought by Holy Popes His next Querie perhaps may be Why all all of them are not Miraculous men alike In à word I like not to search into the depth of Gods secret Counsel And therefore briefly discourse of persons fauoured with such Graces as S. Austin doth of different Places Tom. 2. Epist 137 to his Clergy and people at Hippo where he proposeth this Question Quare in alijs locus haec miracula fiant non in alijs Why are Miracles done in some places and not in others VVe haue known some wrought at Millan ân Africa though full of Saints Bodies not so He return's this wise Answer grounded on the Apostles wotds 1. Cor. 12. Non omnes Sancti c. All saints haue not the Gift of curing diseases all discern not spirits ita nec in omnibus memorijs Sanctorum c. So God And first why God works Miracles by some and not by others who divides his Graces according to his own best will doth not these wonders at the Memory of euery Saint And who dare enter into his secret Counsel or ask why he doth so Why raised he three dead men by S. Dominick and not one we know of by S. Austin Dividit propria unicuique prout vult He is Lord and distributes his own fauours as he pleaseth And thus we Answer Mr. Stillingfleet who next Saith some thing of Miracles done in Corners What can the man mean Are all the wonders wrought at Loreto Compostella Sichem and other places seen to innumerable and All vpon certain record to be callid Corner Miracles Be pleased to hear worse yet 11. Page 135. Think not saith Mr. Stillingfleet VVe are of such easy faith that the pretended growing out of à leg in Spain or any of your famous Miracles wrought by your Priests in Italie will persvvade vs Mr Stillingfleets vnjust exceptions against the Miracle wrought at Zaragosa to believe your Church infallible Again after his Talk of Diuels doing no feats when Opposers are by He utters this scornful language It is an easâ thing for à Stump to grow à leg in its passage from Spain hither For fama crescit eundo And in despite of Truth cast's out too much bitter venom to obscure à Glorious work of God wrought by the Intercession of our Blessed Lady vpon à young man at Caesar Augusta or Zaragosa in Spain where you haue her miraculous Statua Set on à Marble Pillar And for that reason is called Neustra Sennora del Pilari It is one of the most euident and clearest Miracles vvhich I belieue hath been done in the memory of any man now liuing I haue the whole Printed Relation by me both Latin and Dutch vvritten by Peter Neurat Doctor of Phisick and dedicated to his Excellence Don Francisco Marquis of Caretto and Grana Embassador Extraordinary from the Emperour to His Catholick Maiesty The Substance whereof is thus 12. Ego ab Caesaraugusta Venio c. I come from Zaragosa and bring tydings of à Miracle not heard of in any age A young man had his leg cut of and buried which was Miraculously restored again by the Intercession of the most Sacred virgin My Lord I here present you with à Gift it is not mine but our
à Power Omniscient known for that power which comprehend's things future much more comprehend's all past and present and therefore has an infinit Extent which we call Omniscience Now I subsume But an Intellectual power is in being that by virtue of his own light knowes future Truths wherof none can doubt because he has actually communicated part of his knowledge to others For example to the Ancient Prophets who most exactly fortold things to come relating to Christ our Lord and the Glory of his Church Such Secrets highly Diuine they had not as men nor were they known by any Principle within the bounds of Nature therefore God Omniscient imparted all And he did so not in vain but for this great End That mortals may see how an infinit Goodness condescend's to inform vs of Truths whereby he manifestly tender's our Happiness And this alone demonstrat's Prouidence That the Prophets foretold truths to come is euident by the books of Scripture writ whole ages before they happened and the Euent visible to our eyes proues the verities of the Predictions What haue your Astronomers who more often miss then hit in their Predictions comparable to these Prophesies in Scripture Nothing at all if which deserues reflection we consider the Eminency the Depth and high importance of the Mysteries reuealed 7. My last proof taken from one Manifest Absurdity is no less than demonstratiue Suppose Prouidence be denyed it followes That those Millions of men who since the worlds Creation adored God whereof innumerable were wise vpright and holy haue all been besotted and stupidly beguiled in Adoring that which is not Nay more This also is consequent A third and most conuincing Proof That à few abiect ignorant and despicable Atheists are only indowed with the light of à Truth which once established makes Virtue odious Honesty and Goodnes highly contemptible I proue the consequence If Prouidence be à chimera All our acts of Reuerence of Fear Obedience Religion and Gratitude tendered to God essentially blessed with that fore-seing Power are dissonant to reason and in themselues abominably sinful Contrarywise All acts of Contumely of Blasphemy and Contempt of Prouidence are consonant to reason and most laudable The more therefore we blaspheme contemn Diuine Prouidence the more laudably we operate and as highly merit praise as one doth that contemn's an Idol set besore him to worship For Prouidence Say Atheists is an Idol Ergo to adore it is madness to contemn it most Praise worthy These and Harsh sequels granted by Athâeists other like Sequels are so harsh so Abominable and contrary to the light of nature that I think the boldest Atheist now liuing dare not in à serious moode own them as Truths And thus much briefly of reasonable Arguments in behalf of Prouidence to oppose that slight Plea of Atheistical Spirits already Proposed and dissolued 8. The third Proposition As Atheists plead fallaciously against Prouidence so Heathens Iewes and Hereticks follow closely the like Strain in euery Argument proposed against the Mysteries of Faith taught by Christ and his Church Atheists and Heretiques argue à like I would say As the Atheist run's headlong with his weak Iudgement vpon Difficulties so these now named erre as he erreth They make Direct Reason to see more than it can see to Comprehend Mysteries incomprehensible and quite cast asside that Prudent reflex Reason which allayes all and giues most Satisfaction For example The Heathen Comprehend's not that great Mystery of the Trinity and there stand's puzzled Good cause say I for if à Cockle shell contain's not the whole Occan why should thy shallow head comprehend the Trinity Were this possible either thou must be God or God leaue of to be what he is The Iew vnderstand's not how God became man and dyed ignominiously vpon à Cross Obserue à strange Stupidity saith Diuinely S. Chrisostom Lib. Quod Christus sit Deus towards the end These Aduersaries of Christ read of contempt and Disgrace and credit all They read in the same Scripture of our Sauiours Admirable Miracles and belieue nothing Here is want of Reflex Reason The Heretick boggles at the Doctrin of Transubstantiation and wonders that à Church made vp of fallible men can be held infallible And from whence comes The Assertion proued this boggling What cause is there of wonder He Answer 's Transubstantiation seems contrary to Sense and Reason Very good I Ask again to what Reason is it opposit Grant gratis the Vtmost it only seem's contrary to that not wel-sighted Reason which more often beguils than learns vs Truth or which loseth it self in the Search of deep Mysteries where it can find no Exil But Answer I beseech you Is the Doctrin opposite to that Other wise Prudent iudgement whereby all know or should know That reason is neuer more reasonable than when When Reason is reasonable it leaues off reasoning in high matters aboue reason No certainly For deny once this one clear Christian Principle or say that 's only belieuable and no more which weak reason Approues We destroy the very Essence of Faith and can belieue nothing The Doctrin of Gods Free-acts of à Trinity of the Incarnation of Transubstantiation and the other like Mysteries is quite renounced if so much only gain's belief as weak reason puzzled in the Mysteries see 's Reason for 9. I say therefore This Direct purblind reason cast's vs vpon Difficulties Reflex reason solues them The first makes vs meer What effects weak reason produces Scepticks yea and followed Atheists too The second good Christians The First remains in darkness the second finds light The first would turn all faith into Science the second saith No Si non credideritis non intelligetis Vnless you belieue you shall not vnderstand The first though no more but à handmaid would rule bear sway and command the second curb's that petulancy and bids Her Obey Now the only difficulty is to show what is meant by Prudent reflex Reason and of what consequence it is in matters of Faith 10. Briefly this reason stands not long vpon the Mysteries How the reflex and prudent reason proceed's reuealed but leaues off that lost labour and relies wholly on the Authority of one Master that reueals them Hence Clem. Rom. in Recogn D. Petri giues this wise counsel Ante Omnia c. Before all things examin well by rational Motiues whether he be à Prophet that speaks This done ponder no more but belieue boldly all he Saith And wonder nothing at the principle for it is far more easy to find out the Prophet by his marks and signes than to vnderstand the sublime Doctrin he teaches S. Irenaeus Lib. 9. C. 9. 1. speakes conformably Non enim nos aliter discere poteramus quae sunt Dei nisi Magister noster verbum existens homo factus fuisset We could not otherwise learn those Secrets God has reuealed vnless our great Master the Diuine word had been made man
And because it is here impossible to descend to all particular controuersies we will fall vpon one only much debated one serues for all Viz whether Transubstantiation or no Transubstantiation be Orthodox Doctrin The truth yet lies in darkness there is no Self-Euidence either in the Affirmatiue or Negatiue T' is yet no more but doubtful or à meer Perhaps whether the Protestants or we Speak Truth Gods reuelation which only can giue certainty is Where the difficulty lies yet obscure to vs both and as little euidenceth it Self as the Verity we enquire after By what means then can we raise our selues aboue this state of Doubting to so great à degree of certainty as to Say without fear Transubstantiation is Orthodox Doctrin And the contrary is not so 10. The Catholick to waue in this place other proofs recur's to his Church And saith this Publick euidenced Oracle as well raises him to à State of certainty for his Tenet as the euidenced Primitiue Church rais'd the first belieuing Christians from their doubts to Security For the like full euidence alwayes lead's to How the Catholick Peoceed's a like certainty of Belief The Protestant hauing reiected our present euidenced Church hopes well and will needs find flawes and falsity too in Her Doctrin not by confronting Her Euidence or denoting an other Church As ample as ancient as miraculous as She is which held his Doctrin for this though it should be pleaded if we come to à clear Decision is vnpleadable because the Protestant has no such Oracle What 's done therefore I 'll tell you and you may iustly wonder He shaks of this clear Principle of an euidenced Church and pretend's though there is no such matter to launch into the vast Ocean of Scripture Councils volumes of Fathers ancient Records and thinks The Sectary takes à Contrary way to carry on his cause this way Here He pick 's vp one dark Sentence of à Father and triumph's with that There on another Here vpon the least hint giuen he Snarles at one piece of Popery there at another Here he guesses and there he misses In à word the man is busily idle doth much and iust nothing run's on but is out of his way utterly lost without the guidance of God's euidenced Oracle which only can draw him out of the Labyrinth And if you Ask why he is out I Answer his Errour lies here that both in this and all other Controuersies he makes his false Suppositions to pass for proofs against euidence 11. You shall see what I here Assert Made Good To proue no Transubstantiation the Se ary read's Scripture Fathers Antiquity or what els you will Be it so He read's but not alone For the learned Catholick bear's him companie and read's also Mark now The One after his reading glosses so doth the other The One compares Passage with Passage so doth the other The One discourses So doth the other But when all is done and here lies the mischief the Protestant imposes one sense vpon the perused Testimonies and the Catholick another Which leaues him in State of doubting quite contrary This dayly Experience teaches viz. That we differ not so much about the words we read as about the sense of Scripture and Fathers Therefore this also is Euident That the Protestant aduances not his Doctrin if yet he get so high aboue the degree of guessing only whilst he pleads by his glossed Scripture and Fathers For as long as the Catholick wholly as learned and conscientious as He is and an ample Church besides opposes his far-fetch'd Sense out of the Fathers He cannot without Impudency and making à false Supposition to pass for his Proof cry it vp as certain Now further As the sense he drawes from Scripture and the Fathers is no more but at most doubtful I say improbable so his Assertion concerning no Transubstantiation or what euer els he holds contrary to the Roman Catholick faith is wholly as much wauering or purely doubtful But that which is only doubtful and no more is too weak What euer is doubtful grounds not Faith either to ground any Christian Tenet vpon or to Contrast with the Roman Catholick Church whose Doctrin is indisputably made euidently credible Therefore unless à weake Vncertainty can reuerse Euident Credibility the Sectaries Plea against the Church is not only improbable but highly improbable 12. To conclude this Point Here is an vnanswerable Dilemma It is possible to Denote and point at another Church which without dispute taught Protestant Doctrin and opposed ours as Ancient as large and euery way as Euidenced to sense and reason as the Roman Catholick Church is Or it is not possible If possible controuersies are strangely ended for proue A Dilemma me once such à Church I say plainly There is no such thing as true Faith in the world worthy defense Why Because if the Supposition hold's two different Churches euidenced à like equally as ancient as efficacious in Doctrin and glorious in Miracles clash with one another Say and Vnsay approue and condemn The one condemn's Protestancy The other Popery One will haue Transubstantiation belieued The other not which is as wholly destructiue of Christian Faith as if Scripture it self should plainly Speak Contradictions 13. On the other side If the Sectary can neither name nor point at à Chutch euery way as euidenced as the Roman Catholick No euidenced Protestant Church no pleading for Protestancy which expresly propugned Protestancy and opposed Popery He shall neuer utter probable word against any one Article of our Catholick Faith For throw an euidenced Protestant Church out of the world All that is allegable in behalfe of its Doctrin or against vs will either End in à slight discharge of à few scattered vnweighed Sentences of holy Fathers no sooner read than Answered or as we dayly Experience in gross Mistakes and bold Calumnies laid on our Doctrin And can these think ye extinguish the visible Lustre of our Chureh can these lessen the euident Credibility of Her Doctrin or bring so known and owned an Oracle into open disgrace or publick Disreputation It is impossible The most vigorous Abbettors of Protestancy may not only blush to Assert it but will be bafled did we once liue to see the happy day when our iust cause might be proposed and heard in à Publick Dispute before Learned and impartial Iudges A VVord of Mr Thorndiks Mistakes discouered in His Book of Forbearance 14. Though I Honour Mr Thorndick and hold him much more wise Learned and moderate then some late voluminous Writers haue been yet because Truth will out I must not dissemble but Speak truth And therefore Say in à word His whole attempt against the Roman Catholick Church is weake And the feebleness of it Cannot but appear to euery Reader that penetrat's the force of the Principles already established My wish indeed was to haue Vnderstood his meaning better in some particular passages For
done which will neuer be I am confident His Extract or what is required of Mr Thorndick Draught would appear so imperfect and mishapen à Business in the iudgement of Catholicks and Protestants also That as the one Party cannot but look on it with disdain so the other would reiect it as vnworthy Acceptance 22. Besides would it not seem à new wonder to Strangers abroad Yea and as ridiculous as wonderful were rhey told that after so much labour spent about reforming Religion in England we haue yet at present à thoughtful Gentleman there that 's very busy in Setting forth the last and best Edition of Protestancy Reformed which perhaps may proue worse than any other gon before Naught it must needs be for this Reason That the means he would reform by has no Proportion with the designed End For by A Newâ Reformer of Religion in these old dayes of the world the light of à few dead Manuscripts written 14. or 15. Ages Since He offer 's now to amend all the Churches in the world though the very sense of these Writings which must be the Rule of his Reformation is neither well known to Himselfe nor yet agreed on by those dissenting Churches he would reform What think ye Were this sense yet to be learned the want whereof causes endles Errours among Sectaries would not common Prudence rather take it from à liuing Oracle which has taught the world time out of mind than from à late Nouellist that Professes himself fallible and Therefore may most easily Misinterpret would appear ridiculous to all the best Records This liuing Oracle at least promises infallibility Which Shall be proued presently And therefore is à Surer Principle to rely on Then The Fathers Sentences long Since Written whilst Sectaries make Their sense and true meaning à Matter of Contest 23. Yet one word more and I end Mr Thorndick will Reform the present Roman Church Corrupted by the Primitiue supposed pure for the first 4. or 5. Ages I must needs demand first whether that Primitiue Church the Rule of his Reformation Questions proposed to our Aduersary was infallible and pure in those pretended fundamentals only necessary to Saluation though not in other Doctrins of lesser Moment Or. 2. Whether She because fallible as much needed Reformation in smaller Matters not called fundamental as this present Church is supposed to need Or. 3. Whether She was so entirely pure in euery doctrin little and great that She could not be brought to more Purity or be better Reformed Grant the first viz. That the Primitiue Church was vnerrable and pure in fundamentals only not in others The present Roman Church is as good as She was For our Aduersary own 's Her à true Church wherein Saluation may be had and thus far She needs no reforming Grant 2. that both these Churches because fallible might erre and perhaps haue erred in lesser Matters not named fundamental The Primitiue can be no Rule of Reformation to the present Church because that Primitiue is alike err ãâ¦ã alike reformable And for ought men know as much out of the way of truth in Non-fundamentals as the present Church is Therefore I said aboue if the blind cannot lead the blind à Church wanting Reformation cannot reform another sick of the same malady 24. If finally it be Said the Primitiue Church was so infallible so pure euery way both in great and little Matters that She could not be more reformed in the first 5. Centuries for example We haue à Church once entirely pure And then vrge our Herein Satisfaction is most required Aduersary not barely to say it But to proue vpon indubitable Principles Scriptures Fathers or the General Consent of Christians that She continued not wholly as pure in the sixt seuenth or eight Age and so downward to our dayes as She was before To shew à Deficiency in this Church once confessedly true in after Ages will be more than an Herculian labour when it is demonstratiuely euidenced aboue That nothing but à Church equally as Ancient as Vniuersal and glorious in Miracles as the Roman is can probably impeach Her of the least Corruption Mr Thorndicks Mistake is that he makes as Sectaries vsually do à false Supposition his Proof He supposes A supposition made à Proof our Church corrupted in Doctrin and then will amend it according to his fancy by the Primitiue whereas he knowes or ought to know that we Catholicks deny His Supposition and say both are vnerrable and withall Assert that no Authority on earth can better inform vs of the Primitiue Doctrin than the present Roman Church which hath successiuely handed it to vs Age after Age. Howeuer to take away all ambiguity and further Dispute in this Matter you haue next three following Chapters which I hope will giue Satisfaction to the rational Reader More shall be added hereafter CHAP. XIV VVhether there be à Church of one Denomination infallible not only in Matters miscalled Fundamental but in all and euery Doctrin She Proposes and Obliges Christians to belieue as Faith 1. AS the Answer to the Question aym's at à clear and easy way of ending Controuersies Concerning Religion So the following Discourse tend's to settle one great truth in the minds of euery one viz. That both the Ancient and present Roman Catholick Church is not only infallible But that the what we intend to proue Aduersaries of Her infallibility destroy the very Essence of Christian Religion And deseruedly merit vpon that Account The name of Schismaticks and Heretiques also 2. To make good what 's now Asserted à few Postulata or Principles must be premised One is That Church which Promises and proues Herselfe infallible in Doctrin doth not only Vpon these following Principles facilitate but giues also absolute Security to Faith For such à Church Participat's most and comes neerest to that first Diuine Apostolical Spirit which confessedly was infallible 3. A. â Principle Whereas nothing hath or ought to haue à stronger Influence ouer the minds of men than Religion So nothing can discountenance it more than à stedfast Perswasion of its Fallibility and Consequently of it 's easily being False This Perswasion Cut's of all Christian Assurance and driues men to so cold an Indifference of embracing this or that Religion That it much import's not which to take to any or none 4. A. 3. Principle The means or influence whereby Christ preserues his Church infallible needs not to be explicated by any Supernatural quality personally inhering in the Teaching Representatiue or intrinsecally eleuating the conuened Prelates to à State of Infallibility for t' is enough that the safe Conduct of Almighty God who is alwaies vigilant and Assists by his exteriour Protection so secures the Church from errour that She neither What the Churches Infallibility requires can be misled when She teaches nor mislead others Yet I deny not but that an interiour Motion of Grace may be yea and often
is in the hearts of such as are Assembled together in God's name and Assisted to define infallibly Diuine Faith T is true actually elicited euen after the permanent Habit infused requires à Supernatural Motion of Grace But hereof we speak not at present 5. A. 4. Principle When it is enquired Whether the Church Distusiue be infallible the Querie is not whether the Motiues inducing to distinguish that Oracle from others Demonstratiuely and with all Metaphysical certitude euidence likewise Gods Reuelation relating to the Mysteries Belieued For this might lead vs to enquire whether Faith be euident in Attestante That is so Vnexceptionably manifest that all may clearly Infer from the Reuelation clearly known That the Mysteries belieued are euidently true We now meddle not with that Difficulty though great Diuines patronize the Affirmatiue But only Ask Whether the Doctrin of Christ's Church be so infallibly Certain that it cannot be False or deceiue any Catholicks The Question Stated own à triple infallibility necessary to Faith The first proper to God's Reuelation no Protestant denies that The second belongs to the Church either Diffusiue or Representatiue in General Councils whereby we learn and that infallibly those Truths which God reueals The third infallible Assurance necessary to Faith all Orthodox Christians haue that belieue the A threefold Infallibility Mysteries reuealed vpon the Diuine Testimony Proposed by Christ's Church 6. A. 5. Principle If what is most vndoubted Diuine Faith essentially relies vpon Gods infallible Verity speaking by one or more men sent to Teach who proue their Mission and Demonstrate the Credibility of the Doctrin deliuered it necessarily followes That that first infallible Verity beget's in euery true Belieuer no less perfect Faith Than what is most certain and infallible Wherefore as it is the indispensable Duty of euery belieuing Christian to acquiese in and rest vpon God's infallible Mans Duty grounded on Christ's Promise Veracity So it is an indispensable Promise That we haue Christ present with à Church which teaches all Truth And therefore cannot but Propose the Obiect of Faith infallibly The firm Promise irreuokably issued from Power and Goodnes it selfe Matt. 28. 20. I am with you alwayes to the end of the world Iohn 14. 16. I will Ask the Father and he will giue you an other Comforter the Spirit of truth to remain with you for euer Hell gates cannot preuail against the Church Thus much premised 7. The Difficulty now agitated is Whether the Roman Catholick Church and Her approued General Councils be so secured from Errour That She cannot swerue from that first Support of Truth I mean God's infinit Veracity But must when She teaches Teach that exactly which God hath reuealed and will haue after à sufficient Proposal Vniuersally belieued Sectaries say She may Yea actually has swerued from God's Reuelation and in great Matters too though not perhaps in the What Protestants assert Primary Fundamentals as they are Called or in Fundamentals Simply necessary to Saluation And they were forced to this wicked Doctrin vpon three naughty Motiues 8. First to giue Scope or rather to inuite Libertins to hold or deny so much of Christian Religion as pleaseth their fancy And do we not see the liberty effectually laid hold on in England amongst Phanaticks and such giddy People All this giddines And why came first from the reformed or rather the deformed Nouelty of Protestancy They do it 2. to make Controuersies Endles For deny the Churches Infallibility Cauils go on Grant Her infallible Disputes are ended 3. This is done to quit themselues of an Infamy iustly laid vpon them of being both Schismaticks and Heretiques at once which shall neuer be claw'd of do what they can For these vnsound reasons or pestilent The Catholick Assertion Motiues rather The Church forsooth must needs be fallible Catholicks on the other side maintain the contrary And say there is à Church so Infallible that She cannot err in any thing She teaches as Faith And thus much God willing shall be euinced in the following Discourse But to do it exactly I am briefly to lay open to all that haue eyes The Abiect the Desperate and Desolate condition of à fallible Church You haue here my first Proposition 9. A fallible Church is essentially Constituted in à State of publick A fallible Church is in à State of rebellion Rebellion and Hostility with it Self Wages war against Infidels without hope of conuincing or conquering any And therefore cannot be Christ's Orthodox Church To declare further what I would say know first That Sectaries own à Catholick Church much larger than the Roman Catholick And make Themselues Part of it Conceiue now which though very hard is yet possible that the Representatiue of this great Moral Body meet 's in à General Council and discusses the Question now in hand Viz. Whether there be à Church of one Denomination Preserued infallible by Diuine Assistance Part of the Representatiue and these are Protestants Oppose the total Infallibility of euery Church Part Catholicks I mean Say one Church is infallible and that is the Roman The Difficulty proposed can be decided or not If not This great Representatiue meet 's to no purpose but only to make more No means to vnite it Strife in the world If it can be decided God has prouided means whereby the truth of so weighty à Matter may be known But there is no such means left vnless some one Church or other or all together be owned infallible Therefore an endles Hostility goes on in this supposed Representatiue 10. That all means fail may Sectaries Votes haue place is indisputably Euident You shall see it clearly The Catholick Party Appeales to Scripture alleges these and other like Passages Without some One Church be Infallible He who hear's you hears me and from thence infer's Who euer hear's the Church hear's Christ an Infallible Teacher The Church is the Pillar and ground of Faith and hence concludes She is infallible The Spirit of Truth shall remain with the Church for euer Pastors and Doctors are appointed by Prouidence to preserue the faithful from wauering in Faith and all erroneous Circumuention Hell gates cannot preuail against the Chutch c. What can be more The Scripture Significant if plain words haue sense for the Infallibility of some One Church Yet all these and many other Testimonies so shrink to nothing may Sectaries Glosses stand in force That no man can say what God speak's in these Scriptures or know the Truth now debated Viz. Whether any Church be infallible or not This means failing of its End which ought to compose our Strife Hostility is as vigorous as when the Dispute began for yet we know nothing certainly 11. Passe from Scripture to Fathers We haue there most pregnant Expressions The Church cannot be adulterated Cypriaâ And Fathers Speak significantly the Churches Infallibility de Vnit Eccle VVhat She once receiued from Christ
Council either break vp and Define nothing Or if à Definition issues forth that only shall be defined which is certain and infallible Thus much is granted Yet I deny the Consequence and Say The Argument drawn from Hostility Conuinces Here is my reason That Imagined Râpresentatiue consist's as we now suppose of Arians Protestants Catholicks Socinians and all other called Christians For these as some think Collectiuely taken make vp the diffused Church of Christ more ample than the Roman Or if so many The Argument taken From Hostility Conuinces Constitute it not Let Sectaries please to tell vs what Christians are to be excluded or precisely how many are the Members of this diffused Catholick Body In the mean while vouchsafe to Consider the force of my Argument grounded vpon an implacable Hostility 17. This whole diffused Moral Body euidently maintain's Contradictions For example Christ is the highest God Christ is not the highest God Our Lords Sacred Body is substantially present in the Eucharist That Body is not substantially present As therefore this large Society of Christians now supposed but one great Church holds contradictions So it must be granted that the Representatiue of it also hold's the same Contradictions Or ceaseth âo ipsâ to Represent the whole Diffused Moral Body 18. Hence one of these three Sequels ineuitably followes The first If this Representatiue still continues to Represent which is euer to be noted and proceed's to à Definition answerable to the Sentiment of the large Moral Body in Diuision it necessarily Defines the contradictions of those Churches to The Reasons and Proofs of my Assertion be Orthodox Doctrin and were this done There is More then Hostility enough For thus impossible Contradictions are both Definable and Belieuable Or it followes 2. that our imagined Representatiue break 's vp and leaues all points in Controuersy as Wholly vndecided as they were before And this which implies an endles Hostility would I think be the Result of that Council And vpon that Account appear à ridiculons Representatiue Or. 3. This followes That some one Part or other in the Representatiue must lay down Arms and acknowledge one Church of One Denomination absolutly infallible in whose Sentence all are to rest VVithout this Acquiescency in one Orthodox and Infallible Church Errours in Faith goe on as S. Austin Speak's what we Assert we see hitherto in à remedilesse condition This truth S. Austin Lib. de symb ad Catecâum C. 6. Saw well where He speak's profoundly to my present purpose Ipsa est Ecclesia sancta Ecclesia vna c. She and she only is the holy the one Church the Catholick Church which fights against all Heresies She may fight but cannot be foiled And Might I here Digress à little I could Demonstrate That neuer Heresy yet of any Fame in the world appeared since Christs time but it was Crushed censured and condemned by one only Oracle the Roman Catholick Church to whose Sentence the very best of Christians dutifully Submitted relying on our Sauiours secure Promise Hell gates cannot preuail against that Oracle 19. A. 3. Obiection Scripture alone though all Churches were fallible is sufficient to teach infallible Faith necessary to Saluation Answ Of all Obiections proposable this is least worth For had Scripture that sufficiency it may I hope be yet Enquired VVhether the Church also which cannot clash with Scripture has the like Prerogatiue of infallibility Scripture was infallible when the Apostles preached and yet their Preaching was as infallible as The words they wrote But here is not my greatest Exception I say Scripture and all the Verities in it goe to wrack if the Church be fabllible For grant this we haue no infallible Certainty of the Scriptures Canon of it's substantial Purity or Immunity from corruption of it's true Scripture with out the Churches infallible Testimony loseth force Sense in à hundred controuerted passages VVe cannot belieue that Christ is God or That his Ascent into Heauen was real and not à vain Vision We Cannot belieue what Sacraments are nor know the number of them without the Church Therefore vnless this Principle stand vnshaken It is immediatly more certain that the Church manifested by Her Marks is Gods own Oracle Than That Scripture setting Church Authority aside is Gods word we can belieue nothing For who see 's not but that very Book would soon haue been out of credit had not God by special Assistance preserued as well it 's Doctrin pure in Mens hearts as He preserued the words in Velume or parchment And this by the means of à watchful liuing Oracle his infallible Church 20. Again and this Reason conuinceth Were Scripture iudged sufficient to teach Saluifical Faith compleatly independently of the Church Or were the Church when that Iudgement is held not only errable but actually erroneous How can any hauing The Assertion is proued these two iudgements Scripture Infallibly âeaches Faith compleatly The Church because erroneous fail's in this Duty Account himself à Heathen or Publican as our Lord Saith though he absolutely refuse to hear the Church His refusal Certainly is prudent and defensible vpon this ground That Scripture doth all learns him enough Therefore none can oblige him to hear the Church which may mislead and Propound false Doctrins For no man in his wits will listen to à Fallible Oracle whilst he has another at hand that teaches all Truths infallibly 21. If you reply Such an one is at least obliged to hear the Church in Fundamentals but not in others The Intelligent Person Asks whether Protestants who lay that obligation A Reply answered vpon him of belieuing fundamentals only own that Assertion sâ infallible that to belieue the Distinction is an Article of their Faith If they say it is à fundamental Article and that he is obliged to belieue so Protestants doe not only maintain one infallible fundamental Point peculiar to themselues disowned by the Roman Catholick Church for She certainly reiect's the Distinction The Sectary Cânuicted of Errour but moreouer now become infallible Oracles in à Matter of greatest Importance which cannot pass because they are Professedly fallible in all they teach Therefore may truth haue place the Dictinction giuen between fundamentals is both Vnfundamental and fallible Doctrin And so without More we are freed from all Obligation of belieuing the Church for that Distinction failing to be à fundamental truth The Church is absolutly fallible in fundamental Doctrin Well then may we not hear Her at all without any Note of being looked on as Heathens and Publicans 22. Some perhaps great Patrons of Christian Liberty and freedom of mind in matters of Faith may obiect 4. The Church cannot exercise Her Authority ouer mens Iudgements or oblige any to an internal Assent Her power being limited and to thus much only as to order and regulate the Exteriour A Reflection made vpon Christian Libertins for this end that Vnity and peace May be preserued without
publick Dissention Answ These men certainly neuer say their Creed I belieue the holy Catholick Church that is in mind interiourly I giue Assent to all the Catholick Church teaches Now if this Doctrin stand They may well not yeild Assent at all to any Doctrin the Church teaches but like Hypocrits may outwardly be fair Catholicks and inwardly foul Hereticks And this is to Profess one thing and belieue another Christ is ashamed of them Luke 9. 26. and so is the Apostle also Rom. 1. 16. VVho blushed not to preach as he belieued And to belieue as he preached But enough hereof is said in the other Treatise CHAP. XV. Diuine Faith in this present State of things necessarily requir's à Church infallible The Reason hereof The Church neither Defin's nor can Define by Humane Authority only Her Definitions more than morally certain are Infallible Sectaries Recourse to Moral certainty in Matters of Faith à most frigid Plea Their Fallacy is discouered Obiections Answered 1. ONe Principle established aboue N. 6. Proues the first part of my Assertion Diuine Faith which is à firm Assent to what euer God speak's So vltimatly rest's vpon his Infallible Veracity One Principle premised That if à true Belieuer yeild Assent to him as He speaks and because He speaks All the power in Heauen cannot Separate Infallibility from that Belief Herein consist's the Perfection of all Diuine Faith That without sweruing it tend's vpon a Verity Infallible and without Hesitancy hold's that infallibly true which the infallible Verity Reueal's A lesser Perfection than this is not Faith And à greater the Apostles had not if we precisely respect The perfection of Faith the Motiue of their Assent Hence all must Distinguish à twofold Infallibility One intrinsick and infinit proper to Gods Verity The Other answerable to à creatures Capacity finit t' is true yet Infallible and such the Apostles Faith was 2. Thus much Supposed not easily gainsaid by Sectaries the infallibility of one Church which we say is the Roman Catholick Stand's firm And here is the Reason As Faith relies vpon an infallible Verity that reueal's Truth So it also rest's vpon an infallible Oracle which without danger of Errour Applies and Proposes that very Truth yet obscure to Belieuers For it little auail's to haue à Verity infallibly Reuealed if à fallible Oracle which may both Miss and Mislead be our best One ground of the Churches Insallibility and only Guide or Proponent The Church therefore which Saith Indubitably I Propose what God Reueals must be infallible answerable to the Infallibility of Diuine Reuelation Ruin the One or Other Infallibility Faith can be no more but an vncertain Assent And consequently no Faith at all 3. To Reinforce this Reason Please only to cast à serious The reason reinforced Thought vpon such as haue been iustly reputed Hereticks and vpon their Procedure The Arians after the reading Scripture denyed the high Godhead in Christ His Eternal Consubstantiality also to the Father And erred The Pelagians reiecting Original Sin swerued likewise from the Verities of Christian Religion so did the Monothelits that impiously bereaued Christ of his two Sacred Wills Diuine and Humane The true Church All know condemned and yet condemns these Tenets as Heretical Right say modern Sectaries And it was well done Very Good If well done herevpon ensues another troubleson Question and it is Whether that true Church whilst She condemned these Errours and defined the contrary Truths proceeded Doubtfully Probably vpon Moral Certainty only or Spake as Gods Oracle ought If the Church defines doubtful to speak Infallibly If She Defined doubtfully it is yet also doubtful whether Christ be the high God and Consubstantial to his Father Vnless Scripture now supposed God's word in express Terms clear the doubt and raise the Doctrin to absolute Certainty which most euidently is not done 4. The whole Contest then is VVhether the Church or Arians Interpret Scripture better For the Obiect of my Assent when I belieue the eternal VVord Consubstantial being not Express Scripture but an Interpretation only it followes if the Interpretation which the Church giues be supposed doubtful She wrong 's the Arians and all other Christians whilst She obliges them to belieue the Mystery otherwise than only Sub dubio or doubfully which is not to belieue at all Again If the Churches She wrongs both Arians and All Christians Definition get à Step higher to à degree of Probability and no more The Arians Opinion for ought we know yet may be as tenable as the Contrary Doctrin now supposed Orthodox And Consequently the real Consubstantiality of the Son to his Father is no more any Obiect of Faith but meerly à disputable Matter like this or that Opinion in Schools earnestly tossed to and fro But neuer ended Doubts therefore And meer probabilities reiected too weightles for Church Definitions 5. We are next to look à little into one only Refuge left The Sectaries Plea of Moral Certainty examined Sectaries called Moral Certainty T' is à dark cloud they are lately got into our Endeauour shall be to dissipate it They may say When the Church condemned Arianism the like is of any other Heresy and defined the Eternal Word Consubstantial The Definition much aboue Probability though not absolutely Infallible was yet so morally Certain that no man can but most vnreasonably doubt of its Verity In passing I may without Offence take notice of Sectaries Inconsequences and Ask if Moral Certainty be at least had from Church Definitions when She interpret's Scripture though the Doctrin be not formally expressed There Why are not Her Definitions euery whit as Morally certain against Luther and Caluin though what She Defin's be not in express Terms Gods word I would also as willingly learn why Protestant Doctrin is not esteemed ouer all the world so Morally certain as thefe Ancient Catholick Definitions are But let these Queries not easily Answered pass We come to the main difficulty and demand 6. Whether this Positiue Doctrin Christ is the Highest God and Consubstantial to his Father be à Fundamental Article of Christian Faith finally resoluable into the Diuine Reuelation And admitted A question Proposed to Sectaries as most Fundamental by Protestants I verily perswade my self they will Say it is If not This followes ineuitably that there is no fundamental Article in our Christian faith Vpon the supposed Concession I Argue But If the Church be fallible this Positiue Doctrin Christ is Consubstantial is no Article of Faith because it cannot be resolued into an infinite Verity infallibly Reuealing Truth Therefore it is only à Moral humane Perswasion at most which may be false 7. The Proof of the Minor will best appear if we Ask why Sectaries belieue that positiue Doctrin They cannot Answer Scripture expresly Teaches it For most euidently that 's not so Will they say the Mystery may by good Discourse be deduced The true Answer proues Faith Certain from
few Sectaries Though when they haue it it becomes The Author of Moral certainly wholly vseles to end Controuersies Obserue my reason If these men Dispute with à Iew will they say that Christian Religion taken in what latitude you please is not absolutely infallible but only à little More morally certain than Iudaism Or if they Argue against vs can they be so shameless as to allow Moral certainty to Protestancy and deny it to Catholick Religion They must do so and here is the reason Moral certainty is neuer appliable to two Parts of à Contradiction The One must It is vseles to Sectaries in all Disputes of necessity be made morally Improbable so if all iudge in this Instant that Constantinople is à Citty in being the Contrary iâ Morally improbable if therefore Sectaries hold Protestancy Morally certain and the Roman Catholick Doctrin not This becomes in their Opinion Morally improbable Dare they say so much with any Countenance If they doe our Dispute begins à fresh we come to the Trial of their Assertion and will show when it pleases them to hear that their high challenge to Moral certainty is far from being probable At least this is Evident That whilst we most rationally except against it it s only an vnproued Supposition and ends no Controuersies 14. To discouer yet more the Vnweightines of this weak An Instance certitude in Matters of Faith Imagin if you please First it is in this present State an impossible Supposition yet giues light to what I would say that the Church had not Proposed at all the abstâuse Mystery of the Sacred Trinity As it is already significantly Defined Suppose again that twenty learned men but fallible after à perusal of Scripture had endeauored to bring Themselues and others to belieue it viz. The Father of himself Prouing Moral Certainty insufficient Eternal and vnbegotten the Son Coequal and Eternal begotten The holy âhâst Eternal also and proceeding from Father and Son All three Consubstantial one in Essence in Power in Wisdom in Omnipotency only distinguished by their Relatiue Oppositions I say notwithstanding This their Assent would only haue been à weak Opinion not morally certain and though hundreds more had Sided with these Twenty vpon the like Ground none could haue belieued the Trinity with Diuine Faith The reason is Because whilst men meerly fallible and as fallible Propose an incomprehensible Mystery far aboue the reach of humane vnderstanding The Proposal relying vpon à deceiuable Or an vnassisted Power cannot bring Faith to it's own Obiect Gods infallible veracity The Resolution of this supposed Faith clear's all For Ask why They belieue the Trinity It is Answered they verily think and perswade Themselues that the Mystery lies couched in Holy Writ But Ask again whether that Thought or Perswasion be not fallible they Answer affirmitiuely Ergo Say I their Faith which cannot goe beyond the strength of that weak Proposition is also fallible and consequently not Diuine 15. Here you see first the absolute Necessity of an infallible Proponent in Points of Faith which Sectaries haue not And therefore can belieue nothing Diuinely And truly Catholicks would be in as bad à Condition yea really no Catholicks An Infallible proponent necessary could the Church only guess at these high Mysteries could She propose them vpon à humane errable Authority only Or in à word Define Fallibly You see 2. Vpon what ground the âaith of à Catholick is infallible For being demanded why He belieues this or any other Mystery his Answer is God reueal's them Questioned again who giues him so much Assurance A satisfactory Reply is at hand He belieues so because an Assisted Church which cannot Err Proposes all Her Mysteries infallibly Take away Diuine Assistance She is errable and may deceiue euery one She teaches 16. One may here demand whether the Protestants Belief of the Trinity or of any other high Mystery growes vp to so much Certainty with them as is Moral Answ 1. It import's little whether it do or no So long as their Faith is meerly fallible I Answer 2. If we Speak rigorously Their Belief is not Sectaries haue no faith morally certain morally certain Here is my reason Their own Diuining in so abstruse à Matter cannot raise the Assent so high And if they would borrow as it were Certainty from the Catholick Church and Apply that to Themselues They know well this Oracle Ownes no other Certainty in the Belief of reuealed Truths but what is infallible and cannot be False 17. By what is said already we easily Solue à common Obiection Moral certainty seems often equiualent yea wholly as Satisfactory An Obiection to reason as that is we call Physical For one that neuer saw Constantinople can no more Question the Being of such à Citty than doubt of the sun's shining at Noon day Answ All is most true but nothing to the purpose For that certainty Therefore equalizes physical because Originally grounded vpon à sensible visible Euidence it is taken from innumerable Witnesses Moral Certainty grounded on Sensible Euidence giues not Faith any Assurance who haue seen the place This makes the common Report indubitable and conueyes vnto vs à certainty as firm as if we saw Constantinople with our Eyes But the Mysteries of Faith lie as is now noted in à higher Region and are neither proposed nor conueyed to vs by the help of any visible or sensible Euidence And were they in some low degree morally certain vpon humane Reports that would neither match nor be so strong as natural Euidence is Wherefore God interposes his own Assistance and raises the Proposition of these Mysteries and our Belief of them to à yet higher Degree of certitude far aboue either Moral or Physical For whether we consider them as Truths reuealed by an infinit Verity or proposed by the Church Diuinely Assisâed They stand firm vpon infallible Principles And thus we haue their Truth indubitably conueyed And the Conueyance you se admits of nothing but Infallibility I say the Truth For without doubt there is à strong visible and sensible Euidence in the Marks and Motiues which Denote Christs Church and make Her Doctrin in the highest manner indubitably Credible But hereof you shall hear more partly in the Obiections But most amply in the third Discourse 18. To end this point concerning Moral Certainty I Ask Moral Certainty in Faith à most frigid Plea And why and for Answer appeal to the Iudgement of euery rational man what cold comfort would it haue been to the Primitiue Christians had the Nicene Fathers after à resolute Definition issued forth whereby the Consubstantiallity of the Diuine Word was Asserred and à Peremptory Anathema Pronounced against all that belieued it not Declared themselues and Sense in this frigid manner It is so indeed Defined But we only mean thus much That the Doctrin is morally certain and may be false Would not Arius think ye haue slighted
the Definition And might he not haue Argued to the purpose Thus If no man can hold himself happy for being actually in Errour He cannot Certainly think himself out of the danger of an vnhappy State if he be exposed to the danger of Errour But the Moral certainty you defend thrust's you vpon the danger of being in Errour Therefore your Condition is none of the surest Nay it is as bad as mine For the worst that can befall my Doctrin which I pretend Scripture for is That it may one day proue false and so may yours too Good Fathers if in the least degree fallible 19. Hence You se first That the Definitions of Christs euidenced Church must either be owned infallible And then meer Moral certainty hath no place Or Hereticks may endlesly cauil at Her Doctrin and boldly say nothing is taught nothing can be belieued infallibly If you Reply Many cauil and except To except against the Churches Infallibility destroyes Faith against the Churches Infallibility I answer This is to say Exception is made against à Truth which either must stand vnshaken or Faith made no more but à tottering Opinion is destroyed And Mark in what à Distress poor Christians are who Ask. Domine quo ibimus Lord whither shall we goe to learn Eternal truth Protestants will needs draw vs from à Church hitherto held infallible And to afford à better prouision of Truth remit vs to Themselues who confessedly are fallible in all they Teach A Paradox beyond Expression The Church is supposed fallible The Sectaries Paradox and Protestants are really fallible Where then is our Security From whom shall we learn Truth From no body But more of this hereafter 20. You se 2. There is not one receiued Christian Principle so much as seemingly fauourable to Moral certainty only which may be fals or which forces That vpon the Churches Infârences Definitions Whereas on the contrary Scripture Councils and Fathers Positiuely Averr Church Doctrin to be infallible You se 3. To pretend to true Faith or to true Religion diuorced from Infallibility Destroyes Both For although euery Truth be not infallible yet Truth and Infallibility inseparably meet in Faith Wherefore this Inference inuiolably hold's good My Catholick Faith is true Ergo it is infallible For Faith relies vpon And is vltimatly Resolued into God's infallible Veracity which with the Concurrenee of other Principles requisite Transfuses into it à Supereminent infallibility aboue all natural Certitude What euer makes Faith true makes it Infallible That Therefore which makes Faith true makes it also Infallible Now further to our present Purpose God as we here Suppose reuealed the Consubstantiallity of his Son Infallibly But the Mystery lies dark in Scripture The Church impowred to Propose exactly eternal reuealed Truths Answerable to Her Trust and the weightines of the matter speak's not like one faint hearted Forsooth Morally speaking Christ is the highest God The word is Consubstantial But Asserts it without all Peraduentures And strik's Arianism dead with one only Definition And thus Faith stand's firm vpon à double infallibility the One infinite and Essential to God's Verity The Other the infallible Proposition of an Assisted Church For as She Proposes the obscure Mysteries of Faith so we belieue Whereof more presently Other Obiections proposed by Sectaries Solued More of Moral certainty 21. One though enough broken already must appear again in our New mens Terms or nothing is done Thus they Discourse If Christian Doctrin be in so high à Degree Morally Certain As it is Certain that Caesar Pompey and Cicero were men once in Being None can reasonably doubt of the Doctrin And why may not Such an Assurance Content vs without our pretended Infallibility I read this in Mr Stillingfleet more then once And had I not seen it with my own Eyes I Should neuer Sectaries Mistaks concerning Moral certainty haue thought That One Professing Knowledge in Diuinity could haue erred so enormously To lay open the foule Mistake 22. All know the Certainty we haue of Caesars once being in the world was first grounded vpon à Visible clear Euidence for Innumerable saw the man heard him Speak whilst He liued on earth The Verity euer since conueyd down from Age to Age Continues still to our dayes And here is all the Moral Certainty men can haue of Caesar of Pompey or of any other so remote from vs. Please now to obserue As Caesar and Cicero were seen by many Eye-witnesses So Christ our Lord was both heard and seen by Innumerable when he Preached and suffered on the Cross The Euidence to those Spectators was Sensible and Physical To Iewes and Gentils now its Moral who vpon à Vniuersal report Say without boggling There was once à man in the world called Christ as they say There was once One Called Caesar But and here we Come to discouer Mr Stillingfleets Errour Do These Iewes and Gentils therefore To say Christ was vpon Moral certainly belieue in Christ or Assent to his Sacred Doctrin by Faith because they Iudge vpon Moral Certainty He was once on earth Is this Truth I say As it is grounded vpon à Common Report or Morally Certain the Obiect of Faith It is more then ridiculous is not to belieue in Christ For grant That All the Iewes in Europe at this Day may be well thought to Belieue in Christ because they haue Moral Certainty of his once Being in the world 23. To Belieue in Christ Therefore is not to Say such à man once had his Being he Preach'd and suffered for this lay open to Sense But implyes Much more viz. To Assert indubitably vpon Diuine Reuelation That the Man called Christ Iesus was truely the Highest God The only Messias The Redeemer of Mankind Consubstantial to his Eternal Father and finally to Assent to Euery Doctrin he taught These and the What is to belieue in Christ like Truths neither visible nor sensible like Caesar are Obiects of Diuine Faith far enough remoued from Physical and Moral Certainty And we firmly Assent to All not because they are seen with our Eyes or Scientifically known Or finally Conueyed vnto vs vpon the weak Support of Moral certainty But because God an Infinite Verity has reuealed them Here is our Ground Now This Reuelation being not euidently known by virtue of any Principle in Nature must be Belieued together with the Obscure Mysteries Attested by an Act of Diuine Faith 24. And Hence it followes That as no Obiect as seen or Faith is more then morally Certain Euidently known Can terminate Supernatural Faith So no Moral Certainty can be essential to it Or vphold it The vltimate Reason hereof is most Conuincing and Briefly thus What euer God reueal's as it is reuealed is Certain and Infallible Doctrin Wherefore He or those that take from this infallible reuealed Doctrin it s own intrinsecal Certainty And make it no More but Morally Certain wrong God the first Verity and iniure all
I Assert not only because Protestants quit all Pretence to infallibility but vpon this ground chiefly That no other Society nameable can Parallel this One Oracle in Her Marks and Signs Illustrious Miracles admirable Conuersions Sanctity the blood shedding of Martyrs By these The present Church proued by her Signs as Infallible as the Primitiue Signs the Infallibility of this present Church is no less rationally proued than the Infallibility of the Primitiue Church in the Apostles time Here I Petition our Aduersaries to giue à probable Disparity 3. A. 3. Principle One may teach true Christian Doctrin and yet not Propose it as infallible So all do that hold the Definitions of the Church only morally Certain One again may teach infallible Christian Doctrin and yet not teach it infallibly Different wayes of Teaching infallible Doctrin And thus Sectaries teach the General Truths of Christianity of one God and of one Christ. The Doctrin obiectiuely attested by Diuine Reuelation is in it self infallible But these Nouellists for want of Diuine Assistance teach it not infallibly And therefore Confess themselues so fallible that they may sweââe from Truth Finally One may teach true and infallible Christian Doctrin with this Addition That he Teaches it Infallibly And these three Perfections now named were most Eminent in the Preaching of Christ and His Apostles They Taught true Doctrin They taught infallible Doctrin and moreouer taught it infallibly In so much that their very formal Teaching was not liable to Errour Thus much Premised here is my Assertion 4. The Roman Catholick Church is Gods infallible liuing The Roman Catholick Church is Gods Infallible Oracle Oracle and teaches not only Christs true and infallible Doctrin But moreouer Deliuers it so infallibly that She cannot err The Proof of the Assertion wholly depend's vpon à Discourse in the other Treatise Disc 1. C. 2. and in the Appendix P. 2. 3. 4. Whence I Argue If once you annul this one Principle that à Church which pretend's to teach Christs Sacred Doctrin teaches it so fallibly that She may Deceiue it doth not only follow that one Eminent Perfection in our Sauiours Preaching who taught infallibly is vtterly lost and now remoued from vs But this is also consequent That no man can haue assurance of so much as of one Christian Verity at this day Proposed or taught the whole world ouer The Reason is Whateuer Church teaches Christian Doctrin fallibly can say no more but thus much timidly That as taught it may by virtue of the Proposition be false but à Doctrin so far remoued from infallible Certainty for want of à due Application of its Infallibility comes not neer to the Doctrin The Assertion proued of Christ and his Apostles which was Applyed Taught and. Proposed Infallibly Therefore such à Doctrin if valued by the merit of its Deliuery Can be esteemed no more but à weak vncertain humane perswasion not at all resoluable into God's infallible Verity For though God own 's à Doctrin obiectiuely True and Infallible because he Reueals it yet he vtterly disowns such à Proposal as discountenances that VVorth and makes it look like à changling or dislike it Self That is neither True nor Infallible but contrarywise Possibly false and fallible And it neither is nor can be more to Christians than fallible if proposed Fallibly 5. The Case is thus As if one had à Gem of mighty Value and skilful Iewellers were appointed to Prise it yet none after all Art and Industry vsed can know the true worth Thereof An Instance The Iewel may indeed be precious and perhaps not More the most skilful cannot Say Put this case the Owner would be little enriched by such an vnknown treasure whilst the worth is not known And no More Say I are Christians now enriched with Christs Precious Verities whilst none can esteeme of Their vltimate Value nor Say infallibly They are Gods own infallible Truths Moral certainty has here no place For the Reasons alleged aboue Hence it followes That as God Reueal's his verities of an Immense Valuation True and infallible So Prouidence has ordained that they be Proposed answerably to their due Estimate truly and infallibly without which Their vnfitnes to ground Faith is more than palpable as will appear by the Resoluing any one act now held de Fide Please to obserue We and Sectaries belieue the Diuine word Consubstantial to his The Assertion further declared Father the Church Proposes that infallible Truth but as it is now Supposed Fallibly the Assent which followes vpon that Proposition and should be Diuine reaches not so high because it Answers not to the Strength of the infallible obiectiue Verity in it Self yet not asserted by any as infallible But to the weaknes of the formal Proposition which is supposed so fallible that it may be false All then that à Belieuer can Say by virtue of that weak Light is thus much only and no more Perhaps the Diuine word is Consubstantial perhaps not For none doth or can auen the Truth otherwise but as à thing doubtful or indifferent to truth and falshood 6. The Reason à Priori of all now said is We neither know nor belieue by external Obiectiue Truths considered in Themselues but by our own Subiectiue internal Acts as therefore an Obiectiue Truth appears in our own internal Acts of so much worth it is to vs And neither more nor less Now further My internal Faith necessarily depend's on two external Obiects when I belieue any Mystery The first is Gods Reuelation The other the Churches Proposition Neither the one or other is my true Faith for that 's inherent in me if I belieue We belieue not by Obiects but by our intâriour Acts. When therefore the Church after Her Proposition obliges me to Settle my internal Faith vpon the Diuine Reuelation I rationally demand in what manner Or how I shall fix it Knowing well if God speaks he speak's infallibly But my Scruple is whether the Church can infallibly Assure me so much If She Answer 's truly She doth so I am secure vpon this Principle that an Oracle teaches which cannot Deceiue But if it be replyed She is only impowred to Propose reuealed Truths fallibly and I by my internal Assent close as it were with That or lay hold of the reuealed obiect iust so as it is proposed fallibly most euidently my Assent and Belief is no more but Fallible 7. In this Matter then as in all others we are exactly to attend to the Proposal of Obiects for as they are laid forth to vs so much weight they haue For example A real Good in it Selfe is by mistake Proposed to me as an Euil I adhere to that Obiect as it is proposed and must Adhere to Euil because it appear's so to me In like manner an infallible Truth is Proposed not as it is in it Selfe infallible But discoloured and defaced by à viciated Proposition which is fallible Therefore by force
Reason yeild so far or submit to these as eternal Verities when their last and only Proof is taken from à Book which we se euidently sensed different wayes and so interpreted that One in rigour may own the Quineced because the Mysteries are difficult Scriptures Diuinity as the Arians do and yet so farr fauour Reason as not to force vpon it the Belief of such sublime secrets which offer violence to our intellectual Faculties Thus the Arians discourse 10. Now here I iustly appeal to the common Iudgement of Mankind and Ask whether our God of truth who on the one side perfectly comprehend's the depth of his own reuealed Mysteries and on the other penetrat's no less our shallow capacities puzled as we se in the search of the most Obuious things in nature could make choise of men meerly fallible and diuorced from Diuine Assistance to interpret Scripture whilst all of them none excepted because errable may grosly mistake and change the purest Verities which were euer yet reuealed into Errours What think ye could God who from Eternity foresaw and yet sees his written Truths depraued abused yea Heresies drawn from his most sacred words Could this Al-seing wisdom I say put his own Sacred book into such Sacrilegious hanâs or like well that à few scattered and diuided Sectaries should be the only best Interpreters of it 11. I say yet more All the men in the world considered meerly as nature has fram'd them fallible would commit the Presumption in this matter easily Committed Sin of Presumption and wrong both God and his verities did they venture so far as to interpret Scripture by no other Rule or law but by their own weak Reason and there vpon resolutely define that God is one pure Essence and three real distinct Persons Original Sin is such an euil as the Orthodox Church teaches Children are to be Baptized c. To deduce thus much from the bare letter of Scripture and to define euery particular resolutely is aboue the force of all natural knowledge Those then who Interpret the Truths of the first Alseing Verity that inhabits light not seen by our natural eyes must be specially Priuiledged and either receiue Diuine Assistance necessary illumination from the Father of Light or thankfully take infallible Assistance from the Holy Ghost the Spirit of Truth which is both promised and readily giuen to the Catholick Church 12. Hence I deduce the Churches infallibility and Argue thus Either there is such à Society of men preserued by Prouidence infallible in all they Define and interpret or not If you Affirm The Roman Catholick Church alone has the Priuiledge for all others disclaim Infallibility If you Deny The A further Proof highest Mysteries of Christian Religion are things only sought for but not found talked of but neuer learned In à word Religion is à meer Scepticism the best that learn it seem iust like those Schollers the Apostle mentioneth 2. Tim 3. 6. Semper discentes c. Alwaies learning but neuer throughly instructed If I euidence not what is here said so manifestly That no Sectary shall rationally contradict it censure me at your pleasure 13. A few Questions will clear all And first I must Demand From whence has that we call Religion its truth All Answer from God the first vnerring Verity Very right But we Ask again Where is the Master teaching Oracle which plainly deliuer's these reuealed truths or clearly Proposes the Mysteries now named Sectaries vsually tell vs Their Oracle is holy Scripture Herevpon followes à third Querie more difficult than all the rest Viz. Who Ascertains you Arians you Donatists you Pelagians you Protestants you Quakers All fallible that you The Sectaries pretence to their reading Scripture examined rightly vnderstand what you read and grosly depraue not Gods Word for without controuersy innumerable called Christians do depraue it Protestants à perfect Representatiue of all the other shall Answer for all O say they VVe read Scripture attentiuely we pray for light we peruse the Originals we compare Passage with passage and after much pains taken we both belieue the highest Mysteries and moreouer perswade our Selues that the new Model of Protestancy is conformable or at least not Dissonant to Gods word Here you haue their last and very best Principle For they will not hear of an Infallible Church 14. Reflect Gentle Reader à little Do Protestants only read pray peruse and compare No Certainly The Arians long since haue done So yet boldly oppose Protestants and deny the highest Mysteries of our Christian Faith If then the Arians Praying perusing and comparing proue no conuiction to Protestants Arians also read and Oppose Protestants Why should the Protestants praying or perusing Conuince the Arians of Errour Again Haue not Catholicks think ye of à longer continuance and far more numerous than Sectaries prayed and perused Scripture None can doubt it And yet they hold the whole Model of pure Protestancy à Nouelty and openly declare it Heretical Therefore vnless Sectaries haue So do Catholicks à singular talent in praying and perusing aboue all other Christians Vnless they can produce better Proofs for the Mysteries of Faith against the Arians and stronger Arguments against Catholicks in behalf of Protestancy than the bare letter of Scripture Sectaries Pretence to reading Scripture And their own weak conferring Texts together or praying vpon them They do not only make Protestancy ridiculous but moreouer euery new whimsy defensible For was there euer yet Fanatique in the world that could not Say thus much He certainly both professes and teaches truth because he has à Bible read's that peruses it and prayes earnestly And will not any Aduersary retort the Argument vpon him and defend whateuer foolery he fancies contrary 15. Belieue it if this way of Arguing haue force the meanest Quaquer in England will make his cause good against the makes Protestancy ridiculous stoutest Protestant and the Protestant if he say I read I Ponder I pray proues his Religion euery whit as strongly against the Quaquer That is neither proues any thing Nay more the worst of Hereticks may vpon this ground maintain his Errours against the Orthodox Church be that yet where you will and could the Church only say She reads Scripture ponders it and prayes Her case would be the same with the worst of Hereticks But besides reading and praying There are other Proofs whereby One Church only is euinced God's Faithful Oracle 16. From what is now said I Argue first A Principle which makes false Religion true yea all Religions though most erroneous as credible as true Religion is more than intolerable The Sectaries Principle makes false Religions true But this Principle of Protestants we read Scripture we ponder and pray makes false Religions true and all Sects though most erroneous as credible as true Religion is Ergo it is more than intolerable The Minor as is now said proues it self For euery Heretick pretend's to
beseech you Why did God impart truth and infallible truth to the world The end was not to improue his own knowledge being euer Omniscient It was not that the Angels and blessed in Heauen should belieue for Faith ceaseth in that happy State All there se intuitiuely what they once belieued The end therefore The Proof is taken from the End of Diuine Reuelation why God reuealed true and Infallible Doctrin was That we yet Pilgrims on earth walking by Faith should yeild Assent to it and belieue all as both true and infallible But this is impossible if the Church which immediatly Proposes the Doctrin can clash with Scripture or with Gods Reuelation and peruert his Verities Therefore She must be acknowledged both true and infallible in euery Doctrin She teaches 3. If any reply It seem's sufficient that the Church teaches Truth though She neither proposes nor teaches it so infallibly but that some times She may swerue from it He destroyes again Christian Religion Be pleased to obserue my reason If the Diuine reuelation is to be assânted âo infallibly infallibility of reuealed Doctrin be lost as it were in the way between God and vs If the Reuelation appear not as it is in it selfe infallible when we assent to it by Faith That is if it be not infallibly conueyed and applyed to all by an vnerring Proponent as it subsists in its first cause infinitly infallible Faith perishes we are cast vpon pure Vncertainties and may iustly doubt whether such à Doctrin separated from that other Perfection of infallibility be really true or no To se this clearly laid forth Please to make one reflection with me 4. May not either Iew or Gentil well inclined to Christian Religion rationally propose this Question to the Protestants or to any Has God reuealed any Doctrin which is only true God's reuealed Doctrin is no less infallible then true and not infallible You will Answer No because the same infinite verity which support's truth is powerful enough to vphold also its infallibility Say on I beseech you Can you who pretend to teach truth the worst of Heretiques haue done so Ascertain me also that you teach and propose Gods infallible Truths infallâblâ Proue your Selues such Doctors and none will euer Question further the Truth of what you teach For if you once make this clear that you teach the infallible Doctrin which God has reuealed the truth inseparably connexed with infallibility is no more disputable but manifestly Credible But if you turn me off with à fair Story of teaching truth and Ascertain me not of your teaching it infallibly euery rational man will most iustly doubt of your teaching Truth And here is the reason à Priort 5. Euery Doctrin which is taught as à Verity founded vpon God the first Verâty is no less Infallible than true Therefore who euer Ascertains me of the one must ioyntly ascertain me of the other Or if he will diuorce truth from that perfection of Infallibility There is no parting Infallibility from truth he giues me no more but at most the half of that Doctrin which God reueal's Nay I learn not so much from him seing God own 's no true Doctrin men can teach natural truths which is not as eminently infallible as true Now further If I be fob'd off with no man knowes what halfes of Diuine Doctrin That is if the Proponent parts truth from its infallibility and no Authority in Heauen or earth licences any to Separate what God has ioyned together I only learn the faint Sentiments when We belieue God's reuealed Doctrin or weak Opinions of fallible Teachers founded vpon fancy which God disclaim's And which is euer to be noted man by nature fallible can do no more but only propose them as meer humane or doubtfull Vncertainties But à humane doubtful Proposition though true beget's as is said aboue no certain faith in any Therefore who euer will not vtterly ruin the very life and Essence of Christian Religion must absolutely assent both to the truth and Infallibâlity of Religion and consequently acknowledge an Infallible Oracle which teaches and One Church only Infallible proposes Infallible Verities Infallibly But this is only the Roman Catholick Church as is said aboue for no other Society of men laies claim to teach Gods infallible truths infallibly 6. To solue all Obiections against this Discourse it will much auaile to be well grounded in this sure Principle Viz. A certain Principle It is one thing to teach truth and another to teach Diuine and infallible truth Man by natural reason can teach truth yet is insufficient to teach Diuine reuealed and infallible Truth this must come from à higher Power either from Diuine Assistance or Supernatural Wherevpon our Answers to Sectaries Illumination If therefore the Protestant Should demand Why we cannot belieue his Doctrin euen when he only Proposes those general Verities which all Christians admit He neuer offers to Obtrude vpon you his inferiour Tenents peculiar to Protestants Answer They are truths indeed and infallible truths but not proued so because he Vnassisted teaches them If he Ask again vpon what foundation do we Catholicks lay the truth and infallibility of that Doctrin we belieue and teach Answer are grounded Vpon this firm Ground that Scripture interpreted by an Assisted Oracle the Chruch which cannot beguile any Proposes all we learn as true and infallible Doctrin 7. If he reply 3. Protestants abstract from the Churches Interpretation and hold Scripture plain enough in all fundamental Doctrin necessary to Saluation Answer He err's not knowing the depth of Scripture which is so dark and vnintelligible in the abstruse Mysteries of faith that vnless certain Tradition and the Sense of the vniuersal Church cast light vpon it or impart greater clarity to the bare letter The wisest of men Scripture is obscure will be puzled in what they read or at most guess doubtfully at its meaning And therefore may easily swerue from truth To se what I say proued 8. Imagain only that twenty learned Philosophers or more who neuer heard of Church Tradition or of her Generael re ãâã Doctrin had our Bible drop't down from Heauen with Assurance that it contain's Gods infallible truths prouided all they read be rightly vnderstood but not otherwise Suppose The most learned Philosophers ignorant of Tradition and Church Doctrin 2. They peruse that one Sentence in S. Iohns Gospel Iâ the beginning was the Word and that Wârd was with God Thâ same was in the beginning âirâ God c. Suppose 3. They also confer the Sentence with all other Passages in Holy Writ relating to this Mystery Could these Philosophers think ye by the force of their natural discourse only acquire exactly the infallible truth of the Incarnation iust so as the Church now teaches and belieues No. Euery Particle would put Cannot Vnderstand it them vpon à further Scrutiny What is signified Saith one by this In
principio In the beginning What is that Word saith another which was with God or how was it with God Was it One real thing Essential to him or meerly à breath à Word terminated vpon creatures without which nothing was made All know though the Arians had à Church to teach yet with that sure Rule of faith they mangled and misvsed this very passage of the Gospel Therefore difficulties much more would molest these Philosophers hauing no Oracle to interpret And as many would arise concerning other Scriptures relating to the sacred Trinity Original Sin and the like Mysteries 9. Now here is my reflection and I think euery Intelligent An application made to Sectaries person will speak as I doe Iust so much as these Philosophers haue to gloss with and descant vpon So much Sectaries may challenge but no more if we seuer Scripture from the Churches Interpretation Both haue à Body without life words without sense difficulties proposable concerning their reading but none to Answer them 10. The only difference between them is That the Philosophers yet ignorant of Church and Tradition haue no Schoole to go to Sectaries haue both yet run as it were from Schoole with half à Lesson with one part and t' is The difference between them and the Philophers much the obscurer part of Diuine Learning only the bare Texts I mean of holy Scripture shutting out the Churches infallible Sense And what haue you in lieu of this light which hath hitherto illuminated Millions of Christians The weak and errable Sentiments of a few disvnited Sectaries And is this all we can rely on Do we belieue the Trinity the Incarnation and other high Mysteries so obscurely expressed in Gods word that innumerable haue mistaken the true Sense because à Luther à Caluin or their followers expound Whether Luthers followers or an Ancient Church is to teach it Or is our Belief grounded vpon that Churches Interpretation which has euer taught the world The One or Other must haue influence vpon Faith if we will belieue But most manifestly the first men only of yesterday and fallible are not our Doctors Therefore the Church is the only Oracle which Ascertains vs of the Scriptures Sense of its Truth and infallible Doctrin also 11. Two things necessarily follow from this Discourse The one That Protestants Shew themselues strangely vngrateful because Sectaries manifestly vngrateful And why they slight an Oracle which has taught them all they know concerning the Primary Articles of Christian Faith for in real truth the Churches Authority in Her expounding Scripture vpholds that true Assent they yeild to the Mystery of the Sacred Trinity So much is granted Or not Grant it I Ask. Why disdain they to hear this Church in other matters If you deny Their Submission to this and the like Mysteries wholly relies vpon their own fallible dissatisfactory thoughts and glosses Here Some perhaps will retire to the Primitiue Churches interpretation and ground their Assent vpon Her Doctrin Nothing is got this way For the most Primitiue Recourse to the Primitiue Church friuolous exposition of Scripture was no more infallible than what the latter Church or Councils haue Defined But enough is said aboue of this Chasing all Controuersies vp to the Primitiue Ages 12. The second Inference is If God has not made Religion à matter of eternal Debate If all are obliged to belieue by diuine Faith the very truths yea the same infallible truths which God has reuealed and no other of à lower or slighter Rank If he has reuealed them for this end that all may be Ascertain'd A second Inference of their intrinsecal Worth That is of being both Diuine and infallible If the whole Christian world remain's not at this day in Errour or is not cast vpon vncertainties what to belieue If both the truth and infallibility of all reuealed Doctrin stand's and subsist's firmly ioyned together in God the first Verity impossible to be separated there And if Finally as T' is there true and infallible all are obliged to learn it Nothing can be more manifest then that diuine Prouidence has established and impowred Some Oracle to teach and propose that very reuealed Doctrin vnder its own Nature and Nâtion as it is both true and infallible 13. Thus much Supposed and proued All further Questions The Oracle teaching truth cannot be questioned concerning the Oracle ceases For it neither is nor can be another but the Roman Catholick Church which has charge to interpret Scripture faithfully to rescue Gods truths from the lewd misusage of Hereticks Clear therefore once that Sacred Book from abuse Learn what this one certain Oracle teaches our Faith is sound Catholick and Apostolical But if Scripture by reason of its Obscurity deceiues any or the Church could deuiate from the sincere interpretation of Gods truths there registred The Very life of true Religion is lost Faith vanishes into errour 14. Who euer seriously Consider's what is already said in this and the precedent chapter will find Mr Stillingfleets scattered Mr Stillingfleets Obiections weightles Obiections against the Infallibility of Church and Councils vtterly void of strength Some worthy person of our Nation who he is I know not in his Guide of Controuersies Disc 3. has so broken and vanquished the little force they haue that I may well supersede all further labour herein There is not one Obiection proposed but T' is either first euidently retorted vpon Mr Stillingfleet Or 2. Implies à pure begging of the Question Or 3. Impugn's all Councils Or 4. Appears so slight at the very first view that it deserues no Answer What can be more slight then to tell vs as he doth P. 508. That we He Speak's not truth are absolutely auerse from free Councils because we condemn all other Bishops but those of our Church without suffering them to plead for themselues in any Indifferent Council It is hard to say what the Gentleman mean's by free and indifferent Councils for he fetters all with so many Conditions that neuer any was yet found in the Church so qualified as he would haue it Read him through his 1. and 2. Chapter as also P. 557. You will se what I assert Manifest It is true we condemn A Calumny for à Proof all heteredox Bishops and doth not Mr Stillingsleet recriminate and condemn ours But to say we suffer none to plead for Themselues in à free Council is à flat Calumny vnless that only be free which some bodies fancy makes free and no other A word now to one or two Obiections 15. If you saith Mr Stillingsleet require an Assent to the Decrees of Councils as infallible There must be an antecedent Assent to this Proposition That whatsoeuer Councils decree is infallible I first retort the Argument If you require an Assent to your Definitions in the Dort-Meeting Or hold That the conuened there deliuered true Doctrin There must be an The first Argument retorted
antecedent Assent to this Proposition That what soeuer those Dort-men taught is true Doctrin before you own it as true Ascertain vs of thus much And you solue your own difficulty If this Instance please not make vse of another Your Ministers in England pretend to teach true Doctrin though not infallibly Say only vpon what antecedent Proposition the Truth of their Doctrin is assented to by all before it be belieued as true and we shall without labour Answer in behalf of our infallible Doctrin 16. In à word thus Catholicks plead This generall Proposition is to be assented to as both true and infallible Viz. All And clearly solued are obliged to Hear and Belieue the Pastors of God's Church when Lawsully Commissioned to teach in God's name and as the Orthodox Church teaches Here is the Thesis or the vniuersal receiued Proposition But these Pastors and Doctors when assembled in Council are still Pastors of the Church and lawfully commissioned to teach in God's name both true and infallible Doctrin Therefore they are to be heard and belieued in all and euery Definition proceeding from that Assembly lawfully conuened Here you haue the Hypothâsis as indubitably certain as the Thesis 17. A second Obiection you meet with in his Page 509. Another Obiection retorted and Solued What infallible Testimony haue you he means Catholicks for this that Councils are Infallible It is not enough for you to say That the Testimonies of Scripture you produce are an Infallible Testimony for it For that were to make the Scripture the sole Iudge of this great Controuersy which you deny to be the sole Iudge of any I first retort the Argument and Ask. What Testimony haue you Sectaries I do not say Infallible But so much as seemingly probable taken from Scripture whereby Councils the greatest Representatiues in God's Church are made fallible Not one can be alleged 18. Now my Answer briefly is Scripture once admitted for God's word which our Aduersaries will not reflect on manifestly The Catholick Principles for Infallibility conuinceth the Churches infallibility To those express and significant Passages of holy Writ known to euery one The Church is the pillar and ground of Truth you haue them already We add the iudgement of Fathers cited aboue The guide of Controuersies C. 3. P. 147. Produces more Besides Gods Church which we hold an Infallible Oracle interpret's Scripture to this sense and here are our aboundantly full Principles for Her Infallibility Come you Sr now closely to the point confront vs if you can with as many Passages of Scripture as many Testimonies of Fathers Or and this we alwayes vrge with the Authority of any Orthodox Church which fauours your contrary Tenet of Fallibility The Strife is ended But hereof there is no fear at all And thus you se how Scripture is the Iudge Sectaries haue none for their Tenet when once admitted as Diuine and faithfully interpreted not otherwise 19. A. 3. Obiection Page 509. The Decree or Definition of à Council receiues Infallibility from the Council before the A third weak obiection retorted Pope confirm's it or not If not The whole infallibility resides in the Pope and this some Say is not de Fide vniuersali If it arise from the Council before the Pope confirm's it for that act of confirmation followes the Definition the Council is infallible antecedently to the Popes Confirmation I first retort the Argument An Act of Parlament or à law made for all receiues its force from the Conuened Members before his Maiesty Confirm's it or not If not The whole Power of making such à Law resides in His Maiesty which some will say is not so If it arise ftom the Parlament before His Maiesty Confirm's it and that Confirmation followes the Act The Parlament is impowr'd to make such Lawes before His Royal. Assent Confirm's them Here is the very same Form of arguing though in à different matter and you se the weaknes of it 20. The true Answer to the Obiection is as followes Euery Doctrin definable may be considered two wayes first as it Proceed's from God the most supreme Verity and vnder that Notion it is both true and infallible in it self before the pope and Council Define it And note they can Define no other Doctrin And solued on earth but what God ratifies in Heauen 2. It may be considered as the Doctrin of the Representatiue Church infallibly Assisted to teach Diuine truths And vnder that Notion it is called Church Doctrin proceeding from the Head and Members of one mystical Body The Head therefore Separated or solely taken Defines not in Councils The Members diuided from the Head define not But one and the same Definition proceed's ioyntly from both Head and members vnited together The Instance already hinted at giues light enough If any reply The Definition when the Council proposed it was both true and infallible Doctrin I distinguish the Proposition It might be then Certain Euery Doctrin true in it selfe is not therefore Church Doctrin and infallible Doctrin in it self that 's true but as yet it is neither known or owned as such or called Church Doctrin It was then the whole Councils or Churches true and infallible Doctrin I deny it This is founded vpon both Pope and Council infallibly assisted as is now supposed and already proued 21. I find no more in Mr Stillingfleet worth any notice That which followes in his Page 510. ouerthrowes all councils Other Obiections waued as impertinent or proues nothing What certainty haue you Saith he that this or that Council proceeded lawfully That the Bishops were lawful Bishops That the Pope who confirm's them was à lawful Pope That some By-ends or Interest swayed not many That all conditions were exactly performed c. I Answer first and Ask. What certainty haue you of any illegal Bishops of vnlawful Popes of Interest Swaying all Here because you accuse we put you to the Proof I Answer 2. That Certainty which you or any has of no By ends in the four first general Councils of their lawful Bishops of no interest swayng c. The same we haue of all the approued Councils in Gods Church To insist further vpon such saint Obiections is only to lose time or might one retaliate in Mr Stillingfleets own language meerly to kill flies to run after them and make sport with them And thus much of the Churches Infallibility I mean the Roman Apostolical Catholick Church to whose Censure and infallible Iudgement I do most willingly submit my Selfe and euery particular in this Treatise THE THIRD DISCOVRSSE OF The Resolution of Faith THe subiect here hinted at is as all Shollers know very Speculatiue Terms according to my little Skill in the English Tongue often Fail to express what is necessary Wonder not therefore if now and then you meet with that which may seem Obscure to à Vulgar Reader My Endeauour Shall be to giue the Discourse so much Light as
that Euery one may perceiue the Aduersary I treat with clearly refuted THE FIRST CHAPTER Some chiefe Contents in this Discourse briefly declared Mr Stillingfleets weak attempts against the Churches infallibility and the Resolution of Faith The Catholick way of resoluing Faith the very same with that of the Primitiue Christians Of the mistakes which run through Mr Stillingfleets whole Discourse 1. IN the following Chapters we first remoue such difficulties as may seem to obstruct the Clearest Resolution What this third Disceurse Contain's And all along discouer Mr Stillingfleets Errorus viz. Chiefly those most apparent in his 5. Chapter 2. We examin what Influence the Motiues of Credibility haue ouer Faith 3. Necessary Principles are premised much auailing to Conceiue the true Analysis 4. We Shew wherein the Main Difficulty lies in this Resolution Omitted by Mr Stillingfleet and solue it 5. The whole Progress of Faith is Explained in order to its last Resolution 6. The true Analysis is giuen in two Propositions Here we also treat of the Euidence of Credibility and solue the Sectaries Obiections 7. This question is proposed VVhether the Churches Testimony may be Called the Formal Obiect of Faith 8. We Ask what is meant by this word Reason And enquire how far true Reason Conduces to end Controuersies 9. Protestancy is proued à most vnreasonable Religion 2. Mr Stillingfleet Part 1. C. 5. P. 109. offer 's at much it is to discouer strange ill Consequences yea grand Absurdities Our Aduersaries bold aduenture if Faith be resolued by the Churches Infallibility and seem's some what ouer-heated in carrying on the cause against his Adversary Let any man saith he iudge whether this be not the most compendious way to ouerthrow the belief of Christianity There is hardly any thing more really destructiue to Christianity or that has à greater tendency to Atheism than the Modern pretence to Infallibility The vnreasonablenes of it is so great that I know not whether I may abstain from calling it ridiculous And much more to this Sense 3. It seems by what I read in Mr Stillingfleet T. C. whose Book I had not then seen said that Catholicks in this present What his Aduersary asserted State resolue their Faith after the very same manner as the Israëlits anciently and the Primitiue Christians resolued Theirs If he said that he Spake à Truth not only defensible but so Sound and Irrefragable that Mr Stillingfleet to vse his own pretty Phrase like one vnder an Ephialtes Shall tumble groan tosse this way and that and yet not rid himself of the vexation 4. The Doctrin I find plainly deliuered and the Instances of the ancient Israelits and the Primitiue Christians so well made vse of for the Catholick Resolution by our learned Countryman Thomas Baâon Southwell Analysis Fidei Disp 4. and 5. That here I must needs insert some Part of it because it much auailes to Conceiue the easiest way of resoluing Faith And well penetrated so vtterly defeates what Mr Stillingfleet has that Is Sound Doctrin much more is not requisite to make void his forceles Obiections 5. F. Southwel therefore Analysis Fidei now cited c ãâ¦ã n. 18. Speak's much to this sense Had one asked à ãâã Belieuer in Moses his time after the ãâ¦ã uch was written Why belieue you that God is iust wiâe faithful in his Promises Or if you will haue one particular why Adam sinned How the Israelits questioned about faith in Paradise He would haue answered Scripture Saith sâ But if again demanded How know you that Scripture is God's Diuine word Would he think ye haue Answered I se that by the very light and Sparkling of the Letter It is impossible as shall be proued afterward Thus therefore He would haue replyed Moses our great Prophet Affirm's it or rather God speaking by the mouth of Moses laies that Verity open to vs And vpon that ground I belieue it So we read Deuteâ 1. 3. Moses spake to the Children of Israel all which God had commanded him to say to them Now if thirdly Questioned How Wâuld âaue answered Proue you that Moyses was à true Prophet or God's Oracle He could not haue satisfied by alledging Scripture without à Vicious Circle but would haue Said This truth is immediatly and most euidently Credible by it Selfe for the Wisdom Sanctity and Power of working Miracles manifest to all eyes proue to Reason that Moses is à great Prophet 5. In like manner Catholicks proceed in their Resolution of Faith Demanded why we belieue the Mystery of the Incarnation it is Answered Scripture Assert's it Ask again why we belieue the Diuinity of that Book called Scripture It is replyed The Church ascertain's of That But how do we know that the Church herein deliuer's Truth It is Answered if we Speak of knowledge preuious to Faith Those admirable Signes of Diuinity mentioned aboue and manifest in this one Oracle Viz. The Sanctity of life the Contempt of the world Catholicks in this present State return the very same Answer the c ãâ¦ã ed Austerity of Pennance the height of Contemplation apparent in thousands and thousands And aboue all the glorious Miracles most illustrious in this one Society of Christians proue it an Oracle so euidently credible That we cannot if prudent and manifest Reason guides vs but as firmly belieue what euer this Oracle teaches as the Israelits belieued Moses and the Prophets One only Differenââ aduantagious for vs. Here is only the difference And the Aduantage is ours that in Lieu of Moses we haue an ample Church Inumerable multitudes in place of one Seruant of God The incomparable greater light I mean the Pillar and Ground of truth the Catholick Church diffused the whole world ouer 6. Answerable to this Doctrin the primitiue Christians resolued their Faith after the Canon of Scripture was written Ask therefore why these first conuerted People whether Iewes or Gentils belieued Christ to be the true Messias the Son of God and Sauiour of the world They might haue Answered We read this and much more in Holy Scripture But how know you that these Scriptures are not suppositious or fained as some Gospels haue been We belieue this Say They The Primitiue Christians way of resoluing Faith vpon the vndoubted Testimony of those blessed men the Apostles who both taught vs and wrote that holy Book Yet more How know you that those Apostles were not Cheats for there haue been false Prophets and Apostles but men Authorized by Almighty God to teach and write his holy Verities Had they replyed We proue this by Scripture it self the Circle would haue been ineuitable For to Say Scripture is Gods word because the Apostles Assert it and to Say the Apostles were infallible Oracles of Truth because Scripture affirm's that is to Proue Idem per Idem And implies à most vicious Circulation 7. Their Answer then must haue been for there is no other The manifest Miracles wrought by the Apostles Their
eminent Sanctity and Holines of life our Lord working with and confirming their Doctrin by manifest Signes proued them Gods Oracles True and faithful commissioned Teachers And thus Is Our way also we discourse of the Church Whose vndeniable Miracles Sanctity and Conuersions wrought by Her conuince reason of this great Truth that She only is Gods Oracle All this is said supposing the Canon of Scripture already compleat For if we goe higher and consider à Church whether it be that of the ancient Patriarchs of the Israelits or finally of the Christians before Scripture was written Faith must be resolued into Diuine Reuelation by the means of some liuing Oracle Whether One or more it imports not who manifested themselues God's commissioned Teachers by Signes and Miracles Whereof more afterward 8. This much premised And it is Very easily vnderstood you shall Se Mr Stillingfleets verbose Obiections brought to Three Mistakes chiefly pointed at nothing but to meer Cauils and Mistakes Three Mistakes chiefly run through his whole 5. Chapter First he strangely confound's the Iudgement of credibility necessarily prerequired to true Belief with the very Act of Faith it Self whereas the Resolution of these two haue indeed à due Subordination to one The first breeds Confusion ââother yet depend vpon quite different Principles The Iudgement of Credibility whereby the will moues and command's the intellectual Faculty to elicite Faith relies not vpon that Obiect which finally Terminates Faith it self But vpon extrinsecal Motiues wihch perswade and Powerfully induce to belieue âuper omnia 9. Here is the Reason The high Mysteries of Faith the Trinity for example Original Sin and the like Transcend our natural Capacities or to speak with some great Diuines are naturally Incredible Therefore Prouidence hath by the force and efficacy of extrinsecal motiues raised them from that degree of natural Incredibility and made all most credible to humane Reason And this no Sectary can deny For before that Doctrin be belieued which he embraces and before he reiect's the contrary not belieued by him He will tell you He hath Motiues and reasons as well for the one as the other Here is all we require at present 10. Mr Stillingfleets second errour is that he distinguishes not between the nature of Science and Faith Science is worth In the second Science and Faith are not nothing vnless it proue and Faith purely considered as Faith mark well my words is worthles if it proue For as innumerable Fathers affirm Fides non quaerit quomodo Faith reason 's not nor Ask's how these Mysteries can be but simply belieues Science makes vse of Principles Per se nota known by themselues And then discourses Assuming nothing but what is proued wherefore no virtue no validity can be in the progress or Sufficiently distinguished end of à rational Discourse which was not precontained in the first assumed Principles Faith t' is true has its Preambulatory Motiues as we haue seen already yet Scientifically drawes no Conclusion from them and herein Mr Stillingfleet all along beguiles himself and the reader The Motiues inducing to belieue this Truth God has reuealed à Mysterious Trinity are morally certain yet there is à more firm Adhesion to the infallibility of that Diuine Testimony for which we belieue than the extrinsecal Motiues inducing to belief either do or can draw from vs And in this sense Faith contrary to Science goes farr beyond the certainty of all extrinsecal Inducements as shall be presently declared 11. Our Aduersaries third Mistake lies here That he distinguishes not between the humane and Diuine Authority of the The third also wants à Distinction Church S. Austin Lib. con Epist Fundam C. 4. Speaking of the first Saith The profound wisdom of so many Doctors the consent of Nations the Antiquity the continued Succession of Pastors c. held him within the Pale of the Church Catholick yet this Authority precisely considered as humane and therefore fallible is not sufficient to ground Diuine Faith I say as humane for though I belieue that the Church has euer been Visible with à continued Succession of Commissioned Pastors to teach Orthodox Doctrin yet my Act of Faith no more relies vpon such motiues considered meerly as Motiues inducing to belieue Than the Primitiue Christians Faith relied vpon the visible Miracles which Christ or his Apostles wrought 12. As therefore that first Act of Faith whereby they belieued our Sauiour to be the true Messias was built vpon his infallible Diuine Authority manifested by Miracles Sanctity of life c. So that first Act of Faith whereby euery one belieues the Church to be God's own Sacred Oracle is built vpon Her infallible Diuine Authority manifested by Miracles and other signal Marks of truth whereof Scripture plainly Speak's Hell gates shall not preuail against the Church She is the Pillar and ground of truth And so much is said aboue C. 16. 17. that I know well Sectaries What caused our Aduersaries Errour cannot Answer The not reflecting vpon this twofold Authority which Mr Stillingfleet knowes Catholicks do distinguish makes his Circle charged on vs so irregular à Figure that it look's rather like à Rhomboides than à round Circle as shall appear presently with à further Discouery of his other mistakes One thing I cannot but admire and t' is That though his 5 th Chapter be tediously long yet the main and most real difficulty concerning the Resoluing of Faith is scarcely so much ââ hinted at After à few Pages I will propose the Difficulty and endeauour to solue it CHAP. II. Mr Stillingfleets 5 th Chapter Part. 1. examined is found VVeightles The weaknes of his Arguments discouered His First and chiefest Argument retorted and solued 1. I Must and will waue all this Centlemans Parergons all friuolous excursions with his vnciuil language and if I touch in à word vpon his pretty conceipted Ieers scattered here and there it shall only be Pertransennam as if I little minded them 2. Thus he begins Page 112. The Infallible Testimony of your Church is the only Foundation for Diuine Faith and this Infallibility Our Aduersaries first Argument can only be known by the Motiues of Credibility He means in this present State Therefore this way of resoluing Faith is vnreasonable because it requires an infallible Assent vpon probable grounds beyond all Proportion or degree of Euidence which is as much as requiring infallibility in the Conclusion where the Premises are only probable Answ Our Aduersary Spoil's à good Difficulty by proposing it lamely He would fain say some thing like that which Catholick The difficulty not fully proposed Diuines learnedly propose whilst they handle the Resolution of Faith But so fumbles and doth it by halfes that He âeaches not home to the main Business 3. I Say therefore first The Argument proposed if of any force destroies all Faith euen the most Primitiue To proue the Assertion I Ask whether the first Christians belieued
infallibly the Infallible Testimony of the Apostles Preaching with à Diuine Infallible Assent Most certainly they Did. Yet the Infallibility of that Testimony was not known if we speak strictly of Knowledge but by Motiues of Credibility which were no Obiect of their Faith vnless you make faith to be Science The Argument retorted but Inducements only to belieue Ergo this very Primitiue Faith was vnreasonable because it was an infallible Assent built vpon probable grounds beyond all Proportion or degree of that Euidence whereby those pious men were moued to belieue Hence You Se though the Motiues which illustrate the Church were in themselues fallible and not Metaphysically conexed with the Diuine Testimony yet Faith grounded on that Testimony cannot but be certain and infallible and consequently must Transcend or goe beyond all the degrees of Certitude appearing in the prerequired Motiues Mr Stillingfleet reply's This is to require Infallibility in the Conclusion where the Premises are only probable Answ He err's not knowing the nature of Faith which Discourses not like to Science For example Make this Sillogism Whateuer God reueal's is True but God reueal's the Incarnation of the Diuine VVord Ergo that is true The difficulty only is in the Minor But God reueal's which cannot be proued by another belieued Article of Faith wholly as obscure to vs as the Incarnation is I say proued by Reason because the same difficulty will be as much moued again Concerning the Proof of that second belieued Article as concerning the first of the Incarnation and so in Infinitum And Shew'd Proofles Therefore all rational Proofs auailing to beget Faith in any must of necessity be extrinsecal to belief and lie as it were in another Region more clear yet less certain than the reuealed Mystery is we assent to by Faith 4. Now to our Purpose We hold this an Article of Faith The Church is God's infallible Oracle And therefore Say antecedently Rational Proofs for the Churches infallibility to Faith it cannot be proued by Arguments as obscure or of the same Infallible certainty with Faith For then Faith would be superfluous or rather we should belieue by à firm and infallible Assent before we do belieue vpon the Motiue of Gods infallible Reuelation which is impossible Hence it is that when we goe about Haue not the certainty of Faith ãâã the Infallibility of the Church independently of Scripture Yea and also independently of all belieuâd Church Doctrin We must necessarily Euince this rationallâ by reflex Arguments and Motiues extrinsecal to what we Belieue which are not of the same certainty with Supernatural Faith it self Now these Arguments what these Motiues Proue founded vpon the Motiues of Credibility can goe no further stretch them to the vtmost But only to proue this great verity That what euer we belieue either of Scripture or of the Church is most euidently Credible aboue all things proposable to the contrary And this great light the learned at least haue before they yeild an infallible Assent vpon Diuine Reuelation to the very Doctrin of the Church or Scripture either 5. I Say 2. Mr Stillingfleet and all Sectaries whilst They Belieue with an Infallible Assent the most fundamental Articles in Sectaries goe beyond that Euidence whereby they are induced to belieue Scripture goe beyond all Proportion of that Euidence whereby they are induced to Belieue And consequently must Solve their own âeak Argument yet strong Ad hominem against them If I Euince not this Truth blame me boldly And obserue my Proof 6. The Sectary belieues that Verity which S. Iohn expresses in this short Sentence The word was made Flesh That is he belieues the Incarnation of the Son of God with an Assent so infallible that it cannot only be false but that he would not disbelieue it vpon any reason Proposable Though an Angel should preach Contrary But neither this Act of Faith nor its Formal Obiect the Diuine Reuelation are ex terminis euidently true Quoad âs yet must be proued âuidently Credible to reason or Faith becomes vnreasonable and rash For Qui cito credit leuis est corde Now further None can proue this by another Act or Article of Faith no more its own Self-euidence than the belieued Incarnation The Assertion Proued is All therefore which can be done is to make it euidently Credible by Motiues extrinsecal to Belief by vniuersal Tradition and the Consent of innumerable learned men who haue both conueyed vnto vs the Words as Diuine Scripture and the genuine Sense of them also But this very humane Tradition this exteriour Consent of all or what other Motiues can be Imagined preuious to Faith because fallible may deceiue Yet by the help of such fallible Motiues Mr Stillingfleets Our Aduersary Clearly Conuinced Faith if it rest's vpon the Diuine Reuelation is raised higher and stand's firmer vpon that Ground than the Euidence of his Motiues can induce to Therefore he makes the conclusion surer than the Premises And goes beyond all Proportion and degree of fallible Euidence preambulatory to his certain Belief What I Assert is manifest For by Faith he The Conuiction Manifest Sayes the Incarnation is so infallibly true that it cannot be false Yet all the Motiues which induce him to belieue Say Possibly it may be false or exclude not à Possibility of falshood And if this be not to Transcend all Proportion of his acquired Euidence nothing is to goe beyond it 7. The Argument will be yet more clear if proposed after this manner Mr Stillingfleet infallibly belieues the truth of that Scripture now Quoted I Ask by what means can he know That this very belieued Truth is à Diuine Verity or Scripture The Answer may be That 's known vpon Tradition or the publique Authority of all not only Christians but others also who haue conueyed the Book to vs. Very Another most Conuincing Proof good But this Publick Authority this Conueyance or what euer Tradition you will is either of equal infallible certainty with the Belieued Truth of Scripture Or less and much weaker If less and weaker Mr Stillingfleets Faith goes beyond all propotion and degrees of his preuious acquired Euidence Not to be answered And it be of equal infallible Certaintly That is If he belieues as infallibly the Conueyance of those Words For or Vpon Gods Diuine Testimony as he belieues the Doctrin there contained to be à Diuine Truth He makes one Article of Faith the Proof of another and euidently incurrs the Circle obiected to Catholicks as shall appear afterward When we examin his 170. Page and refute his Errour concerning the Moral Certainty of Faith 8. Now to the Obiection It is not possible That the Assent in matters of Faith rise higher or stand firmer than the Assent to the Testimony is vpon which those things are belieued Answer Very true But know Sr we Assent to matters of Faith vpon Gods Diuine Testimony and not for the Motiues
both Ascertains him of the Canon and the Sense also Hence That other Obiection fall's to nothing How can there be an infallible Assent to the truth of this Proposition Scriptures are The third retorted and answered the word of God when that Infallibility at the highest is but euidently Credible I Answer and retort the Argument How could the Primitiue Christians Assent to the Apostles preaching as infallible when that infallibility at the highest was but Euidently Credible before they belieued 3. The whole Confusion lies as is said in not Distinguishing between Faith and the Iudgement of Credibility Infallibility therefore whether we Assent to Christ to his Apostles or to the Church all taught one and the same Doctrin is the Obiect of Diuine Faith but none euer assented to any Doctrin these Oracles taught infallibly without sufficient Euidence preuiously had A Discouery of the whole Fallacy of its Credibility And thus I belieue by Faith Scripture to be God's word because the Church Saith so But if you Ask why I hold all the Church Teaches to be Euidently Credible I Euince not this truth by the Infallibility I belleue But recurr to those Motiues whereby She is proued an Oracle as euidently Credible as euer any Apostle was And consequently I belieue Her Infallibility with the same Diuine Faith as I belieue the Words of Scripture 4. Page 114. He Obiect 's 3. We Catholicks make by this way of resoluing Faith euery man's reason the only Iudge in the Choise of his Religion Why doe we more so I beseech you than the Primitiue Christians who certainly had the very like rational Motiues with ours and no other before they belieued But of this Subiect we shall treat largely towards the End of this Discourse 5. Page 115. He Saith If the Infallibility of the Church of Rome be à sure foundation of Faith what will become of the Faith of all those who receiued Diuine Reuelations without the Infallibility of any Obiections grounded on Instance Church at all And he brings in these Instances First of the Apostles belieuing the Diuine Authority of the old Testament when Christ suffered which certainly was not Grounded on the infallible Testimony of the Iewish Church for at that time it consented to the Death of the âessias 2. Of all that belieued the woman of Samaria no infallible Oracle when She declared the Discourse between Christ our Lord and her self 3. Of such as belieued our Sauiours Doctrin and Miracles related by men honest and faithful These Saith âe had no infallible Testimony but only à rational Euidence to build Faith non and consequently an Infallible Testimony of the Conueyers of Diuine Reuelation is Vnnecessary to Diuine Faith which seem's vndoubted For very few in the first Ages of the Christian Church receiued the Doctrin of the Gospel from the mouths of persons infallible 6. By the way I much wonder Why Mr Stillingfleet omitted to touch here vpon an other Instance farr more difficult which both he and all other must solue concerning rude and illiterate Persons chiefly if of no great maturity who are induced to belieue by the Testimony or Instruction of their Parents or of Another Instance more difficult some other simple Teachers These certainly may haue Faith without acquiring that full Euidence of Credibility whereunto the learned reach yea and without any Discouery of the Scriptures rational Euidence neuer perhaps heard of much less vnderstood by them 7. Now I Answer to the Obiection None makes the Roman Catholick Church in all Circumstances the only sure foundation of Diuine Faith For the first man that belieued in The Church in all Cireumstances was not the only Foundation of Faith Christ our Lord before the Compleat Establishment of His Church had Perfect Faith resting on that great Master of Truth without dependance on the Christian Church For Christ alone was not the Church But the supreme Head of it Faith therefore in General requires no more but only to rely vpon God the first Veriây speaking by this or that Oracle by one or more men lawfully sent to teach who proue their Mission and make the Doctrin proposed by them Euidently Credible In like manner the Apostles preached no Doctrin in the name of the new Christian Church whilst our Sauiour liued here on earth But Testified that he was the true Messias by virtue of those Signs and Miracles which had been already wrought aboue the force of nature Thus much Supposed 8. It is hard I think for any to Say where the force lies in The Mistake of the first Instance that Instance of the Apostles belieuing the Diuine Authority of the old Testament which innumerable Iewes then dispersed all Iury ouer and the other parts of the world not at all conscious of Christ's Passion most firmly belieued Why therefore might not the Apostles belieue the Diuinity of the old Scripture vpon the Authority of that Church whereof there were at that time many and very many Professors in other places distant from Hierusalem Hence I say the Belief of that Article neuer failed But was alwayes preserued entire in both Churches of the Iewes and Christians for we all yet belieue the Authority of the old Testament And Consequently its hard to Conceiue what this Obiection aymes at 9. Again admit à total Subuersion of the Iewish Church Had not the Apostles our Blessed Lord present who could well Ascertain them that he came not to Cancel any Diuine Supposed true its forceles Authority of Scripture for this was impossible vnless God be contrary to God but to fulfil to perfect and change the old Law into à better State O but the High Priest and the Elders also erred in consenting to Christs death Very true and the Reason is because their Priuiledge of not erring lasted only to Christ's comming and not longer But hence it followes not that then there was no Iewish Church which belieued the Diuine Verities of the old Scripture I verily think Mr Stillingfleet mistook one Obiection for another Perhaps he would haue said that the Apostles lost faith of our Sauiours Resurrection at the time of his Passion But this Difficulty is solued ouer The Apostles failed not in Faith and ouer First it is Answered that Article was not sufficiently Proposed to them Therefore we read Luke 18. 34. They vnderstood none of these things This Word was hid from them Again Had they failed in Faith ar that time They were then as Bellarmin obserues Lib 3. de Ecclesia C. 17. neither the whole Church but only material Parts of it nor could that improbable Supposed Errour haue preiudiced one whit the Faith of others who firmly belieued in Christ 10. That other Instance of the Samaritan woman is soon cleared if we distinguish between the Motiue or the natural Proposition The other Instance cleared by one ãâ¦ã tion of Faith which comes by hearing and the infallible Oracle wherevpon it relies And T' is
Lord and the Apostles taught these Doctrins Infallibly The Orthodox Church Disclaim's this petty way of conueying and teaching Christian Doctrin fallibly Therefore No Authority can be conceiued which deliuered such Verities owned euen by Sectaries essential Doctrins vpon Moral Certainly only or Conueyed them fallibly to Any 4. Hence you se first This Dilemma cannot be Answered Either we belieue That our Sauiour is the true Messias the like is of all other Mysteries because God reuealed it And because A Dilemma Christ himselfe His Apostles and the Vniuersal Church euer since taught the Doctrin Or Contrarywise we belieue it vpon some other Authority Inferiour to and distinct from the Infallible Testimony of these Oracles Grant the first our Faith stand's firm vpon à Testimony both Diuine and Infallible and therefore Cannot but be Infallible Say 2. We belieue vpon another Authority distinct from the Testimony of the Oracles now named that misplaced Assent because not resoluable into the first Verity is no Faith at all 5. You se 2. Whoeuer attempt's to turn these high reuealed A 2. Inference Verities out of their onw nature of being Infallible Or rashly presumes to conuey that Doctrin to vs vpon Moral certainty only which God by Diuine Reuelation Christ our Lord The Apostles also deliuered and Conueyed as most infallible certain Doctrin Becomes thereby à publick Corrupter of Diuine Truths vpon this account that He transfigures what the first Verity has spoken Infallibly into weak Topicks and vncertain Moralities The Offence is Criminal and the wrong done to God not pardonable without à serious Repentance 6. You se 3. That No Authority Imaginable vphold's this pretended Moral Certainty of Sectaries in Matters of Faith And here I desire Mr Stillingfleet to Answer Will he belieue that Christ our Lord is the true Messias God and man because No Authority conceiuable vpheloâ's All Orthodox Christians assent to the Verity I Answer first All these belieue the truth with infallible Faith and why dare not he do so also 2. If he Assent's because they Vniversally consent to the Mystery He build's his Faith not vpon God's Infallible Reuelation but vpon the Assent of Others which He saith Should only be moral and fallible 3. Will This pretended moral Certainty he belieue the Verity because Heteredox Christians Iudge it true That 's neither God's Reuelation nor Christ's Doctrin And Consequently his Faith has no foundation 4. Will he belieue for the Motiues of Credibility preuious to Faith These considered as Motiues are nor God's Reuelation Nor so much as Apostolical Doctrin Besides as we Shall se presently Protestants haue no Motiues at all to rely on Finally will He tell vs He belieues that Christ was in the world and dyed on à Cross with the same Moral assent as He yeilds to the being of Caesar and Pompey I haue Answered that 's nothing to the Purpose For Gentils assent to such Matters of Fact once Visible and Sensible by Moral where the main difficulty lies Certainty And yet are Infidels That therefore which vrgeth at present Concern's the hidden and obscure Mysteries of Faith In these Moral Certainty hath no place at all The reason is manifest For if as reuealed they stand firm vpon God's infallible Testimony No Power vnder Heauen can alter their own intrinsick Infallibility Or Conuey them vnto vs vpon weak Moral Certainty yet Mr Stillingfleet boldly Assert's There can be no greater Certainty then Moral of the Main foundations of all Religion Iudge good Reader whether this be not à gross Mistake And whether I wrong'd the man when I told you his Discourse is vndigested and highly erroneous 7. Yet we haue not said all Wherefore because Mr Stillingfleet seem's highly to value This late inuented Nouelty of Moral Certainty we will examin the Doctrin most rigidly till at las't the Moral certainty more rigidly examined whole fallacy be discouered To do this my first demand is to what Obiect will He apply his Moral Certainty in this Matter of Fact Christ is the Messias truly God and man These four things and no more can only be thought of 1. The Matter belieued 2. The Diuine Testimony which reueal's that Truth 3. The Faith of those who belieue vpon Reuelation And. 4. The Motiues whereby we are induced to belieue the Truth reuealed Four things to be Considered because God speak's it Now all know first that in Material Obiects purely considered in themselues there neither is nor can be moral Certainty For euery thing is or is not independently of our Iudgements where only Moral certainty is founded therefore God and all those who se things intuitiuely are exempted from this imperfect degree of Knowledge 2. There can be no moral certainty in the Diuine Reuelation which proceed's from an infinite Verity for this without Question is most Supereminently Infallible 3. If that infallible Testimony or Reuelation be infallibly The efficacy of Diuine Reuelation applyed to Belieuers and hath influence vpon their Faith it cannot but transfuse into it infallible Certainty if God Speak's infallibly for this end that we belieue him infallibly And if Faith rest not vpon that Perfection of his infallible Testimony it is no Faith at all Thus we Argued in the other Treatise Disc 1. C. 5. n. 7. 8. It remain's that we now Say à word of the Motiues which what Influence The Motiues haue vpon Faith induce to Faith and examin what Influence they haue ouer it when we either belieue the Doctrin in Scripture or the Churches Definitions Mr Stillingfleet P. 203. Hauing first told vs that the Reuelation which was communicated to one was obligatory to all concerned in it though they could haue nothing but moral certainty for it Concludes thus By this it appears that when we now Speak of the resolution of Faith though the vtmost reason of our Assent be that Infallibility which is supposed in the Diuine Testimony yet the nearest and most proper Resolution of it is into the Grounds inducing vs to belieue That such Our Aduersaries Doctrin à testimony is truely Diuine and the resolution of this cannot be into any Diuine Testimony without à process in Infinitum He would Say That à true act of Faith relies vpon two foundations one remote the supposed Diuine Testimony The other most proper and nearest To wit the Grounds which induce to belieue that fuch à Testimony is in being or truely Diuine And his reason if he has any must be because these grounds immediatly Apply or Conuey vnto vs the supposed Diuine Testimony Now this Conueyance or Application of the Testimony being made by grounds only Morally certain It followes that the Faith we elicit Answer 's not to the strength of the Testimonies Infallibility considered in it self But to the weaknes of the Conueyance and consequently can be no more but only à Moral certain Faith not at all Infallible And thus you remoues Faith from its own Obiect se
To lay Faith as low as may be to remoue it from its own Center and fasten it vpon no man knowes what moral ground 's Finally to introduce à new weak and vncouth way of belieuing is the best seruice Mr Stillingfleet can do for God and Christians But Ad rem 9. I Say first Protestants haue no grounds distinct from the Diuine Testimony whereby to discouer any one particular Truth which God has reuealed I proue the Assertion These supposed Grounds are either reduced to the rational Euidence of Christian Religion already refuted as laid forth by Mr Stillingfleet Or to the Doctrin contained in Scripture And this Saith He. Page The Doctrin refuted 170. VVe belieue by Faith vpon à Diuine Testimony which therefore is not the antecedent Reason or ground Why we belieue it For no verity Assented to by Faith can as assented to be the preuious Reason of our Assent or à rational ground iuducing to belieue Therefore we said our Sauiours Miracles belieued by Faith when Rational Inducements to Faith are euer presupposed to Beliefe we read Scripture are not the Inducements to belieue them because an Inducement to Faith is euer presupposed and not inuolued in the Act of belieuing But it is needles to Say more of this For no man in his wits if Questioned by either Iew or Gentil why he belieues the Sacred Trinity can for the last Answer tell him He belieues so because âe belieues it or because he read's that Mystery in à book called Scripture Now besides these proofles Inducements there are no other imaginable whereby the Diuine Testimony can be Discouered conueyd or applyed to Belieuers but only those known Catholick Motiues as Miracles Sanctity Conuersions Church Motiues Slighted of Nations c which illustrate the Vniuersal Roman Church And these Mr Stillingfleet scornfully call's mute things à grand Salad too often serued vp found very dry and insipid Therefore he has no rational Inducement morally Certain for any one Article of Christian Religion much less for the Tenets of Protestants 10. I Say 2. If the Grounds or Motiues inducing to belieue let these be what this Aduersary pleases haue Infallible connexion with the Diuine Testimony or conuince vpon Metaphysical Certitude that God speak's the Truths we belieue The Assent giuen to the Motiues is not moral but highly infallible Contrarywise if all Motiues preuious Faith cannot be built on Fallible Motiues to beliefe be supposed so fallible that they may deceiue Faith neither is nor can be built vpon them Therefore Mr Stillingfleet Err's in Saying The nearest and most proper Resolution of Faith is into the Grounds inducing to belieue that such à Testimony is Diuine 11. To proue the Assertion I demand Whether God obliges all to belieue his reuealed verities vpon his vnerring Testimony as the only Formal Obiect or to belieue for Motiues extrinsecal to that Testimony which though morally certain may possibly Deceiue Grant the first Faith stand's fast The Assertion proued vpon its own foundation the Diuine Testimony Say 2. It is iointly built on Motiues as the nearest and most proper Obiect which in rigour may deceiue it hangs as it were Vpon two Heterogeneal Principles The One most firm and Infallible The Other weak and fallible Viz. Motiues which being fallible cannot but contribute as much Weakness to Belief as the infallible Testimony giues it Certainty And so these two Principles by their different Influence Doe and Vndoe build and destroy wind on and wind off The one imparts infallible Certainty the other staikes it away and makes Faith no more but à fluctuating moral and fallible Assent 12. To aduance this Proof yet further I Ask Again if all Diuine Reuelation were by à supposed Impossibility not infallible but only morally certain whether then Christians could belieue the reuealed Mysteries with à Faith as certain as they now elicite vpon Reuelation Answer Tea That Perfection of infallibility essential to Gods Reuelation would then be vseles and impertinent to Support Faith Answer The Proof further explained conuinceth No or Say Faith if the Hypothesis stand's would not be Diuine and certain I infer Ergo it is neither Diuine nor certain De facto My reason is So far and not further Gods infallible Testimony or the Diuine Reuelation has influence vpon Faith as fallible motiues Apply it to Belieuers or giue it leaue might one speak so to Support that Assent But these fallible Motiues which immediatly apply the Reuelation to Belieuers permit it not to raise that Act to any greater certitude than only moral which may be false Therefore the Reuelation de facto communicates no more Certainty to Beliefe than if it were only morally and not infallibly certain For here is our Aduersaries Principle According to the Proofs and grounds whereby we discouer the Diuine Testimony to be in Being We belieue But all these Proofs and grounds Say only Morally and Fallibly that the Testimony is now in Being Therefore faith also can be no more but only Moral Fallible and liable to Errour 13. Hence it followes first That neither the very Apostles Ill Consequences deduced out of nor any other Belieuers euer fince that time had any surer faith than only moral which may be false It followes 2. That the Truth of all Christian Religion inuolues in it à Possibility of salshood For being applyed or proposed to vs vpon Sectaries Doctrin grounds only fallible and moral we are to iudge of it according to the Exigency and Merit of such weak grounds And therefore can esteem it no better than fallible It followes 3. And this I would haue noted That Faith in these mens Principles tend's not absolutely into the Diuine Reuelation but only with doubt and fear or meerly conditionally For euery man may rationally Say Lord if you haue reuealed this truth Christ is the true Messias I belieue it as vndoubtedly true but the certainty I haue thereof is only Setled vpon Motiues which They make Faith à Conditional Assent may deceiue me Therefore my faith can be no more but Hypothetical or conditional to this Sense If you haue reuealed it I belieue if not I reiect it Hence you se it were much better could not the difficulty be otherwise solued to Say the Motiues preuious to Faith conuince with Metaphysical certainty that God speak's by his Scripture and Church Than to make the Reuelation so strengthles that it can because weakned by fallible Motiues contribute no other certainty to Belief but what is Moral and may be false 14. And thus much Mr Stillingfleet could he proced consequently This Aduersary Proceed's not Consequently as he doth not should Assert For if as he saith considering the Nature of things moral Certainty be as great or beget's as firm an Assent as any Mathematical or physical certainty what is it that fright 's the man from allowing Infallible certainty to Faith Or what gain's he to Substitute in Lieu of
induced by such Signes belieued Christ and the Apostles vpon their own Testimony to be infallible Teachers So we hauing euer had the very like Works Signes and Miracles manifest in the Church are prudently induced to belieue Her as an Infallible Oracle vpon her own Infallible Testimony 2. To solue this plain and pressing Argument one of these What 's required to solue the Difficulty two things must be done Either à Disparity is to be giuen between Those first Signes and Miracles of the Apostles and the latter of the Church or it must be shown wherin the Inference made is Defectiue or vnconcluding Viz. That the Church euidenced by Her Signes is not proued God's infallible Oracle as the Apostles were proued by their Signes to be infallible Teachers I heartily wish any would read Mr Stillingfleet through all his long Pages of this Subiect And afterwards Gratify me so far as to Say where or in what Paragraph the direct Answer lies to either of these Difficulties I would Own it as à Singular fauour in the Interim Nothing is or can be Answered giue me leaue to Speak truth He Shuffles all along Waues the main Matter and Answers nothing 3. Thus he trifles The Church of Rome is infinitly obliged to vs could we make all good we Say Our Attempt is Heroical and generous What must men be as much obliged now to belieue your Church infallible as that Moses and Christ were so He wonders nothing at the Seuerity in our Censures of all out of our Church if to deny our Churches infallibility be an Offence of so high à nature Then he Asks. P. 129. Meer Trifles returned Whether the same Motiues of credibility belong to our Church by which Christ and his Apostles shewed their Testimony to be infallible We haue Answered Yea and proued the Assertion largely Disc 1. C. 7. 8. 9. And here press him to refute our Probations Or if he hold's them not refutable to giue à Disparity betwixt the Apostolical and our Churches Motiues 4. But he run's on headlong and to slight the Deuotion and Charity manifest in the Church talk's of our Superstitious Ceremonies and burning of Heretiques To what purpose are these More Parergons in Lieu of à Solid Answer Parergons when à Categorical Answer to the main Business is expected Is it only to giue à vulgar Reader Entertainment or to withdraw all who peruse his Book from minding where and how he would Shift off the Difficulty He shall not do it for we will follow him closely and therefore take notice of one great folly P. 130. Where he pleases to Say How much we haue befooled our selues in attempting to proue the infallibility of our Church in the same manner as Christ and the Apostles proued their Infallibility And Mark his Proof expressed in this proofles Proposition Insisting Saith he on that of Miracles as the greatest Euidence of their infallibility he means the Apostles our Church cannot with any face pretend to it Is not this Heroical and generous only to Say we are befooled and Faceles When we haue conuinced in the Chapters To say we are befooled is no Proof already cited that the Church has wrought Miracles euery way equal with those which the Apostles wrought What Doings are these May men vapour thus with their bare Assertions whilst we Proue and stiâl expect to haue the Arguments solued either by Reason or Authority 5. Page 130. As if one still sought to diuert à Reader with à deep piece of Learning He tells vs Mans vnderstanding because More Shifting yet finite cannot be in it self infallible without receiuing à participated Infallibility from an infinite Power aboue it And à tedious Discourse followes herevpon known to euery one but what is all this Said ouer and ouer to our Difficulty Haue we yet any Disparity giuen between the Apostles Miracles and those which the Church Euidences Or is our Inference already made any way infringed hitherto Not à word is yet returned to either and therefore the Argument stand's in its vigour without reply 6. Page 131. He saith first The Apostles deliuered not their Doctrin from Themselues but immediatly from God and consequently their Testimony must be owned infallible Answ Neither can the Church The Apostles Diuinely inspired the Church infallibly Assisted without Diuine Assistance deliuer her Doctrin as from Herselfe but from God As therefore the Apostles were immediatly Inspired to teach as they did so the Church is immediatly Assisted by the same Holy Ghost to define as she doth and vpon this account her Testimony must be owned infallible For what euer reason or Authority ascertains the one ascertains also the other And here we may come to Principles if our Aduersaries please The Proofs are equal Let them euince and t' is à Truth that the Apostles were so ââinently priuiledged I will lay down my Proofs by Theirs and Shew by as great Authority that the Church has her Priuiledge also of Diuine Assistance 7. He Adds. It being most vnreasonable to think that God would fauour such persons the Apostles with so extraordinary à power who A paradox should falsify their Message and deceiue the world Gentle Reader consider à little The Apostles taught the world for à few years only The Roman Catholick hath stood inuincible and taught Millions of Christians for sixteen Ages If then it be vnreasonable The Apostles taught for à Short time and Erred not yea impious to think that God could permit those first Blessed men to falsify their message and deceiue with errour for that short time Is it not I beseech you as highly vnreasonable and impious to Iudge that an Infinite Goodnes could permit the very Church he founded made glorious by Her Miracles and other Signal Motiues all which Proue her fauoured with à Power extraordinary to falsifie her Message to betray Her Trust and lead Millions of souls into damnable errour during the vast circuit of à The Church longer and grosly erred thousand yeares Consider I Say And blush at his boldnes who dare impeach this purest Spouse of falshood 8. Page 132. He goes on These Motiues of credibility were wont to be esteemed only the notes of Distinction of the true Church Church Motiues both distinguish and proue from all others and not rational Proofs of her infallibility Answ They both distinguish and proue The Apostles were distinguished from all false Teachers and proued also Oracles sent from God by their Signs and Miracles The like we say of the Church whose Marks and Miracles are not inferiour to those the Apostles manifested and far more Numerous Shew vs à disparity if you can or be silent hereafter 9. Page 132. I find nothing but first leaue giuen Bellarmine to multiply his fifteen Notes of the Church to fifteen hundred A sting at Bellarmine to no purpose How comes this to the Purpose Or what need is there of multiplying when One of those
of faith void For suppose I belieue Euery Resolution made null by this Obiection the Trinity because God hath reuealed the Mystery plainly in Holy Scripture I Ask whether God's Testimony supposed the Principle of belieuing be more infallible then the Trinity which is belieued vpon it here called the Conclusion Say The Diuine Testimony is more Infallible I 'll Affirm the very same of the Churches Proposition For what the Church speak's God speak's Answer No. And giue this reason Because we belieue the Testimony and the Mystery attested by one Indiuisible certain Act of Faith which tend's infallibly vpon both these Obiects at once without making Conclusions The difficulty ceases And hereby you se How the Churches Testimony is the Clearer Principle first How the Churches Testimony is à Principle to the thing belieued For euery one knowes that à Formal Obiect compared with its Materialâ which lies in darkness is the greater Light and has the preheminence to be immediatly known For it Self and not for another Whereas the material Obiect would still remain in à State of obscurity and neuer be yeilded to but by the Energy of its formal Motiue In this sense therefore the vltima ratio assentiendi or formal Obiect may be well called the more certain Principle Though as I now said the Assent be indiuisibly terminated vpon both Obiects infallibly 18. You se 2. Where the mistake of our Aduersarie lies He Supposes faith generated by Discourse First that we belieue The Mistake discouerd the Trinity for example vpon one Principle Viz. The Churches Tradition or Testimony and then descend lower to belieue the same Mystery vpon God's Reuelation distinct from the Churches Testimony As if forsooth the Churches Testimony were an âxtrinsecal condition preparing all to belieue vpon the Diuine Reuelation This must be intended or nothing is said to the Purpose now we vtterly deny the Supposition and Say when we belieue the Trinity or any other particular Mystery vpon the Churches Testimony or rather vpon this reuealed truth God speaks so by the Church We then elicite not two distinct Acts one depending on the other but with one One Indiuisible tendency in Faith indiuisible tendency of Faith belieue at once the Formal and Material Obiect together That is we belieue God speaks the truth by the Church which is to say we Assent to it because he speak's it by his own infallible Oracle 19. This one syllogâsm clear's all What the Church Saies is true The Church Saies God has reuealed the Trinity Ergo that 's true We resolue the Maior or first Proposition thus What the Church saies iâ true That is What God speaking by the Church saith is true But God speaking by the Church Saies the Mystery of the Trinity is Ergo That 's true Where you see we only Discourse could Faith be so generated which some Diuines Assert from the Formal obiect or from Gods Reuelation to the Material belieued Now Mr Stillingfleet makes this Sense of the Maior Proposition and here lies his Errour that the Church Saies of Her self not including Gods Reuelation is The Errour more Clearly pointed at an act of Faith and true But the Church of her own sole Authority saith God reuealed the Trinity Ergo I must first belieue the Mystery by one act of Faith vpon the Churches Testimony as à Preparatiue to belieue it better vpon Gods pure Reuelation which is another distinct Formal Obiect from the Churches Testimony This Discourse is implicatory First because the Churches Testimony if separated from the Diuine Reuelation can ground no act of Faith 2. If which is true it only cooperates with or consummates the ancient Reuelation in order to the Belief of any Mystery it can help nothing to bring in à Conclusion wholly as obscure as it self is That word Conueyance beguiled Mr Stillingfleet for he thought if the Churches Testimony conueyes vnto vs the ancient Reuelation What beguiled thy Aduersary it must be excluded from being infallible and much more from being à ioynt Motiue with it Herein lies his Errour 20. It is difficult enough To Say what He would be at in his two next pages Some times he will haue no want of Euidence in faith as to the Reason inducing to belieue And if he means That what we Assent to by faith must be euidently Credible before we belieue it s à Truth but if he will haue the very act of Faith elicited to be euident the Apostle Heb. 11. 1. Faith implies Obscurity contradict's him For Faith is an Argument of things not appearing Sometimes again he saith the Assent is not requried to what is obscure and Vneuident And then to mollify the Proposition add's But what is euident to vs And theresore credible In à word Obscure Doctrin if he intend's thus much only That the euâdence of credibility precedes the inââdent act of Faith all is well But by one Instance we may guess where he err's The manner of the Hypostatical vnion Saith he is to vs ineuident wherevnto God requires not our Assent but to the truth of the thing it selfe Answer good Sr Is the truth of the Hypostatical vnion in it selfe or of the Trinity euident to vs Where lies that Euidence The truth of the Trinity euident to no Belieuer Or vpon what Principle is it grounded Hereticks are found that for the very difficulty of these ineuident Mysteries deny both And the best Orthodox Christians ingenuously Profess they so far Surpass all natural capacities That ther is no assenting to either but only by an humble submissiue Faith which essentially implies Obscurity If therefore what you say bo true We may lawfully suspend our Assent where God giues not euidence of the thing Assented to you may Consequently suspend your Assent and neither belieue the Trinity nor the Incarnation 21. Page 140. He demands why we belieue the Resurrection of the dead We Answer because God reueal's it An Obiection Proposed But Questioned again why we belieue that God hath reuealed it We Answer because the infallible Church saies God did speak it whereby it is plain that though our first Reply be from God's Authority yet the last Resolution of our faith is made into the infallibility of the Churches Testimony For though God had reuealed it yet if this Reuelation were not attested by the Church'es infallible Testimony we should not haue sufficient ground to belieue it Therefore the Churches infallibility must be more credible then the Resurrection of the dead 22. To giue à Satisfactory Answer please to hear what I demand also Mr Stillingfleet belieues that our Sauiour is Answered by Scripture it selfe the true Messias because Christ spake the Truth with his own sacred mouth Iohn 4. 26. And if he belieues Scripture He Assents again to that truth vpon S. Iohns Testimony And so firmly belieues it that if the Euangelist or some other of like authority had not wrote it he could not haue
belieued S. Iohns Testimony or that our Sauiour Spake those words Here is our solution God long since said the dead shall rise but this Ancient Reuelation being remote from vs if solely considered cannot moue vs to belieue the truth vnless an Infallible Oracle Ascertain vs that God once spake it iust as S. Iohn assures all that Christ said I am the Messias Ask now âhy Mr Stillingfleet belieues that our Sauiour vttered those âords He will Answer God speaking by S. Iohn an Infallible An Application of the Instance clear in Scripture Oracle Affirms it So I say God speaking by the Church an Infallible Oracle affirm's the Resurrection of the dead O but independently of Church Authority we know the resurrection is reuealed in Scripture Contrariwise we know nothing of our Sauiours words but from S. Iohns Testimony Answ we know indeed the Resurrection is asserted in à Book called Scripture But that the Assertion is Diuine or vttered by Eternal Truth we haue no more Infallible certainty without the Churches Testimony Then if any vulgar Samaritan without Diuine Assistance had said Christ spake those words I am the Messias 23. By what is now briefly touched you se first That as our Sauiours own words and S. Iohns reflex Testimony vpon them concurr Indiuisibly to the Faith of these Aduersaries So the reuealed Verity of the Resurrection in Scripture And the The ancient Reuelation and the Churches reflex Testimony Churches reflex Testimony which infallibly Ascertains vs that it is reuealed may well indiuisibly concurr as one compleat Motiue to our faith whereof more hereafter I say indiuisibly And therefore this Faith vltimatly resolued relies not first vpon Scripture only as our Aduersary conceiues without any relation to the Church and then rest's vpon the Churches Concurr indiuisibly to Faith Testimony as vpon à distinct Formal Obiect but by one simple Tendency it pitches on both together 24. You se 2. It s hard to Say what Mr Stillingfleet would haue when he tells vs. This Principle The Church is infallible must be more credible then the Resurrection of the Dead If We clearly distinguisâ what our Aduersary Confound's he mean's the Churches Testimony is to vs in this present State the more known and nearest Motiue wherevpon the Faith of that Article is grounded we easily Assent But if he think 's we must first Assent to Scripture which asserts the Resurrection and own that as Diuine or the only Motiue of Faith without all Church Authority attesting it to be Diuine He err's not knowing our Doctrin For we Say no Scripture can be infallible An improper Speech assented to as Diuine independently of the Churches Testimony Again those words More Credible are improper if applyed to the Formal Obiect of Faith For the Formal Obiect terminates Belief the Credibility whereof goes before and is grounded on the preuious Motiues inducing to belieue VVhether we Square Circles in our Resolution of Faith The other mentioned Points in the Title of the Chapter discussed Vpon what ground those Articles called the fundamentals of Faith are belieued in the Opinion of Sectaries 25. In many following Pages we haue little but that the Churches Infallible Testimony must be called the Formal Obiect of Faith whereof something is said aboue And you shall haue more hereafter 26. P. 149. He thinks we Argue like men squaring Circles when on the one side we make Scripture obscure yet on the other giue it light enough to proue the Churches infallibility And then he talk's of an Apocalyptical key hanging at the Churches Scripture Proued Diuine Conuinces the Churches Infallibility girdle able to vnlock all the Secrets in it To the first I haue Answered Thus much Supposed that Scripture is proued Diuine we haue so great light from the seueral Passages thereof to conuince the Churches Infallibility that no glosses of Sectaries shall euer obscure them To the Ieer of the Clauis Apocalyptica I Answer Some one or other must vnlock those high secrets when t' is euident innumerable Heretiques by à wrong key wrest Gods word to most pernicious Senses The Question is whether you Sr or the Church must rurn the key 27. Page 152. After thanks giuen for our Coleworts so often serued ây Those mute Persons the good Motiues of credibility He is Brisque Ieârs and empty words and in earnest resolute to solue our Argument Asking before hand Whether it be not enâugh to be in à Circle our selues but must âeed's bring the Apostles into it also Reflect I beseech you We said aboue that the Apostles induced by the Signal works and Miracles of our Sauiour Assented to his sacred Doctrin as most infallible In like manner The Primitiue Christians induced by the works and Miracles of the Apostles belieued them to be infallible The force of our Argument Oracles Therefore we also in this present State hauing Motiues and Miracles of the same weight and Euidence in the Roman Catholick Church Belieue with à firm Assent of Faith that She is God's Oracle and her Doctrin most infallible The short Answer to all this saith Mr Stillingfleet is That the ground why the Christians did Assent to the Apostles Doctrin as true was because God Wholly waued gaue sufficient Euidence that their Testimony was infallible in such things where such infallibility was requisite Pray Consider well whether this be not à gliding or rather à plain running away from the Difficulty We haue vrged all this while the Parity between the Churches Motiues and those of the Apostles We haue proued and yet plead That the Euidence is à like in both The Churches most manifest Signes are The blind se The lame walk The dead rise Diuels are dispossesed c. And these termed by you vnsauory Coleworts and mute good Things were the Apostles Signs also Are not you therefore obliged in all law of Disputation What all law of Disputing requireâ either to proue and vpon sound Principles indeed That we falsly appropriate such Motiues and Miracles to the Church Or if you cannot disparage so illustrious an Euidence to shew à fault in this Inference The Church is known as well by her Signs to be an infallible Oracle 28. Now mark how we are put off with half an Answer God ây you gaue sufficient Euidence that the Apostles Testimony was infallible None doubt's it But Say on what want do you find of the very like Euidence in the Church Her Miracles are as manifest Her Conuersions as Numerous and more Her fame as renowned Her name as Catholick finally might we vse your scornful language Her Motiues no mute Persons speak Nothing like an Answer giuen aloud and Her Colewarts are euery whit as good as those were the Apostles serued vp To this you Answer not à word but first tell vs with your Aduersary that the Apostles confirmed their Doctrin with Signs that followed by which Signes all their Heares were bound to aknowledge them for
infallible Oracles And it is very true But we proue the like Signs accompanied and followed the Church in all Ages therefore her Hearers are also bound to acknowledge Her an infallible Oracle also In this place you should haue spoken to the Cause and Shewed Why or vpon what Account those first Signs were so powerful to Proue the Apostles infallible And these latter of the Church lesse pregnant to proue Her infallible This and t' is the main Point you wisely waue For it is vnanswerable and most frigidly tell vs The main point pressed again P. 153. You must be excused as to what followes viz. That those same Motiues moued the Primitiue Christians and vs in our respectiue Times to belieue the Church And why not dear Sr Giue vs the Disparity and we haue done but you cannot If therefore it which cannot be Answered be à bold Attempt to deny the Euidence of the Church we plead for which S. Austin Epist 166. compares with the Sun manifest to all vsque ad terminos ad terrae To the last bounds of the earth it is impossible to weaken the force of our Inference when we Say The Church is proued by her Motiues an infallible Oracle You next Terme this Expression The formal Obiect of faith à Coccysm whereby it appear's how little you are versed in School-Diuinity 29. It seem's in the Page now cited your Aduersary vrges this Argument Ad hominem If à Church be acknowledged An Argument vrged ad hominem infallible in Fundamentals The last reason why you belieue it infallible must rest vpon this Principle That the present Church doth Infallibly witness so much by her Tradition To this you return à most dissatisfactory Answer in these words VVhen you Ask âs Protestants why we belieue such an Article to be fundamental As fâr an Instance Christ will giue Eternal life to them that belieue him The Sectaries Answer âe Answer not because the Church which is infallible in fundamentals Delieuers it to be so For that were to Answer Idem per Idem But we âpeal to that Common Reason which is in Mankind whether if the Doctrin of Christ be true This can be any other than à fundamental Article of it it being that without which the whole Design of Christian Religion comes to nothing 30. Good Reader ioyn here two things together Mr Stillingfleet believes and Mark the word such an Article to be Fundamental not vpon Scripture or Church Authority for neither makes the Distinction between fundamentals and not fundamentals highly dissatisfactory and why And again before he has proued by any infallible Authority that such à Distinction in his Sense ought to be made He brings in the common Reason of mankind to Iudge in à matter which Catholicks Say is de Subiecto non supponente not capable of Iudicature Because there are no Things in being as he call's fundamentals distinguisable from others of à lower Rank Moreouer And take notice of this He belieues such an Article to be à truth because God reueal's it and belieues it to be à Fundamental Faith stand's not vpon two disserent Motiue Diuine and humane Truth vpon this Motiue that Common reason hold's it so Doth not therefore this one act of Faith rely vpon two heterogeneal Formal Obiect As Faith it is built vpon God's Veraâity as Fundamental Faith it stand's tottering vpon mans fallible reason 31. What followes is as bad or worse It is sufficient Say you That the Church doth deliuer from the Consent of vniuersal Tradition the infallible Rule of Faith which to be sure contain's all things Fundamental in it though She neuer meddles with the deciding what Points are fundamental and what not Pray you Sr Answer Who shall dare to meddle with those fundamentals were they Supposable in Worse Doctrin yet your sense if the Church doth not What must your priuate Iudgement or mine decide here Quo iure by what law or Authority whilst Scripture saies nothing and you will not permit the Church to meddle in the Business were there any such thing to be meddled with Therefore you leaue all to mens priuate Opinions to make what they please fundamental and exclude from Fundamentals euery thing which likes them not And here is your fumbling way of Belieuing no man knows what whilst Their broken kind of Faith the Church tells you that euery thing She Proposes as an Article of faith is Fundamental This impregnable Principle we establish in Lieu of your loose Faith and broken way of Arguing also Lastly you are out in the main Supposition that Scripture only is the Rule of faith But hereof enough is said in the first Discourse 32. The next Thing I meet with worth any Notice is P. 158. Wherevnto we also ioyn his 170. Page It seem's D. Lawd before Mr Stillingfleet wrote his Account was vrged to giue à The main Point concerning Scripture and its sense examined satisfactory Reply to the Question VVhy or vpon what ground Protestants belieue the Books of Scripture to be the VVord of God Scripture alone Sayes not which Books are Canonical much lesse declares their Sense in matters controuerted Sectaries reiect the Churches Infallible Authority And say She is not to tell vs which Books are Scripture or what their sense is though admitted as God's word Is it not very reasonable think ye to A reasonable Demand demand vpon what Ground these men stand when either they belieue Scripture to be the word of God or giue an Assent to the particular doctrins contained in the book For clearing these difficulties you shall haue Mr Stillingfleets own word's P. 170. 33. This Question Saith he how we know Scripture to be Scripture may import tvvo things First how we know that all those books contain God's word in them Or secondly how we know the The substance of Mr Stillingfleets Answer Doctrin Contained in these Books to be Diuine If you then ask me whether it be necessary that I belieue with such à Faith as is built vpon Diuine Testimony that these Books called Scripture contain the Principles of the Iewish and Christian Religion in them which we call God's word I do and shall deny it viz. That This belief is built on any Diuine Testimony and my reason is because I haue sufficient ground for such an Assent without any Diuine Testimony But if you ask me ââ what ground I belieue the Doctrin to be Diuine which is contained in those books I then Answer affirmatiuely on à Diuine Testimony because God hath giuen abundant Euidence that this Doctrin was of Diuine Reuelation 34. Here are two Assertions The first is That the Books of Scripture contain God's word in them And this cannot belieued vpon any Diuine Testimony Thus much granted It followes ineuitably Though one should pertinaciously reiect the whole Drewes an ill Consequence after it Canon of the old and new Testament or absolutely affirm These Bookt
and all the particular Sentences contained in them are not God's written word He could not yet for such à peruerse Denial be accounted an Heretique I Proue it None can incurr the guilt of Heresy but he who denies à Truth which God has reuealed or which stand's firm vpon à Diuine Testimony But he that denies the Books of Scripture to contain Heresy not incurred though one denyed the Books of Scripture to be Diuine God's Word in them renounceth no Truth reuealed by Almighty God For Saith our Aduersary this is no reuealed Truth nor stand's firm vpon any Diuine Testimony Therefore he is no Heretique Now further if he may without the sin of Heresy deny these Books to be Diuine Seing God neuer said so It is impossible to belieue the Doctrin therein contained to be Diuine vpon any Diuine Testimony yet Mr Stillingfleet thinks he may 35. My Reason is No man vnderstand's by the Books of Scripture which contain the Principles or Doctrin of the Iewish and Christian Religion to be meerly the Paper or Couer of the Books but he must vnderstand if he rightly conceiues VVhat is to be vnderstood by the Books of Scripture what Scripture is the very Principles and Doctrin contained in those writings For example Here is one Principle in the old Testament Gen. 17. 4. God made à Conuenant with Abraham and his seed for euer Another in the New Ioan. 1. 14. The Word is made Flesh. Answer I beseech you Can any man truly affirm that these two Principles the like is of innumerable others contained in Scripture stand not firm vpon God's infallible Testimony when T' is manifest the whole Christian world is obliged to belieue them with à Faith grounded vpon the same infallible Testimony that reuealed them Principles of Religion denyed It was Therefore no little Ouersight in Mr Stillingfleet to Speak here of the Principles of the Iewish and Christian Religion contained in à Book called Scripture And positiuely to Assert these cannot be belieued vpon à Diuine Testimony This certainly is not Defensible 36. Some may yet Reply Two things are here to be considered First the bare letter or outward words of Scripture and these we belieue not vpon Diuine Reuelation but haue them from vniuersal Tradition or the consent of Nations An Answerto such as here diflinguish The second is the Sense or Diuine Doctrine which these outward Signes or exteriour words Conuey to vs. Now this Sense or the interiour Doctrin of Scripture as contradistinct from the bare outward letter we purely belieue vpon the Diuine Testimony casting the Assent giuen to the Words vpon Between the bare words and the sense other forrain Principles I belieue Mr Stillingfleet elswhere Saies some such thing as this or must say it Contra. 1. The meer outward words though pure are no Books of Scripture And as separated from the Sense and interiour Doctrin are neither Principles of the Iewish or Christian Religion nor in rigour God's word For God neuer spake nor inspired others to write words but he iointly conueyed with them his own Sense and Doctrin also And Methinks its very hard to belieue this Doctrin This is my beloued Son as God's sacred words and not to belieue those very words to come from God vpon the same Diuine Motiue which Support's the Doctrin Moses saith our Sauiour Iohn 5. 47. Has written of VVords are Diuine me And if you will not belieue his Writings how will you belieue my Words These outward Signes therefore the very words of truth called by the Apostle 1. Thess 2. 13. Verbum auditus Dei words of hearing or heard are in very deed the VVords of God and consequently may well where none can rationally doubt of their Purity be assented to vpon the same Diuine Testimony with the Doctrine contained in them 37. The Reason is God would haue been the same Verity he now is although he had reuealed nothing that therefore which moues or determin's Belieuers to assent to the truths reuealed is not only his increated Authority but the sincere external Reuelation with it also These Two iointly The First Veritas Speaking is the Obiect of Faith concurr as one Motiue whence it is that the First Verity as Speaking or Reuealing may be rightly called the Formal Obiect of Faith I know Diuines vary about this Question Whether the external Proposition be à partial Motiue with Gods internal Verity or only à necessary condition whereby that Verity the vltimate ground of faith is applyed to Belieuers herein much may be de Nomine But none of them all Say The exteriour Reuelation is assented to vpon one Principle which is not Diuine and that the Doctrine conueyed by it is belieued vpon another most Diuine and infallible This is à nouelty VVhat Sectaries should grand Neither do I see how Sectaries can find that Lustre that Maiesty and Diuinity so often talk'd of in the purest words of holy Writ if they be not owned as God's true words vpon his Diuine Testimony 38. Let vs now briefly examin Mr Stillingfleet's Proposition without depending on what he teaches or must teach concerning the belief of words separated from the Doctrin VVe belieue Saith he the Doctrin contained in the Books of The Doctrin in it selfe examined Scripture vpon à Diuine Testimony because God has giuen abundant Euidence that this Doctrin was or is of Diuine Reuelation Here are three things Distinguishable The Doctrin Belieued The Incarnation for example The Testimony reuealing the matter bebelieued and finally the Euidence whereby that Testimony is brought to light Now all our difficulty is concerning the Euidence of this Diuine Testimony wherevpon we belieue any Mystery and we Ask from whence Mr Stillingfleet takes his Euidence He has you se abundance of it wherewith to proue that God euer Said The Diuine word was made flesh 39. The Question seem's reasonable because this Testimony which all ought to belieue and consequently doth Exist is not it's own Selfe euidence nor can it be euidenced by another Testimony of Scripture wholly as obscure to vs that God spake The Diuine Testimony not its own Self euidence that Truth For so we should goe in insinitum and Proue one dark Testimony by another equally as dark Infallible Tradition not written and the infallible Authority of the Church our Aduersaries reiect And may Say Both though admitted are Obiects of faith and consequently vnder tâat Notion appear as little Euident to vs as the Scriptures Testimony is we desire to proue Therefore whateuer is rightly called Euidence in this matter whereby all would discouer an obscure Testimony not yet proued God's word must of necessity be extrinsecal to the Testimony it selfe and if extrinsick no other Euidence can Therefore the Euidence of its Credibility must be taken from extrinfick Motiues Possibly be had but that which arises from the known Motiues of Credibility For by these the Church is proued an Oracle no lesse
to make Faith certain which may well be called the last hearing of Gods Voice or his powerful Inuitation to belieue with full certitude and it consists in an interiour illustration of Grace imparted God's powerful inuitation to belieue to à soul whereby the Obiect of Faith with its credibility is represented another way more clearly then before yet so that no Mystery is seen euidently 5. Herevpon the VVill preuented with diuine Grace begin's to work by her Pious affection after that preuious iudgement The will preueated by grace Command's had of the Mysteries Credibility and the interiour Diuine illustration which is the last speaking of God to à Belieuer The Will therefore affectioned to the Happiness propounded moues the vnderstanding to elicite most certain Faith Super omnia The The intâllectual Faculty Obeyes and belieues Vnderstanding Obeyes and forthwith belieues by an infallible Assent the truth of the Mystery though not seen euidently 6. Hence you se This infallible Assent proceed's from à Twofold Voice of God First from the Motiues preuious to Faith whereby it s euidently credible that God speak's though the The Twofold voice of God Motiues were fallible But the last Voice of his Diuine illumination which represent's the Reuelation more indubitably than meer Motiues can doe takes all doubt away And we come to an absolute certitude in Faith vpon this interiour sacred language of God called by the Fathers Alta Doctrina à high learning Caelestis Doctrina The Language of heauen which opened Lydia's The last â voice called high learning heart Act. 16. 14. And made her to attend to such things as S. Paule deliuered And might I here speak à word in passing I can auouch in all Christian Sincerity rhat treating with many reconciled to our Catholick Faith I haue heard some Ssy and it was à singular comfort to me that such Miracles so strange Conuersions as the Catholick Church has made Her long Continuance Maugre all attempts against Her The eminent Sanctity Giues certainty to Faith of innumerable who profess her faith appear to be Gods own glorious works But besides these outward lights which conuince much God Said these seem's to Speak to our very hearts and tell 's vs. Truth only is taught by this Oracle and vpon so clear conuiction we find our Selues obliged to belieue But as S. Austin profoundly obserues Lib. 1. de Praedest Sanct. Cap. 8. Valde remota est à sensibus carnis haee Schola in quâ Deus auditur docet The School where God is heard and teaches is very remote from flesh and blood 7. Answerable to what is here noted of God's interiour voice by Illumination the illuminated S. Austin lib. 11. Confess Cap. 3. S. Austin confirm's our Assertion speak's most significantly Where he desires to Hear and vnderstand How God in the beginning made Heauen and earth Scripsit hoc Moyses Scripsit aebijt c. Moses wrote this but he his gone from vs. Now he is not before me for if he were I would hold him fast c. And for your sake intreat him to lay open these things I would giue good eare to his words If he spake in Hebrew I could not vnderstand him but if Latin I should know what he Said But how should I know that he Speaks Truth And if I knew so much Truth inwardly teaches should I know it from him The Saint Answers Intus vtique mihi intus in Domicilio Cogitationis c. Inwardly where my most secret thoughts dwell Truth verily spoken not in Hebrew Greek Latin or Certainty arises from that interiour learning any other babarous Language without mouth or tongue without à rustling noise of words would tell use Moses speak's Truth Et ego statim certus And I presently made certain Mark wherevpon his last certitude is grounded would confidently Say to that blessed man You speak truth Thus S. Austin who in the 8. Chap. now cited call's this light à secret Grace giuen by God to take away the hardness of hearts in Matters of belief And his Doctrin Scripture Speak's fully this Sense is consonant to these and like Expressions of Holy Scripture 2. Cor. 4. 6. He hath shined in our hearts to the illumination of the knowledge of the Glory of God Esa 54. All shall be taught of God Matth. 16. Flesh and blood hath not reuealed it to thee but my Father which is in Heauen Iohn 1. 2. 27. His vnction teaches all things Iohn 6. 44. No man can come to me vnlesse the Father that sent me draw him Iohn 10. My sheep hear my Voice c. 8. From these and many other Passages The most ancient Fathers especially S. Austin and our Venerable Bede teach that none can Hear and Assent to the exteriour Proposition The Holy Fathers Inferences of the Diuine Mysteries vnless at the same time the light of Grace work 's interiourly and proposes all after another way more efficaciously Read S. Austin towards the end of this 8 th Chap. at those words Cum ergo Euangelium praedicatur c. Where he tell 's you when the Gospel is preached some belieue and others do not Those saith he who belieue when the Preachers outward words sound in their eares Intus à patre audiunt discunt interiourly hear Gods own Voice and learn what he teaches Others who belieue not Hear words Chiefly S. Austinâ spoken by the Preacher but hear not that interiour Diuine Language and therefore learn nothing 9. Gant then first That the Motiues inducing to Faith were supposed fallible because perhaps we haue no reflex Euidence of their infallible Connexion with the Reuelation Grant also that the exteriour Proposition of Diuine Mysteries retain's Obscurity which is true yet this Secret this perswasiue illustration of Grace being as I said the last hearing of God's Voice The illustration of grace supplies the Inefficacy of Motiues can on the one Side supply the inefficacy of the Motiues And on the Other so accomplish the Mysteries exteriour Proposition that it brings faith to its full certitude Do then the Motiues Shine lesse clearly or leaue Some Capacities as it were in à wauering condition The illustration giues more light and And add's more Clarity driues doubt away Is the Divine Testimony meerly considered according to its outward proposal obscure The Illustration add's new clarity to it and makes Faith most certain yet still without Euidence Et ego statim certus And by virtue of this light I say confidently with S. Austin what I belieue is infallible true 10. To Illustrate yet more this necessary Point I speak to Catholicks Sectaries will not hear me Read the Angelical Doctor S. Thomas 2. 2. quest 2. a. 3. Where as his manner is He obiect 's It is dangerous to giue an assent to things when we know not whether that which is Proposed be true or false as it seem's to fall out in matters
of Faith Ad. 2. he Answers As man by his natural light Assent's to natural Principles so the virtuous The Angelical Doctors Doctrin man by the Habit of Faith rightly iudges of what belongs to that Virtue And therefore per lumen Fidei diuinitus infusum By the light of Faith diuinely infused he assents to the Mysteries S. Vincentius Ferrerius also in his Sermon vpon the sunday within the Octaue of the Epiphany pondering our Sauiours Answers to the Doctors Questions in the Temple speak's to our S. Vincenâius words conformable purpose and very significantly Christs words Saith he veniebant ad Cor Doctorum cum lumine came to the hearts of those Doctors with light and they Said O verum dicit The Child speak's Truth Again Christus loquebatur Diuinâ virtute Christ spake with à Diuine virtue and all the Doctors vnderstanding him assented Pro certo verum dicit Most certainly he speaks truth Thus. S. Vincentius 11. The Principle whereon this Doctrin relies All must admit Viz. That an act of Faith is wrought in à Soul hy Faith à work of the Holy Ghost the operation of God's Spirit and therefore the Holy Ghost must not be excluded from that work which none can doe but He. Now what we Assert in this particular is that the infallible certainty of faith comes from this interiour Illumination as it more liuely set's forth the formal Obiect assented to or help 's to à clearer Proposal of the Diuine Mysteries 12. And thus in à word we haue the whole Progress of faith in this present State explained First à natural Proposition of the Mysteries precedes This beget's à natural apprehension of their Credibility After some consideration there may arise an imperfect Iudgement of Credibility But should the Wâll offer as yet to incline the mind to Assent only vpon what appear's hitherto it could not moue to à Faith which is an Assent Super Omnia or most certain Therefore The whole Procedure of Faith briefly laid forth the illustration or powerful Inuitation of Grace by which as I said the Obiect appear's another way and more clearly is infused whereof the soul is Recipient The will now after other Preparatiues thus strengthn'd à new command's boldly the vnderstanding to Assent vpon the safest Principles imaginable Viz. Vpon God's infallible Reuelation accompanied with his own Diuine light which makes Faith to grow higher in certainty than all the Reason or knowledge in this life can arise to For as S. Thomas obserues Humane knowledge deriues its Certitude from Mans natural Reason which may Err but Faith has its infallibility Ex lumine Diuinae scientiae from the light of The efficacy of Diuine Light Gods diuine wisdom which cannot deceiue and therefore is most certain 13. Some may Oppose In this Discourse of the Diuine illustration we seem to fauour Heretiques who talk much of their light It is à strange Obiection Saith F. Granado Controu 1. de Fide Tract 1. D. 5. Whilst all acknowledge this Light All Catholicks Acknowledge this Light to be Gratia per Christum à Supernatural grace purchased by our Sauiour which raises vs aboue the force of natural Principles and moues to belieue most firmly And the Motiue is the Diuine Reuelation it Selfe inuested or appearing in God's own Diuine Illustration To what is pleaded in behalf of Hereticks I Answer Hereticks talk euery whit as much of their Faith Heretiques Claim to Faith and light makes neither Diuine as of their Light Do we therefore agree with them in faith because they Say theirs is as diuine as ours No certainly For the like sound of words implies neither the same reallity of things nor any agreement at all Why then should we fauour the light they pretend to which like their faith is à meer illusion and no more symbolizes with the Illustration of Catholicks then their faith doth with true Faith 14. I ground my Assertion on these three Principles S. Paul Saith first No man can belieue vnlesse hee Hear 's nor hear without à Preacher Therefore in this present state of things an exteriour Humane Proposition of the Diuine Reuelation necessarily precedes the true light of Faith and that light is The Pretended light of Hereticks Proued an illusion not giuen to belieue viâ ordinariâ vnlesse one authorized to Preach in God's name Proposes the Reuelation suitable to the natural way of hearing other Verities by our senses Imagination and humane vnderstanding Otherwise that would be possible which the Apostle makes impossible Viz. To hear and belieue without à Preacher Now further none can be à fit Minister to propound the Reuelation but he that makes his Proposition good by à Miracle or some supernatural wonder otherwise à meer Impostor may as well gain credit by Saying he speak's God's truths as the very best of the Apostles But no Protestant is able to doe thus much none of them all can say with truth God has reuealed my particular Doctrin First because none of them can propound their Doctrin as warranted by Supernatural Signs add Seal that very exteriour Proposition with à Miracle As euery Preacher in the Catholick Church can do Therefore the illustration he pleads for is meer Phansy and nothing els 15. Again and here is my second Principle grounded also vpon the Apostles words How shall they Preach vnlesse they be sent Which is to say He only is fit to Propose Gods Diuine Reuelation who proues himselfe commissioned to Preach by Supernatural Signes and indubitable Miracles For thus Christ our Lord sent by his eternal Father thus the Apostles sent by Christ and the Church euer since all shewing Wonders aboue the force of Nature proued their Mission withall euinced That God only impowred them to teach as they did Now here is the main point we vrge Could the Protestant 2. They haue no Commission to teach who certainly neuer yet wrought one indubitable Miracle to countenance his Doctrin giue in Euidence by some one or other Miraculous work That an Oracle sent him to reach He might speak more boldly But this being impossible The light he pretend's to is iust like his doctrin An Signis fatuus vain and void of all reallity 16. 3. Our latter Protestants seem to attribute no other certainty to the very act of Faith then what is moral and necessarily consequent to à humane fallible Ratiocination T' is much like to the Assent we elicit when we say Caesar or Pompey 3. Their Faith being only moral and fallible Cannot Proceed from the Holy Ghost haue been in the world If this Doctrin be defensible its impossible to declare how either Faith it selfe or the illustration preuious can proceed from the Holy Ghost For did the Spirit of God work with à Soul when it belieues The certainty of Faith would without all doubt goe beyond that assurance which is only humane moral and fallible Now wee Say quite contrary That Faith is an absolute
Infallible supernatural Assent whereby all ought to adhere to Mysteries most profound or aboue all humane Reason And consequently we deriue its certitude The Catholicks faith most certain from God's Infallible Reuelation inuested in his own Diuine light and readily return him à double Obedience of our whole interiour of the Will and Vnderstanding together and belieue most vndoubtedly 17. One may Obiect 2. As none can discern true Gold A harder Difficulty from another mettal very like it vnlesse there appear's in the Obiects some real Difference so it is impossible to discern à true Reuelation from one meerly apparent or false by any Diuine light vnlesse there be an Obiectiue diuersity or discernibility discouerable between them which cannot be assigned 18. This Obiection proposed by no Sectarie is to the Purpose To solue it I must remind you of that Solitary Man Commissioned Proposed by no Sectary to preach after his Vision had in à desert place who goes abroad tell 's what he had heard and seen in his own natural Language But gains not belief He vseth another Idiotism Speak's in Gods name and as one sent from God ought to speak That is he euidences his Mission by supernatural Signes work 's Miracles or proues them wrought in confirmation of his Doctrin All now adore him as à Prophet All belieue This Language some Diuines rightly call an extrinsecal Form of speech which is Supernatural Quoad modum because it contain's wonders done aboue the force of nature and proceeds from the Faith of him that teaches as also from the Belief of the whole Church besides Please to obserue As mans natural speech is apt to beget in à Hearer à natural knowledge of his internal Conception The language of God whether exteriour or interiour that speak's and the thing spoken of So this Supernatural Language is apt to beget in one well disposed à Supernatural apprehension of his internal conception that speak's and the Mystery likewise spoken of Now because this exteriour Language is God's proper Form of Speaking and most peculiar to himselfe it carries with it Ex natura rei it s own signature it s own Discernibility in so much that its distinguishable from all other Carries with it it s own discernibility wayes of speaking which are false or come not from the first Verity And this peculiar mark of God's speaking very discouerable the preuious light of Faith perceiues as most different from all other counterfeited Languages And thus you haue the Obiectiue Diuersity sought for fully pointed at 19. Hence you see first That none can propose A false Mystery for example the Incarnation of the Holy Ghost inuested in all and euery due Supernatural circumstance requisite to belieue Two Inferences deduced from this Doctrin à reuealed Truth Something appertaining to God's exteriour Language and the natural preuious Proposition whereof we haue now spoken though both Miracles and Mission be falsly pretended will euer be wanting You se 2. That when two Mysteries are propounded together the one false the other true both in the same natural manner neither of them contain's à sufficient proposal Inductiue to supernatural Faith nor can God according to ordinary Prouidence giue his Grace to belieue in such Circumstances whilst the Preacher abuses his function and teaches things he was not sent to teach CHAP. X The easiest way of resoluing Faith Laid forth in two Propositions The euidence of Credibility further declared Sectaries haue no Euidence of Credibility It is as euidently Credible that God now speak's by the Church as that He did anciently Speak by the Prophets 1. THe first Proposition Faith which comes by exteriour Hearing is resolued into the first Verity speaking In to what faith is resolued by one or more lawfully sent to preach who proue their Mission and make their Doctrin euidently credible by Signes both prudent and supernatural You haue in this Assertion first Faith 's Formal Obiect God's increated verity Specified You haue 2. the Appendants requisite to beget Faith briefly hinted at whereof more presently 2. If therefore any Ask why we belieue this or that Diuine Mystery The Incarnation for example Some Answer the One and the same Answer returned by All. belief is grounded vpon vnwritten or Apostolical Tradition Others vpon the words of Scripture others finally recurr to the Churches infallible Testimony All of them speak but one and the same thing comprised in these few words God Saith it who cannot err speaking by One or more lawfully sent to Preach 3. Inquire again But from whence haue we Assurance that God has said the Diuine word was made flesh for the Doctrin to vs is neither Euidently true nor Euidently false I Answer God Himselfe giues infallible Assurance hereof And who can do that better then He Here Faith precisely considered as an Vpon what Verity Faith finally relies intellectual Assent finally rest's In so much that if you multiply demand's to the world's end no other Answer can be returned but this only Eternal Truth has said it or reueal's that he All further Answers impertinent the Reason hereof Speak's this Verity All further Questions proposed and replies giuen though different in sound are really Synonimal The reason is because the last Motiue of Faith can haue none before it Selfe for to run on in Infinitum with Motiues and stop no where is to make no Resolution at all 4. I know à Heathen Philosopher may abuse the Sense of the An Obiection Proposed in the name of à Heathen Apostles words 1. Cor. 1. 18. And say we now preach foolery indeed Gentibus Stultitia For what can be more deuoid of reason then to belieue most infallibly whilst the mind yet in darkness doth so hauing by the very act of Faith no euidence why it beliâues Infallibly I Propose this Obiection in the name of à Heathen for no Christian whether Sectary or other can vse it because Christian Doctrin teaches that none can be saued without Faith which as I now said is neither Euidently true nor Euidently false ex Terminis Therefore all that belieue are ineuitably cast vpon à necessity of chusing à Doctrin whereby Saluation may be attained though it be not like the first Principles in nature it s own Selfe Euidence 5. Now to satisfy the Heathen and quiet à mind too inquisitiue after Euidence both haue what they ask Euidence enough It is neither meet for God to giue nor man to haue euidence of the Mysteries not of the Truth of the Mysteries in themselues For as on the one side it is not meet that Gods great Maiesty should impart such an euidence who I hope may keep the like distance from his Creatures as Great Monarchs do when they intimate their Command's by only shewing the Seal and signes of Soueraignity to subiects So on the other side it is not fit that man haue euidence of the Mysteries because it is incompatible with Ã
perfect Subiection with that merit and Obsequiousness which The reason hereof God requires of his rational Creatures who are to walk to heauen by an humble and dutiful Faith or shall neuer come thither 6. And here by the way we may iustly admire the Sauciness of some half Atheistical Spirits who find themselues puzzled in the search of the most obuious things in nature none of them can say how or by what one poore flies wing is knit together yet will forsooth haue God to giue Euidence of his own deep Secrets the greatest Mysteries of grace or Cannot belieue Experience teaches how prompt and ready euery good Subiect is to obey his Prince at the least beck signe or insinuation of his will Though the Intimation carries not with it strick euidence yet in this matter of mans Submission to God when both his glory and our eternal Welfare are Concerned innumerable stand houering and doubtful Questioning whether God requires firm The peruerness of Atheistical Spiricts Faith from them And why Because an Euidence suitable to their fancy seem's wanting 7. Humour once such à Curiosity or giue them à greater light of Euidence the next thing required will be that God interiourly teach all by Himselfe without Church Pastors Doctors or any And if this serues not the turn He must either please to open the Heauens at à call and once à year at least visibly instruct them or there is no drawing such Spirits Euidence of Credibility enough out of à state of Incredulity I Say contrary the Euidence of Credibility apparent in those manifest Signs and marks which illustrate true Christianity à great mercy of God he giues so much of it is abundantly sufficient to induce the most obdurate heart in the world to belieue with such an Assent as suites God's great Maiesty that is with à Faith most firm and Infallible Obserue an vndeniable Euidence 8. It is euident That euer since the first Plantation of Christianity The Appearânce and Credibility of true Christianity there has been à Continued Succession of Pastors and Doctors who taught the Belief of one God and one Sauiour Iesus Christ with other Articles of the Catholick Faith It is Euident that innumerable Professors of this one belief haue been eminent in Learning wisdom Sanctity of life and Contempt of the world It is Euident that the Predictions of Prophets vttered whole Ages before our Sauiour preached agree only to one Christian Society known the whole world ouer The Vniuersal extent of this great Moral Body is euident Vnity in Doctrin Euident Admirable Conuersions wrought by this Church are euident Vndeniable and most glorious Miracles Euident The Courage the Constancy the profound Humility of Martyrs and finally their bloodsheding the last Testimony of loyalty Authors worthy of credit number them to eleuen Millions are Euident Here in few words you haue The Euidence indisputable before you no Romance no Furb no fraud but most clear and indisputable Euidence Now ponder first but seriously And Ask whether God after the sight of so many illustrions Marks Manifested to all could permit those Millions and Millions The impossibility of deception in this Euidence who loued truth and heartily sought to serue no other but the great God of truth To be deluded with meer Phansies and fooleries Were this possible might we not all charge plain Cousenage vpon an Infinite Goodnes and most iustly complain Si error est quem Credidimus c. If we belieue an errour it is you great Soueraign that has deceiued vs. 9. In the next place cast your thoughts and seriously also vpon all Sectaries pas't and present since Christianity began You will find and here likewise we plead by Euidence no Succession of Pastors lawfully sent to preach no Conuersions of Nations wrought by any No eminent Sanctity no Vniuersal Sectaries utterly destitute of all Euidence of Credibility extent of their Religion no Vnity in Doctrin and which vtterly ruin's their Cause nothing like à Miracle among them How then dare these Nouellists destitute of all outward appearances of Truth or any thing like Euidence goe about to make their Religion credible by meer toyes and trifles These I call trifles Here to snarle at à Pope there at abuses in the Church Now to fill Volumes with Criticisms now to patch together à few broken Sentences of the ancient Fathers That is in à word to be euerlastingly quarrelling and neuer to Propose Sectaries new way of Arguing so much as à probable Way how quarrel 's may be ended Can such trifles I Say and here in brief you haue the vtmost Sectaries can doe extinguish the light the Lustre and Euident Credibility of God's own manifested Oracle Let common reason Iudge in this case Now wee goe on in the Analysis 10. Hauing Said abready We belieue because God has This euidence explained the Analysis goes on Clearly reuealed the Incarnation the like is of any other Mystery and being impossibilitated if we stand within the formal Term's of Faith to allege any further intellectual Motiue of belieuing than this The last of all God has reuealed what I Assent to It necessarilly followes that euery other Question relating to the Formal obâect of Faith ceases here But if it be demanded how the Vnderstanding dares rest most firmly on an Obiect not euidently seen wee passe from that Power without breaking off the Analysis to the Will and Say she can by her pious Affection command the intellectual Faculty to Captiuate it selfe in Obsequium fideâ and belieue most vndoubtedly 11. Now if another Question ensue's How the Will can bring the Intellect to so much Obsequiousness The Answer The Power of the will Ouer the Vnderstanding Manifest impiety not to belieue is at hand It doth so because God has shewed by all those most prudent and manifest Signes already laid forth to Reason that He is the Author of the Doctrin we belieue In so much that it is not only the highest imprudence imaginable to disbelieue but Wickednes to do so in à matter of such Consequence I say Wickednes for after à full sight had of the rational Motiues inducing to Faith seing none can arriue to Euidence of the Mysteries One of these three wayes must be What reason forces vpon Euery one followed To belieue nothing To belieue meer Fooleries Or finally to belieue à Doctrin which God has distinguished by Euident Marks and Signatures from Heresy and falshood To belieue nothing either is or tend's to Atheism and that 's Wickedness To belieue Fooleries no wise man will hear of Therefore all are bound to belieue and if so Faith must bee Euidently prudent and rational I mean so manifested by supernatural Wonders that reason is proued vnreasonable in case it denies Assent Now I Subsume But these Supernatural Signes One only Society of Christians Euidences and it is no other but the Roman Catholick Church Therefore she only proposes Faith
Credibility of Scripture is not grounded vpon any vniuersal fallible Consent but stand's firm vpon other stronger antecedent Motiues Nay it cannot Originally depend therevpon Seing that Consent is an Effect of those other preuious Motiues as S. Austin often cited fully and most amply declares Be it how will 4. The greatest Difficulty yet remain's for if we enquire of The Sectarles Plea taken from any vniuersal fallible Consent is groundless Sectaries where we may find this common Consent we haue but à very slippery Foundation to stand vpon Because not only Heretiques of old denied the greatest part of Scripture But to come to chese neerer times the Machiauellians and Socinians also called Christians hold many things in that Sacred Book so far aboue all humane reach that they Say it is vnworthy God to require from any à firm beliefe of them Add herevnto the multitudes of Heathens Iewes and Turks who imcomparably whole Multitudes against Sectaries surpass Christians in number All these you know Vnanimously reiect our Scriptures How then can the far lesser number of Witnesses agreeing in one consent Plead so much as probably against such multitudes of Opponents If no other motiue be alleged in behalfe of the Scriptures Credibility but only the Consent of few against many 5. But to silence all Sectaries hereafter Who insist so much vpon this vniuersal Consent we will here gratis suppose the Argument drawn from thence to be most conuincing Yet withall Assert it so little aduantages the pretences of Protestants That Sectaries plainly Conuinced it vtterly ruin's their vndefensible Cause For where haue these men any vniuersal Agreement of Christians for their Canon of Scripture Where haue they it in behalf of their iarring Opinions Where for their Negatiue Articles Where for their particular Sense of Scripture which not only the Roman Catholick Church but others also reiect as false vngrounded and Heretical If therefore this Common consent for the Bible Obserue the Proofs were more Vniuersal then it is it help 's not Sectaries whils't their singular Opinions their Canon and Sense And in à word their whole Religion as Protestancy is so particular to Them selues That the rest of Christians ashamed to own it will be no Partners with them 6. And thus you see where the Weaknes of this whole Plea lies They will haue à vniuersal Consent for the bare letter of Scripture Let that be so It s nothing to the purpose if afterward without any thing like à Vniuersal agreement they misinterpret the Book and make it speak what God neuer meant But this is done and I proue it vpon an vndeniable ground thus The Book of Scripture misinterpreted Proues nothing Whilst these men cannot name or Design à Church reputed Orthodox fiue or six Ages since which as vniuersally maintained their new Doctrin as She then owned the old letter of the Bible They misinterpret the Book And gain no more But Sectaries do So and t is proued by vrging that vniuersal Consent for the meer letter then the Arians âr worst of Heretiques gain But to name such à Church for their Nouelties is imposible and consequently no less impossible to resolue one Article of Protestancy into God's Diuine Testimony expressed in Scripture 7. A 2. Obiection Christians faith seem's not resoluable into the Diuine Testimony speaking by the Church because How the Chutch is both the Truth belieaed And the Motiue also why we belieue the Church is Res credita ot the Material Obiect belieued Witness that Article of our Creed I belieue the Holy Catholick Church Therefore it cannot be Ratio Credendi or the Formal Obiect which moues to belieue I Answer first Sectaries must solue this Difficulty For is not the very Doctrin contained in Scripture according to them the Res Credita or the Material Obiect belieued The Incarnation I hope whereof we read in Scripture the like may be said of euery other Mystery is the Truth belieued with such à faith as they haue And the Sectaries must solue this difficulty very same Word of God wherein thefe Truths are contained is also the Ratio Credendi or Formal Obiect mouing to belieue For demand why they Assent to the Incarnation T' is Answered because God has reuealed it in Scripture No other Motiue can be pretended Therefore the same Scripture differently considered is both the Material Obiect or Verity belieued and likewise the Formal which moues to belieue And thus we Say The Churches Proposition Or rather God speaking by the Church may well be the Truth belieued and à Motiue also why we belieue wherein there is no Difficulty at all Take here one Instance in known Philosophy which teaches that light both terminates our Vision and so considered is the Material Obiect seen withall it moues By two Instances we ciear what is asserted the Power to see it and vpon that Account is rightly called the Formal Obiect In Acts of Faith you haue the like Instance For example When the Iewes Assented to the ancient Prophets vttering these words Haec dicit Dominus c. Our Lord speak's thus They belieued that God spake by the mouth of those Prophets it was one of the Materal obiects Assented to by Faith and they belieued also for those Prophets words as God's own Voice and had respect to them as to à Formal obiect Why they belieued 8. A 3. Obiection If the Church be the Primum Credibile or the first Belieuable Oracle whereby God speak's to all How and in what Order we belieue the truths Proposed by the Church in this present State We are to declare how and in what order those Truths are deliuered by it which all are obliged to belieue And this cannot be done without Confusion and perhaps danger of à Circle also We haue partly Answered aboue where it is said That as the Apostles after the Knowledge had of our Sauiours Miracles belieued first in à General way He was the true Messias So we in this present State induced by all the Motiues of Credibility already laid forth belieue first in General That this Manifested Oracle is Christs own Spouse This general Assent first precedes which infallibly teaches the right way to Saluation And this truth we Assent to immediatly vpon the Churches Proposition or rather vpon God's Testimony speaking by the Church without depending on Scripture Iust as the Apostles belieued Christ our Lord to be the true Messias vpon his own Testimony proued Credible by Miracles and other Signal Wonders Thus far there is no Confusion at all nor any danger of à vicious Circle Now further This General truth admitted we proceed to the Beliefe of other particular Verities proposed and herein also follow the Apostles Steps and practise who assented to euery single Article which our Sauiour deliuered afterward vpon his own Word Why therefore may not we also Afterward we descend to other particulars belieue euery particular
in matters most Fundamental other Rules and means must be vsed The Original Languages are to be examined seueral Passages compared together daily Reading and pondering the different places with much Prayer also seem What Sectaries acknowledge necessary What is this to Say but that their reading pondering and comparing are in order to them means and Rules more immediatly known then the hidden Sense of Scripture Herein then lies the difference that we in Lieu of their fallible reading recurr to an Infallible Church and Say her Testimony is more perspicuous easy and clear to vs than the dark Verities in Scripture are to them after all their pondering and comparing CHAP. XII The last Obiection Proposed VVhether the Churches Testimony may be called the Formal Obiect of Faith Other Notes and Considerations Concerning The Resolution of Faith 1. A 6 th Obiection If God whereof no man doubt's once said in Scripture The Word was made flesh its needless to speak the same Truth again by the Church Nay this God has spoken the Same Verity by different Oracles seem's impossible vnless the Churches Testimony be properly the Formal Obiect of Faith Answ The first part of the Obiection contains no difficulty for it is certain God has spoken the same Verities by distinct and different Oracles by different Euangelists for example And why cannot he as well speak them again by an Euangelist and the Church If the Church be absolutely infallible for the Diuersity of the Organs or Oracles He speak's by diuersifies not at all his Sacred word 2. Now to what is hinted at concerning the formal Obiect A question proposed I Ask whether this Assertion in Catholick Principles be not de Fide and reuealed by Almighty God Euery Doctrin proposed by the Church is true The Catholick Answer 's affirmatiuely And here is one Verity as an Instance for many The Church is infallible or cannot err I Ask again whether this very Proposition made by the Church may not be belieued vpon Her own Authority What somâ Diuines answer by an Act of Diuine Faith Some Diuines Answer negatiuely and Discourse thus The Assent giuen to the Authority or Proposition of the Church is not Faith but rather an extrinsecal disposition to Faith So that by one Assent we first Say The Churches Proposition is infallible and afterward by à true Act of Faith belieue the Truth proposed by Her vpon God's pure Reuelation contained in Scripture or vpon Apostolical Tradition 3. Though this Discourse which defend's the Churches absolute Infallibility giues no aduantage to Sectaries yet it seem's Their Answer Seem's difficult difficult for two reasons chiefly First if à firm and infallible Iudgement terminated vpon the Churches neuer erring Proposition which fully declares Christ real Presence in the Eucharist for example Precedes the true belief of that Mystery grounded on Scripture or Apostolical Tradition That very faith as grounded on Scripture would be à necessary obscure act generated by the Discourse or ineuitably inferred from the Connexion between the Churches infallible Proposition not assented to by Faith and the Diuine Reuelation in Scripture The Inference is clear For the Church Saies infallibly Christ is really present And I Assent to that Truth but by no Act of Faith say these Yet from thence I euidently inferr That He is really present and this is done before I belieue the Verity by Supernatural Faith I think this cannot What is necessarily inferred vpon that Iudgement be granted Some Answer that preuious Iudgement is only à condition disposing to belieue and not the Cause or Motiue why I belieue Contra. Call it cause call it condition or what you please by virtue of that Iudgement I Assent to the truth of the Mystery in it selfe and from thence must necessarily infer that God has reuealed it before I belieue it by supernatural Faith And this is to Discourse not from the formal Obiect of Faith to the material which may be probably defended but from one Principle purely extrinsecal to Faith viz. The Churches Proposition obscurely known to the Diuine Testimony and the matter reuealed 4. A second Reason God truely speak's by the Church which is as well known by its own lustre and Miracles to be à Diuine Oracle as euer Prophet or Apostle were known to be so The Church immediatly Credible by their Signatures and Miracles No Disparity can be giuen But these Prophets and Apostles were made by their Marks and Wonders immediately Credible therefore the Church hold 's Parallel and is also by it Selfe and for it Selfe immediatly credible And hence it followes That the Churches Infallibility may and must in à General way be belieued before we come to an infallible Belief of Scripture For to Say I must first belieue by true Faith the Churches Infallibility vpon Scripture And to Say again I cannot first belieue that very Scripture to be Diuine This way of belieuing implâx and intricate or to speak truth But vpon the Churches Testimony seem's if not impossible at least à very implex intricate and à difficult way of Belieuing I say first belieue For none in this present state can know the Scriptures Diuinity without Church Authority 5. For these and many other Reasons I Conclude that this Proposition made by the Church She is an Oracle teaching all The Church can ground an act of Diuine Faith truth whereby men may attain Saluation is à sufficient Motiue to ground an Act of Diuine Faith vpon The learned Suarez to omit many other Diuines Disp 9. de Fidâ Sect. 9. n. 14. Speak's most profoundly and pertinently to my purpose Ipsa Ecclesia seipsam proponit vt veram quia c. The Church proposes Herselfe as true and because she is sufficiently and euidently proposed therefore she obliges all to belieue such à Verity no less then other things appertaining Diuines teach So. to Faith Iust after that manner as à true Prophet who sufficiently proposes truths reuealed to him by God Consequently Sufficiently proposes himselfe to be à true Prophet Moreouer Disp 3. de Fide Sect. 11. n. 11. Quod Ecclesia definit Deus per Ecclesiam testificatur VVhat the Church Defines God testifies the same Verity by the Church Scripture accord's Scripture is Consonant where the Church is called the Pillar and ground of truth The Fathers accord so vniuersally that à Volume would not set forth their expressions Take only these two in place of many S. Cyril in Conc. Ephes Tom. 1. de Nicaenis Ancient Fathers Speak most significently Patribus They the Fathers there were inspired by the Holy Ghost âot to recede from Truth Non enim iâsi loquebantur c. For they spake âât but Christ our Sauiour witnessing ât was the Spirit of God and the Eternal Father that spaâe in them S. Greg. Lib. 1. Regist Epist 24 Is yet more significant where he professes no less Reuerence to the four General Councils then to the four
Euangelists 6. Whoeuer read's these and the like Authorities cannot but Say the Voice of the Church as it Proceeds from that Oracle is the Voice of God And therefore Diuine certain and infallible Or contrarywise must grant it 's only Humane fallible and may âr Speake so And it followes first that if the whole Church should err in the most essential Points of Faith God would not be yet Said to deceiue any because his increated Authority Speak's not by it nor is engaged to rescue this his own Spoufe from errour It followes 2. If any one denied either Purgatory or Transubstantiation explicitly defined by the Church and not so clearly expressed in Scripture He would not be guilty of Heresy though he peruersly refused to belieue these Articles precisely vpon this account That the Church Defines them The Inference is Reason also proues the Assertion clear for in doing so He denies not Gods Reuelation because the Churches Definitions no Diuine Testimony are in à lower ranck and much inferiour to all that God has spoken It followes 3. We belieue the Churches Definitions by à very different infused Habit from that whereby we Assent to the Truths reuealed in Scripture and to find such à supernatural and Infallible Habit distinct from Faith when we Assent to the Churches Definitions seem's to me à new learning vnknown to Antiquity 7. Thus much and more well considered which might be Said in behalfe of Christ's glorious Oracle And this one Principle added which all Catholicks grant viz. That the Church and Scripture Speak alwaies the same truths and can neuer be at Variance 8. Why may we not in this present State resolue Diuine Faith into the first Verity Speaking by the Scripture or Infallible Faith may be resolued into Scripture and the Church together Tradition and by his own Oracle the Church also For example We belieue the Sacred Trinity the Incarnation Original Sin c. because God reuealed them in Scripture or first conueyed them by Apostolical Tradition But these Verities which the Apostles and Euangelists long since made Credible are now remote from vs without the Churches reflâx Testimony whereby God ascertain's all in this State that both Scripture is Diuine The reason and that his Church speak's the very same Verities in Scripture And consequently we Assent to euery particular vpon à Twofold Motiue or rather vpon this one Formal Obiect ioyntly and indiuisibly Scripture and the Church make but one ioynt indiuisible Motiue taken because Scripture and the Church Assert's them Neither is there the least Difficulty in ioyning one reflex Testimony with another former or anciently deliuered whereof we haue examples in Holy Writ For we all belieue God made à Couenant with Abraham of multiplying his Seed because Eternal Truth said so some Ages before Moses Again we belieue that Verity because the reflex Testimony of Moses reiterat's the same Verity anciently spoken to Abraham Gen. 17. 4. An instance Other Instances of the same nature you haue aboue and more are found in Holy Writ 9. Thus much supposed It 's Methinks easy to Say if all be not de Nomine how the Churches Testimony may in one Sense be called the Formal Obiect of Faith and not in another Consider it as Diuine infallible and God's own Voice proceeding from no humane Authority but from the First Verity speaking by How the Church yeild's to Scripture this Oracle it well merit 's the name of à Formal Obiect Compare it again with the Primary Reuelation which it only compleat's in order to vs and consequently presupposes more Ancient more excellent and all things considered more worthy it must yeild to Scripture And may be called an intrinsecal condition whilst it Declares what anciently was Reuealed 10. Now if any Ask wherein the Excellence and Dignity of Scripture consists when you compare it with the Churches Definitions Diuines answer 1. Euery word and reason in Holy writ is de Fide but not so in the Churches Definitions where the Sense only of the Definitiue sentence has weight as comming from the Holy Ghost's Assistance 2. The Church The excellence and dignity of Scripture has her limits and Defines nothing but what was long since reuealed or necessarily connexed with the ancient Doctrin And vpon this account the Hagiogrophers are deseruedly called our first great Teachers who made first euery Truth they wrote à matter of Faith 3. When she Church Defines or interpret's Compared with the Church Gods word All is done for Scripture and look'd vpon as the end of Her labours But what is performed for another yeild's in worth and weight to that other it is done for as S. Austin obserues Lib. de Magist c. 9. Whoeuer desires more of this Subiect may read Bellar. Lib. 1. de verbo Dei C. 15. and Serrarius in Proleg 6. 7. 9. 12. 11. To solue other difficulties proposed by Sectaries please to Note first This Primary Act of Faith All are called into the Communion of one infallible Church whereby God teaches the true way to Saluation is grounded immediatly vpon the Authority One Primary act of Faith is grounded on Church Authority of this Oracle manifested by her Marks and Supernatural Signes Although yet the Book of Scripture be not admitted as God's word Notwithstanding when it is once owned as Diuine vpon Church Authority I can belieue this Oracles Infallibility with another Act of Faith grounded on Scripture How Scripture also terminates that Faith yet if we make à search into the vltimate Principle or final Resoluent of that very Belief We must as is said aboue come at last to Church Authority whereby Assurance is giuen that such à truth is Scripture 12. Note 2. This General truth supposed of the Church being immediatly Crediblâ or known by her Motiues as an Oracle which teaches the right way to Saluation it therefore followes not that euery other particular Verity for example the ââpes Supremacy the Infallibility of Councils c. can in like manner be first and immediatly Credible or belieued explicitly when I Assent to that General Truth For it is enough that such Particulars be consequently or afterward assented to vpon the Diuine Reuelation in Scripture and the Churches own Proposition as is already declared 13. The Reason is because the Marks and Motiues manifest in the Church immediatly induce to belieue that She is How other particular Truths are belieued afterward God's Oracle constituted by Prouidence to guide all in the way of Truth But how or in what manner this Duty is complyed with must be learned by the Practise and Doctrin of the same Church by Scripture and Tradition also Now that it is most Connatural to know first in à General way The Churches Infallibility before we descend to belieue euery Doctrin She teaches in Particular you may well conceiue by the Instance giuen aboue of the blessed Apostles who first acknowledged Christ our Lord
as à true Prophet sent from God before they belieued many other Verities which afterward were taught by that great Master and learned by them 14. Note 3. In the Resolution of Faith into Church Authority we vnderstand not in the first place the Church Representatiue VVe vnderstand by the Church the whâle moral body of âhristians vnited in one Faith VVhat the Beliefe of Councils presupposeth consisting of the Head and Members conuened in General Councils but rather this whole large diffused Body of Christians vnited in one Beliefe all ouer the world Wherein the way to Saluation is laid forth to all The Reason of my assertion is first Because that more explicite and distinct Faith had of General Councils Connaturally as wee now said presupposes the other General Truth assented to Viz. This manifested Society of Christians is God's Church and the only way to Saluation and the truth is assented to by Faith antecedently to the beliefe of the Churches Representatiues 2. Because all Catholicks asfert that the whole Moral Catholick Body consisting The promises in Scripture belong Properly to the vniuersal Church of Pastors and Hearers cannot totally err or Swerue from Christ's Sacred Doctrin Whence it is That those Promises of the Gospel Hell gates cannot preuaile against the Church The Spirit of truth abides with it for euer most Properly and Primarily belong to this one diffused and vnited Society of Chtistians To the Pastors as Teachers to the Hearers as Schollers or Learâers And if the First according to Christ's promise teach infallibly the instructed must learn also infallibly And thus the whole Moral body guided and directed by the Spirit of Truth is that stronge Fortress wherevpon all must rely at last if à âight account be giuen of Faith or the true Analysis be made Neither can what is now said Preiudice in the least the infallible Authority of the Church Teaching I mean of the Pope and Council assembled together for this notwithstanding is most properly called the Church has and hold's the keyes whilst it vnlock's the Mysteries of Faith and laies open Explicitly A lawful Representatiue properly the Church also our Christian Verities Children teach not Layicks teach not weomen teach not Therefore the Church Representatiue properly teaches although it be not first known viâ Analyticâ that is when faith is brought to its last Principles 15. Note 4. When Sectaries demand where doth the Church taken vniuersally as one diffused Body teach that She is Infallible or that She deliuer's Gods truths Whilst yet neither Scripture nor Councils which teach so are reflected vpon or known in All Oracles sent by God to teach were first made Credible by Motiues that Priority of nature when we belieue that great Moral Body is an infallible Oracle If this I Say be demanded I Answer by proposing à like Question Where did Moyses where did the Prophets or Apostles explicitly and signally Say at their first Appearance VVe are Infallible wee are the sure Rule of Faith and because we say it you Hearers are obliged to belieue Not à word to this Purpose What then was done God Honoured And so the Church was and iâ yet and priuiledged such Persons with Miracles and other visible supernatural Wonders These Euidenced They actually taught the truth and were credited vpon their Teaching not because they Said in Actu Signato They taught it but because really they did so in Actu exercito and confirmed all by Signs from Heauen And thus the Church teaches to this present Day and gain's Beliefe CHAP. XIII Protestants haue no Faith to resolue And vpon that account are freed from à vicious Circle Some yet are in à Circle Two Sorts of Sectaries refuted 1. I Proue the first part of the Assertion The Protestants supposed Faith is either reduced to the Beliefe VVhat the supposed Faith of Protestants is of their own Negatiue Articles No Transubstantiation No Sacrifice of the Altar No Purgatory c. Or to à Faith common to all called Christians which consists in belieuing One God and one Iesus Christ as à Redeemer This or something like it must be called Faith common to all For to belieue the Sacred Trinity the Incarnation with other great Mysteries is no common Faith because many deny these Articles Now my Assertion is What euer can be conceiued out of the The Obiect of this Faith must either be their Negatiues List of these Negatiues or is not inuolued in that Common Faith ceaseth to be an Article of Protestancy as Protestancy For example To belieue one God is à Tenet common to Iewes Turks and Christians That 's no Article peculiar to Protestants To belieue the Sacred Trinity and the Incarnation is common to Catholicks Protestants and other Heteredox Christians therefore no singular no Special Protestant Doctrin Besides these imagin whateuer can be Imagined you must either Or à Doctrin Common to all Christans pitch vpon things which no Christian has obligation to belieue or finally vpon such Doctrins as Catholicks own and are disowned by Protestants 2. Thus much Supposed it is demonstrable That the Protestant has no Faith to resolue who first doth himselfe so Their Negatiues no reuealed Verities much Iustice as to Cashiere all his own Negatiue Articles from being truths spoken by Almighty God which therefore are not resoluable into the Diuine Testimony because God neuer reuealed any of them Again his Articles common to all Christians without more cannot be resolued into Diuine Reuelation vnless he first excludes with the Arians The beliefe of The Trinity and Incarnation as not necessary to Saluation And afterwards proues by plain Scripture or the Authority of an Orthodox Church that such an Abstract Doctrin wherein Catholicks and all Heretiques agree is sufficient to saue Souls But to Euince either by Scripture or any Church Authority will be wholly as impossible as to proue that the Negatiue Articles are Doctrins reuealed by God 3. Vpon these grounds my Proposition stand's so firm that none can contradict it For if whateuer they doe or can belieue A Doctrin Common to all as Vnsound aâ their Negatiues as Protestants be euidently such Doctrins as God neuer reuealed it 's manifest they haue no Faith to resolue and consequently are easily freed from all danger of à vicious Circle But this is so For cast away Their Negatiues All that remains as matter of Beliefe to them can be no other but the Common faith now mentioned Or if they require more as necessary to Saluation That More will either be Confessedly no Their particular Doctrins no reuealed Truths Doctrin reuealed by God Or not peculiar to Protestants For example Suppose the Protestant layes Claim to these two Articles Scripture Contain's all things necessary to Saluation Or thus VVhat Scripture speak's plainly is the Protestants Doctrin and no morâ I say first Neither of these Articles are Confessedly truths reuealed by God And this I assert not only because
All skilful and well spirited Protestants might without any Tradition know it to be God's word This double resolution Supposed 12. Yet more Our Aduersaries maintain à twofold Resolution of Faith First into the Books of Scripture and these Books fallible Tradition without any Diuine light seen as yet Conueyes to vs For Tradition as they say is not Diuine 2. âto the internal light of the Doctrin contained in the Books And into this light of Doctrin they Resolue their Faith not âto Tradition 13. Now here you shall haue an vnanswerable Dilemma The Tradition which only Conueyes the Books as Contradistinct from the internal Doctrin makes that very Diuine Doctrin to sparkle we Argue against Sectaries more than it would sparkle without Tradition Or not If âot The light the Splendor the internal Lustre of that Doctrin Considered as Doctrin is and must be independent of Tradition and Shine as I now said by it Selfe as à Diamond doth though the Books were found in the Streets Contrarywise if the Tradition of the Books Augments in the least or makes the internal Doctrin there contained to appear more Diuine than it would appear without Tradition That very Tradition must be à ioint Motiue wherevpon we belieue the Diuinity of Scripture I proue it demonstratiuely That âhich laies before the intellectual Eye of à Belieuer the Lustre light and Sparkling of the internal Doctrin contained in Scripture is the true cause or à Partial Motiue at least The force of the Argument why He belieues that Doctrin Tradition doth this Ergo it is à Partial Motiue why he belieues the Doctrin Or if it âail's not at all to discouer that Lustre of the Doctrin the pretious Diamond of Scripture may be well discouered and known without Tradition I would willingly hear what our Adâersaries can reply to this very plain and as I think no triuial Obiection without reminding vs of their killing flies 14. To Say more in this place is needles hauing proued in the other Treatise that the Maiesty and sparkling of Scripture what the true Maiesty of Scripture is lies not in the exteriour Syntax or in any outward Connexion of words common to other pious Books But Contrarywise in the Special Assistance wherewith God directed the Hagiographers to write as also in his own Diuine Volition which Seal'd and approued all that 's Writ as Verities issuing from no other fountain but from Truth it selfe Herein consist's the Dignity worth and Maiesty of Holy Scripture 15. Now because that Diuine Assistance and God's internal Volition whereby Scripture is approued as most sacred are no Obiects of sense It necessarily followes that none can discouer The true Excellence not discouerable by our exteriour Sonses the true Excellence of that Holy Book by any Inspection though most diligently made into the Syntax or outward words of it only Hence I said Had. S. Iohn not at all recorded that truth in his Gospel The word is made flesh buâ some other without Diuine Assistance had left the Verity written in Velume The words and Truth also would haue been the very same now and then yet very different in their value if Considered as Proceeding from the Spirit of truth in the one case and from no Diuine Assistance in the other 16. By this its plain that the Maiesty of Scripture lies not in any expression of outward words Howeuer admit gratis it did doth that Majesty think yee help any to vnderstand its Though the Maâesty of Scripture lay in the words true Sense in Matters controuerted Euidently no. For manifest experience teaches that whole Multitudes of dissenting Christians both read and Reuerence the same bare letter Yea and haue the same Majesty of words laid open to their view yet so notoriously oppose one another and in Points most fundamental concerning the genuin Sense thereof that plain contradictions That would not auail to vnderstand the Sense are forced out of this sacred Book after their Reading But enough of this is said aboue And much more you haue of Mr Stillingfleets strange way of Resoiuing the Protestants faith in the other Treatise Discourse 1. C. 9. Where you may see that Protestancy is neuer medled with nor brought to any better Resolution by him than Arianism or à worser Heresy Yet I Say he took the right Course for in real Truth Protestants haue no Faith to resolue which truth will better appear in the following Chapter where we examin whether true Religion Can be found out by Reason CHAP. XIV The Mistakes of some Sectaries in this Controuersy It s necessary to distinguish between true Reason and fallacious Reasoning Priuate Reason liable to Errour Principles presupposed to the Decision of this Question Reason easily finds out true Religion by à rational Euidence preuious to Faith 1. SOme who endeauour to make à Friendly Agreement The Attempt of some Sectaries between Reason and Religion wholly omit to discusse the mainest point of all which concern's Christianity And T' is in à word to tell vs whether amongst those innumerable Religions now swarming in the world whereof certainly many are false and Only is true men by the force of prudent who Omit the main Business concerning Religion Reason can come to the Knowledge of the true One. This is the Vnum necâssarium worth our knowledge indeed For what auailes it to hear of an Agreement between Reason and Religion if I cannot by the light of Reason find out that Religionwhich God hath established It would be but à comfortles Word should One Say Sir There is à rich Inheritance in the world belonging to you but neither you nor I nor any other after all diligence vsed can tell you where or what it is 2. This and it is à grand Omission may be well grounded The ground of their Omission on another errour these Authors Maintain who first make à Religion according to their own Phansy and then offer to Shew the Reasonableness of it Wheras All iustly expect to haue at least in à General way some Hint of that full Doctrin which Christian Religion comprises before we Cry it vp as reasonable or yeild our Assent to it Thus much neither is nor can be done by any Sectary And mark how we are left dissatisfyed 3. After some general Duties pointed at which belong to Their Distinction of Fundamentals and others improbable natural Religion we hear of à Distinction between the Fundamentals of Faith and Others Then we are told that All the Fundamentals are contained in the Apostles Creed And that if we go beyond the Creed for the Essentials of Faith none can Say where we shall stop Answ Sr you are told in this Treatise where the stop is to be made And there also you will find this late Inuented Distinction of Fundamentals and no Fundamentals cast away as vnsound Doctrin All I will Say at present is that you build vpon Sand you make à meer fancied Supposition
They destroy not eo ipso Probability in Arianism or in any other false Sect Therefore the Conuiction drawn from these Arguments must be so strong That one as is now noted may without Hesitancy The Strength of this Euidence boldly Say first Induced by the force of Euidence its manifest to reason that God has founded one only true Religion 2. Induced by the force of Euidence I'ts manifest This and none but this is the Religion He founded 3. Induced by the force of Euidence its manifest to reason that All other Sects called Religions are false And not only false but in the highest degree perniciously improbable 28. These Assertions Stand firm vpon this one Principle God Gouern's the world whereof no Christian doubt's He The works in nature speak Gods power and Wisdom giues Being to euery creature His Power and Wisdom are most discernable by these works in Nature And shall we haue no clear knowledge think ye of his Wisdom care and singular Prouidence drawn from the Noble works of Grace laid open to all Mens View and most manifest before our Eyes in that admirable Fabrick of true Christian Religion founded by him Shall the works in Nature speak plainly their Creator And the Admirable wonders of Grace be silent And shall the manifest works of Gâace be silent of their Author The common Sense of all rational men disclaims the Paradox And must if induced by Reason acknowledge an Euidence in that Oracle whereby God vouchsafes to Speak But if à false Sect could either Surpasse in its Marks and Indications or so much as Equalize The true Religion That Specious Euidence leading to belieue would Cease and be so much Eclypsed that none could by the force of Reason Say This is the way that lead's to Heauen This is the Religion which God founded And consequently all might shake of the Obligation of belieuing seing none can belieue without à preuious Clear knowledge had of what He is bound to Assent to The Religion therefore I am obliged to liue and dye in must bee Clearly made discernable by its Marks from all false Spurious Sects or This obligation ceases whereof enough is said already CHAP. XV. From whence the Euidence hitherto mentioned Proceed's That Religion only is reasonable which Heauen declares reasonable The Declaration is euidently made in behalfe of the Roman Catholick Religion VVho is the misled reasoning Man Other Particulars handled The readiest way to Conuince Sectaries 1. IT remains now to Examin from whence the rational Euidence here pleaded for proceeds Methinks That receiued Maxim in Schools Qui dat Formam dat Consequentia God who founded Religion ad formam Help 's much to Answer pertinently For if the Cause that giues à Thing being giues it also what 's consequent or belongs to its Being And if all Vnanimously agree concerning the Cause and Author of true Religion This necessarily followes 2. The same God and infinite Goodnes that founded Religion laies also be fore vs the Euidence we Propugn But Layes forth its rational Euidence an Euidence proceeding from such an Author whose works are perfect and is annexed to the Religion which Wisdom it selfe giues Being to must needs bee clear and haue force to Conuince the most obdurate hearts May Prudence Sway and Passion be laid aside To explicate what is here said is to proue it All know that God who will haue vs walk to our last End by obscure Faith giues no Euidence of the Mysteries Considered in Themselues For none knowes the Trinity or that great work of the Incarnation by any Euident It is called the Euidence of Credibility On what it is grounded Principle clearly proposed to Reason Therefore the Euidence wee seek after must bee Extrinsick to the Mysteries belieued which Diuines rightly call the Euidence of Credibility and it is grounded vpon those visible supernatural works of Grace which an infinite Power only can produce And vpon this ground I Said The same God that found 's Religion laies before the Eye of reason its rational Euidence also 3. Hence I boldly Assert and T' is no less of singular comfort to all Faithful belieuers then of shame and Confusion to Heauens declaration Iewes and Heretiques That Religion only is reasonable and brings with it an Obligation of belieuing which Heauen it selfe declares reasonable That Religion only is reasonable which Euidently Supernatâral Signs beares the Marks the Characters and Supernatural signatures of an Infinite Power and Wisdom That Religion only is reasonable which haâ been approued by the publick Iudgement of the very best the most choise Publickly approued and learned who haue liued since the Creation of the world That Religion only is reasonable which by God's special Assistance hath wrought Admirable Conuersions Neuer Censured Strange Conuersions giues in Euidence of vndoubted Miracles preserueâ vnity and was neuer yet Censured by any known Orthodox Christian That Religion finally is only reasonable which Assures euery one by à present Vniuersal Tradition of à Church diffused the whole world ouer VVhat God has Said what Christ hath taught and what Doctrin the Apostles preached Here is both Reason and in Tradition the Rule That giues Assurance of Faith with it Find me out then such à Faith such à Religion as euidences these Illustrious Marks the Cognisances and Signs of Heauen that 's only reasonable or none euer was or can be accounted Reasonable 4. We are now in the last place to Examin what Prophets what Teachers or finally what Church haue been Signalized with these strong pleading Testimonies with these Signs and Marks of Who or what Religion can shew these Masks and Signs Power and VVisdom The Iewish Church had them in some measure when Almighty God Exodus 9. 16. told Moses Posui te c. I haue placed thee my Seruant vt âstendam in te fortitudinem meam to show my Power and Might And that by thee my name may be spoken of through the whole earth Certainly Christ our Lord manifested yet far greater Wonders Iohn 15. 24. If I had not done among them works which no other Man hath done c. Whilst the blessed Apostles preached none can doubt of their Miraculous Signs which Heauen Euidenced and God himselfe manifested by them Thus much supposed and no Sectary can Question the certainty of my Supposition 5. I will come neerer home And to lay Forth the Evidence of the Roman Catholick Church Speak this great truth None but She euer Since those Apostolical times hath had not only the like Vnity in Faith The like Supernatural Marks and The effects of power and wisdom wonders wrought in Her by an Infinite Power and Wisdom But also more Miracles greater Conuersions à greater number of Belieuers and Consequently à more Vniuersal consent of Hearts ioyned together in one Beliefe In à word as full an refulgent in the Marks of the Roman Catholick Church Euidence euery way
would haue done also 6. Now I Demand and the Question is very pertinent vpon what Euidence of Credibility By what prudential Motiues laid forth to Reason could These men had they then The Primitiue Euidence of Credibility was not as some may Imagin been in the world belieued that S. Matthew for example wrote truely the Life and Preached exactly the Doctrin of Iesus Christ Did God Ascertain all men then liuing by priuate Reuelation that the Euangelist was his Diuine Oracle Or did He openly proclaim that Verity to the world by an audible Voice in the Aire Was an Angel sent from Heauen to testify that S. Matthew deliuered Truth and nothing but Truth Or was the Holy Ghost seen in any visible Form to suggest all He spake and wrote And to secure his tongue and hand from Errour in euery Syllable in euery least Iota No. Although God could haue done all this and more yet wee read of no such Wonders 7. Say Therefore Vpon what prudent Motiues by what Euidence of Credibility would Sectaries had they then liued been Induced with Iewes and Gentils to belieue the Words and Writings of this one blessed Euangelist or of any other The Brtââitiue Euidence explained Infallible Oracle The Gospel Answers Luk. 16. They went forth and preached euery where Our Lord working with them Confirming the word with Signes which followed And the Signes are known to all They cast out Diuels raised the Dead cured the Infirm Suffered persecution Conuerted Nations to the Faith of Christ which was one and perhaps not the least among their many other glorious Miracles The great Apostle Heb. 2. 4. Speak's most significantly this Sense God withall testifying by Signes and wonders and diuers Miracles and Distributions of the Holy Ghost according to his will Here we haue the Apostolical Euidence laid before vs And by it the Doctrin they taught made Credible to Reason Hence I Argue 8. But most certainly the Roman Catholick Church and The Roman Catholick Church only Shewes the like Euidence no other Society demonstrat's the very same Miracles the very same Signes and wonders not one Excepted as is largely proued aboue And to raise Her Glory aboue that which à short time allowed not the primitiue Christians to Se Hitherto neuer wanted the tryal of à 1671 years Persecution from Heathens with an Aduentage Turcks Heretiques licentious Catholicks and Diuels also And yet to Gods Glory be it She keep 's Her Posture Still immoueable Inuincible 9. One word more Had we liued in those happy Dayes Particulars insisted on wee should haue seen or heard of à great Conuersion wrought by our Sauiour vpon one Zacheus à Principal Publican à rich man and à Sinner A plain Miracle cries one of the Older Protestants And therefore The Conuersion comes in with an Ecce Behold the wonder It this so was it indeed à Miracle strange Conuersionâ Ecce Behold Innumerable notorious Sinners accustomed to vice Conuerted to the true Faith and reclaimed from their lewdness by the incessant Labour of this one Roman Catholick Society 10. Again Had we liued in those Dayes wee should haue seen or heard of à Couragious S. Stephen who sealed with his blood that very Doctrin which the Euangelists wrote And the Apostles afterward Preached We should haue seen or heard how Martyrdoms zealously the blessed man prayed for his merciless Persecutors And from thence haue concluded no other but God gaue the Martyr that Courage to fight on to the end and Charity to dye as Hee did most Gloriously Here cast your thoughts again vpon the Roman Catholick Church in after Ages and Manifest in the Church Ecce Behold for one S. Stephen you haue had Thousands armed with Courage with Charity and Constancy who as behooued true Valiant Souldiers of Iesus Christ stoutly shed their blood for that very Doctrin She maintains at this day 11. Thirdly had you liued in those dayes you would Contempt of the world in those Primitiue tirnes haue heard à new Doctrin preached contrary to corrupted nature and the worlds Vanity you would haue seen moreouer whole Multitudes of Conuerts repaire to the Apostles and cast their wealth down at their feet calling nothing their own but God only who rich in Mercy was their Possession And would you not haue Said after to great à wonder such Preachers were certainly inspired by the Holy Ghost to teach And that those who complyed with the Doctrin were faithful Seruants of the most high God None can doubt it The like in the Church at this day Now. Ecce Behold the very same Learning is yet and has been euer taught in the Roman Catholick Church And to proue by real Effects of what Power it is Thousands ouerflowing with worldly Fortune slighted all and to contemn the Vanity retyred Themselues Some into Desert places others to the Solitude of Religious Cells where rich in Virtue they liued and dyed happily Thus much for à hint only 12. Besides wee haue in this ancient Mother Church other More Aduantages yet Rules of Perfecteon great Aduantages of Holyness and Deuotion answerable to the Practise of the Primitiue times We want not those who earnestly striue to obserue the highest Rules of perfection and to follow the footsteps of the most blessed Saints that now are glorious in Heauen We want not Means to reclaim Imitation of Saints Means to reclaim sinners Submission the most obdurate Sinners and to help on aspiring Souls in the Exercise of mental Prayer and Diuine Contemplation We want not Doctrin worthy of God set forth in the profound Mysteries of our Faith nor à dutiful Submission to them by the greatest Capacities of the world We want not our Fasts our long Abstinences and other Corporal Mortifications Hard lodging poor Fare course Apparel watchings And the like medicinal Austerities weary not out but proue delightsome to Innumerable that might haue had both pleasure Fasts and Austerities and plenty in à secular Condition 13. By the little here briefly hinted at you may learn though à volume might be written of this Subiect How exactly the Roman Catholick keeps Parallel in euery particular with that Primitiue and most perfect Christian Society The The Parallel Euery way Exact Euidence of Credibility is the very same in both Churches The signatures of Diuine Power and Wisdom are no less illustrious in the Church at this Day than when the Apostles preached 14. Hence I Argue And remind the Reader of my Proposition aboue much to this sense Sectaries either Se or A most pressing Argument drawn will not Se the Euidence of our Church Motiues already spoken of These Conuersions these Miracles These Martyrdoms These Austerities c. Appear to them no less clear Effects of Gods Diuine Power now than the very like Signatures or Motiues appeared to the first Conuerted Christians when the Apostles Preached Say They are no less clear no less perswasiue From what
is Sayd already now Sectaries are as much obliged to follow this light of Euidence And to belieue the Church as they would haue been obliged to belieue the Apostles Had they been Eve-witnesses of their Wonders and heard them Preach Say Contrary The Euidence of Credibility seem's much abated from what it was in those Primitiue times I 'll first vrge these Nouellists to giue à Disparity between that ancient Euidence whereby Nations were Conuerted And this we now plead for And if none can be giuen as manifestly there is none I must conclude they are either blind and Se not what the whole world has seen Or which is à Truth that they wilfully shut their Sectaries Obstinate Eyes and vpon that Account are peruersly Obstinate 15. Again Because such Miracles and those other Signes are manifest in the Roman Catholick Church and in no other Society of Christians I will Demand what God for they Gods Intention was not to delude any are the works of his own Power intended by them Was his meaning think ye to foole the world To delude poor Christians To Contenance and Colour falshood by His By His admirable Wonders own admirable Wonders Most certainly No. For they haue not only inclined but obliged all to belieue Christ's Doctrin vnder pain of damnation Again Truth it Selfe can oblige none to Erre The very light of nature teaches there neuer was nor will bee any necessity for God to work Miracles in Confirmation He loues truth for truth of Falshood which He abhorr's louing Truth for Truth as well in others as in Himselfe 16. Some who for stark Shame cannot deny all our Churches Miracles grant many and withall Assent to the other signal Motiues already Specified Yet 3. Obiect None of them haue any necessary Connexion with Truth I haue Answered aboue This Argument either destroies the first great Euidence of Christianity manifest in our Sauiours wonders and the Apostles or becomes forceless Besides the Ground of it The ground of chis Obiection worth nothing hinted at is null For I haue proued already à necessary Connexion between à Real Miracle and Truth vpon this conuincing Principle True Miracles as is now Supposed are and haue been wrought in the Church And by no other but by the Infinite Poâer of God they surpass the force of Nature Therefore Wisdom it Selfe either deceiues equiuocates and openly speak's Real Miracles infer truth vntruth when He shewes these supernatural wonders Or this Inference stand's firm A real Miracle and Truth are necessarily conâexed 17. Others Argue 4. And more impertinently Were All that profess the Roman Catholick Religion holy and virtuous we might better plead for the Churches Euidence of Credibility But many and very many are great Sinners and this seem's much to obscure Her Euidence Now if we retort the Whâther sin and sinners can obscure the Euidence of Credibility Argument vpon Sectaries and tell them also of their lewd Liuers that Darâen Protestancy it s easily replyed and very truly They haue no Euidence of Credibility to Obscure Therefore We who certainly haue it and not They are obliged to Solue the Obiection Answ That 's quickly don And to solue it I am once more to lead our Nouellists to those hapy Dayes of the Primitiue Age and Demand Whether all The Answer is negatiue and then were Saints No certainly We read of à wicked Iudas who betrayed his Master Christ our Lord. Say I heseech you would that haue extinguished the lustre of Christs Glorious Miracles or withdrawn them from belieuing in the true Messias We Read also of à couetous Demas that abandoned S. Paul and returned to the world Demas me reliquit diligens hoe sâculum would his bad Example haue obscured the Apostles Wonders Proued by many Examples in the Primitiue times or made the Beliefe of His Doctrin less firm Finally we read of an incestuous Corinthian infamous for Luxury would Sectaries think ye therevpon haue been dismayed or giuen ouer the Practise of Virtue because he was naught Not at all For if Wise they know that Cockle and Wheat grow vp together in the same large field of the Church and it will be so the Gospel is my warrant vntil the Haruest makes the separation Say then did those Iudases those Demases those Incontinent Liuers dishearten any or Eclyp's in the least that Apostolical Euidence We speak of when vast Multitudes were found faithful and eminently virtuous You will Answer No. Why therefore should lewd Liuers at this day Eclyp's Sin Eclypses not or discountenance the Glorious Euidence of the Roman Catholick Church whilst we find in it Innumerable iust Innumerable strong in Faith confident in Hope Zealous in Charity And The resulgent signs of power and Wisdom moreouer which is euer to be noted behold to our great Comfort Gods own illustrious Signatures most apparent Age after Age in this one Blessed Society of Christians 18. Some to Oppose what we said aboue Obiect in the. 5. Place The Church cannot be according to the Principles Another Obiection of à Catholick the Rule of Faith But contrarywise the Catholicks own internal Iudgement of Reason must regulate For this makes the best Catholicks in the world to belieue the Church If you will haue à Proof Hereof Ask any knowing Orthodox Christian Why he hold's the Church His Rule of Faith He cannot Answer because He belieues so but will presently tell you He is assured of that truth by prudent Reason Answ No man whether Sectary or Catholick can make his own internal Iudgement though fancied reasonable à hundred times ouer the Rule of Faith Vnless more bee added Now If you enquire Pretended Reason without rational Euidence no Rule of Faith after what I express by this word More I Answer It implies an Obiectiue Euidence set before euery rational vnderstanding which laid hold on makes à the Iudgement Reasonable without this Obiectiue Light or Euidence euery condemned Heretick may nickname things and call his own fancy Reasonable though He hath nothing like à rational Motiue to settle it vpon This is the main thing to be noted in our present controuersy 19. Now here is the whole Contest between vs and Sectaries We ground our Iudgement of Credibility vpon such an Euidence of Motiues as Conuerted the world We say An Infinite The Catholicks rational Euidence grounded Goodnes cannot permit the world to be led into Errour by Euident Miracles âuident Conuersions and other both Signal and Supernatural Wonders All this is Reason and vndeniable reason The Signs are Manifest Sensible and Visible In the next place We vrge Sectaries to speak in behalfe of Protestancy or to giue in the like Euidence for that Nouelty They recoyle draw back and talk t is true of Reason but turn vs off with the bare word alone hauing no obiectiue Euidence to ground à rational Iudgement vpon I Sectaries haue none at all speak truth And will defend
doe it He had offered at something But in doing so He would First haue receded from the General true Principle And next haue spoken à loud vntruth because Protestants haue no such wayes Now only to tell vs what all the world knowes and to make that à Principle for Protestancy is certainly more then à strange Impertinency Yet this Strain run's through all his other miscalled Principles 12. Obserue it in the three following Paragraphs Man The want of Application hold 's ân Saith He being framed à rational creature may Antecedently to any external Reuelation certainly know the Being of God and his dependency vpon him What 's this to the Purpose All is true but the Truth is so General that it reaches not at all to the Protestants particular Faith No more doe the other two which follow immediatly as euery Reader will easily perceiue at the first view 13. Perhaps the Fift in order may proue better There can be no other means Imagined whereby we are to Iudge of the truth of Diuine Reuelation but à faculty in vs of discerneng truth and falshood in matters proposed to our beliefe which if we doe not exercise in Iudgeing Another Principle proues nothing Vnless Sectaries suppose themselues the only vpright Iudges the truth of Diuine Reuelation we must be imposed vpon by euery thing that pretend's to be so The Assertion Still too General Euinces nothing for Protestancy Vnless these words If we do not Exercise VVe must be imposed vpon Signify that Protestants only are to Iudge excluding others both Catholicks and all called Christians Say that Protestants only can iudge you speak à Paradox Allow others à Faculty in Iudgeing the Question will be who Iudges best Which is far from being decided by this abstract Principle Therefore as its worth nothing it concludes Nothing without à further Application Now if you desire to Se how Reason proceed's in Iudging of Religion Read the. 3. Discourse C. 15. 14. The sixth Way or Principle The Pretence of Infallibility in any Person or Society of Men must be Iudged in the same Way and by the same means that the truth of à Reuelation is Say good The Doctor speak's of à way but tâll's vs not Reader who can know what to do by force of These General Terms whilst neither Way nor Means in particular are so much as hinted at The Arian takes his way The Protestant another the Catholick proceeds contrary to both Therefore vnless the Doctor can proue that Protestants take What Christians follow it the right way and All the rest of Christians doe not and it must be proued by à Principle distinct from this General one He abuses the Reader and will seem to speak in behalf of the Protestants Faith though he comes not neer it 15. The. 7th Principle It being in the Power of God to make The 7th Principle as bad as the rest choice of seueral wayes of reuealing his will we ought to enquire what way God has chosen Answ Once more who are these We that ought to enquire What Protestants only Haue not others before Sectaries were born both sought and found the true way to Saluation But let this pass The Principle too General concern's not Protestants at all before it be shewn vpon better Proofs that they only haue hit on the right way which neither is proued nor can be made probable 16. The. 8th and 9th Principles only fill Paper and concern not the matter now in hand In the 10th we are told that God can as well declare his Will by Writing as by men Infallibly assisted Answ All grant God can clearly declare his mind in Sectaries haue not the singular grace to vnderstand Scripture before all others Writing But the Question is whether this be done de Facto in the Holy Book of Scripture S. Peter cited aboue Sayes no. Howeuer suppose it done A second Question followes and T' is à hard one Viz. Whether that singular Priuiledge of vnderstanding Gods declared Will expressed in Scripture can be granted Protestants before all others called Christians and particularly before their Elder Brethren the Roman Catholicks Affirm The Paradox must be euinced by à stronge Proof in deed Say No or grant that others besides Protestants may as well vnderstand it as They The Principle no more Concern's them them the rest of mankind And thus you Se The Application of all true Principles to Protestancy euer Fail's and Cannot but faile 17. The 11th Principle is true But touches Protestants no more then other Christians The 12th Where t' is Sayd we are to Iudge by those writings of Scripture what the will of An vntrue Supposition God is in order to Saluation is no Principle but à false Supposition in case the Authority and infallible Interpretation of the Church be reiected But grant all Ask again who are those We that must Iudge What Protestants only Or others What followes if all diessenting in the high matters of Faith may Iudge with them If all may Iudge and differ as is most euident in the highest matters of Faith after the perusal of Scripture A new Question ensues Whose iudgement is finally to be stood to which shall neuer be decided without introducing another Principle whereby all must say Such an Oracle Iudges for all 18. Hence I briefly Answer to 13th and 15th Principles The 14th is à meer Parergon In the first we are told It is repugnant to the Designe to the wisdom and Goodnes of God to giue infallible Assurance to Persons in writing his will for the benefit of Mankind if those writings may not be vnderstood by all persons who sincerly endeauour to know the meaning of them in such things as are necessary for their Saluation Answ And mark How remote we are yet Who are the Sincere Seekers from Protestancy Grant those writings may be vnderstood by all who take the right Way and endeauour to know their meaning Nothing followes whilst the Doctor proues not by another distinct Principle that Protestants only are the sincere Inquirers excluding others who after all endeauour vsed Dissent Still want of Application from them This not done he turn's vs off with à general Proposition making no Application of it to his own particular Cause You will Se what I would Say by this one Syllogism Euidenced by this one Syllogism Those writings may be vnderstood by all who take the right way and endeauour to know their meaning But Protestants do this and Papists do not Here the Minor is euidently dubious I say absolutely false and therefore the Application of the general Principle to Protestants fail's But this failing or not applied home by another Proof The general Proposition no more Supports Protestancy then Arianism or Pelagianism Of this want of application which transcend's all the Doctors Principles when true you shall haue more presently 19. In the mean while take notice of it again in the. 15th Way These
Writings being owned as Containing in them the whole will of God so plainly reuealed that no sober Enquirer can miss of what is necessary for Saluation There can be c. First its false that the whole Will of God is plainly reuealed in Scripture And An Vntruth Supposed had we no more but Thus much only Viz. The vast multitudes of Christians who zealously defend that sense they Conceiue of Scripture yet contradict one another in Points most Though the Assertion were supposed true it helps not Protestants Essential Proues it false whereof enough is said in the seueral parts of this Treatise But let that Pass Suppose it à Truth The Propositions or Proofs must run thus No sober Enquirer can miss of knowing God's will or of what is necessary to Saluation Now add this Minor But the Protestant only is the sober Enquirer For No Arian No Pelagian No Quaker No Papist soberly enquires excepting the Protestant Thus much must be Assumed or to the General Proposition Vnapplyed help 's the Protestant no more then others that execrate his Doctrin For if these or any of them may be listed among the number of sober Enquirers The Reason hereof its ridiculous to exclude all and yet reiect Protestanism The general Proposition for ought appears yet may be applyed as well by euery one to his particular Religion as by the Protestants to Protestancy Therefore it signifies Iust Nothing before à right Application be made by distinct Proofs to the One only true Religion Some may reply euery Man is to enquire and Answer for Himselfe Pitiful That 's to Say we must alwaies be Scepticks euer learning and neuer well taught Weak reason and fancy are thus made Sectaries after their long Enquiry haue no Vnion in Faith our Doctors if this Principle be owned Se Disc 2. C. 17. Per totum In the Interim know this long inquiring after one whole Age brings no vnion in faith to Protestants who are as the world Sees at endless Iarrs amongst themselues 20. The 16th Principle Opposes such Men as pretend to infallible Assistance without giuing an equal degree of Euidence that they are so assisted as Christ and his Apostles did by Miracles as great as publick and conuincing as these were Answ This This Principle is first against Protestants Principle is quite besides the matter First because Protestants own à Church infallible in Fundamentals without giuing an Euidence equal to that of Christ and his Apostles Why then may not such an Euidence as proues the Church Infallible in Fundamentals be further extended and induce All to belieue Her Infallible in euery Doctrin She teaches 2. The Principle Secondly false is falfe We haue Apostolical Euidence in the Church euer since those Primitiue times as is largely proued Disc 1. C. 14. 15. 16. And Disc 3. C. 3. Lastly it is no more Thirdly though Supposed true it help 's not Protestants but à Proofles Assertion against the Church which laies claim to Infallibility And cannot though it were true aduantage Protestancy one whit Please to obserue my Reason Suppose the Catholick Church and the Protestant party were like one another equally fallible vpon what Principle can the fallible Protestant Party plead better or Say more for his Cause then the Supposed fallible Roman Church in behalfe of Her Doctrin Both of them as is proued in the second Discourse would in this case be à Publick scorn to Iewes and Gentils whilst they The reason hereof Conuinces Out-braue one another with the Meer Nothing of fallible Principles And which is euer to be noted can stand on no surer Ground then what is fallible and may be falfe if no Church be owned Infallible 21. In the. 17th Principle we are told its absurd to pretend the necessity of an Infallible Assistance to assure vs of the truth of Scripture And at the same time to Proue the Assistance Nothing yet for Protestancy from those writings from which nothing can be certainly deduced Answ Here again is nothing for Protestancy For Suppose which is false we proue not an Infallible Assistance Are therefore Protestants in à better condition then Catholicks How The Churches Infallibility is first Proued But to speak truth the Doctor wholly Mistakes we proue the Churches Infallibility independently of Scripture Read Disc 3. C. 5. In the. 18. Principle we hear talk again of the best Means for vnderstanding the Scripture but whether we Catholicks Arians or Protestants happily light on 't is not so much as hinted at by the Doctor wherefore I Said aboue these Generalities proue nothing without à neerer Application made by Proofs yet more immediate 22. The. 19th Principle The Assistance which God hath promised to those who sincerely desire to know his will may giue them greater Assurance of the truth of what is contained in Scripture than it is possible for the greatest infallibility in any other persons to doe Supposing they haue not such assurance of their Infallibility Answ All this were it true is to say Iust nothing concerning Protestants vnless they be supposed the only Men who sincerely desire to know Gods Will for if any other called Christians Sectaries gain nothing by this abstract Principle of à different Beliefe be as Sober Inquirers or desire as earnestly to know Gods vvill as Sectaries What gain they by this remote abstract Principle Now to Suppose all other Christians negligent in the Inquiry after God's will and Protestants only the zealous Seekers comes neerer to à bold Presumption than to any thing like the nature of à Principle In à word here you haue all The Application to the Protestant Faith is wanting But what will you The Doctor cannot Vnless they Suppose Themselues the only sober Inquirers Want of Sense be drawn to plead for his own cause Finally sense is wanting in that last clause Supposing they haue not such assurance of their Infallibility Which is only to Say Supposing the Church be not Infallible Catholicks cannot belieue Her Infallibility 23. The 20th Principle No Mans Faith can therefore be infallible meerly because the Proponent is said to be Infallible Answ But if This Principle concern's not Sectaries the Proponent be both Said and Proued Infallible and this is amply proued Faith with the Assistance of God's Grace may well yea and must depend vpon it and be infallible Howeuer let all here Said pass There is yet nothing drawn from the Principle more concerning the Faith of Protestants then of the More then the Arians Arians Obserue well Both hold the Proponent of Faith which is the Church Fallible Make now the Inference Ergo the Protestants Faith seem's more sound then the Arians is à pure Non-sequitur not at all Deducible from this Principle alone nor indeed from any other 24. In the three folloing Paragraphs 21. 22. 23. You haue only gross Mistakes though if all were true Protestancy has None can infer if Taith be
very Calumny without more and their own vnproued Suppositions serue both for proof and Answer We demand Again Questions proposed â when the Church failed when or in what Age the Church became thus accursed and traiterous to Christ They fob vs off with fooleries of beards growing Gray and weeds peeping vp in à garden inperceptibly Is not thy ridiculous We Ask. 3. Seing the world was neuer Since the Apostles preached without an Orthodox Christian what other pure Church succeded in place of Roman supposed Idolatrous How many different Churches will Sectaries own why Should the Protestants Reformation be better then that of the Arians Society what other pure Church succeeded in place of the Roman now supposed Idolatrous and heretical None hitherto has offerred to answer this Question nor can it be Answered vnless Sectaries admit two or three distinct different Churches The first Primitiue and pure the second corrupted which came in when the Roman Catholick began her supposed Idolatry The third again pure and spotless which closely followed the Roman fallen into Errour And this is à meer chimera We lastly demand why this Protestant Reformation should be more lik'd more look'd on or held any wayes better then those precedent Reformations of their elder Brethern the Donatists or Others Will it be said Protestants came after the rest or in the last place and therefore think themselues more skilful the only gifted men in this business of mending Religion Plead thus I answer They speak improbably and are worse then all their Predecessors vpon this very account that hauing For one weighty reason it is far worse seen the Malice the weak Attempts the vnlucky successe of defeated Heretiques in former Ages will not learn by such woful examples to be more wise and wary then to run the Risque with them and thereby to incurr God's heauy Indignation 29. Whoeuer desires to make à further inspection into that The improbability of Protestanism further declared in à very vnequal Parallel The first reuerenced the other scorn'd The one hath à head the other is headles Tradition teaches the one fancy the other The one far and neer diffused the other hid in corners Councils and no Councils Vnity and Diuisions visible Pastors and inuisible Compared together high improbability which other Christians Charge Protestancy with may please to compare à little our Catholick Religion with this other late risen Nouelty If things be well weighed without Controuersy so euident that they need no Proof The first will be found alwayes reuerenced and neuer opposed by Orthodox Christians Contrarywise the other will appear an obiect of scorn not only to the wisest of the world but also to innumerable that professe it against their own Consciences The One hath an Ecclesiastical Head for its Guide The other is an vngouernable Body without head or ioynts to tye its iarring parts together The One shewes you manifest and most euident Miracles The other if euer nature wrought Miracles à Miraculous boldnes to deny the greatest wonders God hath wrought by the Church The One teaches what it anciently receiued by à neuer interrupted Tradition The other what is suggested by euery Priuate Phansy The one is diffused the whole world ouer The other only Creeps vp and down in à few Corners of these Northern parts in so much that some Religious Orders are further extended than Protestancy The One hath had seueral Oëcumenical learned Councils The other neuer any learned or vnlearned The one still retain's à strict vnity in Faith the other manifestly is torn in pieces with Diuisions The one giues you à large Catologue of its ancient visible Pastors and visible professors for full Sixteen Ages The other cannot name one Protestant Village nor one Protestant man before the dayes of the vnfortunate Luther 30. The one hold's its Catholick deceased Ancestors worthy respect and veneration The other makes them all besotted Idolaters Respect and à high dishonour and worse then mad men The one Religion Stand's firmly built vpon plain Scripture and the Authority of an euidenced vniuersal Church The other vtterly vnprincipl'd has not one word of Holy writ for it nor either vniuersal or particular Church which euer taught Protestancy The one has Principles and no Principles An Interpreter and no Interpreter Faith and no faith Infallibility and fallibility à An ancient Possession an open vrong Diuine Assistance and no Diuine Assistance à Mysterious Bible and à certain Interpreter the other à meer body without à Soul the bare letter without life words without sense and Phansy to Interpret The one resolues its faith into God's infallible Reuelation the other has nothing like Faith to resolue The one Religion Proues its truths Infallible The other seek's for fallible Doctrin and has found enough of what is both fallible and false also An Ancient Possession vphold's the One and à publick iniurious rebellion against the Mother Church giues the other all the Right it hath The Professors of the one proue God to haue been the Author of it who yet preserues it vnalterable and pure by Diuine Assistance The Professors of the other say plainly that God neuer reuealed one Article of their reformed Protestancy and therefore need no Diuine Assistance to preserue it The Professors of the One shew you à Church gloriously marked with Signes and Wonders peculiar effects of God's Infinite Power and Wisdome which make the Religion euidently Credible to Reason The Professors of the other in lieu of such Marks Shew you A glorious euidenced Church and a meer Naked Nothing parallel'd à bare Naked Nothing without Miracles without Conuersions without austerity or any thing that appear's like à work of God in it and therefore is most euidently incredible 31. Thus much for an Essay only which might be further enlarged but its needles for you haue euery particular proued in the Treatise here in your hands If our Aduersaries hold themselues or cause iniured whilst we so highly extol the one What 's required if our Aduersaries hold their Cause wronged Religion and extenuate the other to Improbability it will methinks be very easy to right Both by shewing plainly vpon sound and very sound Principles wherein our mistakes lie or in what substantial Matter we haue erred But still remember Principles 32. What I here propose Seem's reasonable and 't is done for this sole end Almighty God knowes that after our long The sole End why we propose this Debates it may at last appear to euery one on which side Truth stand's Now if vpon so faire an Offer we haue nothing return'd but Sectaries wonted strain of Cauils trim'd vp with pretty ieers I for my part haue done and shall in place of Arguing further mildly exhort as Blessed S. Austin once did in We exhort with Blessed S. Austin à like Occasion De Vnit. Ecclesiae C. 19. fine Sâ auâem non potestes quod tam iuste à vobis flagitamus ostendere Credite veritati Conticescite Obdormiscite à furore expergiscimini ad salutem If you Sectaries cannot Conuince our Church guilty of errour by vndeniable Principles this we iustly require Belieue Truth Let your weak Attempts and fury sleep Surcease from this friuolous And appeal to their own guilty Consciences charging vs with Heresy and Idolatry You know Gentlemen you know full well we are no Idolaters your own Consciences tell you your Plea is naught your Cause vndefensible Expergisâimini ad Salutem Wake open your drowsy eyes and look about you 33. You se our Noble England set on fire by your vnfortunate dissentions concerning Religion bring your teares to After â long drawsy sleep its time to wake quench the flames You se your Selues vpon your different Engagements some brain-sick with Fanaticism some with no man knowes what worrying one another Wonder nothing it must needs be so whilst you are out of the peaceable Fold of Christ's vnited Church You haue been too long Prodigal Children straying from the house of God return with à hearty Peccaui A tender Mother the Catholick Church is willing to receiue you and à good old Father Christs Vicar vpon earth as ready to embrace you with open armes You se Atheism enters and is rife among you pernicious Leuiathans and other like Monsters range vp and down and poyson innumerable How Should it be otherwise Atheism followes vpon what you haue done For those who Separate from the true Church soon Separate from Christ also and cannot after that double Diuorce long Continue Friends to God Wherefore once more Expergisâimini ad salutem be The Authors hearty wish vigilant Hora est iam nos de somno surgere it now high time to wake Your Concern is no less à Matter then eternal Saluation My earnest prayer is that Christ our Lord the Light of the world may break through the thick cloudes of all darken'd hearts and with the radiant beams of Diuine Grace illuminate euery one Ad salutem to endles Bliss and Happines FINIS
no For this we believe by Faith And know not Scientifically Yet they plainly Mark out the great Oracle whereby God speaks to the world And therefore wonder not that Sectaries striue so earnestly to Obscure the euidence Their design is to take from vs the clearest Principle which must end Controversies Why Sectaries endoauour to obs ãâ¦ã âhe Churches Lustre For cast oncâ off à Church manifested by Antiquity Miracles Conuersions c. Nothing remains to regulate Faith but the dark and yet vnsensed Letter of Scripture which is most grosly abused by the one or other dissenting Party who force vpon it quite contrary Senses And by what means can any one come to the knowledge of Him or these that abuse it if Church Authority be excluded or decide not in this most weighty matter VVe need not saith Mr Thorndicke in his Book of Forbearance P. 2. The Heresies of the Primitiue times to tell vs what Irreligious pretenses may be set forth in Scripture Phrase Our own Fanatiks would furnish sport enough with the Foolâriâs they pretend as from Gods Spirit because they can dâliuer their Nonsense in the Phrase of Scripture Again This two edged sword of holy Scripture may proue an edged tool to cut their sâins with who take vpon them and haue not skill to handle it Much better were it say I were the Abuse or ill handling of the Book only found among à few Fanaticks But the euil is spread further you Gentlemen are all alike whether Fanaticks or Protestants that handle gloss and interpret Scripture by Priuate reason conttary to the Iudgement of an uniuersal euidenced Church 13. A third Truth The Church thus manifested by Her Marks which are Obiects of Sense and induce reason to iudge that She only is Gods Oracle Catholicks neuer call into doubt Her Essential owned Doctrin nor seek for further Euidence thereof because there is none in this present State But humbly submit to all she Teaches This Euidence then once attained which ariseth from the Churches Marks And hath drawn Millions to belieâe her Doctrin We next turn to our Bible and learn there that the Language of these Motiues for etiam factâ What these Motiues Speak loquitur Deus saith S. Austin aboue God speaks by his works and the Language of his own written word is one and the same That is what these Inducements point at God expresly deliuers in holy Scripture Obserue an exact parallel 14. The Antiquity of our Church and here is one sensible Mark we plead by giues Assurance that the first Founder was our Lord Iesus Christ No Sectary call's this truth into Question and the Gospel confirms it Luc. 24. 48. Beginning from Hierusalem c. Her Constant Perseuerance visible in all Ages God reueals in Scripture proues Her indeficiency And this is manifest in Scripture A Citty placed on à Mountain Hell gates shall not preuail against Her Om ãâ¦ã m etiam infidelium oculis exhibetur saith S. Austin Lib. Con. Crescon C. 63. The Church is so well seen by all that the very Pagans cannot contradict Her She showes you à continued Succession of her Popes Bishops and Pastors from the beginning and Scripture also Ephes 4. 11. And he gaue some Apostles c. long since foretold it She giues in à clear Euidence of Her Miracles through euery age Our Blessed Sauiour prophesied it should be so Iohn 14. 12. Maiora horum facient They shall work greater wonders None can deny most Miraculous Conuersions of Kingdomes and Nations to Her Faith and the Prophesies of Christ's Church fulfilled Prophets euery where Proclaim the truth Many Nations shall flock to Her Zachar. 2. 11. She Shewes how Her Doctrin was propagated through the whole world And therefore is called the Visible Catholick or Vniuersal Church Scripture also Confirm's it Doâete omnes gentes Teach all Nations Dominabitur à mari vsque ad mare She shall raign from sea to sea Finally to say much in few words which might be further amplifyed Is it true which the Church demonstrates that Hereticks as Arians Nestorians Pelagians Eutichyans Lutherans and Caluinists once Professed Catholicks shamefully abandoned Her Vnion and for that Cause iustly deserued the reproachful name of Hereticks and Separatists Scripture Foretell's vs of the Breach and Apostacy Iohn 1. 2. 19. Ex nobis prodierunt They left vs went out from vs. for had they been of vs they would haue remained And thus both Church and Heresy are visibly pointed at by clear Marks and Gods written word also Videndum it is the Expression of Optat. Mileuit Lib. 1. à little after the middle Quis in radice âum toto orbe âaâserit quis foras exierit We are to see who They were that continued in the root with the whole world and who parted from it We are to see who erected another Chair distinct from that which was before Call these and boldly Hereticks straglers from the Church and the Verities of Christs Gospel And here by the way we vrge our Nouellists to point at à visible Sectaries Vrged to Answer Orthodox Society which the Supposed erring Church of Rome abandoned as clearly as we lay forth to them the time the place the circumstances not only of their own impious Reuolt But of all other more ancient Hereticks from this Catholick Society Could the Sectary do thus much Hee might speak more confidently 15. To end the matter now in hand You see by what is said already If Christs words haue weight Math. 18. 16. In ore duorum vel trium Stet omne verbum That Truth stand's firm vpon the Testimony of two or three vnexceptionable Witnessess Wee here introduce two Testimonies in behalf of our Church which none can except against Gods own voice speaking to reason by Miracles and the Motiues now mentioned is the One And his own sacred reuealed word which most significantly teaches what these Motiues speak is the Other Hence I say Sectaries cannot dispute against this Church without proofs drawn from Motiues as strong and Scriptures as clear as are now alleged in our behalf We press them again and again to giue in their Euidence and seriously demand whether Protestancy was confessedly founded by Christ Or but once owned Orthodox by any sound Christians Sectaries Grauelled at Euery Question As all acknowledge the foundation of the Roman Catholick and the Orthodoxism of it to haue been established by Christ our Lord. We further enquire after à visible Succession of their Pastors after their visible Miracles their visible Conuersions made in foregoing Ages Nothing is answered nothing is or can be pleaded nothing in à word is returned probable Therefore Protestancy is an vneuidenced Religion no Motiues countenance the Nouelty no Scripture speaks for it and Consequently cannot but be in the highest degree improbable 16. A fourth Truth A Church which weares as it were Gods own Liuery and beares the Signatures of Divine Authority in Her Miracles Prodigious Conuersions