not the Agreement or Disagreement of Coexistance but respecting other Relations more easy to be discovered than that of Coexistence we are capable of making further Progresses To augment this knowledg we must establish in our Mind clear and constant Ideas with their Names or Signs and after that exactly consider their Connections their Agreements and their Dependencies As to know if we could not find some Method as profitable in regard to the other Moods as Algebra in regard to the Ideas of quantity to discover their Relations 'T is they that cannot be determined aforehand yet we ought never to despair of it Notwithstanding I doubt not but Morality may be brought to a much greater degree of Certainty than it hath been hitherto if after having applied the Term of Morality to clear and constant Ideas we examin them freely and without prejudice 13. Knowledg is not innate nor presents not it self always to our Intellect We must often bring in our Searches both Application and Study and 't is that which depends upon our Will but when we have examined some Ideas with their Agreements and Disagreements by all Means that we have and with all the exactness whereof we are capable it depends not upon our Will to know or not to know the Truths that concern these Ideas 14. Our knowledg extending not it self to every thing that belongs to us we supply it by what we call judgment by which our Mind concludes that Ideas agree or disagree to wit that a Proposition is true or false without having an evidence that may produce a certain knowledg 15. The foundation upon which we receive these Propositions as true is what we call probability and the manner wherewith the Mind receives these Propositions is that which is called Consent Belief or Opinion that which consisteth to receive an Opinion as true without having a certain knowledg that it is so effectively Here are the foundations of probability 1. The conformity of something with that which we know or with our Experience 2. The Testimony of others founded upon what they know or what they have experienced 16. In this Chapter we treat of the different degrees of Assurance or of Doubt which depend upon these two things diversified by Circumstances that concur with others or that counterbalance them but they are in too great a number for to be noted in particulars in this Extract 17. Errour is not the failure of knowledg but a fault of judgment which causeth Men to give their consent to things that are not true The causes ares 1. Want of proofs such as may or may not be had 2. The little ability Men have to make use thereof 3. The want of Will to make use thereof 4. The false rules of probability which may be reduced to these 4. Doubtless Opinions supposed as Principles Hypotheses received unruly Passions and Authority 18. Reasoning by which we know Demonstrations and probabilities hath as it seems to me four parts The first consists in discovery of proofs The second in ranging them in such order as is necessary to find the truth The third in clear perception or an evident connection of Ideas in each part of the Consequence The fourth in carrying strait Judgment and drawing a just conclusion from the whole It appeareth by this that Syllogism is not the great instrument of Reason that is serveth but in the third part and only to shew to others that the connection of two Ideas or rather of two Words by the interposition of a third one is good or bad But it is not at all subservient to Reason when it seeks for some new knowledg or would discover some unknow Truth and the proofs upon which it is grounded which is the principal use which we ought to make of Reason and not to Triumph in Dispute or to reduce to silence those that would be Litigious 19. Some Men oppose so often Faith to Reason that if we knew not distinctly their limits we should run a hazard to entangle our selves in our Searches about matters of Religion The Subject of reasoning is Propositions which we may know by the natural use of our Faculties and which are drawn from Ideas that we have by Sensation by Reflection The matters of Faith are those which are discovered to us by a Supernatural Revelation If we carefully consider the distinct Principles of these two things we shall know in what Faith excludeth Reason or imposeth Silence to it and in what we ought to hearken to Reason as a lawful Judge of a matter 1. A Proposition which we pretend to have received by an original and immediate Revelation cannot be admitted as an undoubted matter of Faith if it be contrary to the clear and evident Principles of our natural Knowledges because that though God cannot lie notwithstanding it 's impossible that a Man to whom the Revelation is made should know it comes from God with more certainty than he knows the truth of these Principles of Reason 2. But an original Revelation can impose Silence upon Reason in a Proposition wherein Reason giveth but a probable assurance because the assurance that we have that this Revelation comes from God is clearer than the thing that is most probable 3. If it cannot be granted that original Revelation may contradict our clear and evident natural Knowledg it can yet be less granted to what we know by Tradition only because that although that which God reveals cannot be called in Question nevertheless he to whom the Revelation hath not been immediately made but who holds it from the Relation of other Men can never know that God hath made this Revelation nor that he understands well the Words in which they are proposed to him nor even that he ever had read or heard this Proposition which we suppose to be revealed to another with as much certainty as he knoweth the truths of Reason which are evident by themselves It hath been revealed That the Trumpet shall sound and the Dead shall rise but I see not how those that hold that Revelation only is the object of Faith can say that it is a matter of Faith and not of Reason to believe that this Proposition is a Revelation if it be not revealed that such a Proposition advanced by such a Man is a Revelation The Question recurs to wit Whether I understand this Proposition in its true Sense 20. In fine conformable to these Principles I conclude in dividing the Sciences into three kinds The first which I call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the knowledg of Things whether Spiritual or Corporal or some of their Proprieties in their true Nature We propose in this no other end than simple Speculation The second which I name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contains the Rules of all our Operations comprehends the things that are in our power and chiefly that which belongs to the conduct of our Manners This second Science proposeth the action for its end The third to which
Essential in it self from the defect which the misfortune of Times and imprudence of several Professors have suffered to slip into it 2. That the only Design of these Authors was to include in one body of Doctrin all the vast Science of the Church which was confusedly disposed in Scripture and in the Ancient Fathers without any natural Order and to Reduce all the Truths which God hath Revealed to us to certain principal Heads which comprise them all and give them an Order founded upon the nature of things or upon the Subject 3. That before this Reduction this Study did extreamly displease the Mind not only by its length but also by the confusion of matters That according to the opinion of the Roman Church Men put themselves into great danger of â—alling into Error and of casting others therein when they immediately apply themselves to the Study of Holy Writ and Ancient Fathers without having before studied in Methodical Divinity necessary Precautions 4. That the Roman Church approves not that Men should indifferently read Scripture 5. That there are a great many Errors in the Works of the Ancient Fathers which they advanced with a good intention but that they have been since condemned That they have made very Orthodox Propositions upon the Mysteries of their time and in the sense they gave them which ought no more to be mentioned without some Mollifying That they have made use of several Hyperbolical Expressions which seem contrary to the Sentiments of other Fathers and what they themselves have elsewhere spoke with less heat 6. Scholastick Divinity Teacheth according to the Author how to distinguish always what is of Faith with that which is not This exact distinction pursueth he is very important in our Sermons tho' never so much neglected by a thousand People who apply themselves much more to the opinions of Doctors than to the true Faith and who affirm doubtful opinions with the same firmnâ—ss as undoubted Truths Notwithstanding he dissembles not the Defects of the Catholicks but their obscure and barbarous Style he attributes to the Ignorance and ill Judgment of the Ages wherein they lived The evil is that when Men begun again to know and tast the Clearness and Elegance of the Style there hath been found too great a number of Professors who would maintain the Barbarity as Essential to their Method Nevertheless by little and little this unsupportable Iargon is leâ—t off but there is another defect which is not easily forsaken and that is an hundred unprofitable Questions wherewith the Imprudence of Ancient Professors have filled the Divinity of the Schools and that the weakness or negligence of their Successors still obstinately maintain They stop so long at these Questions which only perplex and that disputations have rendred Famous that they are forced entirely to omit the greatest part of such truths as are necessary for our Faith for Christian Morality which should make the principal Subject of each Treatise So that Scholars found themselves at the end of their Study altogether ignorant of true Divinity The reason of this conduct and that which has never yet been observed is of that to settle to the Study Divinity only Men must Read Think Digest and Range an infinite number of positive things which they have never heard of In fine these Famous Questions are more proper to cause a glittering show and make the Subtility of the Wit be admired whereas if they were slightly passed over they think it might be Attributed to some defect of Reason or Apprehension It must be confest also that the Air of Schools is contrary to Eloquence This Book ends with the Examination of this Question Whether a Minister ought always to Preach us the most severe Morality The Author who is not of this Sentiment alledges in favour of the Casuists a great number of Doctors which are for them and the esteem that the Roman Church makes thereof upon which the Abbot answers him That a man alone who sounds his Decision upon the Gospel or upon a Writing that cites the Canon Law or some holy Father ought always to be believed even against the common opinion of Recent Doctors what number soever they may be because their opinion is founded but upon human Reasons The strongest Reply to this is That their Maxim is dangerous and makes room for the Calvinists It s in fine concluded that a Minister ought never to take part in the particular opinions of Divines and that he ought never to Preach them being sent to Teach the pure Word of God which contains only the truths of Faith and moral Reflections which are clear consequences of ' em II. The Second Book treats on the manner how to gain the attention and good will of the Auditors to a Christian Orator and it is affirmed that the principal means is to give them an advantageous Idea of his good manners and probity not in praising or abasing himself by a Foolish and Proud Humility or in making Compliments to them but in â—aking of every thing the Sentiments Expressions and Manners which ought to be expected from a grave Man full of Honour and Integrity Every thing which may Augment or Diminish this Idea is carefully remarked Amongst what serves to encrease the first place an inviolable Application to the most exact Truths which banish all those extravagant thoughts that are called Concetti and even to shun excessive Hyperboles 2. An extream horror to Vice and a sincere desire of inspiring it into his Auditors Which engage him to be very grave in all his discourse to avoid all sort of Railleries even the most honest ones never to paint Vice so as to may make the Hearers laugh and not to speak Comedies or Satyrs instead of Sermons to avoid all Tones of the voice and all such Gestures which render a man contemptible or ridiculous 3. He must appear extreamly Modest and be so far from all manner of boastings as to be satisfied to make others sensible of the beauty solidity and force of his thoughts without seeming to take notice thereof himself and without making use of his Wit Knowlâ—dg Memory or any other Artifice in Discourse to gain applause he ought to shew a Moderation void of all regret and every interessed passion never to speak of any thing which the People know they have any Personal Interest in All that may be said or done against a Minister he cannot mention in his Sermons without its producing a very ill effect The best Apology is to appear as if one did not so much as think one had been affronted 5. To give to these Expressions a Noble and Affectionate turn 6. To make a frequent and judicious use of Sentences or often to make use of general Expressions conceived in few words which express that which is done or is not done what we ought and what we ought not to do in relation to the general conduct of Men. 7. To advance nothing but
suspected places viz. the Roman Libraries in quorum MSS. certum est pleraque eorum quae Curiae Romanae placitis adversabantur esse erasa aut omissa It is certain that almost every thing which was contrary to the Maxims of the Roman Court was either taken away or omitted in the Manuscripts of their Libraries I shall speak more fully to the last Dissertation of Mr. Du Pin where he pretends to prove that neither Pope nor Church have any power either direct or indirect over the Temporalties of Kings 1. Because our Lord exercised no Temporal Jurisdiction 2. That all the power that he gave to his Apostles was only to publish the Gospel'Baptize to Bind and Unbind Sinners to Celebrate the Eucharist to separate the Wicked from the Church and Establish a Discipline 3. Because Christ and his Apostles forbid the Church to exercise any Temporal Authority 4. That according to the opinions of the Ancient Popes and Holy Fathers the power of the Church extended no farther than Spiritual Affairs 5. Because the Primitive Church exercised over its Members only the pain of Deposition and Excommunication for when She desired to put an end to her Rebellions by Penalties and Exiles She had recourse to a Secular power Mr. Du Pin adds that if in the following Ages the Church had the power of Condemning to Temporal punishments it was by the Concession of Princes To prove this first he shews that Jesus Christ suffered not his Apostles to make use of the Sword or to wish for fire from Heaven upon those that resisted them Secondly he relates a hundred fine passages of the Fathers who say very positively that Religion ought to constrain no one These are the same passages that the Refugees alledge to the French Converters to shew them the great difference between the Maxims of the first Ages and these Dragooning Missioners who compell'd the Protestants to Sign another Confession of Faith But what use wou'd Mr. Du Pin make of this Does not he see that M. Schelstrate will answer him 't is a mocking of the World to refer 'em to such Maxims as the Fathers themselves laughed at when instead of suffering Persecution they were in a Condition of making others suffer Does not he see that if these Maxims were good the Clergy of France cou'd not justify the Approbation which he has given of the Conduct he maintains In a word these Maxims are perfect Burlesk if the Church can have recourse to a Secular power forcibly to constrain Hereticks to enter into its Communion Common sense plainly says that if Jesus Christ forbid his Church to use Violence he has also forbidden their desiring such Assistance from Kings and if he had permitted them to compel Persons by the Intervening of Kings he has not command them in case of Necessity to make use of all the power they can furnish themselves with I mean by the credit they may have with the Multitude But all this is inconclusive Thus Mr. Schelstrate ruins his Adversaries if we come to Arguments ad hominem But it s true the proofs of Mr. Du Pin considered abstractedly are very solid I mean those which I have already spoken of and those that he founds upon the Nature of the Royal Power for he plainly shews by Scripture and the Fathers that it depends upon God Almighty that its only justifiable in him and that the Church is only obliged to suffer with patience where Princes abuse their Power These Maxims were so evident to the Holy Fathers that St. Ambrose who durst not abandon them in retaining a Church contrary to the Orders of the Emperour nevertheless he set a great value upon himself because he practised no other Resistance than that of Sighs and Tears See how Witty Men are mistaken if they are not Orthodox in their Actions they are at least so in their Words The Answering these Objections it seems Mr. Du Pin has found much difficulty in for altho' he proves very evidently the opinion that he wou'd refute is New yet he cannot Demonstrate it to his Antagonists because they may maintain that they are Truths that have continued a long time undiscovered and now are made manifest to the Church The Mystery of Transubstantiation is of this Number since M. Allix has shewn us that before the Council of Trent it was strongly rejected This is therefore indeed what was never revealed as an Article of Faith till the 16 th Age. Why may not they also say that the Power of the Church over the Temporalties of Kings is another Truth that lay undiscovered till Gregory the Seventh This is a little perplexing but the Council of Constance the Terrible Shield of the French Church is yet more difficult I shall only speak a little to that of all the Learned Disputes of the Author against Cardinal Bellarmin who to prove that the Temporalties of Moriarchs ought to submit to the Tribunals of the Church has Collected in one Piece all matter of Fact that he has found in Ecclesiastick History and the Old Testament with all the Reasons that his great Wit and Learning cou'd furnish him with From whence it appears that we may learn a thousand curious things in the answer of Mr. Du Pin to this Famous Cardinal We find many places in the Acts of the Council of Constance where it attributes to the Church the Right of Deposing Princes but we shall content our selves with relating the words of the 14 th Session where 't is Decreed that all those who observe not its determinations shall be eternally Infamous and deprived of all Dignity Estate Honour Charge and Benefice Ecclesiastical and Civil altho it should even be a King an Emperor a Cardinal or a Pope The Council of Basil Decreed the same thing Mr. Du Pin answers to that 1. That 't is a Menace without effect 2. That we may understand it shou'd be done only with the consent of Princes and by their Voluntary Submission 3. That as it was done in a time when the general Opinion attributed to the Church any power over Kings so these Decrees were rash 4. That these Councils determined it not in Form since they did not examin it but spoke only according to the General Style of the Prelates of that time so that this cannot be a Decision made Conciliariter It wou'd be needless to tell the Reader that these Answers neither taken together nor separately can any way injure this Decree from whence it follows either that the Church has a Right to depose Soveraigns or that it has made a very false Decision I say Decision fâ—r 't is as impossible to make a Decree without defining the the Doctrin which is the Insparable foundation of this Decree as it is to declare this particular Proposition for an Article of Faith We ought to believe St. Peter because he was inspired of God without declaring this General Proâ—osition as an Article of Faith we must believe all those that speak by the
Understanding wherefore to enlighten the Understanding its sufficient to encline the Passions and the Will That is to say before all things we must perswade the Understanding because a Man can't will or consent where he is not convinc'd whence it follows that the Understanding inclines the Will when it is perswaded there must not be an immediate Action of the Mind upon the Will because there must be only a Predication to enlighten and convince the Understanding by the Evidence of Truth Mr. Iurieu who hath studied much the heart of Man and knew all its foldings tells us quite contrary viz. That 't is the Passions and not the Understanding which determins the Will They prevent deliberation the violent Motions which they cause leave not the Understanding time to judge Video Mcliora Proboque Deteriora sequor This is the condition of all Men. They raise up an Eternal War in themselves and after much strugling they are carry'd away to sensible Objects and Charms in spight of the Light of the Understanding Man believes a thousand things only because he wou'd believe 'em and his Passions plead for an Interest even the Air of a Mans Face changes according to the Nature of the Passions so much is Passion the Mistress of the Judgment In fine according to Mr. Iurieu the Understanding is so little Master of the Will that we ought to look upon it as a Passive Faculty which receives Ideas as they are imprest upon it 't is an Ice which receives Images and reflects 'em more or less distinctly now as it acquiesces it determines not the Will ceases not to revolt and follow the Motions of the Passions If the Understanding resists it is only in those things wherein it hath not acquir'd a habitude of Sinning without remorse and which stay upon the brink of the Precipice being at a loss how to free themselves The Understanding is almost always subject to the Will which disposes of all its Reasonings whence we may conclude that 't is not necessary to pass through the Understanding in order to penetrate the Will and as it is this which determines so 't is this by which the Holy Ghost also Acts immediately upon the Mind Thus the Joy that the Souls of the Faithful possess is not a Reason'd Motion nor does it arise from reflection 't is inward Grace which gives it birth In fine it must be an immediate Action of the Holy Ghost upon the Will to overcome its inclination to Evil and draw it back from sensible things The other Proposition we have chosen is this That the Word of God contains Moral Demonstrations capable of themselves only to produce a full and intire certainty of the truth of it That is to say the Scripture has such Evident Characters of the Divinity of its Author that they are sufficient to form this certain perswasion viz. The Scripture is Divine I know not says Mr. Iurieu that ever man yet durst advance what these Gentlemen have done without having a design to lessen the Power and Light of these Holy Characters I dare affirm that there 's not one which can't be avoided by the profane not one that will amount to a proof or to which nothing can be objected But say these Gentlemen It is true there 's nothing which the Mind of Man can't turn into Darkness nevertheless if these Characters of Scripture are not sufficiently evident to produce this certainty will it be a fault in the Wisdom of God to make use of means which are incapable of producing the Effect which he proposed And will it be a lawful excuse for those who are chain'd in the Darkness of Paganism God will only reprove the malâ—ce of their heart and the source of their incredulity since he hath hid his Word under so great obscurity that the Characters of Divinity which it bears along with it cannot make one proof They add that if by the Assistance of the Holy Spirit there are not found in Scripture sufficient proofs to produce a certainty which excludes the fear that the Contrary can't be true as Mr. Iurieu says himself then there will be an eternal restlesness For a man can't be fully assur'd that the Scripture is Divine by the Scripture it self doubtless Grace can form a confidence which excludes all doubts that the Scripture is Divine But as Grace is not so prevalent that one can't sometimes be perswaded by the prejudices and darkness of Reason instead of that of Grace So that one shall be at a loss to be so much assured of the Divinity of the Scripture that there won't rest some doubt and some fear that the contrary will be true In fine can't the Scripture be said at least to produce a certain and humane Faith without the Assistance of the Holy Spirit and can't we convince a Heathen that it is Divine by the Light of Reason only Mr. Iurieu confesses that there is nothing appears more contrary to Reason than that these Character of themselves shou'd be able to produce an intire certainty For Man is full of Errors and prejudices which blind his Understanding and hinder him from discovering the Truth Besides the subtilty of Mysteries and their disproportion with the powers of the Soul distract the Reason and cause Insurrections in it Thus he pretends we can have only that certainty of the Divinity of the Scripture that he calls Adhesion which is produced from the Importance and not Evidence of the thing For Example I believe that such a one is my Father I have no demonstration of it says he but the importance of this Truth upon which the Obedience I owe him is founded and the right to his Succession makes my Will adhere thereto Thus as Sensible Advantages recur from this great Truth the Scripture is Divine so it is the visible interest of man to believe whatsover that Commands and that his Will shou'd be absolutely determined by it In a Word the Holy Spirit which acts in us produces with these Characters a greater certainty than naturally could be produced and creates an inward sense of the sweet Efficacy of the Word Without the Operation of Grace the Scripture wou'd continue like an unfruitful Seed upon the heart for it is that which strengthens and encourages the Mind against all its doubts and diffidence The last Proposition that we shall examine is that the Word of God Preacht under Proper External Circumstances manag'd by Providence may cause an Irresistible Grace and overcome all the wickedness of Mans Heart This is the Foundation of the Controversy in Question Mr. Iurieu makes no scruple of saying that this is a Pelagian Opinion and that it wou'd be to make use of the Hereticks Arms which have disturb'd the Church God said Pelagiuâ— works in us the Will to do what is Holy and Good by Inflaming us with the Prospect and Recompence of future Glory to draw us back from Earthly Concupisence in which we are overwhelm'd Now the Scripture is
Mr. Nicole that Jesus Christ came into this World we must examine according to the Cartesiaen method whether the Gospel be a feigned Book or no and hear all that is said by the Wicked upon this Subject and examine all the moral demonstrations whereon the certainty of things done is grounded Moreover we must be assured by Philosophical reasons and by good answers to Spinoza's Systeme that Man acts freely that he has an immortal Soul and that God prepares pains and recompences Where are Tradesmen or Peasants who are capable of so long a dispute pushed to a contradictory decree So that this cannot be the way to answer well for if we did but retain one or two Articles of our Creed we should have enough to do to render our selves certain of them according to des Cartes method And all this shews that Mr. Nicoles principle ought not to be applyed to matters of Religion And he is shewn several other very inconvenient consequences of this principle and it is concluded that Faith does not depend upon an examen of discussion but upon an examen of attention the effects whereof are Learnedly explained in shewing the manner how Divine Truths are imprinted in our understanding this is very fine and gives us a second example of Mr. Iurieu's sincerity for without troubling himself whether Mr. Nicole will brag of having obliged the Ministers to quit their ground he leaves him wholly to the examin of discussion and maintains that this was not what he ought to have disputed against and he answers an objection of Mr. de Meaux whether there be a time wherein a Christian may doubt of the Truths of Scripture and that according to the Principles of the reformed Church Let us say a word upon the last Book of this answer the Author has not so much indifference for Mr. Nicole but he has taken care to hinder his too great brags of the full victory that he has had in several cases upon the examen of discussion and says that this victory is but of little use to Papists but that it furnisheth Weapons to Libertines and Pagans to combate the Christian Religion Moreover he is not of Opinion that all the Arguments that were thundered against the examen of discussion are good and as to what concerns the way of feeling and this ray that he has so much laught at he is shewn that there is no reason to be so merry upon that word that there are really things in Scripture which are known by the way of feeling and that it is no sufficient Argument against it to say that it deceives Hereticks daily for the Author says if it deceives them it is because it is not assisted by an interiour Grace from the Holy Ghost as when we feel the light of Truth besides this he maintains that the most simple were able to know what was requisite to make them quit the Roman Communion In fine he shews the analysis of Faith according to St. Augustine and he answers Mr. Nicole in several things concerning the calling of the first Reformers and the Schism whereof some would fain have convinced them he answers him I say in all this and accuseth him of a thousand frivolous quibbles unworthy both of a Man of Honour and a witty Man I do not doubt but many of my readers may not understand what the analysis of Faith is Let us then say that we understand by these words the reducing of Faith to its first principles that it is a Metaphor borrow'd from Chymists who call Analysis the Operation that disunites the parts of a compound body setting apart the ingredients until they come to the most simple parts so to make the Analysis of Faith is nothing else but to mount by degrees to its beginning and to the first reasons whereon it is grounded and in this the Religions of the West are very different for tho' it is very true that the Protestants and Catholicks being questioned why they believe the Trinity agree in answering that it is because God has revealed it in Scripture but if you ask them this other question how they do know that God has revealed it in Scripture their answer will be very different the Catholick will answer that it is because he is told that the Roman Church finds the meaning of Trinity in certain passages of Scripture but the Protestant will say it is because he finds that these passages signify the Trinity whence it follows that the Faith of a R. C. is grounded on the Authority of the Church that of a Protestant upon the very Light which he finds in the Object proposed by Scripture There are but few who trouble themselves with this Analysis they content themselves well enough with believing what they have a feeling of Moreover it is a great question with Roman Catholicks whether in the Analysis of Faith they must stop at the Pope or go on to the Council Gregory of Valence in his Analysis Fidei Catholicae maintains firmly that they are to stop at the Pope But Mr. Holden an English Man by Nation and a famous Doctor of Sorbonne holâ—s for the Council in his Divinae fidei Analysis seu de fidei Christianae resolutione which has been re-printed lately at Paris with some additions A Lutheran Professor called Hannekenius refutes the Jesuite in the year 1683 by publishing paralysis fidei Papaeae I do not know whether he will publish such another Paralysis against the Doctor of Sorbonne Mr. Iurieu put at the end of his Book a short answer to what Mr. Ferrand published against the Parallel of Papism and Calvinism if this Article had not passed the bounds already we could give a short extract of this short answer it is admirable and discomforts this Author who to speak the truth has not answered the hopes that the Catholicks of this Country conceived of his Work they were a little surprized with the stroke they received from the parallel and they expected that Mr. Ferrand that was chosen to revenge their common Mother would acquit himself well of the Office but they experienced that he did not hold to what the Church promised it self of him Non illum nobis genetrix pulcherrima talem promisit The Accomplishment of Prophesies or the Deliverance of the Church near at hand c. Corrected and Augmented almost a third part with the Explication of all the Visions of the Apocalypse By the S P. J. PEPETH A. R. at Rotterdam by Abraham Achers 1686. 2. Vol. in 12. THis Work has made such a noise that there are two thousand Copies disposed of in four or five Months and yet there are but a very few gone into France which would have taken off a great many if it were suffered that it might be disposed of there this considerable part of Europe being almost nothing by report in respect of the Booksellers Trade one would think that the first Edition should have sufficed nevertheless there was soon occasion
in his Historical Dissertations p. 45 c. fol. IV. Bom after that takes another turn to Answer the Question of Episcopius touching the Institution of a Soveraign Judge over Controversies who succeeded the Apostles He asks of him a formal passage Wherein Iesus Christ hath ordered the Apostles that if there arose Disputes in the Church they should Convocate a Synod and make Decisions thereupon to which the Faithful should be obliged in Conscience to submit There is no appearance adds he that the Apostles should do it if they had not believed this Action conformable to the Will of their Master nor that the Primitive Church should so soon imitate them if the Apostles had ordered nothing thereupon It must then be that either the Institution of Synods is an Apostolical Tradition or that it is an inseparable Sequel of the Ministery and Promises that Iesus Christ hath made to those who exercise it I am always with you until the end of the World and other Passages which tho they are at every moment in the mouth of Catholicks seem not the stronger for that to Protestants Episcopius confesseth that Iesus Christ hath commanded no where his Disciples to convocate Synods and that notwithstanding they have done it He adds That according to their Example Ecclesiastical Assemblies may be held but that it followeth not that these Assemblies where none less than the Holy Ghost presides have as much Authority as the Apostolick ones The reason hereof is that the Authority of the Apostolick Synods depended not so much on the consent and conformity of their Opinions as on the quality of their persons and of the Authority which God had clothed them with by the Revelations he had made unto them and the Orders he had given them This will appear evident if we take notice of the conduct of the Apostles When they have an express command from God they expect not the Resolutions of a Synod for to act and St. Peter understood no sooner the meaning of the Vision which he had had but he went to Cornelius But when they speak of their own head they say I advise you 1 Cor. vii 25. On these occasions they took advice of one another Sometime they agreed not as it happened to Paul and Barnabas Act. xv 39. But commonly the spirit of Mildness and Peace which fill'd them and which shewed them all the Principles and all the Consequences of the Gospel brought them mutually to consult each other So that their actions being thus conducted by the Spirit of God they could say It seemed good to the Holy Ghost and to us But tho it was granted that the Convocation of Synods is of a divine Institution doth it follow that all the Synods and Councils which have been held after the Apostles have made good Decisions A Catholick denyes it and if he is asked the reason He must of necessity answer that what distinguisheth true Synods from false ones is that there have been some which have had all the Conditions necessary for a true Synod and have made good Decisions and the others wanting these Conditions have been but Conciliabula But how can it be known that these Conditions are assured marks of the Truth of Synods seeing that there is not one which is not equivocate according to some Doctors of the Roman Church And how can one tell what Synod hath them Will it be known by its Decisions But they should be examined and so to deny the Principle to wit that it might have pronounced a definitive Sentence Is it enough to assure it lawful that it be general Yes for the Gallican Church which receives the Council of Basil but not for Italy It must besides be confirmed by the Pope but who hath given him this Right Is it a Priviledge of the Successors of St. Peter How have they obtained it and whence comes it that the Bishops of Antioch who have succeeded this Apostle as well as those of Rome have had no share in it After all what needs there any trouble to prove the Authority of Synods when People are of the sentiment of Bom and the Iesuites And seeing that St. Peter and his Successours are the Soveraign Judges of Controversies what need is there of these Ecumenick Assemblies convocated with so much difficulty and Expences It 's not enough to interrogate this infallible Judge and to receive his Decisions as Oracles from Heaven The Passages which the Catholick alledgeth here in his behalf and the Answers which he hath made to those of the Protestants have been so often repeated that tho Episcopius refutes them sufficiently after a new manner we notwithstanding do not think it worth while to stop at them We shall only relate the manner wherewith our Professour translates the famous passage of the First Epistle to Timothy III. 15 16. because it is not common and that it destroyeth at once all the proofs which the Roman Church could draw thence Episcopius having proved against his Adversary as an illiterate Person that the Division of the Canonical Books into Chapters and Verses is not of the Sacred Writers and that it is not they who have put the Points and Comma's thereto he sheweth him that it is much more natural and more conformable to the aim of the Apostle to point this place otherwise than the common Copies are And to Translate it thus I have written this unto you That if I delay to come you may know how Men ought to behave themselves in the House of God which is the Church of the living God The stay and prop of Truth and the Mystery of Piety is certainly great God manifested in the Flesh c. When there is want of clear Reasons and convincing Arguments people are constrained to have recourse to Prejudices to Comparisons and to the Reasons of Convenience Therefore the Roman Catholicks say incessantly to us That God who well knew that there would arise Disputes in the Church upon Matters of Faith as there are Processes formed amongst Citizens of one State touching the Goods which they possess ought to establish a Judge who should be consulted at all times and who might instruct us in the true sense of Scripture in contested places and thus end the Differences It seemeth that Iesus Christ otherwise would not have taken care enough of his Church and the faithful who compose it seeing he would not have given them means of assuring themselves perfectly that the Doctrine which appears most conformable to Scripture is true if they might be in doubt as to several Articles of Faith and that what they should most determinately believe thereupon could not pass but for a a greater likelihood of Truth It must be granted that there would be nothing better understood nor more commodious than a Judge of this nature There would be no more need for one to break his Head in examining all things and to seek for truth it should be all found and People would go to Heaven
by a very plain way Why was not Iesus pleased to render the way more easy and did not tell us where we should find such a Judge We are therefore obliged to look for him saith Episcopious and this Disquisition must necessarily aim at either of these two things Either that each particular Society of Christians and even each Member of this Society attribute to it self the Power of Soveraign judging of Controversies or that the Universal Church to wit the Body of all those who profess the Gospel hath at all times right to chuse such a Judge The first cannot be granted because every one looking upon himself as Infallible no body would submit himself to the Decisions of his Neighbour The second is naturally unpracticable for before the Universal Church can choose a Supream Judge of Controversies it must needs have cast it's Eyes upon divers Subjects capable of fulfilling this Charge and examined carefully their capacity And how shall it make this Examination All the Christian Societies must concur in this Election But how should they agree thereupon and whom could they choose who should not be suspitious or uncapable of this Employment Seeing all Christians have already taken Parties and those who are not Christians understand not our Disputes Add to this that tho Men would be decided by the ordinary Judges of the Roman Church there would still a Party of Male-Contents remain If the Pope was chosen France would appeal to the General Council if a Council was assembled Italy would not accept on 't until it had been confirmed by the Pope and this Bishop would only do it upon condition that this Ecumenick Council would acknowledge it self beneath him which is contrary to the pretensions of France The impossibility of this Design is an evident proof according to our Author that God will not have his Church to be governed after the manner of the Kingdoms of the Earth where one is obliged to submit without knowing for what because there is but the Body and some transitory Goods in question But the Kingdom of God extending it self over the Soul and Conscience Men must be instructed convinced and persuaded Men must read pray meditate and live Christianly to obtain the Grace of distinguishing Truth from Falshood In vain would Scripture teach us these Truths and exhort us to these practices if there were an infallible Judge All this would be useless neither is it of great me amongst those who believe they have one All the World knoweth the ridiculous explications the Roman Doctors gave to Scripture before Protestants had put it into the hands of the People and no body is ignorant of the many Truths which have been discovered since it hath been believed that every one should instruct himself in the Will of God by his Word It is true that there have arisen Disputes which are the unavoidable consequences of Examination But if Christians applyed themselves only to Scripture and that instead of deciding of their Differences when Scripture is not clear thereupon they supported each other with a mutual Charity we should soon see them become both more wholsome in their Opinions and more reformed in their Manners It is a consequence very clear and very easie to comprehend but such as apparently will never be justified by Experience V. The last writing of Bom is a small Treatise to prove that St. Peter hath been established Head of the Catholick Church where this Priest relates the common Passage of Controvertists Thou art Peter c. Feed my Sheep c. The Answer of Episcopius is not complete but that which there is on 't appears more than sufficient to refute all the Objections of the Missionaries The first Reason would be even enough which is that although his Adversary had clearly proved his Thesis he would do nothing for all that if he did not shew that the promises made to St. Peter regard also his Successors whereas most of the Fathers have taken them for personal Priviledges as Tertullian in his Book of Chastity c. 21. who speaks thus to Pope Zephirin If because the Lord hath said to Peter Vpon this Rock I will build my Church I will give thee the Keys of the Kingdom of Heaven and all that thou shalt bind or unbind upon Earth shall be bound or unbound in Heaven If I say for that cause you imagine that the power of unbinding or binding is passed unto you to wit to all the Churches founded by Peter Who are you that overturn and change the clear intention of the Lord who hath conferred this personally on Peter Vpon thee saith he I will build my Church and I will give thee the Keys and not to the Church and all that thou shalt unbind and not that they shall unbind 2. After having shewed that these Priviledges are not personal it should be proved that they regard only the Bishops of Rome excluding those of Antioch 3. That they regard them all without exception and without condition to wit That all and every one of the Popes are infallible as well in Fact as Right against the Experience and the Sentiment of most of the Doctors of the Roman Communion 4. It should be defined what the Catholick Church is and shewed by formal passages that these Terms denominate the Body of Pastours which is called the Representative Church which is impossible Whereas it is very easy to shew that the Church signifieth in Scripture only the People in opposition to Pastours And in this sense there is nothing more absurd than all that is said of the Power of the Church and it's Priviledges seeing it is but the Body of the Pope's Subjects and Roman Clergy and that Subjects who are far from making Decisions must submit and obey their Lot 5. After all this it should be still proved that the Priviledges given to St. Peter and the Bishops of Rome his Successors import not simply a Primacy of Order and some Authority in things which regard the Discipline and Government of the Church which Protestants could grant without doing a prejudice to their Cause but they do moreover mark a Primacy of Jurisdiction of Sovereignty and Infallibility in matters of Faith which is impossible to be proved by Scripture and all the Monuments we have of Antiquity and which is even contradictory seeing the belief of a Fact or Truth is persuaded and forceth not it self Have not Roman Catholicks much Grace to accuse Protestants of Obstinacy because they refuse to embrace a Hypothesis which supposeth so many dubious Principles whereof most are contested even amongst the Divines of Rome and to ask them to obey the Church without distinctly telling them what this Church is or in what consists the Submission which is required of them or how far it ought to be extended An Abridgment of Universal History The First Part containing the Ecclesiastical History in Two Books by Henry le Bret Provost of the Cathedral Church of Montauban in 125. 3 Volumes At