improbable Yea and destroies Protestancy It is And why improbable Because it cannot be Supposed that any priuate man or men haue vsed full Diligence to vnderstand the Scriptures Sense And that à Church of à thousand years standing hath neglected à Duty so necessary But these priuate men whether Arians Protestants or Socinians and the Church draw contradictory Senses from Scripture And all these iarring Sectaries with their different Senses defend not truth Therefore some of them let the fault yet light where you will haue not vsed Diligence nor righly vnderstood God's word The Question now is and some Oracle must decide it where or in whom this Misunderstanding lies Most willingly would I haue this one Difficulty folued and t' is worth the Labour whilft euery one See's it is no more certain that the Protestant hitt's on the Scriptures true Sense than it is certain that the whole Church after à thousand years Diligence mistakes it Can this think ye be euer cleared in behalf VVhy Should Sectaries his right on the Scriptures Sense of Protestants by any Proof so much as meanly Probable It is Impossible Wherefore I Conclude Their Grand Principle is rotten at the very root fail's all that Rely on it I will say it once more If the Protestant hath no greater Certainty of his Sense of Scripture than it is certain That he hitts right and the Church Err's in her Sense His Belief after all industry And the Church be deluded vsed stands vnprincipled rests on his own fancy and is not rectifiable while he iudges so Say the very vtmost it is no more but à meer hazard whether he belieues or no and this destroies Protestancy Thus much of Scripture 21. The next thing pleadable in behalf of Mr Stillingfleets Truth and Reason may perhaps be the Authority of Holy Fathers It is weightles if the Church be fallible or has Erred And first Protestants say all Fathers are liable to Errour I add more and Assert if that Church whereof They were Members taught or can teach false Doctrin it is à meer vanity to seek for certain Truth or any satisfactory Reason in the Fathers Writings What can Streams the Fathers were no other be Supposed pure and The Sectaries pretence to Fathers improbable the Head fountain Gods own Oracle Poysoned and infected Did they hit right vpon our Christian Verities when their only Guide Christ's sacred Spouse misled Posterity Could they Dedicate all their Labours to make an Oracle renowned that afterward whispered Errours into all mens ears These are Paradoxes I Say then it is à stronger and far more reasonable Principle to Assert That the Church neuer erred nor can erre Than first to Suppose Her erroneous And next to find truth in the Fathers who were no more but Schollers and suck't the milk of purest Doctrin from the Brests of this their Mother The Catholick Church If She therefore poysoned them with fals learning both She and They yet poyson vs And consequently neither the Church nor Fathers deserue credit nor can be prudently Belieued 22. And here by the way I cannot but reflect vpon à strange Procedure vsual with Sectaries in All their Polemicks First The procedure of Sectaries vnreasonable they Suppose the Church and Councils errable yea actually misled in Asserting Purgatory Transubstantiation c. And to Rectify what is thought Amiss Some few Gleaning of Fathers how little to the purpose is seen aboue are produced and these Forsooth must stand as it were in battail Array fight against à whole Church and ouerthrow Her Errours Is this think ye Reasonable Can it be imagined that God preserued his Reuealed truths in the Hearts thoughts and words of à few Fathers and suffered his Vniuersal Church with so many learned Councils conuened after the Four First to fall presently into so shameful à Dotage as Sectaries charge vpon Her Were the Fathers Then illuminated and was the Church afterward darkened and besotted There is none so blind But must needs se Himselfe out of Countenance by aduenturing to Defend à Tenet so highly Contrary to all Reason Wherefore I must earnestly petition the Reader once more to reflect vpon the greatest Folly which Methinks euer entred the Thoughts of men Thus it is The primitiue To say the Fathers taught truth and that che Church deserted Truth Fathers not many in number Who wrote in the First three or four Centuries in different Times and Places perused by few and vnderstood by Fewer are Supposed to Deliuer exactly the Catholick Verities What They sayd was True And an Ample Vniuersal Church together with Her Learned Councils known to All spread the whole world ouer for à Thousand yeares and vpward must be Supposed so Abominably sinful Is worse then a Paradox so Fearfully misled as to Desert the Ancient Faith of Those Fathers to Peruert God's Truths And Finally to Bring into the Vast Moral Body of Christians à Vniuersal Mischiefe à Deluge of Errour of Idolatry And no man knowes what If this be not pure Phrensy there was neuer any 23. The last Principle to ground Truth and Reason vpon or to bring Controuersies to an end is Vniuersal Tradition but this also Fail's to vphold Truth if the Church be fallible For who will or can with certainty trust the Tradition of à Church or so much as take the Book of Scripture from Her were she branded with this foul Note of hauing Publickly taught and wilfully imposed à hundred Doctrins vpon Christians contrary to Gods reuealed Reuealed Truths But more of this aboue C. 5. 6. 24. After all you se first Truth and Reason brought to Ruin Faith and Religion vnhinged if the Church and Councils be Fallible You se 2. These Inferences Setled vpon vndeniable Principles The Church is infallible Ergo Controuersies are without Perplexity ended Contrarywise The Church is Fallible Ergo Contentions Clear Inferences against Sectaries goe on without Redress endlesly Scripture as you haue heard because differently Sensed decides nothing No more do the Fathers Say Sectaries confessedly fallible Church and Councils are reiected as errable when and as often as Sectaries please Those that Dispute of Religion Yet more Fallible are not to be Iudges in their own Cause and without à Iudge Their best Arguments will be thought by all Prudent men no more but Vnconcluding Topicks And really they neither are nor can be better for want of Principles and some Oracle Infallible 25. Whoeuer desires to haue the Principle I Rely on further established by clear Inferences drawn from our Aduersaries needs only to read M. Stillingfleet from page 534. to the end of that 2. Chapter My Principle is There is no possibility of ending strife touching Religion if the Church and Councils be fallible yet Mr. Stillingfleet and his Lord Say they must haue some end or They 'l tear the Church à sunder My Task then is to show that these mens Doctrin Tears all in pieces and makes Controuersis
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 assâ—nted â—o 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 infallâ—blâ— 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 Verâ—ty 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 Infallibâ—lity 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 〈◊〉 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 Wâ—rd was with God Thâ— same was in the beginning â—irâ— 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
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 〈◊〉 the Infallibility of the Church independently of Scripture Yea and also independently of all belieuâ—d 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 â—eak 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 â—s yet must be proued â—uidently 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
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 implâ—x 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 â—ot to recede from Truth Non enim iâ—si loquebantur c. For they spake â—â—t but Christ our Sauiour witnessing â—t was the Spirit of God and the Eternal Father that spaâ—e 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 â—r 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 reflâ—x 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 â—â—pes 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
far equal that as Mahomet driues all to his belief by the sword the cause is natural so the Church drawes all to it by wit policy and humane learning and this means is altogether as natural Now if you say those first Conuersions were truely effects of grace and wrought by Gods special assistance This sequele is Clear The like made in after ages by the Church far more numerous as difficult and wholly as glorious proceed from the same fountain of Goodnes God's Diuine grace and special Assistance And note I speak here of real Conuersions wrought in Belieuers vpon solid motiues the Church shewes you millions of them not of hypocritical changes pretended hypocritical Conuersions not Valuable for God and Religion when worldly interest has à hand in them These are as soon distringuished by their false lustre as à comet from the sun they last not long but fall like blasing starrs We meddle not with them Thus much of à short digression which makes way to an other querie and 't is as followeth CHAP. V. VVhether all called Christians Belieue intirely Christ's sacred Doctrin And whether meanes be afforded to arriue to the knowledge of true Christian Religion 1. THese questions largely handled in the other Treatise are soon resolued vpon certain Principles I say therfore first All called Christians belieue not truely and intirely Christ Sacred Doctrin and proue it If Hymenaeus and Alexander Timoth. 1. c. 1. 20. once true Belieuers made shipwrack of their Faith if the Arians Monothelits Pelagians Donatists and such known Hereticks named Christians haue fallen also and lost true belief of Christian verities sufficiently proposed This sequel is euident All of them though named Christians haue not Faith intirely good nor indeed any Diuine Faith at all See the other Treatise Disc 3. c. 3. n. 4. 2. I say 2. All and euery one may with ordinary diligence come to the knowledge of the true Christian Religion I proue the Assertion Diuine Faith without which we cannot possibly Means sufficient to know true Religion please God is determinatly necessary to saluation and consequently the Religion where true Faith is taught is also necessary Therefore both these after Ordinary diligence vsed may be known vnlesse we wil say that God first makes such things necessary to saluation and then remoues them so far out of sight that none can know by prudent ordinary diligence what these necessary things are I say necessary to saluation not to dispute with Melchior Canus and others of the necessity of faith to the first iustification of à Sinner This difficulty we waue and Argue 2. God as we now suppose with all Christians yea with Iewes and Turks also is the Author of true Religion which he reuealed to the world for no other end but mans happines and eternal saluation therfore if he desires all to be saued by true Religion which is the final end therof He cannot vnles his Prouidence fail but afford meanes to know where it is professed otherwise which ill beseem's an infinite wisdom he would set vs all on work to gain Heauen by the belief of true Religion and withall leaue vs so in darknes that we cannot with all prudent industry come to the knowledge of it which is to say He will haue vs know the end of Religion and yet conceal the meanes leading to the knowledge of it 3. Again I argue 3. God who obliges not to impossibilities laies à strait command on all to belieue true Religion and not to assent to any fals sect therfore it may be known and clearly distinguished at least from the errours of infidels Iewes and Turks Known I say but how Not by its internal light immediatly for no Religion euer yet was its own self-euidence ex terminis or prudently got admittance because the Professors of it Cryed it vp as true Therfore the credibility of true Religion which must be True Religion is not its own selfe euidence laid open to Reason by force of Conuincing motiues is made as well discernable from Heresy destructiue of saluation as from Turcism or Iudaism yea and may be no lesse clearly discouered by its proper signes and lustre than à true Miracle for example that of S. Peter from Simon Magus Sorcery This cannot be denyed vnles God as I now sayd either command's impossibilities viz to find that out which cannot be found or licenceth vs to embrace any Religion called Christian whether good or bad true or fals it imports not because the best if it can be found is no more but à meer Probability or like vncertain opinions in Philosophy which may be reiected or followed according to euery priuate fancy This execrable Doctrin of the indifference to any Religion learned in the Diuels school is now à daies much in the mouths of many and I fear too deeply rooted in the hearts Nor à thing indifferent of some later Sectaries But of this more here after In the mean time you may conclude If true Religion be in the world it s made discernable not only from Iudaism but Heresy likewise and if it haue this discernibility it can be known if known it induceth an obligation to be belieued with Diuine Faith if it grounds certain Faith Subiectiuely taken in him that belieues it is no Opinion and considered Obiectiuely it implies the highest certainty Imaginable setled on God's Reuelation as is largly proued in the other Treatise Disc 1. c. 5. n. 6. 7. CHAP. VI. Of our Sectaries errour in their search after true Religion As also of Mr. Stillingfleets inconsequent way of Arguing 1. ONe errour common to all condemned Hereticks is in the first place to find out true Religion by the book of holy Scripture alone A most improbable way as the ancient Tertullian learnedly obserues lib de Praescrip cap. 9. 15. but chiefly cap 19. at those words often cited Ergo non ad Scriptuâ—as prouocandum c. The reasons of my Assertion well pondered are most conuincing 1. The Sectary laies hold of à book which he sayes teaches truth and yet knowes not in his Principles nor shall euer know infallibly whether the book he own 's contain's the Doctrin of true Religion or ought to be valued as Gods assured word which is to say in other terms He learn's infallible truths of à Master before he hath infallible certainty of this Masters teaching truth infallibly That the Sectary wants infallible assurance of his book is euident for he saith no word of God written or vnwritten no infallible Tradition no infallible authority on earth ascertain's him of the Scriptures Diuinity So Mr Stillingfleet in seueral places chiefly part 1. c. 6. Pag 170. Therfore he can haue no in fallible Assurance of the Doctrin contained in Sectaries haue not infallible assurance of their Bible Scripture and consequently no Diuine Faith grounded on that Doctrin as I shall shew hereafter How euer grant him an indubitable assurance in à general way of some
been lost and peruerted by fraud negligence violence or all together You say 3. These ancient Christians were professed enemies to the corrupters of the Bible yet you hold them dear friends to the deprauers of Gods verities registred in the Bible You say 4. The interest of eternal Saluation made these Christians careful to preserue the Bible in its first integrity And yet you make them supinly careles in preseruing the verities contained in Scripture as highly necessary to saluation You say 5. The eternal concerns of all Christians so depended vpon the safe preseruation of these Sacred Records that if they were not true we are all most miserable And I reply The eternal concerns of all Christians as highly depend's on the pure Doctrin of Scripture as on the outward secured Records for what auails it to haue pure Records and draw poyson out of them You grant the whole world was miserably infatuated with false Doctrin for ten whole ages though it had the letter of Scripture pure and yet the purity of that book preuented not the misery of mischieuous errours You say 6. When once I see à whole Corporation content to burn the publick Charter and substitute à And further vrged against him new one in its place and this not to be suspected or discouered When I shall see à Magna Charta foisted and neither King nor People be sensible of such à cheat when all the world shall conspire to deceiue themselues and their Children I may then suspect such an imposture as to the Scripture but not before Answ Ex ore tuo te Iudico and retort the Argument in your own words When. I see not only à whole Corporation but à whole ample learned Church wast or depraue the old Legacy of Christ sacred Truths bequeathed to it and a new learning substituted in its place and this change not to be suspected and discouered when I shall see that Magnum Depositum of his Doctrin once committed to the Church escare to be foisted and neither King nor Prelate nor People found sensible of the cheat when all the world shall conspire to deceiue themselues and their children by teaching fals Doctrin in place of Christs verities Then I shall and must in prudence suspect an imposture à change an alteration in the very book of Scripture This later you shamfully grant to haue happened when vpon the pretence of hideous errours you abandoned all other Christian Societies in the world and vnfortunatly made à Schism with Luther from the true Roman Catholick Church therefore you may not only weakly suspect but must most iustly fear the first which is that you haue not true Scripture 4. Hence I say what euer Argument proues the book of Scripture hitherto preserued pure proues likewise the Doctrin of the present Church as faithfully transmitted and Conueyed pure from An inference from what is sayd age to age to our very dayes Contrariwise if there were any Principle as there is none whereby this Doctrin could be shew'd false or stained All might if reason haue place ioyntly acknowledge à non-assurance of the Scriptures purity For that Corrupters of Christs Doctrin may more Easily Corrupt the words of scripture Church which may lose true faith and Corrupt Christ's Doctrin may more easily lose or corrupt Christ's Scripture vnlesse you grant which is horridly impious that Gods special Prouidence had only care to keep à Bible incorrupt and at last like one careless permitted the Doctrin of that book wheron Saluation essentially depend's to be extorted out of the hearts of all Christians for à thousand yeares together Ponder these truths Mr Stilling and Confesse ingenuously if your Principles hold good you haue not so much as any probable certainty of your Bible 5. Perhaps one may say if the letter of Scripture be corrupted the very foundation of Faith is shaken but if supposed pure and vnaltered though all Christians Papists and Hereticks erred in the Doctrin therof yet they may be reclaimed from errour by the pure Euangelical preachers now swarming in England Pittiful what no help then for à besotted world before these late men appeared who here speak at random They first tell vs vpon à meer supposition without any semblance of proof that Scripture was euer preserued pure though all Christians abused its Doctrin wheras we contend vpon most grounded reasons that if all erred in the doctrin drawn from Scripture the letter cannot be supposed pure because à Church carelesly negligent in the preseruation of Christs Doctrin cannot be thought careful enough in preseruing the true Records of his Doctrin Now the Answer without proof is though all erred Doctrinally yet none of them maimed or marred the Bible which besides à Moral impossibility implies à pure begging of the Question See more of this particular in the other Treatise Disc 2. c. 2. n. 8. Again If these Euangelical men pretend to Conuince vs of our errours What sectaries are obliged to by à pure book of Scripture they are obliged to shew vs some one Copie at least wherof we may haue such certainty as excludes à Possibility of all doubting But this no Protestant can do who If God assisted the Transcribers of scripture much more he assist's the Church reiect's all editions now extant except perhaps his own The Vulgar latin which Mr Stillingfleet call's the great Diana of Rome of high credit in the Church for à thousand years pleaseth not The Clementine and Sixtine Bibles not different in any Material point touching Faith are vnderualued Set these aside I desire Mr Still or any Protestant to show me à Copy whose Authenticalness is so agreed on by the consent of all Christians as may exclude reasonable doubting of its purity It is vtterly impossible If these men answer we must haue recourse to the Autograph's or ancient Manuscripts of the Hebrew and Greek I deny their supposition for these now extant are no first Originals in à word no more but Transcriptions What greater security therefore haue we of such copies then of the Vulgar latin vnlesse you say that the Transcriber who euer he was because he wrote Hebrew Caldee or Greek could not tell à lye or was determined to follow in euery Material point of Faith the Hagiographers Copy most faithfully Grant this and I Argue If God by special Prouidence so assisted the memory the will and hands of these Transcribers as to write nothing but what was exactly found in the first Original Scripture with much more reason will He euer assist his Church to admit or approue of no Scripture nor Doctrin but what is genuine pure and Orthodox 6. To reinforce this argument I licence Mr Stilling to chuse amongst so many lections of the new Testament as he saith are collected by Robert Stephen one or two he likes best and then I demand whether that lection agrees with the vulgar latin or differ's from it If 't agree there is no reason to quarrel with
indubitable Principles appliable to the Belieuers reason If therefore à Want be found of such proofs and doubts arise whether Christ's Doctrin be taught or no None can by doubtful or ambiguous Proofs of true Religion easy and Conuincing Principles only absolutly say This is Christs Doctrin and Consequently the proofs of true Religion answer to the weightines of the matter that is they are clear conuincing and exclude à possibility of reasonable doubting Thus much supposed 2. I say first who euer endeauour's to shew by arguments what Tenents of Religion now held amongst Christians are pure and Orthodox when the matter is of Controuersy and cannot The sectaries proofs as dark as his Doctrin bring his proofs to à Clearer Principle then the particular assertion is which should be proued argues improbably The Protestant in all the discussed matters of Religion doth so that is he neuer goes beyond the strength of his own weak assertion but eludes all by talk wholly as dark and weightles as the very Assertion is which should be proued therefore he Argues improbably 3. To proue the Minor proposition wherein the difficulty lies Take à veiw of all our Protestant Tenents as they differ from Catholick Doctrin or Constitute this new reformed Religion and ask what Protestant dare appear and venture to proue That Faith only iustifies The like I say of his other negatiue Articles Of no real Presence of no Inuocation of Saints of no Sacrifice of the Mass c. I absolutly affirm He cannot make one of these Articles good by any vndoubted Principle or establish any of them by à proof which is clearer than that dark article is which should be proued One reason is These Doctrins opposite to the Latin and Greek Church also are not euidently known as truths by the light of One reason of our Assertion nature or by any receiued Principle grounded on Reuelation No ancient Church reputed Orthodox held them 7. hundred years agone and Consequently no vniuersal tradition is for them The only difficulty is whether Holy Scripture or the Fathers generally patronize such Doctrins And to fauour Sectaries all that 's possible we will here moue no doubt of the letter of their Bible but withall assure them it will be impossible to draw such new learning out of that Book and the impossibility will be thus manifested As long as these men cannot proue their new Doctrin to be transmitted to them from as good and assured authority as their book of Scripture is transmitted but vpon less sure grounds or less assured tradition so long their doctrin is naught and stands vnprincipled But this is so as we shall see presently And you may by the way note here the difference between the Catholick The difference beween the proofs of Catholiks and Protestants and Protestant The first proues euery particular Tenet of his Faith by as sure à Principle as he proues his Bible to be Diuine the Church assures him of both but the Sectary euer fall's short in this and cannot giue you so strong à proof for his particular Doctrin as he doth for the very letter of his book which he supposes teaches that Doctrin 4. But let vs come to the point which chiefly vrgeth and take one particular Controuersy we cannot insist on all and ask the Protestant How he proues that the real presence of Christs sacred body as Catholicks assert is not expressed in the literal sense of those words This is my body His negatiue assertion most euidently is not there in plain terms We therefore vrge him to make it good by à proof that 's clear or more conuincing than his own dark and yet vnproued Negatiue is And is he not obliged think yee to produce à strong proof indeed when he hath so many powerful Aduersaries to contrast with 1. The clear words of Christ now alleged 2. A long Catalogue of most ancient Fathers vsually cited by Authors opposite to him 3. The Authority of the Greek and Latin Church for both Churches mantain the real substantial presEnce to this day 4. The express Doctrin of general Councils which define our Doctrin positiuely and The grounds of our Catholick Tenets condemn the figuratiue presence of Sectaries 5. Euident Miracles wrought in confirmation of the Mystery related by authors of most indubitable credit These are no slight grounds of our Doctrin Let vs see by what strong receiued Principle the Sectary endeauour's to weaken them or which is immediatly to my purpose proues his new negatiue Position Has he the express letter of Scripture for his Negatiue Christ is not substantially present in the Eucharist Not one word in the whole Bible is like it much contrary Doth the sense of Scripture after all places are compared together fauour him No. What euer sense he drawes from thence seemingly to his purpose will be as obscure and remote from the nature of à proof or any known Principle as his own improbable position is and therefore most vnfit to perswade it Has he as vniuersal Tradition or the vnanimous consent of Fathers for his negatiue or for that sense he would force out of Scripture as he and we haue for the letter of the Text now cited Nothing at all And to show you how iustly I propose this question call to mind what Mr The Sectary answers not to any Stilling exact's of his Aduersary Part. 1. c. 7. P. 216. If I should saith he once see you proue the infallibility of your Church the Popes supremacy Inuocation of Saints c. by as vnquestionable and vniuersal tradition as that is whereby we receiue the Scriptures I would extoll you for the only person that euer did any thing considerable on your side Thus he speakes after this precaution giuen Think not to fob vs off with the Tradition of your Church in stead of the Catholik with the ambiguous Testimonies of two or three Fathers instead of the vniuersal consent of the Church since the Apostles times Your own words Mr Stilling shall here condemn you The Question is whether your Negatiue Christ is not really present in the Eucharist as Catholiks affirm be Orthodox Doctrin We exact as rigid à proof from you as you demand of vs but fob vs not off with your own talk Tradition you haue none nor with the ambiguous Testimonies of two or three Fathers but giue vs the vniuersal consent of the Church since the Apostles time as What we iustly require of Sectaries clear for your negatiue as you demand of vs for the articles now mentioned Or if this be too much giue vs but only the indubitable sentiment of any Church reputed Orthodox four or fiue hundred years past for this your sense and assertion and I will applaud you as à most singular person But this you shall doe when you haue turned all faith out of the world that is neuer I say therefore you haue no more but the ambiguous Testimonies of two or three
clear words of à Father and when the Glosser has no vndubitable Principle distinct from his gloss wheron to settle his Doctrin as he has not in our present Controuersy Obserue well The Fathers say What wee see is not bread but Christs very body The Sectary interpret's That wee see is not common bread indeed but Christs body Figuratiuely or Sacramentally The Fathers say it is not figuratiuely only but really his body So Theophilact Answered and the reason giuen and S. Iohn Damascen cited aboue Had the Sectary who interpret's thus an vndoubted Reuelation for his Gloss deliuered by any Oracle of Truth Scripture Traditions or Orthodox Church there would be good reason to giue him hearing But when we euidently see that the best and only proof of his Doctrin is no more but the very gloss he makes without Further Principles we iustly except against him and hold such glosses improbable 14. Now all is contrary with the Catholick who neuer interpret's any Authority but when t' is dubious and if it be so it neither help 's the Sectary nor hurts the Catholick and therefore ought In reason to be cast aside as either impertinent or as weak and forcelesse in all disputes of Controuersies The fundamental Christ's Doctrin not proued by glosses or any ambiguous Testimony Reason already hinted at is The true Doctrin of Christ is not proued by Glosses or any doubtful Testimony but stand's most firm vpon known and indubitable Principles or if in order to Christians it want's such supports it cannot pass for Christ's Doctrin An ambiguous Testimony therefore which seemingly opposes this true Doctrin Certainly Principled is most impertinently alleged against any Tenet of our known and owned Catholick Faith 15. Vpon this one sole ground now clearly laid forth I confidently Affirm all Controuersies in Religion might be easily ended would Sectaries please to lay Preiudice aside and follow manifest reason I 'le shew you how Write down first the two contrary Tenents of Catholicks and Protestants Christ is really and substantially present in the Eucharist Christ is not really and substantially present Next examin well the Principles wheron these Contrary Doctrins rely or are supposed to rely The Catholick vrgeth first Christ's plain words 2. The Authority of his Church and saith his Churches Doctrin is the very same that Christ words literally taken express 3. He ponder's the clear Testimonies of The Catholick Principles Fathers and discourses thus When I find the most significant expressions of Fathers consonant to our Sauiour's plain words and to the owned Doctrin of my Church I must assuredly rest on these as indubitable grounds or Confess that There neither is or was euer any Principle for the soundest Article of Christian Faith Examin next the Sectaries Principles Has He any words in Scripture as clear as mine or to this sense This is not my body b◠à Sign only of it Euidently No. Has he any Church esteemed Orthodox by the Christian world which without Controuersy taught this Doctrin of à sign only three or 4. ages since Name Sectaries haue none such such à Church He will speak's to the purpose Has he Fathers so numerous so express and clear for his Signe and figure only as the few Testimonies now alleged are in behalf of Catholick Doctrin If he haue let him please to produce them I 'le doe no more but lay my Testimonies by them and if after the perusal or à iust Parallel made of both All the world iudges not those I quote to be most conuincing may the literal sense stand and his both dark and ambiguous I will vndergoe any Censure You haue heard how loud and express the Testimonies briefly hinted at and innumerable more are for our Catholick Verity I challenge Mr Stilling to Confront them with others as openly significant for his opinion I verily think he will neuer goe about to doe what is desired but fob vs off with killing flies and no man knowes what 16. In the interim I Argue I am either obliged to renounce An Argument drawn from our Catholick Principles the obuious sence of these Authorities which I see euidently Consonant to the words of Scripture and to the Doctrin of my Church or by force of these Proofs am still to belieue as I doe Grant this second I stand on secure ground But if I am obliged to renounce the obuious sense of Christs words my Church Doctrin and the expressions of these Fathers c. Our Aduersaries are bound if à spark of Charity liues in their Hearts to plead by stronger Principles which may settle me in an absolute Renuntiation of my Doctrin and withdraw me from the supposed errour I liue in Is not this iustice and Charity think ye And is not the Compliance most easy For if their Doctrin be Christ's Doctrin and mine not Theirs stand's as I now told you vpon clear and indubitable Principles And Principles of that nature are easily laid forth to euery ordinary vnderstanding Now I subsume But it is euident the Sectary hath no such conuincing Principles which can oblige me to renounce the plain literal sense of Christs words and the Fathers already cited And this I proue What euer Principle obliges me to renounce or to deny the plain literal sense of such words must giue assurance that those expressions literally Why none can remoue me from our Catholick Tenet vnderstood are dangerous and apt to induce Christans into gross errour for if literally taken they do no mischief or be not apt to induce into dangerous errour why should I Deny their obuious sense because Ptotestants will haue me do so But there is no Principle so much as meanly probable whereby these expressions are proued false or inductiue into dangerous Errour for were this really so some Church or Author of Credit would long sincé haue noted their ouer much vehemency in sayng more then was true concerning this Mystery which none euer yet did Therefore I may still and without Reproof hold where I am and adhere to their literal Doctrin which my Church teaches 17. Some may teply Sectaries vrge vs not so crudely to reiect the Fathers Testimonies as only to moderate or rectify their sense by the help of our Modern mens glosses which is à blamles proceeding for we do so with Gelafius and other Authors when they seemingly make against our Doctrin and Protestants do no more Answ Protestants do more for their interpretations euer imply à peremptory and absolute denial of that very literal sense which the Father words express For example S. Cyril saith Catech. Mystag 4. He that changed water into wine by his sole will hath also A reply of sectaries answered changed wine into blood The expression inuolues à parity and implies thus much That as water was really changed into wine at Cana in Galilee so wine was really and substantially changed into Christs blood Sectaries as peremptorily deny this real and substantial change of wine
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 mean◠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 ◠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
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 o◠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 b◠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 ◠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
without Progenitors successors without à Pedegree New Teachers without commâ—ssion Protestants indeed but without Principles 15. Hence I argue and it is à demonstration against Sectaries If neither Church nor Councils nor Pastors nor Doctors nor any Orthodox Christians in forgoing Ages euer owned or so much as heard of Protestancy before one vnfortunate Fatherles Luther broached it If no Antiquity so much as once mentioned one Professor of that Religion if no Tradition handed to Luther the new Faith he taught all which is without dispute manifest Protestancy most enidently is vpon this very account both an Vnwitnessed and an Vnprincipled Religion And not only improbable but in the highest degree improbable But no Authority can release an vnprincipled Nouelty from its own intrinsick miserable and â—ssâ—ntial state of improbability Therefore our Sectaries votes of no weight at all cannot make it probable And thus Controuersies are ended because an improbable Religion And for this reason improbable because vnprincipled is not defensible 16. To add more to this Discourse I Ask whether one Arius opposing the whole Church represented in the Nicene Council Protestancy as improbable as Arianism defended probable Doctrin or no You will answer No. Very good Yet he quoted Scripture and might one insist vpon the exteriour letter or sound of words more plain and express in the behalf of his Heresy than all the Protestants on earth can produce Fathers plain and Expresss for their Nouelty of Protestanism I would say Neither Theoderet nor any other Father speak's half so clearly to the Doctrin of No Transubstantiation No Sacrifice of the Mass c. As these words to omit others My Father is greater then I may the exteriour letter regulate here seemingly express an inequality between the Father and the Son Now if the seeming clear sound of Scripture made not Arius his Doctrin probable against the Church Then much less can the more obscure Testimonies of some Fathers make the Doctrin of Protestants probable against the Church Now. And if we speak of followers that Arius gained in his time There is no comparison He had more than euer England had Protestants in it 17. One may yet reply The Nicene Fathers cited plain Scripture against Arius Very true And so do Catholicks against Protestants For Christs Sacred words This is my body are as significantly plain against Protestanism as any Text those Fathers then vrged or yet can be vrged against Arianism The Arians not Conuinced by Scripture only But this you see did not the deed nor was then the last conuiction And why Here is the reason Because as Protestants now wilfully Gloss this plain Passage of Scripture and many others So the Arians then wilfully Glossed all those Scriptures alleged by the Nicene Fathers And yet hold on in that strain to our very dayes as you may read in Crellius and Volkâ—lius Yet more As the Arian Party then only Glossed but without the help of any antecedent Church Doctrin known to the world or vniuersal Tradition to settle their Glosses on So our Protestants now do the very same There is no disparity betwixt them They Gloss 't is true but giue vs Churchles Glosses Finally as those Fathers at that time did not only reiect the Arians Glosses but established also their own Definitions vpon Scripture How Conuicted interpreted by the known deliuered Doctrin of the then present and the more Ancient Church for they represented both And thus ended that Controuersy So we Catholicks proceed against Protestants And bring all debates to the like last period The Church or nothing must end them Without recourse had to the known and owned Doctrin both of this present and precedent faithful Oracle They and we may interpret Scripture long enough They may Cauil And we may hold on in our Answers to the end of an other Age without hope of ending so much as one Controuersy But of This enough is said already CHAP. XX. A word to one or two Obiections It is further proued That Controuersies are ended with Protestants who haue no Essence of Religion but false opinions only 1. SEctaries may obiect first We Suppose all this while But proue not The Orthodox world to haue hitherto maintained the Doctrin now taught by the Roman Catholick Church concerning Transubstantiation Inuocation of Saints c. Therefore our Discourse seem's vngrounded I answer 1. The Reply is not to the Purpose in this place whilst we only press Sectaries to giue in Proofs for their Contrary Positions This wee say They Cannot doe Now if wee bee as farr of From Proofes or Cannot ground our Tenets vpon vndubitable Principles Controuersies are ended without more Adoe Because The first Obiection answered both of vs if the Supposition hold's haue no Articles of Religion to Propugn But weak opinions which whether true or false import not Saluation Nay the Truth of them could it be known is scarse worth any mans Knowledge I Answer 2. Our Proofs to say no more now Stand firm vpon Church Authority once at least owned Orthodox on our Councils and ancient Tradition neuer yet repealed nor excepted against But by Hereticks only May it please our Aduersaries to come Closely to the Point and plead in behalf of their Tenets by the Authority of any like or better Church than ours is We haue done and must yeild But this they know is impossible And therefore neither will nor can Answer our Discourse If they say our Church where its contrary to Protestancy has erred Vrge them to proue the Assertion by any Principle either equal to or stronger than our Church Authority is And you will haue them driuen again to their Glosses or to some few gleanings of Fathers In à word to no Principles 2. They may obiect 2. We haue took much pains to proue Nothing against Protestancy For we know some late Professors namely Doctor Bramhal and Mr Stillingfleet stifly maintain A second Obiection Proposed these Negatiues of No Transubstantiation No Sacrifice of the Mass No Inuocation of Saints c. To be only pious Opinions or inferiour Truths Neither reuealed by God nor Essential to Protestant Religion Therefore whilst we vrge them to ground such Negatiues vpon plain Scripture vpon the Authority of an Orthodox Church Councils Tradition c. They tell vs we meddle not at all with the Essentials of Protestancy But only dispute against Opinions And Contrary to iustice force them to proue meer opinions by Scripture Church c. wich is more then we can press vpon them or doe our selues For haue not wee Catholicks many Opinions in Schools which none pretend to ground vpon so strong Principles as we settle our Articles of Faith on Yes most assuredly Opinions then and Articles of Faith cannot but be very differently Principled And thus Point's at à distinâ—tion between Faith and Opinion the Protestant discourses in the present Matters Here saith He is the only difference That Catholicks lay Claim to more Articles
enough to make him one These Inferences seem euident if not I petition Mr Stillingfleet to discouer where the fallacy lies 12. Now on the other side if such à man as belieues his Prouing what is intended against Sectaries Creeds the Roman Catholick Church And all the Articles She teaches iust as I belieue them be notwithstanding essentially Protestant still He is both Protestant and Catholick together Catholick He is whilst He Assents to all without Reserue which the Roman Church teaches And he is also Protestant for He belieues his Creeds And what euer our new men require as essential to their Religion Wherefore vnless The not-belieuing their Negatiues or his submiss yeilding to our Positiue Contrary Doctrins destroy that essential Faith of his Creeds which is impossible He is in these Principles both at once Catholique and Protestant 13. And thus you see How Our new men end Controuersies For now in their Principles There is no more quarrel about Religion The whole contest being purely brought to this whether Party Opines more securely iust as the Thomists and Scotists worthy learned Catholicks dispute whether Schoole teaches the better Opinions Though if the Supposition stand it will be difficult to find out disputable Opinions between vs. what our Aduersary iâ— obliged to 14. Be it how you will Mr Stillingfleet must of necessity change his Tittle The grounds of Protestant Religion For now Protestancy with him consists with Popery or rather is Popery And Popery If we speak of Religion is consistent with Protestancy The Essence and grounds of the one and the other cannot but be the same if which is euer to be noted Protestancy as Protestancy hath not one true essential Article of Orthodox Faith peculiar to it selfe For hauing none The Abettors of it must either bee Catholicks or Profess no Religion 15. And here by the way you may note the difference between vs. As the Catholick own 's all which the Church defines to be de Fide And necessary to Saluation So contrariwise the Protestant own 's nothing within the compass of His Articles to be de Fide or in like manner necessary For both He and I may boldly renounce what euer he hold's as Protestant without danger of loseing our Souls And hence it is that Opinions only and false ones too essentially constitute this whole Religion I speak here of Articles proper to Protestancy For to belieue the Creeds the four General Councils to Assert that the Sacraments giue grace to the worthy Receiuer that Faith and repentance are necessary or what els can be thought of as Matter of Diuine Faith All I say and euery one Constitute the essence of Catholick Religion and are known Doctrins of the Roman Orthodox Church in so much that the Protestant has no proper Special or peculiar Tenet of Religion left him at all which is true to propugn And for this reason He is obliged hereafter Iure humano Diuino to write no more Controuersies of Religion wanting Matter to write of And no less obligation lies on him to leaue off all further quarrelling in behalf of his improbable Opinions I would willingly see this plain discourse answered 16. Some perhaps not penetrating the force of it may A weak reply answered Reply The old strife is now on foot again For as we call the particular Tenets of Protestants Opinions and improbable also So they in like manner say All that the Catholick Church maintains aboue the Common Doctrin of Christians or the Articles of the Creeds c are only Church-Opinions as improbable as Theirs The Doctrin of Transubstantiation seem's as improbable to them as No-Transubstantiation to vs. Inuocation of Saints more improbable than not to trouble Those blessed Spirits with our Prayers c. Answ The reply setled vpon no Foundation is more than simple For either these men Cauil because we call their Negatiue Articles Opinions or Term them improbable Opinions Sectaries themselues call them Opinions that 's vnexceptionably plain Though they know well that the Church neuer speak's so meanly of her contrary Positiue Doctrins The only difficulty remaining is whether they are improbable or no And this stands most clearly euidenced already vpon an vndeniable Principle viz. That when Luther first broached them They were opposite to the whole Orthodox world And for that cause were then as improbable and Heteroclite as one Rebels vote is against à whole Kingdome or as Arianism was against the Vniuersal Church Now since that time they haue gained no more Probability than Arianism And so the old Improbability still clings to them And for this reason the Sectary is to find out à Catholick Church which defended his Negatiues or any one specifical Tenet of Protestancy as Ancient or reputed as Orthodox as our Church then was or is now Thus much done we will allow more to his Opinions than Probability But to doe it is Impossible 17. Thus the first part of the Obiection aboue is solued who are to proue the Protestants Negatiues To That is added of our pressing Sectaries to proue their Negatiues by plain Scripture I answer we iustly exact so much proof of Mr Rogers and his Complices the greater part of Protestants I think who hold them Articles of Faith These are to produce their Scriptures And only vrge Doctor Bramhal and Mr Stillingfleet that call them inferiour truths or pious Opinions to settle these Negatiues or any Tenet of pure Protestancy vpon so much as any thing like à Probable Principle And here we expect their last Propositio quâ—escens for Probability But this cannot be giuen whilst we know The true Church of Christ decries them as improbable and Heretical errours 18. It is very true and that 's next obiected Catholicks haue opinions in schools differently Principled from Articles of Faith but t' is nothing to the purpose when the diffecence betwixt these and our Sectaries Tenents is that Catholick opinions if How Catholick Opinions differ Protestancy probable are euer reduced to probable grounds our Sectaries opinions contrary to the voice and iudgement of à whole Church can haue no such foundation And for this cause we iustly impugn them not as False Opinions only but as Heresies Now to the last Plea of Sectaries making fewer Articles of Faith than the Church doth The Answer is easy It belongs not to them God knowes wholly vnknown to the world one Age past To giue vs now à right measure of Faith The attempt is no less vain than prodigiously bold But Say on How will they Abbreuiate By what Rule By what law By their improbable opinions Here is all Well therefore may they Lament these vnlucky Opinions which haue ruined many à poor Soul and giuen infinit Scandal to the Christian world Vae homini illi per quem Scandalum venit CHAP. XXI Protestants granting Saluation to Catholicks by à clear inference drawn from their Concession end Controuersies of Religion VVhat force their concession hath VVhy they
Set once more pen paper and proue vs guilty of damnable Errour and you 'l damn so many that very few of your Protestants will be left in à state of Saluation I 'le make the Assertion good hereafter In the interim you Tell vs Wee palpably beg the Question whilst we suppose the whole Church is on our side and against you which is à notorious falshood Sr words are but wind I shall by the Grace of God Euidence this Truth so notoriously in the next Discourse that you if reason may haue place must confess Catholicks are the only Orthodox Church And Consequently grant that Controuersies are ended between vs. THE SECOND DISCOVRSE OF The Church and Rule of Faith HEre wee come to handle à main Matter in Controuersies And first Euidence the true Church by Her Marks and Glorious Miracles The Roman Catholick Church is proued the only Orthodox Society of Christians and Rule of Faith also VVee Euince Her absolute Infallibility and shew by Reason That if She hath taught but one false Doctrin and obliged Christians to belieue it there is now no true Faith in the world CHAP. I. Necessary Principles premised relating to the Controuersy now in hand concerning the true Church And Rule of Faith 1. THE first Principle God whose eternal designe is to bring man to true Faith in this short pilgrimage and after to endles Happines afford's means to acquire both And hath as Principles presupposed well laid open the means whereby true Faith may be attained As made our final End known 2. The second Principle Those want the means leading to the last happy End who are Aliens from the true Church of Christ or Separated from that Catholick Society The Assertion is so plainly deliuered not only by most Ancient Fathers But by the more learned Sectaries also That it is needless to produce many Testimonies S. Cyprian Lib. de unitate Ecclesiae Saith Quisquis ab Ecclesia separatus est c. Who euer is separated from the Church is ioyned to an Adulteress And diuorced from all the Promisses of the Church He comes not to the reward which Christ has promised who leaues the Church of Christ He is an Alien Prophane an Enemy and cannot haue God for his Father who hath not the Church for his Mother S. Austin lib. 4. de Symb. C. 13. Speaks fully this sense Citing those last words of Cyprian And Lib. 4. de Baptis C. 17. Saith Out of the Church there is no Saluation Yet more Epist 152. Whoeuer is or shall be separated from The Fathers Testimonies preduced this Catholick Church although he thinks himself to liue most laudably For this one wickednes alone that he is disioyned from the vnity of Christ shall haue no life Sed ira Dei manet super eum But the wrath of God remains vpon him S. Fulgentius Lib. de fide ad Petrum C. 39. Hold this most certain and no way doubt of it That an Heretick or Schismatick baptized in the name of the Father of the Son and Holy Ghost if he be not in Vnion with the Catholick Church Although he giues neuer so great Alms And shed his blood for Christ yet he cannot be saued I waue other excellent Authorities known to euery one versed in the Fathers And need not to take more pains when Protestants themselues own the Doctrin The Ark was à type of the Church saith Perkins in Symb. Colum with me 785. extra quam omnes interibant out of which Ark All dyed and all are damned who are out of the Church Again In Caput 9. ad Sectaries Consent Galat. Those who are not members of the visible Church are not members of the Catholick Church Humfred Ad Ration 3. Campiani We condemn all who are not aggregated to the visible Church of God Finally Caluin the Master of Sectaries Lib. 4. Institu C. 1. 4. makes it absolutly necessary to be in vnion with Christs visible Church 3. The ground of this Truth is so solidly laid down in Scripture that none can contradict it For here the Church is called the Kingdom the Body the Inheritance of Christ purchased at à dear The Ground of our Catholick Truth rare the effusion of his sacred blood A Citty built vpon à Mountain The House the Temple of God the Hierusalem the Pillar and firmament of Faith c. Whereby it appears That whoeuer is out of this Kingdom out of this Citty out of this house and Temple of God whoeuer is not à member of this Mystical body or shares not in this purchased Inheritance or in à word out of the true Church be it where you will I yet define nothing is in à damnable condition A sad thought for all Sectaries because it is certain that Christ has not composed his Church of such Members as rightly belieue the reuealed Doctrin taught by the true Church and of such as oppose it Vnity and Diuision in Vnity and Diuision in Faith haue no place in the true Church points of Faith ase inconsistent in the same Orthodox Church and destroy the essential forme of it which is one Faith Now if our Aduersaries talk of à vnity in Fundamentals they are not only euidently conuinced of Errour in the other Treatise But vpon this very Account become Separaters from the Church and without Principles Assert that which neither Church nor Scripture teaches Who euer hold's not the Catholick faith entire shall Perish eternally saith S. Athanasius in his Creed but an entire Belief excludes all distinction between fundamentals and others as is manifest I little value some Protestants Glosses made vpon this Text for Glosses with me are weightles when they stand vnprincipled 4. The 3. Principle What the true Church of Christ teaches concerning the sense of Scripture That 's the sense intended by the Holy Ghost and Consequently most true The reason is Truth cannot be contrary to truth The Church and Scripture neuer Clash But alwaies speak one and the same verity This Sectaries must grant who define the Church to be an Assembly of men professing the pure Word of God Therefore it cannot deceiue or teach an Errour contrary to that pure word Or if it doth so it ceaseth eo ipso to be God's Oracle And the true Church of Christ 5. If these men still go on trifling with their wonted distinction of Fundamentals and not Fundamentals And allow à Perfect vnity of Doctrin between the Church and Scripture in The Distinction between Fundamentals and others friuolous things absolutly necessary to Saluation but not in others This is to define and not to define to build and destroy to teach and cheat in one breath For à definition which makes known the nature of à Thing must stand in its open sense without restraint and exactly agree to the thing defined Mark now Christs true Church is the Thing defined and the Definition charged with endless restrictiue Terms is drawn to Non-sense fot it tells vs the Church
Church of Christ the only Rule of Faith which decides all Controuersies Concerning Religion CHAP. IV. The one and only true Church of Christ was is and shall euer be the Holy Apostolical and Catbolick Roman Church Her Antiquity and Constant Perseuerance in the Ancient primitiue Doctrin without Alteration proues The Assertion 1. IT is hard to illustrate à manifest Truth because what euer reasons are brought to light for it surpass not much the Euidence of the thing you would make clear Who euer goes about to proue by Arguments that the Sun is the most luminous Body in the Heauens will haue much to do because that 's euidents to our senses and so is the true Church of Christ saith S. Austin digito demonstrari potest She can be pointed at with your finger Origen adds Hom. 33. in Matth. She is like à sun casting her beams from one part of the world to the other Howeuer because we now treat with men who either see not or pretend not to see I will giue them all the Euidence gathered from demonstratiue Signes which à heart can wish for 2. I say first before we come to more conuincing Arguments Antiquity is à certain Note of Christ Church The reason is As God was before the Diuel and Truth before falshood So the Orthodox Church whether you take it from Adam or Antiquity denotes the true Church from the first preaching of Christian Doctrin was before all Sects and Heresies The Roman Catholick Church only which Christ founded and is so much extolled by the Apostle has this Precedency It was when the Arians were not we know their first Rise it was when the Pelagians were not we know their Beginning it was when rhe Donatists were not their Origen is as well known as that of Protestants which first peeped out with one unfortunate Luther something aboue an age since Might not then the Roman Catholick Church more ancient than all these Sectaries haue most justly questioned each of them at their first appearance as the learned Tertullian Lib de Prescrip did those of His time Qui estis vos who are you new men Vnde quando venistis From whence came you Vbi tam diu latuistis Where haue ye been hid so long No body yet saw you or heard of you I waue the Testimonies of other Fathers chiefly of S. Austin and S. Hierome though none presses this Argument drawn from Antiquity with greater efficacy than Optatus Meliuitan Lib 2. contra Parmeâ—an They are known to euery one But this Mark must not goe alone 3. I say 2. Antiquity and à neuer interrupted Continuance The Church once true neuer Changed her Doctrin of the same Visible Society Age after Age and the same Doctrin vpheld without change or Alteration clearly euidences Christs Church This Scripture strongly Asserts Osee 2. where the Church is said to be espoused to Christ in Sempiternum for euer Math 16. Hell gates shall neuer preuail against it Math. 28. Christ will be with it to the end of the world vpon which Passage S. Hierome speaks most clearly Qui vsque ad consummationeâ— sae 〈…〉 c. He who promised to be with his own Disciples to the end â—f Authority â—nd the world both showes that these blessed men shall euer liue in their successors And that he will not depart from the true Belieuers Videtur sicut luna c. They are words of S. Ambrose lib 4. Hexam The Church may be seen like the moon eclipsed but neuer perisheâ— She may be clouded and ouer cast with darknes but cannot fail The reason is If Christs Church could fail not only all memory Reason proue the Assertion of his sacred Passion with the other Mysteries of our Faith but the whole Scripture also would for that time of her supposed Deficiency haue been no obiects of Belief None could then haue said with truth I belieue the Holy Catholick Church or haue had Access to it because it was not then in Being Now further As the Church cannot fail so She cannot Alter from her self or change Christs Doctrin For if She did so She were no more Orthodox Christ could not own Her for his Spouse Ponder S. Austins Discourse on this subiect in Psal 101. Existâ—â—t qui dicunt c. There are some who say This is not the Church of all nations which once was No. That 's gone and thus they Speak saith the Saint because they are not of the true Church O impudentem S. Austins Iudgement vocem illa non est quia tu in illa non es O impudent speech it is not the same Church it was because thou art not in it Vide ne tu ideo non Sis. look to thy self least thou be not for the Church will be although thou were not in the world Then he decries this Doctrin of the Churches failure as most abominable detestable and pernicious And in Psalm 60. positiuely Asserts the permanency of it to the end of the world 4. Hence I argue But the Roman Catholick Church only hath euer continued in being without interruption and neuer The probation vrged changed or Altered the Doctrin which She first learned of Christ Protestancy which began one only Age since most euidently wants this continuance and euery year put 's on à new countenance Therefore the Roman Catholick Church and not that of Protestants is the Spouse of Christ That the Roman Catholick Church stood permanently in being euer since Christ is as demonstrable as that Protestants were not before Luther The Visible perpetual Succession of our Popes of our Bishops of our Pastors and of our Catholick People in all ages is an irrefragable Proof Neither do Sectaries much cauil at this Personal Succession or the exteriour Permanency of our Church for What Sectaries obiect that 's euident But here is their Plea This Church say they once Orthodox changed from her selfe forged new Articles of faith Contrary to the primitiue Doctrin Herein lies the great Charge Now if I demonstrate that the Roman Catholick Church once confessedly Orthodox hath euer since been Visible in the world and neuer swerued from the pure Primitiue Doctrin in after Ages She is certainly the Church of Christ still without Alteration You will Ask how can this be euinced 5. Some may think 't is best done by Paralleling our present known Church Doctrin with that of the Primitiue Times Very good But by what means shall we come to à right Parallel One may Say Make A diligent Inspection into the Records and Writings of those worthy Fathers who liued in the first Ages And all is done I Answer This Rule precisely considered help 's nothing For what if those Fathers neuer medled with most of the Controuersies now agitated between vs and Sectaries And t' is no wonder at all if they did not For may not à new Sort of Hereticks rise vp to morrow whose Errours neuer entred into the thoughts either of the
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 â—n 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
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
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 Cypria◠And Fathers Speak significantly the Churches Infallibility de Vnit Eccle VVhat She once receiued from Christ
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 Infâ—rences 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
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
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 Nâ—tion 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
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 Baâ—on 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 〈…〉 n. 18. Speak's much to this sense Had one asked à 〈◊〉 Belieuer in Moses his time after the 〈…〉 uch was written Why belieue you that God is iust wiâ—e 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 Wâ—uld â—aue 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 〈…〉 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 Differenâ—â— 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 â—â—other 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 â—uper 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 â—â— 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 â—eaches 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
become Heretiques by it The very hazard men run in this wilful Course is an open Iniury to the Supremest Verity vnauoidable in out Sectaries Principles 15. And here by the way you se the Vanity of that pernicious Doctrin published by them wherewith the world is Sectaries pernicious Doctrin cheated Viz. The Sense of Scripture is plain enough euen to the vnlearned in things necessary to Saluation in other matters not necessary à right Faith an vnerring Guide an infallible Interpreter See◠vseles and superfluous As if forsooth the Arians Pelagians Nestorians had not grosly erred in Points most necessary though Concerning the Clearness of Scripture they read the same plain Scripture which we all read Did the◠that supposed Clearness nothing secure them from Heresy in Necessaries Why should it I beseech you rescue Sectaries wholly as fallible from gross errours in other matters when the words of Scripture are more express against them than against the worst of Arians But hereof enough is said aboue 16. It followes 3. That no Christian has stability in Faith but the Roman Catholick for the most which others no members of this Church can know if yet they know so much is That the Books of Scripture are Gods word but with this half piece of imperfect Learning they neither know nor can belieue one particular Article of Christian Faith because that other The Roman Catholick only has Stability in Faith Principle the last Resoluent of all Belief God speaks infallibly this very Sense has no influence ouer their Assent and therefore is reiected by them as impertinent to ground Faith vpon One instance will giue you more light 17. The Arian and Protestant agree thus farr That those words Iohn 1. 5. 9. Three giue Testimony in heauen c. are Diuine Both Arians and Protestestants want à Stability Scripture yet so vary about the meaning and the difference is in à matter most fundamental that the One Assent's to the sacred Trinity for these words which yet the Other impiously denies Say now vpon what infallible Principle doth the Protestants faith stand more firm than that of the Arian Will Mr Stillingfleet say the Scripture is Clear The Arian takes him off that Plea and endeauours to obscure the passage by adding to it no small number of his Arian Glosses Next And why he Argues thus ad hominem and thinks no wrong at all done Can yee Sectaries belieue that your glosses laid vpon those Scriptures which Catholicks produce against you are strong enough to diuert and peruert the Sense or Interpretation of their Vniuersal Church and shall my glosses opposite to your Doctrin haue no force to diuert or weaken the late priuate inuented Sense of à few Lutherans What law is there for this I call it late and priuate as it comes from you for you How the Arian argues against Sectaries disdain to ground it vpon any Church Authority absolutly infallible in all She teaches Therefore it is your own Priuate Sense and not the Churches O but the Church of Rome in this particular interpret's Scripture faithfully though She err's in other matters Pitiful That is She hitt's right when You 'l giue leaue and misses when you think otherwise 18. One may Say again The whole Orthodox world euer proued the Mysterious Trinity from that alleged Passage of Scripture Contra Replies the Arian I and my Adherents who deny the Mystery hold our Selues as precious à Part of the His Argument Conuinces Orthodox world as you Protestants doe And hope we expound Scripture by the help of our priuate Reasoning and comparing Texts together as well as you Why not I beseech you Or giue à Disparity But say on And the contest is ended Haue you any Oracle which more infallibly Ascertain's you of that Sense of Scripture to be as you gloss then we haue who giue it à quite contrary Interpretation For hitherto we are both alike and expound all by our priuate Iudgements Grant such an Oracle Distinct from Scripture whereby you haue Assurance of God's meaning darkly expressed in those words you become plane Papists Own not Any Infallible you cast your Selues vpon as great Vncertainties as we Arians are thrown who expound Scripture by our own natural Discourse No infallible Church therefore no Stability No Orthodox world without an Infallible Church in faith no Stability in faith that specious word of an Orthodox VVorld Signifies nothing For this I Defend and haue Proued it if all Churches be fallible in their Definitions there neither is nor euer was since Christs time any such thing in being as an Orthodox VVorld 19. It followes 4. That as it has euer been the proper Mark or Character of all faithful Belieuers to yeild Submission The distinct Marks of true Belieuers and All Hereticks to the Churches Doctrin though weak reason conceiues it difficult so Contrarywise stubbornly to resist Church Authority has euer been inseparably the Mark and Badge of all Heretiques whether ancient or modern With this virulent Spirit they began to Oppose God's Oracle and held on for à time But as S. Austin obserues at last ended in shame Conterentur saith the Saint the battered Rock of the Catholick hitherto stand's firm maugre that Violence And their Scattered forces routed and broken as experience tells vs are brought to nothing 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 1. WHat followes in Mr Stillingfleets 3. or 4 next Pages seem's so slight that the very most is refuted by the grounds already established Yet to Comply with the mans humour we must follow him further How Saith He can you make the Assent to your Churches Testimony to be Infallible when The sirst Argument retorted that infallibility is attempted to be proued only by the motiues of Credibility I Answer Iust as you make the Assent of the Primitiue Christians giuen to the Apostles preaching infallible So I make the Assent to the Churches Testimony infallible The Motiues are alike in both Cases if not greater for the Church 2. He Obiects 2. If Diuine Faith cannot be built vpon the Motiues prouing the Doctrin of Christ what sense is there that it should be built vpon those Motiues which proue our Churches infallibility Here is the old Mistake again I Answer therefore Diuine Faith is not built vpon the Motiues inducing to belieue but vpon the Infallible Testimony of Christ and his Church The Motiues ground the Iudgement of Credibility The Infallible Testimony Support's The second is à gross Mistake Diuine Faith Now if by this word Built you mean no more but rationally To induce I say none in this present State can be induced to belieue Christ's Doctrin reuealed in Scripture in case he reiect's the Authority of that euidenced Church which
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 â—essias 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 â—e 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 Veriâ—y 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 〈…〉 tion of Faith which comes by hearing and the infallible Oracle wherevpon it relies And T' is
Reicted firm in the Primitiue Belieuers were to as little Purpose as if one should raise the dead to perswade vs that the Sun shines or if we speak of Moral certainty that there haue been such men in the world as Pompey and Iulius Casar which is enormously vntrue 15. Contrariwise if he Saith This rational Euidence necessarily implies à preuious intellectual Discourse grounded on prudent Motiues distinct from the Verity of Christs Doctrin He first cashier's his own fancied Euidence And 2. must Andretorted Answer to the Instances proposed And. 3. Assent to this true vniuersal Proposition Viz. That neuer any belieued or can belieue if we abstract from priuate Reuelations without Motiues distinct from Christs Doctrin fit to induce Faith And an Infallible Testimony to ground Faith vpon Thus the Samaritan woman and those who heard her Relation being first induced by precedent signes to iudge that Christ was à Prophet I perceiue thou art à Prophet Saies the Text and perhaps his Goodnes added more interiour light to strengthen those Signes firmly belieued vpon his infallible word Iesus said to her I am â—e Prudent Motiues and an Infallible Oracle Necessary to all Faith the Messias that speaks with thee Neither can any Instance be giuen where true Faith is But you haue with that very Faith Prudent Motiues Proposed to reason as Inducements And besides an Infallible Oracle to ground it vpon O but euery immediate Propounder of the Diuine Testimony is not infallible Be it so at present What matters that If he leads me to one which giues me à clearer Euidence of Credibility and proues Himselfe by Motiues aboue the force of nature God's Oracle 16. Some thing of this nature we haue in the first Conuersion of Christs Disciples Iohn 1. 44. Philip Saith the A Proof taken from the Conuersions of Christ's Disciples Text meeting with Nathanaël told him We haue found Iesus the son of Ioseph of Nazareth whom Moses in the Law and the Prophâ—s 〈◊〉 of Nathanaël wondred What can there be any good from Nazareth Philip answered Veni vide Come and se Drawing neer He vnderstood that our Sauiour knew his Interiour where in there was no Guile and beheld him vnder the fig-tree before he was called Thus enlightened by Signs aboue the natural knowledge of man forthwith that true Profession of his Faith followed Rabbi thou art the Son of God thou art the King of Israel In like manner it may easily fall out if one not very learned treat with another wholly illiterate yet The Application morally honest that has heard little of Christ or his Church He who would instruct Sayes no more But Veni vide Come I will bring you to an Oracle right able to teach you we call it the Catholick Church She can show you who laid Her foundations firm She will conuince your vnderstanding by the efficacy of such Motiues Miracles Conuersions and Sanctity of life which far surpass the power of natural causes Now after you haue seen and heard what I Say to be most true Belieue not vpon my word for I only point at the Oracle but vpon the Churches own Testimony She is without Guile and cannot deceiue you 17. And here by the way you se how differently the Sectary How differently the Catholick Doctors and Sectaries proceed and Catholick proceed in the Conuersions of an Vnbelieuer whether Heathen or other The first only open's à Bible and without further Motiues but what are found there bidd's him read the Book This yet vnconuerted man Saies the sense is dark He vnderstand's it not The Catholick on the other side Proposes à Church euidenced by the very same Marks and Signes whereby our Sauiour and his Apostles were In the Conuersion of Vnbelieuers manifested to be Oracles sent from God This Church both proues that the Bible is of Diuine Inspiration And mereouer declares its Sense in all controuerted Passages Finally after Her Motiues laid foâ—th She remit's euery one to Christs own words He that hears you hears me and our Sauiour remit's vs to his Eternal Father for he Assures all Iohn 7. 16. That the Doctrin deliuered by him was not his but his Fathers that sent him And here is the last ground of all Diuine Faith which stand's fast vpon three strong Principles neuer yet at variance with one another The Church Christ our Lord and God the first Verity Consider I beseech you which of the two Teachers proceed's more rationally 18. You se moreouer those Instances of the Brittans and The Instances of Barbanians proued forceles Barbarians brought to nothing For suppose first which some Authors assert that S. Peter Prince of the Apostles Preached in Brittany or England Or that S. Paul Simon Cananaus surnamed the Zealous Aristobulus à Roman and S. Ioseph of Arimathia performed that Apostolical function there whether so or no I dispute not Suppose again And herein all agree that England receiued the Christian faith very early For it is as certain that King Lucius and his Subiects were conuerted by S. Damianus and his Associates sent to preach by that holy Pope and Martyr Elutherius about one hundred and eighty years after Christ As The reason here of it is indubitable that the English Saxons were afterward Conuerted by S. Augustin and his followers sent by S. Gregory the great in the six Century to do that most worthy and laudable Duty Vpon these Suppositions you see that the first Preachers were Apostolical men and priuiledged by our Sauiour to work Miracles Mark 16. 20. Those others in the two following Conuersions receiued their Commission from Popes held à strict Vnion with the Roman Catholick Church and finally made their Doctrin euidently Credible by great Sanctity and other Signal wonders as known History recounts 19. Some may reply All these Conuersions would haue been easily wrought had those Preachers only made our Sauiours Miracles known and done none Themselues I Answer first Done they were and preiudiced nothing but rather highly aduanced the Glory of our Sauiours wonders Yea and as experience A Reply Answered teaches yet notably facilitate the Conuersion of Infidels euery where when God is pleased to work them by his Seruants Therefore the Apostles were impowred not only to Testify that the Messias did Miracles but moreouer to do the like themselues And for this reason Almighty God has euer hitherto preserued and will hereafter preserue that singular Grace of working Miracles in the Church I Answer 2. None can haue infallible Assurance either of our Sauiours Miracles or of any other Verity recorded in Scripture independently of some actual liuing actual infallible and most clear euidenced Oracle by Signes aboue the Prudent Motiues induce to Faith and An Infallible Oracle support it force of Nature which in this present State is the Church And therefore I said à great Truth That Diuine Faith had in all Ages that necessary Expedient of rational Motiues
of Diuine Inspiration because this Otacle saith so Then we Argue vpon à Principle proued by vs and supposed though not proued by Sectaries The Principle is Scripture is God's word We read the book which all Christians Say is Diuine And proue also from it the Churches infallibility against our Aduersaries Ex probatis concessis That the book is Diuine Here is no danger of à Circle nor any fault in this way of Arguing 8. Yet Mr Stillingfleet makes his Exceptions and will needs haue the Circle goe on against vs. You proue Saith he the Churches infallibility from such Passages Super hanc Petram Pasce oues c. But how come you to know infallibly A reply retorâ—ed that the Sense of those places is as you belieue For your Aduersaries deny any such thing as infallibility proued out of them I may Answer first by proposing the like Question How do these Aduersaries know that their contrary sense is exactly the true Meaning of the Holy Ghost Will they tell vs they think so here is all we haue from them what am I better for that When the Donatists Pelagians and all Heretiques can think as boldly as any Protestant And by their deluded thoughts vnsense as we se by experience the most choise and sacred Passages in holy writ To whom then shall we recurr in case the Sense be doubtful I Answer to the Church O saith Mr Stillingfleet Here we are got into à Circle again and though his own words see them in the page cited fine giue no force to his Probation yet I 'le help them on to all the Strength his meaning is capable of He should therefore Another Reply Answered Argue thus We belieue the Churches infallibility because the true sense of Scripture sayes she is infallible Again We belieue this very Sense of Scripture to be infallibly true because the infallible Church saith so I haue Answered The first Act of Faith wherwith we belieue the Churches infallibility is not at all founded vpon the true Sense of Scripture as yet not known in illo signo to be so much as Diuine but vpon the Churches own infallible Testimony made by it self and for it self immediatly credible 9. Now if we Speak of another Distinct consequent and more explicite act of Faith when we belieue the Churches infallibility vpon this ground That She declares the Scriptures geâ—â—in Sense which proues Her an infallible Oracle There is no difficulty at all Because this very Exposition or Interpretation of Scripture brought to its last Principle is vltimatly resolued into and therefore again belieued vpon the same infallible Authority The sense of Scripture resolued and belieued of the Church or rather vpon Scripture and the Churches Interpretation together For thus iointly taken They ground Faith and not like two disparate Principles As if we first belieued the Scriptures sense independently of the Churches Interpretation And then Vpon Scripture and Church Authority ioyntly again belieued the Churches Interpretation to be infallible because the Sense of Scripture known aliunde or without Depending on Church Authority Saith she is infallible This cannot be if Scripture and the Churches Interpretation Indiuisibly concurr to this lotter act of Faith whereof we now speak 10. Here then is à Dilemma that clear's all and free 's vs from the least Shadow of à Circle We either know or belieue the Scriptures Sense independently of the Churches infallible The Assertion Clearâ—d Interpretation or receiue it vpon her infallible Authority Grant the first There is no danger of à Circle for in case that Truth were know vpon à sure Principle distinct from the Church it would be another new and as strong à Probation of her Infallibility as if an Angel sent from Heauen should interpret Scripture to the Catholick Sense And then we might Assent to the Churches Infallibility vpon two disparate Principles which proue not one another The one Ordinary the Churches own Interpretation The other independent and extraordinary Should an Angel or Prophet sent from God interpret Say 2. We belieue the Sense of Scripture vpon the This way no two Propositions to make à Circle of Churches own infallible Authority There are no two imaginable Propositions to make à Circle of whilst that Sense internal to the letter can not be infallibly propounded otherwise then by the Church 11. Page 128. I find an vnlearned Obiection much to this Sense We Catholicks destroy all Possibility of auoiding à Circle if we proue by the Motiues of credibilty no new Reuelations Distinct from the old And this we Pretend not to For A weak Obiection in effect solued we only seek to euince by these Motiues à Diuine Assistance with the Church in euery thing She Defines but this Assistance cannot be proued from any other ground but only from the Promises made in Scripture Therefore we are still in à Circle For we belieue the Scriptures infallible because of the Churches Testimony and we belieue the Church infallible because of the Promises in Repeated Again Scripture concerning the Assistance of the Holy Ghost with the Church so as to secure Her from all Errour Here in Effect is the same Obiection repeated again Therefore I Answer We belieue not in the first place the Churches infallible Assistance moued therevnto by the Promises in Scripture For this first General Act of Faith wholly relies vpon the Churches own infallible Testimony without depending on Scripture because Her Testimony One Instance clear's all is made most Credible to reason by conuincing Motiues before we belieue that She is insallibly Assisted All must Say what I now Assert For before Scripture was written The Primitiue Christians belieued infallible Assistance granted the Apostles in euery Doctrin they taught being induced to belieue so by the Signes and Miracles which those blessed men Euidenced In like manner we in this present State answerable to the Procedure of these Christians hauing the same Motiues manifest in the Church may well be induced to belieue That She both now is and euer was no lesse Assisted by the Holy Ghost to speak Truth then the Apostles were for as much as concern's the Substance and Verity of her Doctrin CHAP. VI. Mr Stillingfleet solues not His Aduersaries Argument A word of his tedious Shuffling The Motiues of Credibility both distinguish the Church from all other Heterodox Communities 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 1. IN the next place Mr Stillingfleet labours to solue his Aduersaries main Argument the Substance whereof The substance of the Argument is As Christ and his Apostles proued themselues Oracles sent from God by their works Signes and Miracles Again as the Primitiue Christians
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 â—xtrinsecal 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 syllogâ—sm 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 euâ—dence of credibility precedes the inâ—â—dent 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
One only Society Proposeth Faith which is rational which is rational and consequently obliges all to belieue her Doctrin 12. Hence you see that euery one in the Choise of Religion is to ponder in the first place those weightly Arguments which make an Election prudent And then it is prudent not otherwise when Signes from Heauen Gods own Marks heighten What makes an Election Prudent the Religions Credibility so far aboue all other false and forged Sects That these at the first full Sight appear as they are horrid gastly and contemptible 13. If you will Discouer more clearly what I would haue reflected on in this Particular Be pleased to compare Heathenism Iudaism Turcism and finally Aeresy with one glorious Roman Catholick Church Speak plainly Can you find in these any thing like the Miracles the Conuersions the large Extent the Vnity and Sanctity of this one most Euidenced Oracle I need not proue the Negatiue You cannot for its Demonstrable to sense Heathenism and Heresy are now things of Scorn the whole world ouer Iudaism t' is true once had its No Society Comparable to the Roman Catholick Church in this rational Euidence Signes and Miracles wherein it far surpassed Heresy which neuer had nor will haue any like it Howeuer Christ's Illustrious Kingdom his Church Militant vastly surmount's that Ancient and now decayed Lustre of Iudaism And thus much briefly of the Euidence of Credibility which once had Faith most firm easily followes and without it none can belieue 14. A second Proposition Faith in this present State is resolued into the Authority of God the first Verity speaking by the Church This way of resoluing Faith is both plain and easy The Plainest resolution of Faith and very suitable to the common Apprehension of euery one learned and vnlearned who if Questioned why they belieue any Diuine Mystery readily Answer Sic docet Sancta mater Ecclesia So our Holy Mother the Catholick Church teaches And they Answer well For the First Instrumental Principle where into Faith is resolued must be so clear and Conspicuous à Rule that all may easily learn the Doctrin deliuered by it 15. The Assertion is plainly laid forth Deut. 30. V. 11. The Assertion Proued by Scripture The Commandment I command this day is not aboue thee nor farr off nor situated in Heauen that thou mays't Say Who of vs is able to ascend into Heauen to bring it to vs That is To know where true Faith is taught we need not to weary our selues with much Speculation or expect that God in Heauen lay open the sense of Scripture by Enthusianisms or any Priuate Reuelation Nor placed beyond the Sâ—a that thou may'st pretend which of vs can passe ouer the sea and bring it to vs. And hereby That endless Labour that euerlasting Inquisition Sectaries endles Labour made after Truth proper to Sectaries seem's reiected Originals must be examined Passages of Scripture compared History sought into Libraries turned ouer Languages learned Yea and the very particular Mysteries of Diuine Faith must be weighed by humane Reason and thus they descend into the Abyss of God's secrets before they come to Satisfaction in Religion All is toylsome all dissatisfactory all endless A more short and easy way is at hand For saith the Scripture Iuxta est sermâ— valde in ore tuo The word is very neere thee in thy Mouth and in thy Heart to doe it And the Apostle Rom. 10. 8. Applyes this very Passage to the Word of our Christian Faith Hence I argue 16. But the Church is that first Instrumental Principle The Church is the first Instrumental Principle and most easy Rule which teaches our Christian Verities Scripture teaches them not so plainly Therefore Faith may well bee resolued into the first Verity speaking by the Church and whoeuer resolues it without all dependance of this liuing Oracle put 's the Conclusion before the Premises as we shall see afterward 17. I proue the first part of my Assertion 1. It is as euidently credible that God speak's to all by the Church as that he anciently spake by the Prophets and Apostles For we haue the same supernatural Signes manifested in all these Oracles à The Churches Euident Credibility parallel with that of the Apostles like as is largely shown aboue and Consequently haue with them the same Grounds of an Euident Credibility But Euident Credibility induced the Faithful to belieue those manifested Prophets and Apostles Ergo the Churches Euident Credibility euery way Parallel induces all in this present State to belieue this Oracle 2. God is equally infallible Yea one and the A second reason same Verity whether He speak's by one single Person or many and must be heard with all profound Submission Prouided that the Oracle He speak's by bee made immediatly Credible A third and by the lustre of Supernatural wonders as most euidently the Church is 3. The Church Answerable to the Prophets and Apostles is à Liuing Oracle and vpon that Account able to Solue all doubts which may occurr in controuerted Matters but the Clarity of à liuing euidenced Oracle ready to decide all such difficulties makes the Rule of Faith easy and much auail's to à clear Resolution 4. Our Analysis into God's Veracity Speaking fourth reason by the Church Stand's firm vpon that first Principal and infallible Motiue the Diuine Tâ—stimony it Selfe I call it Principal because the Church is only Instrumental as we now said whereby God speak's And this Resolution is made without any danger of à Process in Infinitum or the least Shadow of à vicious Circle as Shall presently appear by giuing the last Analysis 18. In the Interim know thus much To proue the second The other part of the Assertion it manifest part of our Assertion viz. That Scripture is not à Rule so perspicuous and clear in deliuering the very Chiefe Articles of Faith as the Church is in controuerted Matters were to proue à plain Euidence For what can be more manifes't then that wee and all Hereticks pas't and present are at endless debates concerning the true Sense and meaning of those very words we read in Scripture Yet the Ruel of Faith Sectaries confess it ought to bee clear open and manifest to all I waue all further discourse vpon this Subiect and here adioyn our last Analysis 19. One demand's why I belieue that great Mystery of the Incarnation I may well Answer first God's own sacred The last Resolution giuen Word which we call Scripture Asserts it The next Question will be Why I belieue this to be Scripture I answer The same God speaking by his own Oracle the Church affirm's it A third Question followes Why doe I belieue that God speak's thus by the Church I Answer the Ground of my Faith in All Demands answered this particular is God's own speaking and the very same with that hee spake by the Apostles As therefore his Own word vttered by
those first great Masters vpheld the Primitiue Faith without any further ground or Process in Infinitum So his own Speaking Our resolution the same with that of the Primitiue Christians by this Oracle of the Church vphold's mine And I can go no further For the last formal Obiect of Faith has none latter That One word of Truth is enough to belieue vpon Again as those first pious Christians had any moued à doubt concerning their Inducements to Faith would haue answered The blind see The lame walk strange Miracles are wrought by ehese blessed men And therefore we both must in Prudence and will belieue that God speak's by them So I likewise bring to light the same Signal Motiues Euident in the Church and The Motiues alike Say I both must if prudence guides me and Will belieue that God speak's by this Oracle known as well by Her Miracles and supernatural Signatures as euer any Apostle was known 20. And thus you see first as I noted aboue How we passe from the Formal Obiect of Faith God's own Testimony proposed by the Church to the Prudent Inducements of belieuing wherevpon the Iudgement of Credibility not Faith it felfe is vltimatly Why we belieue And how vve proue by rational Motiues grounded Now these Inducements being laid forth to reason The Will command's an absolute Assent which rest's vpon God's word spoken by this Oracle You see 2. All danger of à vicious Circle auoyded in this way of resoluing Faith For when I belieue that God speak s by the Church I resolue not the Belief of that Truth into another antecedent Reuelation taken from Scripture yet wholly obscure and no way so immediatly Credible as the Church is for if I did so a Process in Infinitum would necessarily follow But I belieue that word of Truth for it selfe immediatly and rest there As the ancient Christians The word of truth belieued for it Selfe relyed vpon the very words spoken by the Apostles without recurring to any former or surer Reuelation If therefore those happy Belieuers made no vicious Circle in their Faith hauing no tâ—o Propositions prouing one another to make à Circle of We in our belief are altogether as free from that faulty Circular way in our Resolution It is true All of vs if The primitiue Motiues and ours the same Questioned about the Euidence of Credibility most bring to light Motiues inducing to Faith They theirs We ours both are à like significant both Supernatural as is already explained 21. You may gather 3. out of what is here and formerly noted how easy it is after à full Sight had of those signal The illustrious Signs apparent in the Church Motiues and they more set forth the Churches Glory than any Traine of attendants can illustrate the greatest Monarch That the first connatural Language which God speak's by the Church is this general Truth There only his Special Prouidence are God's own Voice Directs and gouâ—rn's where the illustrious Signes of his own Soueraignity manifest That he teaches by à Voice peculiar to Himselfe But these Signes most euidently are seen in one only Society of Christians the Roman Catholick Church Therefore he teaches by this One only Oracle And the necessary Lesson he will haue all to learn is That he has called all to one Communion what we learn by them of Faith in one Church Euidenced by Supernatural wonders This fundamental Verity we belieue And it is the first Act of faith we elicite Or that Primigenial Assent which connaturally arises from God's own voice deliuered to vs by this Oracle without depending on Scripture if we make à right Analysis This General truth once established and none can rationally contradict it We now proceed to solue à few Obiections CHAP. XI Sectaries Ohiections solued The fallible Agreement of all Concerning the Canon of Scripture no Proof at all No vniuersal Consent for the Sectaries Scripture or the Sense of it How the Church is both the Verity belieued and the Motiue why we believe Other Difficulties Examined 1. I Speak here of Sectaries Obiections knowing well some Diuines who make the Churches Proposition most infallible Sectaries Obiections only answered and herein all Catholicks agree yet hold it insufficient to be the last Principle Whereinto Faith is resolued For say these it is only à necessary Condition by virtue whereof the ancient Reuelation is infallibly applied to vs. In this Strife purely Theological and some what as I thinke de Nomine I shall not long busy my Selfe being chiefly to attend to what Sectaries do or can propose against our Doctrin 2. The first Obiection If the Catholick after à prudent Consideration had of the known Motiues already specified can belieue what euer the Church teaches and Consequently resolue why Sectaries cannot resolue their Faith into Scriptures his faith into the Authority of God speaking by that Oracle Why may not the Sectary as well vpon this one Iudgement viz. All acknowledge Scripture to bee God's word as easily belieue and resolue his faith into pure Scripture independently of Church Authority Answ Such à Beliefe and Resolution is impossible because as we said aboue none can in this As Catholicks Doe into the Church present State assent to this general Truth Scripture is God's word or belieue so much as any Verity in it if the Authority of an Infallible Church be reiected To the pretended ground taken from the Consent of all Christians owning Scripture for God's word I haue partly answered That consent alone induces not any to belieue one reuealed Article by an Infallible act of Faith if those whole Consenting multitudes be all supposed fallible First euery one knowes the multitudes of Turks agree thus far that their Alcoran is God's word yet such an agreement though very Vniuersal induces no wise man to belieue any Diuinity in the Book or to own its Doctrin as Diuine and sacred 2. And this reason hinted at aboue is more à Priori 3. The Agreement of all Christians is truely an effect of Faith or rather of the Obiects Credibility antecedently presupposed The agreement of all Concerning Scripture is an effect Credible vpon other grounds before men agreed so vniversally in that Christian truth For this Causal is good Therefore Christians agreed in that Truth because it was preuiously made Credible vpon other sound Motiues And not the contrary It is credible because all conspired in à Consent so vniuersal Wherefore if very many who now own Scripture to be Diuine should leaue off to iudge So and reiect the Book or any Part in it as fabulous That would not diminish its ancient Credibility And no more Not the Original Proof of the Scriptures Credibility Say I would the Addition of any new Consenters who now reiect it should they agree with vs highten one whit our Beliefe or make the Truth we Assent to more Credible than it was before And this proues That the Original
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 â—r 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
Article proposed by the Church speaking in the name of God If which is already proued the same God deliuers Truth as well by this Oracle as he did anciently by the Prophets and Apostles No disparity can be giuen 9. Hence I Say whoeuer will make à full Proposition of Diuine Faith and giue à Satisfactory Resolution thereof must both Propose and Resolue it into God's Authority speaking by this one Signalized and euidenced Oracle And here in few words is the vltimate reason of our Assertion If we exclude the infallible Authority of an euidenced Church neither the Canon of Scripture nor any verity in it nor its true sense which Heretiques depraue can be admitted as Gods infallible word Therefore S. Austin Spake most profoundly where He The reason why faith must be resolued into Gods Testimony Speaking by the Church professes He would not belieue the Gospel without Church Authority Hence it followes That though one might belieue the Mystery of the Trinity or the Incarnation for the truths reuealed in Scripture yet if à further Question be moued concerning the Authenticalness of these very Scriptural Expressions All if they will finally resolue their Faith must rely on Gods Testimony speaking by the Church and belieue that very Doctrin to be Diuine because She own 's it as Diuine 10. Thus we said Chap. 20. n. 11. That the infallible Authority of the present Church consummates the ancient Reuelation which long since past and remote from vs cannot moue to belieue vnlesse Her Testimony conuey's it to vs and in this sense compleat's it And what way of belieuing or resoluing Faith can be more easy then to Say I belieue the This way of belieuing most easy Incarnation both because S. Iohn wrote it and because God speaking by the Church saith he wrote it These two Indiuisibly taken may as well make vp one total Motiue of belieuing as the Royal Prophets Testimony and. S. Peters infallible declaration added to it Act. 2. V. 25. became one entire total Motiue to those first belieuing Christians I say Indiuisibly And The Churches Testimony not meerly à Condition therefore the Churches Testimony concurres not meerly as an extrinsecal condition preuiously assented to but iointly terminates Faith together with the ancient Reuelation as shall be Presently declared Herein also there is nothing like confusion but the greatest Clarity free from all danger of any vicious Circle 11. A. 4. Obiection The Motiues inducing to belieue that God speak's by the Church or that all ar called to seek their Saluation in this one Euidenced Oracle are Church Doctrins For we all belieue that the true Spouse of Christ is Holy How the Motiues inducing to belieue vnited in Faith vniuersally spread the whole world ouer c. Therefore they can no more rationally induce to belieue that first necessary Truth Viz. All are called to one Communion of Faith Than one Article of faith obscure in it selfe rationally induce to belieue another wholly as obscure We haue Answered aboue These Motiues may be considered two wayes First as they are euidently perceptible by sense and so naturally they precede Faith and induce to belieue 2. As attested Are Doctrinâ— of the Church also vpon Gods own Authority speaking by the Church And in this Sense they precede not Faith but are Articles belieued wherein there is no Mystery at all if which is certain The same thing can be both known and belieued by different Assents vpon distinct Motiues A. 5. Obiection Scripture when newly written and proposed by the Euangelists or Apostles to the Primitiue Christians In what sense Scripture was Compleat to the Primitiue belieuers was to them so total and compleat à Formal Obiect to ground faith vpon that they needed no Authority of the Church to compleat it more Therefore it 's still à full and perfect Motiue of belieuing in order to all this very Age independently of Church Authority The Obiection brings with it its own Solution For if those Holy Writers of Scripture were Infallible whereof no man doubt's and proposed all they wrote as Gods Diuine word That very Proposition was fully as certain to them as any Church Authority whether past or present can be to vs. Hence I say though Scripture was then That infallible Publication supposed à full and compleat Motiue to ground faith vpon yet now it Cannot be so Quâ—ad nos or in order to Belieuers in this present State without more not because there is any want in Scripture considered in it self But vpon another account that Circumstances are very Why not so now to vs without Church authority different and notably changed since those first dayes For now we haue neither Apostle nor Prophet at hand to Testify or publish the Scriptures Diuinity The ancient signes of Credibility which adorned those first blessed men and made Scripture most acceptable are out of our sight Therefore God's Church succeed's with her Lustre and Supplies as it were that want or takes the place of those deceased Prophets and Apostles 13. By what is here Said you may easily vnderstand the Two Terms explicated sense of those two Terms Quoad se and Quoad nos frequently vsed in this matter though not free from Sectaries Cauils Who say Whateuer is Quoad se considered in it selfe à Formal Obiect must be so in order to others because it is à Relatiue and cannot but haue respect to our vnderstanding Answ All this is true after à full and infallible Proposition A Reuelation may be in it selfe Diuine made of the Obiect Otherwise most certainly à Reuelation may be in it Selfe both Diuine and infallible though it appear's not so to all for want of à due application to Belieuers Again It may be in some Circumstances à compleat Motiue to ground faith vpon and in another State cease to be so Many Verities in Scripture when first written and proposed by Apostolical men were compleat Obiects of faith to the Primitiue Christians yet are not by virtue of that Proposition Thought it appears not so to all now so to vs Because They neither write in this State nor immediatly Propose the truths contained in Scripture Hence it is that the Church as wee said Supplies that defect and compleat's by her Proposition those ancient Reuelations which issued from Christ and his Apostles And for The Churches Testimony Clear this reason Her Testimony Quoad nos is more clear more known and more immediatly Credible than Scripture can bee 14. 3. Difficulties may arise concerning the Scriptures Canon and sense also which none can decide but the Church only and vpon that Account Shee is more Credible and more And necessary for other Reasons immediatly known to vs than the Scriptures abstruse Sense which is very often remote from vs before God speaking by this Oracle laies the truth open in clearer Terms And what wonder is here Whilst Sectaries confess to vnderstand the true sense of God's word
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 false◠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
Se more hereof in the other Treatise Disc 1. C. 5. n. 12. 13. 26. By all hitherto Said you se How the Priuate Reason Particular Controuersies examined by this and that particular Authority not easily ended of this or that Man may more easily swerue or lose the right way of Arguing when à Dispute is held vpon particular Controuersies then when it s brought to the Censure and easy Tryal of an euidenced Church This Oracle Speak's clearly Whereas if the debate be of particular Points examined by Scripture or Authority We find by experience that two Aduersaries seldom or neuer agree vpon the Sense of those very Authorities they would haue Matters decided by 27. You se 2. The Summ of all handled in this Chapter The summ of all hitherto handled to be as followes The Catholick hold's his Faith infallible which essentially relies vpon à Reuelation Diuine and Infallible Now because God proposes not by Himselfe or immediatly His own sacred Doctrin to Euery faithful Belieuer in particular He hath established à Church and made Her an Oracle briefly hinted at to speak in His name She comes as it were between God and Belieuers And conueyes vnto vs the true Diuine Doctrin of the first reuealing Verity Now because She is an Oracle immediatly Credible by supernatural Signs which an Infinite Power and Wisdom Demonstrates We Iustly call Her the Infallible Rule Though Scripture faithfully interpreted be our Rule also but not so immediatly Credible The Church once discouered by the Euidence of an Assent grounded on conuincing Motiues Regulates Faith plain Reason preuiously resting vpon those Motiues tell 's vs God speak's by Her Here we rest by this Rule we are guided 28. Hence you se 3. Whoeuer depriues the Church of her Lustre and Signal Wonders manifest to Reason makes her Doctrin and the very Scriptures also not worthy Beliefe Ill ' Consequences follow the Denial of Church Motiues dead 's Faith Eclipses Gods reuealed Truths and doth the vtmost to bring in Atheism In à word He makes Christian Religion vnreasonable which is vtterly to Destroy it what I say seem's manifest For Suppose we had had no Miracles since the Apostles times no Succession of Commissioned Pastors no further Conuersions of Nations No more eminent Sanctity in this great Moral Body after that first Age No Martyrdoms no Generous contempt of the world Who I beseech you would or Could haue certainly belieued either the Sacred Trinity or the great Mystery of the Word Incarnate vpon the bare report of à few fallible vncommissioned Men or woemen that might Perhaps haue Spoken and Perhaps not of these and other sublime Mysteries but without The world not with standing most glorious Motiues Shewn is much incredulous rational Motiues Appeal now boldly to the Tribunal of Reason and Ask whether such à Doctrin appears not to all Prudent men more than improbable Whilst experience teaches that à great Part of the world both now and in former Ages also though the Church euer shewed Her Selfe the only glorious euidenced Oracle remain's notwithstanding in à State of Incredulity What then would so many Nations haue done without them would haue not belieued any thing How cold would Their Faith haue been Who would haue belieued had all the After-Motiues of Faith perished and nothing been heard of but high Mysteries mentioned without supernatural Signs Confirming the Doctrin In à word without all Euidence of Credibility Hence 29. You Se. 4. The hideous sin of Sectaries who do not only rob the Church of her Glorious Marks manifed to Reason and so make Her Doctrin and whateuer Scripture teaches The sin of Sectaries incredible But to ruin all They will haue the Mysteries of our Faith talk't of but not one Taught Infallibly And thereby destroy Faith it Selfe Thus Reason and Religion go to wrack at once 30. You Se. 5. It is impossible without subuerting Christianity to Seperate the euidence of Credibility grounded on Conuincing Motiues from true Christian Religion Wherefore Euidence of Credibility not Separable from true Religion I conclude That as God has euer hitherto assisted the Orthodox Church to Teach Truth So also he has and will preserue in Her the euidence of Credibility whereby all Rational men may find truth And indubitably Assert This and no other is the only Society of Christians which teaches God's reuealed Verities and can best inform vs of euery Doctrin the Church taught in foregoing Ages CHAP. XVII A Digression Concerning Doctor Stillingfleets Discourse VVhere he treat's of the Protestants Faith reduced to Principles He is all à long quite besides the matter handled and Sayes no more for Protestancy than for Arianism or any other Heresy 1. KNow Courteous Reader that when this Treatise The Occasion of writing this Chapter was vnder the Press and towards an end there came now very lately to my hands A Discourse concerning the Idolatry practised in the Church of Rome A stale worn-out Cauil by Edward Stillingfleet D. D. Doctor as I interpret of Diuinity though in his Account he was only B. D. and therefore hitherto named by me plain Mr Stillingfleet The fault if any is easily amended He shall haue his due hereafter and be called Doctor In this Discourse which very candidly I haue not read nor I belieue euer shall For the matter appear's very triuial and look's like à Rapsodie I find towards The Doctors quick Dispatch the end of it à Flurt and no more at à Book Intituled Protestants without Principles I know Saith he no other Answer Like one Loath to engage necessary not only to this present demand but to à Book called Protestants without Principles the falsity of which will appear by what followes 2. You may well imagin I hasten'd to this What Followes And saw in the next Page Six Principles agreed on by â—oth Sides 1. That there is à God from whom Man and all other Creatures had their Being 2. That the Notion of God doth imply that he is à Being absolutely perfect 3. That man receiuing his Six Principles remote from Protestancy Being from God is thereby bound to obey his will and so on to the Sixt which Methought seem'd as remote from Principling the Protestants Faith as if he had told vs. Adam was tempted by Eue. 3. The next Leaf turned ouer I found this Title Contrary to Protestancy without Principles The Faith of Protestants reduced to Principles with this Addition These things viz. The six Principles being agreed on both Sides we are now to inquire into the particular wayes which God has made choise of for reuealing his will to Mankind He should also haue said And Coâ—cerning the Faith of Protestants here lies the main Business if mankind be concerned in it but this is waued 4. Nay more is waued whereon all depend's Obserue I A promising Title But the main matter is waued beseech you We haue here à fair Title The Protestants faith reduced
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 〈◊〉 〈◊〉 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
the Moral Body of Christians and Consequently that Opposition was à thing as notoriously known as loudly noised some Centuries since as it is Notoriously known and noised that our Sectaries haue now espied those false Doctrins VVe vrge them to bring to light that publick known Opposition of their Imagined Church against the Roman Catholick Society fancied à Changling And what haue we Deep silence from some and from such as dare speak false Suppositions for Proofs vnworthy Calumnies for an Answer Please to se this Argument fully handled Disc 2. C. 6. Time was the world knowes well when our Aduersaries auouched they could prove their Protestancy and refute our Catholick Doctrin by plain and express-Scripture we come to the true Trial in this Treatise and in lieu of God's word find their Books full fraught with meer far-fetcht Glosses Not one Passage I boldly assert and put Sectaries to the Proof fauours this Protestancy as it is distinguished from Popery and the known Heresies of former Ages Now that nothing from Scripture can be alleged Contrary to our Catholick Doctrin is manifest vpon this one Principle which none shall overthrow VVhat Scripture faithfully interpreted teaches in these weighty matters of Religion some Orthodox Church delivered in foregoing Ages For example If Scripture deny Adoration to Christ in the Blessed Sacrament or Transubstantiation an Orthodox Church which cannot clash with the verities of God's word in some Age or other maintained these Protestant Tenets and published them to Christians But no Orthodox Church euer sided with Sectaries or taught such Doctrins Therefore their pretence to Scripture against our Catholick Tenets is friuolous and implies no more but à false supposition for à Proof And this strain of turning bare Suppositions into proofs which never go beyond the strength of their own vnproued Assertions so vniuersally trancends all their Polemicks that I stand astonished to se men who will be accounted learned wholly busied in doing Nothing Reflect I beseech you à little They haue been told and I remind them of it again in this Treatise that whoeuer makes the Roman Church Idolatrous or Erroneous must hold the supposed Idolatry and errour so remediles an Euil that none on earth can redress either because all the Proofs or Principles whereby the Reformation should be made will euidently appear less ponderous to Euince this Church guilty of errour then Her sole Authority is to perswade the Contrary viz. That she neuer erred VVherefore Sectaries Confessedly fallible men desperatly adventure to reform vs and cannot but spoile all they go about to mend whilst they Euidence not whilst they plead not by the Authority of an Antient Orthodox Church which taught that very Protestancy they teach now and decryed these Supposed Popish errours as loudly as they decry them But to do thus much is impossible as manifestly appears by their own writings For tell me I beseech you whoever yet heard Protestant in all those weak skirmishes made against Catholick Religion Say plainly and prove it Such à Church reputed Orthodox fiue or Six Ages since taught as we teach sensed Scriptures as we sense them Christians then vniuersally belieued no Real Presence No sacrifice of the Masse c. Has euer Protestant I say gon thus groundedly to work No Most euidently No. I shall highly extoll the man that will dare to proceed so ingenuously but find none engaged in this right way of Arguing It s true some who leap over the heads of all their more Immediate Ancestors between Luther and the three or four first Centuries tell vs those Primitiue Christians were good Protestants like them Ill luck Say I that Protestancy had not to be intailed vpon some Successors in following Ages for most certainly since those dayes the world neuer saw Protestant before Luther In à word the Assertion is à loud vntruth an vnworthy begging of Question and besides implies à fancied supposition for à Proof To show this we reduce these ranging Spirits to a lesser compass and oblige them to name but one Protestant neerer their shameful Reuolt from our Catholick Society Here they stand grauelled as mute as fishes and are highly angry because we touch them where they are most weak This want of à Church to ground Protestancy vpon makes their Polemicks to be as they appear rambling faint shallow and so dissatisfactory that great patience is requisite to peruse them VVonder nothing they can do no better Rebells they are against an antient Church and their handling Controuersies may well be compared with the proceeding of Rebells in à Common wealth who curiously mark and diligently attend to what euer may seem welcome to your ignorant seduced and disgusted Multitudes That be it what you will is fomented that 's laid forth and inculcated It is no newes to tell you that our Ministers in England now for à long time haue had à number of seduced People bread in their own rebellious bosomes and brought vp in à spirit of Schism who God knowes haue heard little but of the Idolatry of the Superstitions and wickednes of some Professed Catholicks O say these Incendiaries we will nourish this Popular humour with food suitable to its palate we will write Books of this Popish Idolatry we haue tongues and can poyson with delight we will lay forth in folio what we conceiue of the Roman Superstitiâ—ns and the wickednes of Popes VVe know well to Cauil and how to ensnare the vulgar on vvhom we depend when our Cauils are once out though neither reducible to Principles nor subiect to the Censure of any Iudge for we own none let them shift for themselves Our only care is to talk on though we prove nothing And chiefly to be vvary in one particular It is never to mention any thing of à Church which taught Protestancy before Luther meddle vvith that Mischiuous difficulty vve are vndon for really vve have no such Church This in à word and much vvorse is Protestancy as is amply declared in the following Treatise vvhere you also haue the distinctiue Cognisances of Christ's true Church the Rule of Faith and the Properties of à Rule explained vvithall an easy vvay vvhereby to put an end to these vnfortunate Controversies You haue moreover the Infallibility of the Roman Catholick Church asserted Faith resolued into its true Principles Mr Stillingfleets grosser Errours discouered The Reasonableness of Catholick Religion laid forth to euery rational man And to omit other Questions all cannot be hinted at in the narrow compasse of à Preface you haue this great Truth proved viz. That if the Roman Catholick Church hath taught but one false Article and obliged all Christians to belieue it vnder pain of damnation there neither is at this day nor was before Luther any true faith in the world VVherefore Sectaries who haue made it their chiefe busines to impeach our Church of Idolatry and Heresy and the louder they cryed the more they thought to destroy vs haue done their vtmost to ruin all the
thoughts before they pass your pen. Haue alwaies this one reflexion in mind It s easy to Cauil easy to talk much but most laborious to make sure what you say by sound Principles And Principles your Aduersaries euer haue an Eye to Had you complyed with this Aduice the greatest part of your Account if not all might well have been spared Never rely on the vain prayses of your vulgar Readers all is not gold that glisters in their Eyes nor do they alwayes speak as they think For as much as concern's your selfe shew sr rather the strength of à Father in louing your works then the weaknes of à fond Mother that hugg's her Brats though most deformed I am told you imagin it à great Acchieuement and your selfe the conquerour in hauing gain'd onc priuate man T. C. to follow your triumphant Chariot Abuse not your Iudgement there is no such matter for in good sober earnest by what I haue perused in T. C. his book rather seem's to be an answer to yours then yours to his Abstain hereafter from opprobrious Language lest you meet with some ruffing Adversary that will pay you in your own Coyn. Please to vse your Buckler better in behalfe of Protestancy and tell me when your Negatiue Articles are thrown away as not reuealed what essential Truth remain's vvithin the Compasse of Protestancy reuealed by Almighty God and necessary to Saluation If you think it the wisest Course not to take notice of what is proposed against you in this Treatise vouchsafe to clear your selfe of the Contradictions charged vpon you And because I find you much intangled in your Resolution of Faith and haue laid your mistakes open to publick view when the Spirit of answering fall's vpon you again Answer I beseech you to the difficulties Obiected in the third Discourse But aboue all Answer to God with à hearty repentance for the wrong you haue done his Church and own me Sr Your friendly Adversary THE CHAPTERS IN ORDER THE RVLE OF FAITH Wherein 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 Affirmatiue proued Against Atheists Atheism euidently Shewd'improbable 1 CHAP. II. Reason reiects all sects or Religions not Christian VVhether Gentilism Iudaism or Turkcism bee erroneous and improbable 13 CHAP. III. Christianity as it stands in opposition to Iewes Turcks Infidels and Heretickes is the only true Religion 21 CHAP. IV. Whether Christian Religion since its first Propagation hath not been in like manner preserued pure and further spread by Diuine Prouidence aboue the Power of Nature 25 CHAP. V. VVhether all called Christians Belieue intirely Christ's sacred Doctrin And whether meanes be afforded to arriue to the knowledge of true Christian Religion 29 CHAP. VI. Of our Sectaries errour in their search after true Religion As also of Mr Stillingfleets inconsequent way of Arguing 32 CHAP. VII More of this subiect Doubts concerning the seueral editions of scripture None extant more pure then the Vulgar Latin Abstract from Church Authority there is no Certainty of the best Edition Sectaries Comparing the Present Copies with the more ancient giues no assurance A word with Mr Stillingfleet 42 CHAP. VIII How necessary it was to haue one lection of Scripture in the Church A word of the Sixtine and Clementine Bibles Of Mr Stillingfleets mistakes and inconsequences concerning them Obiections answered 55 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 67 A Discourse between à Heathen and à Christian 71 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 80 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 85 Theoderets Testimony alleged aboue Contains most Catholick Doctrin 94 CHAP. XII A Digressian 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 102 CHAP. XIII Mr Stillingfleet grosly abuseth the Fathers that assert the Real Presence His vnprincipled glosses are not only dubions and therefore worth nothing but moreouer highly improbable 119 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 138 CHAP. XV. The other mentioned Principles aboue are insufficient to decide controuersies Or to Regulate faith 152 CHAP. XVI One word more of Mr Stillingfleets Glosses and his vnexcusable abuse of other Fathers 159 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 CHAP. XVIII The Protestant after all his Glosses can not ascertain any of true Religion He would make Controuersies an endles work 180 CHAP. XIX The last designe of Sectaries Glosses discouered They end nothing The clear way to end Controuersies of Religion A distinction between Authority and Principl'd Authority Of the improbability of Protestancy 192 CHAP. XX. A word to one or two Obiections It is further proued That Controuersies are ended with Protestants who haue no Essence of Religion but false opinions only 205 CHAP. XXI Protestants granting Saluation to Catholicks by à clear Inference drawn from their Concession end Controuersies of Religion VVhat force their concession hath VVhy they granted so much The Argument is clearly proposed Mr Stillingfleet return's no probable Answer A full discouery of his fallacies 217 THE SECOND DISCOVRSE OF The Church and Rule of Faith CHAP. I. Necessary Principles premised relating to the Controuersy now in hand concerning the true Church And Rule of Faith 241 CHAP. II. The Rule of Faith assigned The properties of à Rule VVhat is meant by the Church Ancient Fathers Assert that the Church is easily found out Her marks more clear than Her Essential Doctrin 248 CHAP. III. The Protestant has neither Church euidented by Marks of Truth nor true Doctrin made credible to reason His whole Faith is built vpon Fancy 256 CHAP. IV. The one and only true Church of Christ was is and shall euer be the Holy Apostolical and Catholick Roman Church Her Antiquity and Constant Perseuerance in the Ancient primitiue Doctrin without Alteration
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
there which makes reason à stranger to Gods truths and from hence gross errors concerning Religion take their rise and have their origen The objection above purely fallacious supposeth those different Pretenders to true Religion to be all of equal Authority and casteth mans weak and erring reason on too long and laborious à work True Religion is known with lesse Adoe then these Adversaries Imagin as we shal shew hereafter and solve the objection in its due place 4. I argue 2. from the assumed principle God exist's Therefore true Religion is and discourse thus There are and ever have been several Religions professed in the world and all are not false for if all were false God whose existence we now suppose would see himselfe not at all adored in spirit and truth but rather Universally scorned by an erroneous worship as if men had been created for this end to mock and abuse their Creator And this seem's contrary to the light of reason Now further All Religions are not false From false Religions one only true is proved ergo one onely is true because two or more which hold Contradictions can not be true and if one be true every rational creature is obliged to follow that when 't is clearly proposed and to worship his maker by à right way of Homage but this obligation must suppose the truth of Religion in being because no one can be obliged to embrace à foolery or to worship God by à meer nothing You will say one may be bound to follow an errour or an erroneous Conscience therefore the proof taken from this obligation evinces not the actual truth of Religion Answ When we are bound to follow an errour in à matter of chiese Concern the Contrary truth which all should assent to so really is that we may be unbeguiled and set right but if all Religions are false there is none true supposable and Consequently the Universal errour of all is à remedilesse evil If therefore God requires à true exhibition of worship from his Creatures He cannot permit all to err Universally and for this reason true Religion is in being You may reply God is independent of us all and need 's not our Homage or adoration Very true but man depend's upon God and by the instinct of nature is obliged to adore him in truth which instinct as we shall prove presently originally proceed's from the Author of nature and therefore God also obliges all to pay him the true tribute of praise and no Counterfeit worship Some Perhaps may object Religion seem's not Capable of à demonstration because that which is true de facto depend's on God's free Revelation the Credibility where of can be evidenced but not the truth I answer in the general assertion already made we abstract from the particular proofs relating to true Religion we treate with all who own à Deity and say these if God had not elevated man to supernatural beatitude or omitted to reveal the sublime mysteries of faith had in that State been obliged to adore theyr Creator with no false homage and thus much reason evinces although we cannot as the objection proves striciâ—ly demonstrate the truth of Christianity but only its Credibility whereof more and very amply hereafter In the mean while 5. Methinks I hear some who stand much for reason say that Atheists rational men oppose all Religion and why may not their Plea be heard in so weighty à matter Answ It s not my intention Atheism proved most unreasonable at present to combate too long with Atheists they are utterley overthrown by the learned Arguments of innumerable grave Authors I have other Adversaries to treat with However because their pretence is reason observe how they destroy not only Religion but reason also yea and extuinguish the very light of nature with it 6. The ground of Atheism is this prodigious accursed Principle There is no God no supreme Power no Numen no Providence for The accursed Principle of Atheism acknowledge à God and Providence reason evidently concludes He is to be adored in spirit and truth and this worship or Adoration we call Religion This Assertion then God is not is à prime truth or the first verity with Atheists wheron all their human actions depend by this supposed verity they are regulated during their mortal lise Contrariwise This Assertion God is an eternal Being by himself is à prime Loud falshood with them to be scorned by every one Hence I argue That first supposed verity God is not depraves the will extinguiseth the light of nature makes men execrable enormously wicked impious sacrilegious takes of all fear of future punishment and hope of reward For if there be no God or no supreme power to punish hainous offences the most hideous sins imaginable would cease to be pernicious and consequently every one might without check or torment of Conscience if it served his ends kill and destroy all he meets with No wrong no open injustice no Treason no rebellion can be invented so monstrous but may be done without reproof of Conscience if this Principle hath influence upon what we act God who can neither punish or reward is not in Being And thus you see how that first Atheism destroyes the light of reason Arch-truth of Atheists God is not horridly depraves and vitiates the will makes it savage and brutish which ex terminis is evidently fals for Truth considered as truth is à perfection of the understanding and cannot per se pervert nature or wrest the will in man to all wickednes On the other side you see that this Arch-falsity of Atheists God is an Eternal Being by its own force and light rectifies nature makes men upright just obedient submissive to lawes and goverment which is impossible for such à grand errour setled in mans intellectual faculty is by it self as wholly unmeet constantly to produce such laudable effects as Truth is to deceive or cold water to warm us You see 3. that unlesse villany and wickednes be deemed wisdom and virtue and justice be accounted of as madnesse Atheists must change the Propositions and say God is remains à supreme Truth God is not is à supreme errour and withall Conclude that the first intellectual Truth cannot make men wicked nor the first errour make them virtuous 7. Some perhaps will reply against our first inference Nature it self abhorres the impieties now mentioned and that 's the Atheists Rule although God were not in Being I answer Nature doth so Nature has her impressions from God without God no truth can be-known now because it receives those impressions from God the Author of Grace and nature but destroy this first Author Eo ipso you abolish those very first lights of nature and make it stupidly brutish The reason hereof à Priori is most convincing Nature is endowed with these first lights because it receives them from an indefectible and unerring intellectual Being for if this first
short chapters The work is admirable and most expresse for Christianity In the first The Excellent discourse of Marrochianus conuerted to Christianity Chapter he laies forth the horrid Transgressions of the Iewes their Idolatry and killing of the Prophets and saith Gods wrath was appeased for these sins as Scripture assures vs when our people saith he were set at liberty But now we haue been dispersed and scattered à thousand yeares and more and Gods indignation yet followes vs euery where nec in Prophetis promittitur finis and there is no end promissed in the Prophets be cause of our wickednes And if you ask what enormous guilt that was He answers in his 6. Chapter pondering these words of the Prophet Amos c. 2. vpon three crimes of Iuda I will Conuert or as the Rabbi reads transferam put away but vpon the fourth I will not conuert because they haue sold the iust for silver Paueo Domine I tremble saith Marrochianus when I read this sentence for this iust man was not Ioseph sold into Aegypt nor the fourth hainous wickednes which he proues manifestly but was the iust Lord Iesus whom the Iewes sold for silver and here is the greatest and most crying sin for which we are punished In the 19. Chap. I cannot insist on all He saith that Prophesy of Zach C. 13. strike the shepheard and his sheep shall be dispersed was fulfilled when the Israelites smit that great Pastor of the Apostles Iesus then it was that they anciently his flock were scattered vp and down the face of the earth and that the Apostles succeeded in the place of our Prophets For since that Time we Iewes haue had no Pastors no Prophets no visions no sacrifice no obseruance of Moses law no Holocaust no form of Religion c. Thus he discourses through seueral Chapters and in the last the 27. after he had declared what great respect the very Turcks and Saracens shew to Iesus Christ and his blessed Mother Mary Of Christ their Alcoram saith that He is the true Messias yea and preferr His Genealogy before Mahomets for Mahomets parents were Idolaters and had their Origen from Agar the handmaid Christ descended by à lineal succession from Isaac and the Prophets by à right line to the blessed virgins birth The Alcoran more ouer saith that Elisi in the Arabick tongue 't is Iesus knew all things the whole book 's of Moses the secrets of mens hearts had power giuen him to work Miracles to cure all diseases to cast out Diuels and therfore own him as à mighty great Prophet and the true Messias Much honor and respect also is giuen by the Turks to our blessed Lady as you may read in that Chapter After I say à larger Discours of these two subiects our Christian Samuel concludes that the Iewes haue been à deserted People for à thousand yeares we may add 600 to them The Turks Iewes abandoned yet daily increase by the force of armes and Christians also strangly propagate by the power and virtue of Christ both oppose vs. Nos autem nihil proficimus testimonium multorum stat contra nos we Israelits yet aduance nothing in so much that the malediction of Ruben light 's vpon vs. Non crescas we are still and shall be ignominious we prosper not Such is the iudgement of God against vs. This and much more Marrochianus deliuered Six ages since against his Nation CHAP. III. Christianity as it stands in opposition to Iewes Turks Infidels and Heretickes is the only true Religion 1. THe Assertion is an euident Inference out of the former discours for if true Religion be in the world and not found amongst Heathens Turks or Iewes Those only called Christians enioy that blessing or there is no Religion at all in being Though the Proposition stand's firm on this sole proof yet ' I le strengthen it with two Conuincing Arguments The The first Argument first Where we euidently find the marks cognisances and signes of true Religion there it is but Christs Doctrin only which we call Christianity is vndeniably manifested by clear signes and cognisances of truth and therfore is the true Religion I proue the Minor A cause is best known by its effects the tree by its fruits the sun by its light Faith by its works and the Existence of God by the emanation of his creatures But no other Religion whether it be that of Iewes Turks or Heathens euer shewed to the world the like effects of Truth the like glorious Miracles the like austerity of life the like contempt of transitory Goods the like efficacy of Doctrin or brought so many Infidels from incredulity so many from sensuallity to à holy virtuous life as Christ and his Apostles gained soon after the first promulgation of the Gospel Therfore these most illustrious marks and cognisances of Christianity as clearly conuince that God deliuered truth by the Preaching of our blessed Lord and his Elect Apostles as any effect in nature demonstrat's the cause it comes from The Marks are manifest to our eyes and senses and plead most powerfully for our Christian Doctrin No other sect falsly called Religion has euidenced the like signes and this I am sure no Christian can deny 2. A second argument is so weighty in the behalfe of Christs sacred Doctrin that though we had no knowledge of God or Prouidence vpon other Principles that which I am now to propose would make both most vndoubted I argue therfore That An Other taken from the miraculous propagation of Christian Religion Religion whose Author Founder and chief Preseruer is God we here suppose with Iewes and Turks the actual existence of à Deity is manifestly the true Religion for God cannot found or teach falshood but Christian Religion as taught by Christ and his Apostles had and has God for its Author Founder and Preseruer therfore it is the only true Religion I proue the Minor A Religion drawn into à law of liuing holily which Miraculously began and was spred the whole world ouer aboue the power and force of nature is manifestly from God and subsist's by Diuine virtue only Diuels neuer help't in so pious à work but our Holy Christian Religion was and is still thus miraculously spred and preserued also all Nations ouer aboue the power and force of nature therfore it is from God and subsists by his Diuine virtue To proue that it began miraculously and was propagated aboue the power and Four things Considerable in the propagation of the Gospel force of nature we are to ponder these four things 1. The sublime Doctrin of Christian Religion 2. The condition of those first Masters who taught it and in what difficult circumstances 3. The Quality and number of souls gained to belieue it 4. By what means they were induced to Assent Obserue well You will find in euery particular à Prodigious work aboue the force of nature and no other but Gods powerful hand concurring with it Thus
shall add here à few notes to improue their knowledge and perhaps your's also 4. Learned men discouered lesser faults in the Vulgar Latin and that which was found 4. Regum c. 14. v. 17. seemed à chief one Vixit Amasias silius Ioas Rex Iuda postquam mortuus est Ioas filius Ioachaz Regis Israel 25 annis For thus the Louain Bibles Lesser faults discouered in the Vulgar Latin anno 1572. and other Copies vsually read 25 annis before the Correction of Sixtus Yet Abulensis vpon that place Quaest 15. noted the errour and said for that number 25. wee are to substitute 15 as appears 2. paralip c. 25. And so also the Hebrew text the Septuagint and Chaldee read yet Michael Paludan cited Proleg ad Bibl. Max Sect. 20. c. 4. seem's to reconcile both these lections saying Amasias liued 25. yeares after the death of Ioas but raigned only 15. which helps little to our present purpose To amend this and other slighter faults the Church as I said aboue and you may read in the preface to the Sixtine Bibles hath vsed the greatest industry imaginable Pope Pius the fourth caused not only the Original languages but other Copies to be carefully examined Pius the 5 th prosecuted that laborious work but brought it not to à period which Sixtus the 5 th did who commanded it to be put to the Press as appeares by his Bull which begins Aeternus ille celestium c. anno 1585 yet notwithstanding the Bull prefixed before Sixtus Edition then printed this very Pope as the preface made anno 1592. tell 's vs after diligent examination found no few faults slipt into his Bible by the negligence of the Printers and therefore Censuit atque decreuit How Corrected by Sixtus and Clement both iudged and decreed to haue the whole work examined and reprinted but his too sudden death preuented that second correction which Clement the 8 th after the short raign of other Popes happily finished answerably to his Predecessors desire and absolute intention Whence it is that the Vulgar now extant is called the Correction of Sixtus because this Vigilant Pope began it which was recognised and prefected by Clement the 8 th and therefore may be deseruedly called the Clementine Bible also Both are now read in the Church after Clement's Recognition as authentick true Scripture and make vp the Latin Vulgar Edition 5. Some obiect first If Pope Sixtus made à Brieue whereby he commanded his Edition so accuratly recognised to be receiued for indubitable authentick Scripture and therefore free from errours How could he afterward find such faults as caused him to intend à new impression of the whole work Answ It is not said He intended to do so vpon the account of greater faults which essentially vitiate Scripture either in Faith or manners for No substantial errour in the sixtine edition mention is only made in the Preface of lesser errata's Espied when the work was done with this restriction Preli vitio That is of Typographical faults and these almost vnavoidable cannot stain the purity of an authentick Copy But grant more that Sixtus who had Choice of various lections of Scripture followed perhaps lesse circumspectly some darker or more ambiguous Copy which Clement the 8 th after à diligent search into other Editions brought to greater Clarity and therfore read's à little differently Nothing is yet so much as probably alleged causal of any errour in Faith or Contrary to the essential verities of Scripture For as Tannerus well obserues Tom. 3. Disp 1. 9. 5. Dub. 2. n. 79. Where diuers lections vary locus esse possit disceptationi crisi There may be place for Criticks to debate which is the best or to be preferred And n. 83. Certe saith he in hoc genere transigendo etiam inter limites recti magna potest esse varietas latitudo Certainly in such kind of matters there may be well be variety and à latitude within the compass of what is right Variety of expressions with in the Compasse of truth and true And this Principle Sectaries must admit vnless they deny truth to their own Translations as they ought to doe For do not they vsually translate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ordinances we Traditions They 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elders we Priests They 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Images we Idols And is it not euident that we follow the obuious and genuin signification of the Greek as well in these as in à number of other particulars Whilst therfore Sectaries differ from vs they either err or not if they err let them correct what 's amiss If contrary to conscience they deny the errour they are forced to grant that inter limites recti with in the limits of Truth there may be à latitude à variety or different expressions and you will not find so much between Sixtus Edition and that of Clement nor any Corruption destructiue of Faith or manners but slighter differences only which alter not the genuin sense of Scripture intended by the Holy Ghost if wee exclude Typographical faults which hinder not the integrity of à Version 6. Vpon these grounds Mr. Stilling obiections pag. 214. Come to nothing where he first tell 's vs and truly of the infinite pains which Pope Sixtus took in his Correction and after So much adoe shall we saith he belieue that Sixtus neuer liued to see his Edition Compleat Answ You must belieue it vpon humane faith for it is certain God took him out of the world before he saw it perfect though his intention and aime Mr. stilling fleets obiections solued was to recall the whole work to the press again Now this Recognition His Successor Clement made answerable to his wish and design Mr. Stilling obiects 2. Sixtus his Bull now extant and therefore sufficiently proclaimed inioins that his Bible be read in all Churches without any the least Alteration Answ This Iniunction supposed the Interpreters and Printers to haue done exactly their duty euery way which was found wanting vpon à second reuiew of the whole work such commands therefore when new difficulties arise not thought of before are not like Definitions of Faith vnalterable but may and ought to be changed according to the Legislators prudence What I say here is indisputable for how could Sixtus after à sight of such faults as caused him to intend an other impression inioyn no alteration when He desired one and what he could not do his Successor Clement the 8 th did for him Now whether the Bull was sufficiently proclaimed matters not for had Sixtus liued longer He would as well haue changed the Bull in order to the particulars now in controuersy as amended his Bible 6. Mr Stilling obiects 3. All that Sixtus pretend's for the Authenticalnesse of that Edition is the agreement of it with the ancient and approued Copies both printed and M S S. than which there can be no more firm or certain Argument of the true and genuin
Text. Answ After all his labour He pretend's this but How and what Sixtus pretend's with à caution often repeated in the Bull quoad eius sieri potest prout optime sieri potuit c. That is as well as then could be c. The firm or certain Argument therefore is The Church euer preserued true and Genuin Scripture which is either to be found in the ancient approued Copies both printed and manuscript or no where These Pope Sixtus diligently searched into therefore his Edition is true genuin Scripture which no Catholick denies if by true and genuin Scripture we vnderstand not an Exclusion of all lesser faults but of greater contrary to the purity of Faith and Religion and so far Sixtus Edition is blamlesse although as Tanner now cited n. 83. obserues perhaps not altogether so circumspectly done nor euery way fit to the publick edification of the Church Wherin there is à latitude within the Compass of truth and integrity And who euer read's Pope Sixtus own Bull before his Bible can force no more out of it but this truth that many faults which had got into other Copies are accuratly corrected in his Edition wherof no man can doubt with all Many faults amended by Sixtus that it contains the Vulgar Latin Edition amended at least in many things and consequently is authentick Scripture Sixtus saith not he amended all lesser faults wheron Religion has no dependance but rather disclaimes busying himself with so small à seruice 8. Mr Stilling obiects 4. The vast difference between the Clementine and Sixtine Bibles lay in this that Clement corrected the Vulgar Latin according to the Original in aboue two thousand places when the contrary reading was established by Sixtus Answ Here is no proof but only three improbable Assertions Who assures you Sr. of any vast difference between these two Editions Or inform's you so exactly of aboue two thousand different places Or why finally do you tell vs of à contrary reading established by Sixtus A reading Good Sr may be different No Contrary Reading in Sixtus his Edition and yet not contrary in any material point of faith or manners and so far Sixtus is defensible If there be any other difference or Contrariety not touching on Faith and Religion because the expression is longer or shorter lesse clear in the one and more significant in the other version this concern's vs not both may be right within the compass of truth and without any material fault But saith Mr Stilling if the Latin Copies be à sure Rule to iudge of the authenticalnesse of the Text by much more shall the ancient Copies of the Original Hebrew and Greek be à surer Rule Answ Had we now the authentick true Copies of the ancient Hebrew and Greek we should soon acquiesce but Sectaries know well this is more then doubtful yea almost certain that both are corrupted how farr I say not but morally speaking the Hebrew cannot but be corrupted by reason of the great similitude in The Hebrew text lyable to Corruption many letters and the access of points added by the perfidious Masoreths after S. Hieroms age which may change the sence of Scripture and very notably See Gretserus Defens Bellar Tom 1. lib. 2. c. 2. I wonder why Mr Stilling is so earnest for the Greek which our English Sectaries vtterly leaue when 't is for their purpose I haue told you enough already of Images translated for Idols Elders for Priests Ordinances for Traditions c. And might add more that Beza thinks those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luc. 3. 37. of Cainan to no purpose in the Text and therefore leaues them out Others when the Vulgar Latin makes for them follow that and not the Greek Take only this one instance Authors giue many more The Vulgar reads Rom 8. 37. certus sum enim I am certain The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I think or am probably perswaded Now some to assure themselues of their Predestination read I am certain with the Vulgar not I am perswaded as the Greek doth It would be endles to tell you of Luthers ill dealing with both the lections of Greek and Latin After the wicked man had perfidiously added that particle Solam to those words Rom. 3. 28. per fidem and read by faith only Hee omit's whole sentences of Holy Scripture in his Translation as that Mark 11. 26. If you will not forgiue neither will your Father that is in Heauen forgiue you your sins 1. Thess 4. 5. That you abstain from fornication is wholy omitted by him and that whole sentence also 1. Ioan. 5. 7. There are three that bear record in Heauen c. You will find no such Grosnesse in either the Sixtine or Clementine Bible Yet more Luther is excellent in the mincing or changing the proper signification of words Isay 9. v. 6. to please the Iewes where the Hebrew Text giues the name of God El to Christ and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Luther read's in Dutch stafft fortitudo To lessen the Blessed virgins plenitude of grace wheras the Greek Luc. 1. 28. read's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly full of grace Luther puts à Dutch word which as I am told signifies one pretty well gracious and no more You haue an other notable corruption of the Greek Text Galat. 3. 10. But enough of these abuses I cannot prosecute half of them See Tan. Tom. 3. pag. 319. 9. Mr Stilling last obiection is à fâ—at Calumny The Pope saith He took where he pleased the marginal Annotations in the A Calumny for an obiection Louain Bible and inserted them into the Text. Answer who would not when he read's this disingenuous and fraudulent expression Where Hee pleased but iudge that the Pope without more Adoe pick't what he listed out of the Louain Annotations and made that Scripture at his pleasure which is an open slaunder In à word here is the truth Those worthy Doctors of Louain with an Immense labour placed in their margents not their own Annotations or Comments but the different Lections of Scripture yet determined not which was best or was to bee preferred before others for they well knew the decision of such causes belongs to the publick iudicature and Authority of the Church The Pope therefore omitting no humane diligence compared Lection with lection and those lections which vsually differ most inconsiderably or very little as I haue often obserued in perusing the Louain Bibles Clement made vse of and after mature weighing all preferred that which was most agreable to the ancient Copies And here is all Mr Stilling Cauils at which yet was necessary to be done to haue one vniform Lection of Scripture in the Church approued by the sea Apostolick 10. Some may yet obiect We say the correction of Sixtus An obiection though in some things faulty contains nothing material contrary to Religionâ— or manners Clements Correction is only so farr faultless and no farther
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
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
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
neither the words nor the sense bear S. Cyril saith Do not consider them as meer bread and wine Then he tell 's you positiuely what they are For they are the body and blood of Christ Now your Gloss designed for à higher vse to exhibit the body and blood of Christ to Belieuers first Deads the very life of Cyrills words and then run's into nonsense I therefore Ask whether What is bread and wine to exhibit the body and blood of Christ this gloss Bread and wine exhibit the body and blood of Christ to Belieuers saies Bread and wine really changed out of their nature as water was at Cana in Galilee are after that change as really Christs body and blood as that water was really wine after Christs Miracle If your gloss say thus much you are à plain Papist if lesse it s none of S. Cyrills Doctrin for the Saint deliuers this as significantly yea and more fully then I now express it I well vnderstand S. Cyrills sense by his words but for my life I know not what you mean by your particle Exhibit Tell us I beseech you How do bread and wine Exhibit the body and blood of Christ to Belieuers Do they only mind vs of his body and blood A Crucifix representing our Lord bleeding on à Crosse can well serue for so much Do they shew or point vs out à Real presence of the same body and blood vpon the Altar which are now in heauen If so Belieuers haue an obiect of Faith and that truth to fasten on which the Church teaches but if your word Exhibit saies or signifies less then this or only expresses your euer yet concealed Sacramental presence you cheat the world with ambiguous dark Term's and in good earnest know not what you say 15. Answer therefore What is Christs body and blood to be Sacramentally present when really they are not vpon the Altar but absent in Heauen only The question deserues an Answer For you Sr distinguish between à Sacramental and à Corporeal Presence you grant the first and deny the second That which you grant is à Presence of Christs body and biood distinguished from the Catholick Real or as you call it Corporeal Presence Vouchsafe to enlighten vs à little concerning it which you page 574. seem to Our Aduersary is vrged to declare his sense make real There is say you à Real presence of Christ in and with them that is in and with bread and wine to the souls of Belieuers Very good Giue vs I beseech you the total Obiect which these Souls haue before them when they belieue à Real presence of Christ in and with bread and wine vpon the Altar Is this obiect Christ himself whom they pull as it were by Faith out of Heauen at the time they receiue your piece of Bread No. Christ still in Heauen is yet Locally distant and therefore not really present in and with bread and wine Vnless he be in two places at once And Consequently the Faith of these Belieuers has no real Obiect present to fasten vpon Is it that Christ is present in the Signes of bread and wine as Caesar is in his Image Pitiful He is thus present in euery Crucifix though really distant millions of Miles This no way makes him actually there in and with bread and wine as you Assert Doth finally this your Obiectiue presence imply only thus much that Christ by his power though really absent work 's the same effects in à worthy Receiuer as if he were actually there No. For he works the same effects and though absent produceth grace by the Sacrament of Baptism as if he were present dare you Therefore say he is in as peculiar à manner Really present in and with the water of Baptism as he is in this Sacrament in and with bread and wine Yet more Such à Moral The Sectaries Sacramental Presence contradict's all Authority Presence directly contradict's Christ's words This is my body It directly contradict's S. Cyrills words Though it seem to the tast to be bread it is not bread but the Body of Christs It directly contradict's that vnanswerable Truth As water was changed into wine so wine is changed into blood c. 16. And thus Sr you see how impossible it is to giue your poor Belieuers any thing like à Real obiect which may be called à true Real Presence though I hold you obliged to help both them and me to à clear Notion of it Because Christ's Sacred body and blood are Real things you attribute to these two Real things à true real Presence in and with bread and wine which cannot but denominate them really present with these two Substances vpon the Altar Therefore you are obliged to tell me what that is A parte rei which I once more say is impossible For as your Sacramental presence in your sense is à word no man vnderstand's so your Doctrin is as wholy vnintelligible Yet I haue not said all In this your discourse of à Sacramental and Real presence you would fain take some aduantage against vs by other words of S. Cyril Do not consider them as meer bread and wine for they are the body and blood of No aduantage giuen Sectaries by any other words of S. Cyril Christ according to his own word Hence you infer it is plain He speaks of à Sacramental presence for he doth not oppose the body and blood of Christ to the substance of bread and wine but to meer bread id est That they should not look on the bread and wine as naked signes but as Signa efficacia or efficacious signes Answ First The Saint has not à Syllable of either Signes or Signae efficacia Next your Speculation about meer bread is à meer nothing For meer bread is bread without Consecration S. Cyril opposeth the body and blood of Christ present to meer bread Ergo He opposeth them to bread without Consecration but bread without Consecration or meer bread is the very Substance of bread Therefore he opposeth the body and blood of Christ present to the substance of bread vnless you can find the Meerness might one speak so or nakednes of bread distinct from its substance which is not only improbable but impossible 17. Vpon this solid and vndeniable Ground it imports your A meer quibble about à word cause nothing whether 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in S. Cyril signifies Species as it is commonly rendred by Interpreters or as you say that which doth figure or represent for as long as this verity stand's vndoubted that vnder the Type or Species of bread Christ gaue his own body and That that body is opposed to the very Substance of bread the expression is so clear and the same with our Catholick Doctrin that were à hundred Glosses more laid vpon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 All would not do nor rack it to any contrary meaning You Reply S. Cyril speak's of such à presence as hath relation
one whit but most willingly Silence vs with Gods own plain language This we look for but in lieu of it what haue we Fancies Coniectures Glosses friuolous Discourses And thus forsooth Popery must down I marry and Protestancy be thought the pure and most refined Religion 7. By what is said already you see how vnluckily these men run Sectaries argue improbably out of the way of all probable Arguing whilst Scripture is made so clear that by the light thereof All Controuersies now raised amongst dissenting Christians can be determined Is it so conuincing and clear Proue you no Purgatory no Inuocation of Saints by plain and express Scripture Is it so conuincing and clear Proue you plainly that to deny Purgatory or Transubstantiation is as necessary to Saluation as to deny à Quaternity of Diuine Persons Now if it be not clear in such matters Why keep you à coile about these Negatiues Why do you threaten vs with God's iudgements for mantaining the Contrary Doctrins Why haue you not only made an vproar in the world about Doctrins meerly vnnecessary but more which may lay sorrow at your hearts why haue Negatiue Opinions the cause of Sectaries Separation you shamefully separated your selues from an Ancient Church whereof your Ancestors were members And this is desperately done for à Company of Negatiue Opinions Though it import's not one straw whether they be belieued or no. Contrariwise if you make the Belief of these Non-Articles necessary to Saluation they must be proued by the plain and express word of God which is vtterly impossible and therefore I said right that Scripture cannot end Controuersies between dissenting Christians Catholicks for example and Protestants 8. And thus much in effect our Newer men grant who talk much of à few simple Truths sufficient to saluation called fundamentals Is is not enough saith Dr Taylor in his 2. Disswasiue P. 168. That we are Christians that we put all our hope in God who freely giâ—es vs all things by his Son Iesus Christ That we are redeemed by his Death that we are members of his body in Baptism that he giues vs his spirit that we do no Euil that we do what good we can c. Is not this Faith ruâ—e Righteousness and the Confession of this faith sufficient vnto saluation Obserue well If such à faith of à few Nouellists and the like simple Truths which no Arian denies vnder such general Terms Of Sectaries simple Truths and cannot be proued sufficient by plain Scripture be enough to Saluation what need had Sectaries to Calumniate our ancient Church and expose Christianity to the scorn of Iewes and Atheists for lesser Matters as they think than these fundamentals or few simple truths are Do we disown any of them No. We are Christians as well as they we put our hope in God we say all things are giuen vs by his son Iesus Christ we are redeemed by his Death c. Wherein then lies our Offence O we hold strange Nouelties Inuocation of Saints Purgatory Transubstantiation I dâ—â—y they are Nouelties but be it as you will They are out of the 〈◊〉 â—f your simple Truths and in your Principles no more but Opinions and can you haue such cruel hearts as to persecute vs banish vs and shed our blood for meer Opinions Where is your Châ—rity Again I argue Ad hominem If to hold à Purgatory be only â— Opinion your denying it is no more but an opinion also Therefore you cannot proue your Negatiue by plain and express Scripture for if you do so it well be no longer an Opinion but à 〈◊〉 led Truth and certain Doctrin Conuince this if you can and thâ— tell vs that Scripture decides all Controuersies between vs or his an obligation on vs to belieue more then These few simple Truths 〈◊〉 No Purgatory for example No Transubstantiation or say plainly that Scripture doth not put an end to these Controuersies which Truth is euident by manifest Experience 9. It is strange to see how endlesse Sectaries are and to no purpose at all in quoting Fathers for the Clarity and sufficiency of Scripture in all things necessary but afterward spoil all with à new Scripture sayes not how many are necessary Whimsey For they make iust so much as they please à few Simple Truths serue the turn to be Necessary and sufficient Here are three insuperable difficulties First They speak without book For God neuer told them in Scripture how many or how few of these Truths are necessary and Sufficient Therefore if I admit this Principle the Protestants sole Word must secure me though I know well that their word is neither à necessary nor à sufficient warrant for my saluation Hence 1. I vrge them to show by plain Scripture the number of these fundamentals precisely necessary 2. I must tell them If Scripture be clear in à few Fundamentals and so much only be necessary and sufficient this reasonable Quaestion may well follow What 's the rest of the Bible good for with them Most certainly the far greater part of it where it speak's not of these few Necessaries may be cast away as vseless and impertinent 3. These Nouellists Pronounce and Proue against themselues in all such Controuersies as are now in debate between them and Catholicks For if Scripture which tell 's vs of all Necessary and Sufficient things to saluation comprised in à few simple Truths whereof there is no strif now omit's whilst it mentions Sectaries proue against themselues these to speak plainly in behalf of our Protestant Opinions Nâ— Sacrifice No Transubstantiation c. With what Conscience can they tell vs and They haue often said it that this Book alone can decide these controuersies and recall vs from Popery to their new mode of Protestancy I would willingly haue Satisfaction to this one difficulty 10. Well To answer all they can pretend to out of the ancient Fathers for the Clarity and sufficiency of scripture in order to things necessary be pleased to obserue that the learned Tertullian against Marcion but chiefly in his book de Praescript cap. 16. at those words We are not to recurr to Scripture wherein there is no victory or à very vncertain one c. And S. Austin S. Chrisostome with others may perhaps seem to à less diligent Reader to be of contrary iudgements Tertullian now cited saies Scripture is insufficient to decide Controuersies concerning Religion amongst Christians S. Austin De Bapt. Contra Donat lib. 2. C. 6. plead's much for it's sufficiency I say here is no Contrariety both speak well both deliuer Catholick Doctrin Know therefore that Scripture is deuided into two Parts or Sections as you may read in Sixtus Senensis Two parts of Scripture distinguished Lib. 6. Bibl. Annot 152. Who cites S. Chrisostom for it The one vsually called Pars Directa or direct part treat's of the abstruse Mysteries of Christian Faith and this which is Matter of Contest between vs and Sectaries
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 falâ—â— 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 â—le 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 Reliqâ—es 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
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 Caâ—us 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
your Glosses To point at his Church and Councils which taught Protestancy to an Orthodox Church The world was neuer without one Say therefore in Gods name where or when was such an Orthodox Christian Society in Being that positiuely taught no Transubstantiation No sacrifice of the Mass No inuocation of Saints c Where or when were your Councils which positiuely defined these Doctrins c You may Answer and truely You haue indeed neither Church nor Councils Nor Tradition Express for these your Negatiues Very right Therefore I wrong you not in saying your whole Cause subsist's vpon Coniectures cauils And Glosses Because now you cast your selues into an Impossibility of pleading by any better Principles than meer guesses are Thus much supposed Say I beseech you What auail's it if when an Authority is plain for Popery that you can by à nimble gloss darken it Or if obscure You haue A Fiat lux at hand and can charm it into so much Clarity as may suffice to dazle the eyes of à vulgar Reader What Satisfaction haue I here or what gain you by this Proceeding when you know we haue more witnesses ready to attest yea to dye for our Catholick Verities than you haue hairs on your head or Glosses in your book What gain you to your cause could you missinterpret all the Fathers that euer wrote when you without the warrant of any Orthodox Society haue yet à whole learned Church Her Councils and Tradition against you And all the store of Ammunition left you to attaque this great Oracle of Truth is very small no more God knowes but à without them no satisfaction is giuen flash of lightning borrowed from the Ignis fatuus of your far-fetcht Glosses Gloss on Cauil on coniecture on to the worlds end As long as no known or Owned Principle distinct from Glosses and coniectures Support's them You only beat the aire or to vse à pretty late phrase amongst you lapwing-like Pew most when furthest from the nest I mean you are most fierce to end Controuersies when you are furthest off from Principles which only can end them 8. Thus then you should proceed had not God and Truth silenced you I E. S. B. D. declare to you honest Papists That in the Sixth or seauenth age after Christ His true Orthodox Church positiuely taught no Transubstantiation Such à Council either in former or later Ages expresly defined so Then and before also Church Tradition was vniuersally for my Doctrin And thus much I can make good to the learnedest Romanist among you Wonder not Therefore when you quote your Iustins your Cyprians your Chrisostoms seemingly contrary to my Church Doctrin That I interpret all I am forced to doe so or against conscience must desert my old Mother Church Her Councils How Sectaries ought to plead and Tradition likewise From which You haue too licentiously swerued to side with your Iustins and I know not who els Could the Sectary plead after this manner His Glosses would haue force But he neuer meddles with the First main Business That is neuer ground 's his Doctrin vpon any thing like à satisfactory Principle But as if He minded to tire Ones patience run's on headlong with Glosses When he has no Principled Doctrin to Gloss for Iust as if One should tell his neighbour Sir you lye And this I auerr to your face Though I want where withall to proue my Saying true In all these Controuersies Sectaries are so pertly vnciuil as to giue the Lie to à whole Church And what supports the Boldnes Haue they any other Church more Orthodox Councils more learned Tradition more vniuersal to proue we lye than our Church our Tradition And Councils are which say we speak truth Nothing at all like them We here challenge them to speak to the cause and controuersies are ended What then remain's to plead with Plain Scripture Not à word Fathers plain Not one O yes Tertullian is drawn in to help at à dead lift so is Theoderet And one or two more Very true But he is à glossed Tertullian à glossed Theoderet c. Separate then these Glosses from the Fathers genuin Doctrin giue them the Sectary to manage you see him in open field compleatly armed ready to encounter Church Councils Tradition And all the other Principles of the Catholick world Are not Glosses think Glosses strangely powerful with Sectaries ye strong and prodigiously powerful which haue not only force to plead against à whole Church But more ouer to implead her of palpable errour This Church is supposed to haue changed Her ancient Doctrin And Sectaries will reform it not by recurring to any other more Orthodox Society of Christians But by meer guesses and Glosses That is The Fallible Glosses and gueses of men confessedly fallible must reform à Church which hold's Her selfe infallible And proues it also 9. Thus it is Christian Reader I speak plainly And can defend my Assertion Besides meer begging the Question in all Disputes besides Cauils And weak coniectures The Sectary hath no more left him to oppose our Catholick Tenets but meer vnprincipled Glosses I neither word it nor wrong Protestants in saying thus much Peruse if you please their writings chiefly Mr Stillingfleets Account you will find when the Churches Infallibility or Transubstantiation c. Happen to be handled That Glosses laid on the Authorities vsually quoted for Catholick Doctrin euer take vp the most room And which is worse yea pitiful in à Rational Defender of Protestancy You shall neuer find through this whole Book waue Cauils coniectures and Glosses one sound Principle laid plainly forth nor so much as hinted at in behalf of any Protestant Article What think ye Shall Yet Most weak and feeble Christians who would fain haue à Church to liue in see the old House of God pulled down by vnhandy Glossers before They haue à better built vp And well setled on good Foundations Pulled down What say I Alas our Glossers haue not strengh to vntile it much less force to demolish that long slanding Fortress Yet Glosses chiefly And t' is à sad thought for the Sectary support his vndefensible Schism made in the desperate quarrel against that Church which gaue his Ancestors Baptism These only there is no more must plead in behalf of his inhuman and barbarous Reformation These finally must answer before an Impartial Iudge at that great day of Doom for all his merciless cruelty practised vpon the deceased and some yet liuing Catholicks Sad thoughts I say they are to goe to bed with to rise with to banquet with which like Ghosts will haunt him to his dying day And lay Torment at his restles hart in his greatest iollities And more in the houre of death 10. After all you see the Conclusion and an end put to Controuersies The Conclusion against Sectaries If no Orthodox Church vphold's this Protestancy or any article of it which is euident No Councils nor Tradition can support
of Faith And the Protestants to Fewer Our more numerous Articles ouer and aboue His fundamentals He calls opinions Holds vnprincipled And hopes to settle his fewer articles or the Essence of his Religion vpon Excellent solid Grounds 3. Hence it followes that all Controuersies hitherto agitated between vs come to no more but to à slight skirmishing about different opinions only For we and they agree in the Essence of Religion Vnlucky opinions surely Cries the Sectary and He would seem to sigh as deeply as we But has not felt so much Smart which haue caused endles Broiles strange confusion and à Shameful Schism in the Christian world Thus much I conceiue some later men who expresly teach the Doctrin would haue vs learn And because it is à new inuented way of defending this falling Protestancy I hold my self obliged First to discouer the whole fallacy of the discourse Next to shew how Protestants themselues put an end to all Controuersies This done the Obiection is soon answered 4. The fallacy lies here That Protestancy is supposed to haue an Essence when really it has none but is wholy made vp of worse then false opinions The false Supposition stands gloriously in Mr Stillingfleets empty Title A rational Account of the The fallacy discouered grounds of Protestant Religion The man surely imagins Protestancy to be à Religion which implies an Essence yea and grounded too I say the contrary it has no Essence and consequently No grounds To proue my Assertion Doe no more but cast out of Protestancy all the Negatiues it has which confessedly are no Essentials And next fix your thoughts on the little which remain's And is called Protestancy You will see the Essence after these Negatiues are gone dwindle to nothing Most surely this is not its Essence To belieue these Negatiues pious opinions or inferiour Truths For if God neuer reuealed the Negatiues He neuer reuealed to any That the Belief of their supposed piety constitutes the Essence of Protestancy An other Essence Therefore must be found out if it haue any And may be it is this Belieue the Creeds or à Doctrin common to all Christians our Aduersaries hint at both and you haue the whole Essence of this Religion Yea and Faith enough to attain Saluation And thus they reduce their Faith to fewer Articles than we doe I might Say à word in passing And reduce all true Christian Faith to à shorter compendium viz. To one only Article of The Apostles Creed I belieue the holy Catholick Church That is who euer own 's the true Church of Christ and firmly adheres to all She teaches An other Sectarian pretence of belieuing the Creeds after à due Proposal made of her Articles And dies in that Faith such à man iointly belieues both the Church and Creeds also But if he run away with one half only or Talk of Creeds as Sectaries doe without à Church And exclude from His Belief that Church which approues the Creeds He separates that which cannot be separated And is à Self-chuser In à word he neither belieues Church nor Creeds And consequently has no Christian Faith 5. Hence I say This very Assertion I belieue the Creeds iâ— the sense of Sectaries now explicated is so far from being à Principled Truth That it is no more but an Errour or à proofles Protestant Opinion As bad or worse as any of the Negatiues are If therefore they make it an Essential Article of Protestancy Wee press them according to their promise to giue à rational Account of it before God and man And here our Queries aboue come in again Haue you Gentlemen any Diuine Reuelation That this half Faith of belieuing Creeds after your bold receding from the Church is so sufficient for your Saluation and mine That more is not required Did euer Orthodox Church expresly teach this to be sufficient Did euer ancient Council define so or vniuersal Tradition deliuer the Doctrin Speak plainly plead by all or any one of these Principles And I haue done But 't is impossible Perhaps you will say All Antiquity and the Fathers likewise highly commend the Apostles Creed as à short Abridgment of our Christan Faith Answ So doe we as highly But know there are different Lections of it whereof you may read in your own Doctor Vshers Diatriâ—a De Symbolis London Print 1647. Sent to his friend Ioannes Vossius We know again may Credit begiuen to S. Hierome Epist 61. Ad Pammach That this Creed was not writ in Charta atramento but in tabulis Cordis And Therefore we must trust to Tradition for the best Lection All other Creeds euen that ascribed to S. Athanasius A Graecis interpolatum dressed vp à new by the Greeks Saith Dr Vsher The Church either made or has approued If then I must build my faith on these Creeds I cannot diuorce it from the Church For Propter quod vnumquodque tale est illud magis tale If I belieue my Creeds much more must I belieue the Church which either made or Authorised them 6. In à word here is all we demand And If Sectaries can Answer they speak to the purpose Let them but name any The Beliefâ— of Creeds and the Church inseparable Orthodox Council Nay one ancient Father that saies Faith is then fully and sufficiently Catholick if one belieues the Creeds Though at that very time He pertinaciously reiect's the present Church we liue in Or will not hear that Doctrin which She teaches aboue The express Doctrin deliuered in the Creeds Let him I say do thus much And he speaks to the purpose But it cannot be done Because both the Ancient and modern Church condemn's all who slight Her Doctrin though not expresly contained in the Creed In this opposition therefore That which the Sectary would make the Essence of his Religion is only his false opinion and in real truth hath neither Moral certainty nor so much as Probability As is already proued He may reply All he pretend's is That the Creeds compleatly contain Matter enough of Christian belief To Add more is vnnecessary And Saies withall Hee slights not that Ancient Church which either composed or approued the Ancient Creeds but blames the Later Church which hath turned meer Opinions into Articles of faith And imposed them on Christians to belieue Answ These men it seems will hold on to be vnlucky in All They say We are now inquiring after that Doctrin which essentially Constitutes Protestancy And here they obtrude vpon vs their Protestant Opinions for Answer 7. To assert Therefore First that the Ancient Creeds explicitly contain Matter enough of Christian Belief is à Protestant False Opinions supposed the Essence of Protestancy opinion only largely refuted by our learned Writers See the other Treatise Discourse 3. C. 5. To assert that the Church in after ages added Vnnecessaries aboue the explicite Doctrin contained in the Apostles Creed Impugn's the most Ancient Councils of the Christian world And is no more
but à Protestant opinion To assert 3. That the Ancient Church was right in faith And the present Church not or That She hath imposed meer Opinions to be belieued by Christians in place of Articles of Faith is à flat Calumny an improbable opinion which neuer yet was nor can be grounded vpon any rational Principle And can these opinions think ye which all Catholicks reiect pass for the grounded Essence of Protestancy They must or it has no Essence at all And mark well As they proceed with vs here so they doe in all other Controuersies They tell vs not only the Creeds but Scriptures much more contain all things necessary to Saluation That 's only their Opinion They tell Particular Proofe Thereof vs Their Belief now and that of the Primitiue Christians for the first Three or Four Centuries is one and the same It is their Opinion meerly And demonstratiuely vntrue They tell vs They own à Church before Luther but to say where or when it was distinct from the Roman Catholick or as They Imagin much larger than the Roman is only an Opinion and most improbable In à word They are euery where so narrowly confined That whether they build or destroy Impugn our Religion or offer to establish their own They neuer get out of the reach of Their own tottering improbable Opinions 8. And because I find this strain runs through Mr Stillingfleets whole Book He cannot surely be iustly offended if for my better Satisfaction concerning his Rational Account I require his rational Answer to one Question which I hold very reasonable Thus I propose it You Sir defend à Religion called Protestancy You allow it some essential Doctrin distinct from Popery and all condemned Hereticks Your Title supposeth this Doctrin well grounded The grounds of Protestant Religion Answer I befeech you giue me first without fumbling that Doctrin peculiar to Protestancy which essentially makes it à Religion Giue vs the Specifical difference of it if 't haue any And A question proposed to Sectaries Next Ground this Doctrin be it what you will vpon the vndubitable Authority of some known Orthodox Church Orthodox Councils or vniuersal Tradition but Fob vs not off with your vnproued Opinions Tell vs no more of belieuing Creeds only The Scripture only the Four first general Councils only without more these Onelies we except against Yet doe you only thus much as I now require T' is easily done if your cause be good And I will recall what euer I haue written against you And craue pardon for my rashnesse But the Catholick knowes well because Heresy can haue no grounded Doctrin This task is impossible I am now to shew the Protestant the impossibility of it also 9. Imagin one who belieues the Creeds as the Sectary pretend's to doe yet so That interiourly And from his very heart He abiures and slights all those Negatiue Articles called the opinions of Protestants I speak not here of his exteriour demeanour nor Countenance his dissembling i' ft be so My Question is this Whether such à man haue internal essential sufficient faith to make him à true belieuing Protestant He hold's himself one vpon this conuincing Reason That he firmly belieues what euer the Professors of that Religion maintain Sectaries must make meer Opinions their Articles of Faith as both essential and sufficient to Saluation Besides He knowes well No obligation lies on him to belieue by Faith the Negatiue Articles of Protestants neither can he because God has not reuealed them Such à man therefore hath compleatly essential Faith enough and is à true belieuing Protestant or if he be not yet got so high or haue not the Protestant Faith compleatly necessary and sufficient to saue him He must help it out by belieuing some one or other Protestant Opinion And Consequently the Belief of Opinions must either constitute him essentially à Protestant Or He will neuer be one yet this is most vntrue for God obliges none to belieue vnreuealed Opinions as Articles of Faith 10. We must goe yet further Suppose this man belieues the Creeds The Roman Catholick Church and euery particular Doctrin She teaches iust so as the best Catholick Belieues And whereas before He only slighted the opinions of Protestants now in place of them he firmly adheres to the Contrary Catholick Positions viz. To The Popes Supremacy Transubstantiation An vnbloody Sacrifice Praying to Saints worhiping of Images And in à word to all that the Church obliges me to belieue The difficulty farther vrged This man in heart is certainly Catholick I Ask whether he is yet à true belieuing Protestant In our Sectaries Principles Hee is For first he belieues his Creeds or Doctrin Common to all Christians And there is the Essence of their sauing Faith O but all is spoiled by belieuing the Church And what euer Doctrin She teaches Why so I beseech you why should this spoile all if in Conscience the man Iudges Her Articles to be reuealed Truths A Catholick you say may be saued Though he belieues thus much Therefore there is no reason to damn this man vpon any Account of his want of Faith For the Faith of His Creeds saues him And the beliefe of our Catholick Articles ruin's not that Faith Ergo. Again You must say His abiuring your Negatiue Opinions doth not Vnprotestant Him if he belieues the Creeds why then should the firm adhering to our contrary Positiue Catholick Articles which you call opinions make him less Protestant You may reply If He hold's them only as opinions He is still Protestant But we now suppose He belieues all as Articles of Faith Very good This then followes ineuitably Not to belieue them as Articles of Faith besides Owning the Creeds essentially makes him Protestant Ergo This also followes To belieue some one Negatiue or more then the Creeds Formally express Add to them the common Doctrin of all Christians The four General Councils c. is essentially necessary to Constitute him Protestant Now This very More which is nothing but à Sectarian Opinion essentially enters in to make him Protestant or Hee shall neuer bee one Thus much I intended to proue and I hold it proued demonstratiuely 11. You haue what I would say plainly laid forth in this vnanswerable Dilemma He who iudges all the Negatiue Articles of A dilemma Protestants false And belieues the Contrary Positiues taught by our Catholick Church As reuealed Truths is yet Protestant or not If not the belief of some thing els Truth or vntruth is essentially requisite to make him Protestant But the belief of That be it what you will now superadded to Constitute him à Belieuing Protestant is no Truth reuealed by God But only à Protestant Opinion without which he wants the Essence of that Religion Ergo most euidently the Belief of Opinions essentially constitutes him à belieuing Protestant Consequently some Doctrin which God has not reuealed makes him Protestant And the belief of his Creeds is not Faith
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
bread This is our Doctrin concerning your miscalled Eucharist we allow you no more and Therefore vtterly dissent from you 26. You add presently à great vntruth And I wonder you could speak it without blushing The greatest men of our Perswasion as Suarez and Bellarmin say you assert the belief of Transubstantiation not to be simply necessary to Saluation Ignorance or Malice or both had certainly à hand here For they say no such thing I Ascribe much to the first moued thereunto by your following words And that the Manner of it is secret and ineffable Dear Sr were Christ really present without Transubstantiation as Luther held The manner of his existing with bread might yet be secret and ineffable But would this inferr à denial of his ineffable Presence All that Catholick Authors say is That the modus existâ—ndi or Our Aduersaries Mistake Manner of his existing in the Sacrament is secret and ineffable euen with Transubstantiation do they Therefore hold the verity not simply necessary to Saluation or boggle at the Doctrin of Transubstantiation You belieue à Trinity of Persons in one Diuine Essence it 's hard for you to express the Manner how God is one and three distinct Persons yet you belieue the Mystery And hold that belief necessary to Saluation Diuines eudeauour to explicate the Manner of Christs ineffable Presence in the Eucharist but when all is done you haue no more from Then but Opinions And so it fall's out in the other Mystery of the Trinity where Schoolmen vary in their explicating Quomodo How God can be one in Essence And three distinct Persons Yet they hold the belief of the Mystery after à due Proposal absolutly necessary to Saluation And thus they discourse of Christs ineffable Presence in the Eucharist The Quomodo or Manner of his being there is difficult And cannot be clearly laid forth to weak Reason yet that perplexeth not our Faith whereby wee submissively yeild to what God speakes without further curiosity 27. Your other instances Page 620. are quite besides the business Christ you say instituted the Sacrament in both kinds The Primitiue Christians receiued in both What then Ergo Other instances refuted Christ commanded both to laicks is no Consequence nor agreed on by Catholicks 2. Both Churches say you Agree that the Eucharist is à Sacrifice of duty of Praise of Commemoration c. You know we absolutly deny your Supposition and say you haue no true Sacrifice consequently neither praise God nor Commemorate Christs Passion but grievously offend him in your taking à bare piece of bread Here is no Agreement And thus we speak of your Mass or Liturgy For there was neuer Mass in the without à true Sacrifice you haue no Sacrifice Ergo no Mass Church The grossest errour therefore is that you haue rased out the Sacrifice most essential to à Liturgy 28. Page 621. You say His Lordship Answers truly that the Agreement of differing parties is no Metaphysical Principle The Contingent proposition but à bare contingent Proposition which may be true or false as the matter is to which it is applyed Answ A contingent Proposition What 's this Sr If you mean that the Protestant party vented it by chance I 'le not quarrel with you But out it is in print And applied to the Possibility of Saluation which you allow Catholicks Let this concession stand it cannot but be true vnless you say Both parties err in the Assertion And then we are not only out of the Question but highly blame you vpon this account That all your pains in discussing sc largely the matter hitherto has been to no purpose For one line might haue ended All had you plainly Said We Protestants fouly erred when we granted Saluation to Catholicks in their own Religion Be it how you will I say this Proposition Saluation may be had in Catholick Religion is So true that it cannot be false because the greatest Authority on earth the vniuersal Church of Christ own 's it as an vndoubted verity and could this possibly be à falshood neither we nor Protestants can belieue any thing which the Church teaches as is amply proued in the second Discourse c. For to what purpose should I belieue the Trinity the Incarnation the Creed or any thing els when Is so true that is cannot be false that Church which proclaims these as Truths may after all damn me The very uglines of such à thought carries horrour with it And stark shame decries it as Abominable Your Lord and you say next The consent of disagreeing parties is neither Rule nor proof of truth No man can resolue his Faith into it but Truth rather is or should be the Rule to frame if not to force Agreement Answ All this is very right Therefore we neuer make your consent either Rule or proof of any Catholick Verity much less do wee resolue our Faith into your Agreement Church Doctrin Stands firm without you it was true before you were in being And the euidence of it forced you to consent with vs. Now à word to your other two or three instances And. 29. In real truth Sr I much wonder you saw not their Lameness before you thrust them into your Page 621. And that you would fain allow them Strength to weaken this Truth Wâ—e Other Instances proved weight less and Protestants Agree thus far that Catholick Religion can saue vs c. I say Contrary The instances are so remote from your design That they proue just nothing One is The Orthodox Christians agreed with the Arians that Christ was of like nature with his Father But added Hee was of the same nature Ergo Say you it is safest to hold with the Arians To hold what I beseech you You Answer that Christ was of the like nature Very good That Likeness either excluded the same nature or included it Grant the first you make the Fathers Hereticks which is impossible For they held the same nature common and Consubstantial to the Father and Son If their concession which is true included the same nature The Orthodox party and Arians agreed not in the same hypothesis consequently your instance is to no purpose at all In à word this euer and vnexceptionably holds good The Doctrin which Hereticks Iewes and Turks agree in with Catholicks is most true so you and we agree about saluation now discussed but it doth not follow that so much only or that no more is true Your want of reflecting vpon this Only or no More makes That 's truth wherein Catholicks and Hereticks agree all your instances impertinent And your inferences Ergo It is safest holding with the Arians most vnconcluding For though the Doctrin be true when the Arian side with the Church yet it deriues no absolute safety from that consent of Hereticks 30. Vpon these grounds all the rest which followes fall's to nothing Some dissenting parties Say you agree that there ought to be à Resurrection from Sin
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 imporâ—inency 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 Caen◠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
must become Papists or wee turn Arians and Protestants Or finally be forced to deny plain Scripture A most conuincing Argument 9. The difficulty therefore is not and Sectaries seldom touchit whether Scripture be true were the sense known or out of Controuersy but what that true sense is which lies in obscurity and cannot be known without à certain Interpreter Here is the only Question debated between vs and Sectaries One may The only difficulty concerning Scripture Reply It is no good obiection to say learned men differ about the sense of Scripture Ergo it is not sufficiently plain because à great wit may wrest the plainest words God euer spake to à sinister sense Contra. 1. But who knowes when two learned Parties contest in this Matter which of them is the sinister Wrester Contra 2. When à whole Society of men as the Arians were and Protestants are now Tamper with à Text which touches an essential point of Faith And dissent from others as learned as Themselues about the meaning The sense cannot be supposed more clear for the one than the other without an other Rule certain and Definitiue Pray you say Is the sense of those words My Father is greater than I indisputably clear for the Arian Or the sense of Christs words This is my Body without controuersy clear for the Protestants Doctrin concerning the Sacrament when à whole learned Church opposeth both Euidently No. Therefore Sectaries must acknowledge an Obscurity in Scripture our Nouellists must grant that Scripture is not only obscure in these two places But more That à Iudge is necessary to ascertain all of its true meaning as well in these as in à hundred other Passages Again if Scripture want this clarity it cannot be its own Self-euidence much less conuince an obdurate Aduersary Nay I say though it were clear and the sense thereof agreed on by all called Christians yet both Iewes and Gentils scorn the Diuinity of the book And say if 't be of Diuine inspiration That must be proued by à certain Rule extrinsecal to Scripture Therefore it is not immediatly credible by it self or for it self Lastly were Scripture plain in it self yet And this vtterly ruin's Sectaries The certain Doctrin of it can neuer be applyed indubitably to any vnderstanding For our Nouellists say because all Teachers of Christian Doctrin are fallible none can make an infallible Application of it to any or teaeh that Doctrin infallibly which is in it self infallible See more hereof in the other Treatise Disc 1. C. 2. and C. 4. N. S. CHAP. II. The Rule of Faith assigned The Properties of à Rule VVhat is meant by the Church Ancient Fathers Assert that the Church is easily found out Her marks more clear than Her Essential Doctrin 1. THe true Church of Christ in this present State manifestly demonstrable by signal Marks and Motiues is the only plain certain Self-euident Rule of Faith apt to conuince the most obdurate Vnbelieuer It is immediatly credible and the Doctrin of it certainly applyed to à Seeker after truth These Assertions stand firm vpon 3. Principles 2. 1. Christ Iesus has prouided Christians of à clear and easy Rule otherwise All are left in darknes and know not what or how to belieue 3. 2. Nothing assigned by Sectaries Bee it Scripture solely or what els Imaginable Carries so much as à weak probability of being à Rule so plain easy and satisfactory as the true Church is 4. 3. All the properties of à Rule exactly agree to the Church of Christ and to Her only 1. The Rule of Faith is plain Christs Church is the Rule of Faith so is Church Doctrin and much more plain than Scripture I mean we easily vnderstand what the Church teaches though the Doctrin in it self be difficult 2. A Rule is its own Self-euidence so the Church is taken with the Marks and Motiues whereby She is demonstrated 3. A Rule is apt to conuince the most obstinate Aduersaries Christs Church has euidently don so witness the innumerable Conuersions wrought by Her vpon Iewes Gentils and most obdurate Hereticks 4. A Rule must be certain and certainly applyed to Belieuers what Christs true Church teaches is so for She is Gods own Oracle as shall be proued hereafter and teaches her Children infallibly The Truth of these particulars will be more fully laid forth in the sequele of this Discourse In the mean while two things are to be cleared The first what we vnderstand by the Church of Christ 2. How and by what means She may be known Thus much done we shall easily find out those Christians who are Members of this happy Society or essentially constitute that visible moral Body called the Holy Catholick Church What is meant by the Church 5. Concerning the first We speak plainly and vnderstand by the Church à visible Society of true Belieuers vnited in one profession of Christian Faith and the communication of Sacraments vnder the Conduct and Gouerment of Christ's lawful Commissioned Pastors I say no more yet hoping no Sectary can iustly quarrel with the Notion of à Church expressed in such general Terms And therefore waue at present that other worn-out controuersy agitated by Protestants viz. Whether the Predestinate only make vp the true Church or great Sinners also may be included That is not at all to our purpose now when we only seek after à Society of Christians vnited in the true Faith of Jesus Christ who owne à due submission to lawful Commissioned Pastors whether those who teach or are taught be Saints or sinners concerns them t' is true but not our present Question Of such Belieuers there cannot be two or more Churches but one only And to auoid all confusion or the mingling of different Questions together we here moue no doubt concerning the Head The meaning of the question proposed or chief Authority of this Church but immediattly Ask whether there is now and has euer been since Christs time à visible diffused Society of Christians who haue faithfully belieued the Orthodox Doctrin of Christ and vpon that Account well merit to be called the Professors of the true Catholick Church Of this Vniuersal spread Society our Sauiour spake most clearly or of none Hell gates Can not preuail against it The Spirit of Truth abides with it to the end of the world c. I think no Sectary will deny such à Church 6. The only difficulty now is to find out this Orthodox and large diffused Body of Christians vnited in one true Faith and the sincere Worship of God And nothing is more consonant to reason more express in Holy Writ or more clearly asserted by the ancient Fathers than that the true Church laies forth Her own euidence or clear Discernibility whereby She is distinguished from all Heretical Sects That is She lies manifestly open to all eyes and Cannot but bee most easily known She is à Ciâ—â—y built vpon à mountain The light of the world A
leaue them without excuse to silence them for euer Here is an vn answerable Dilemma Either the marks now kinted at are admitted or reiected Suppose them owned as clear cognisances of the true Church or of Her Orthodox Doctrin we most justly urge Protestants to proue what I know will neuer be made probable Viz. To shew That they had à Church three or four Ages since inuested in the signes and marks now mentioned On the other side if which is usual such marks be slighted as unmeet to manifest the true Church it must bee granted They haue no euidenced Church and Consequently no true Doctrin with it Hence I Argue Who euer belieues in an uneuidenced Church destitue of all Signes and marks of truth belieues in no true Church The Protestant belieues in such an vneuidenced Church Therefore he belieues in no Church But he who belieues in no Church belieues à Doctrin more than improbable or absolutely false And this is fancy or worse than fancy 3. What answer think ye do Sectaries return to this Argument They return no probable Answer A strange one indeed They tell vs the only Mark of the Church lies not in any external Notes but appear's in the written word of God and the Purity of Scripture So Alstedius Lib. de notis Ecclesia C. 29. Whitaker Contro 2. 9. 5. C 17. and Mr Stillingfleet here and there seem's well pleased with the fancy Contra. 1. The Church had her Marks besore Scripture was written what euer sensible Signes Then distinguished that holy Society from all heretical Conuenticles makes it yet known to the world and Still as clearly point's it out For the writing of Scripture nothing at all obscured the exteriour lustre of those Signes or prudent Motiues Contra. 2. A Mark which makes an obscure thing known is euer more clear and sensible than that is which is marked by it The Church Say Sectaries The Church more clearly manifested than Scripture is obscure and must be first known by Diuine Scripture But this very Diuinity of Scripture is more obscure than the Church For it is not its own Self-euidence nor known ex terminis to be Diuine Therefore vnless this Diuinity be made manifest by an other light it cannot giue to all the first notice of the Church which appeares More clearly to sense and reason by its own Signes than Scripture doth 4. Hence it followes 1. That Scripture which should first mark out the Church cannot do it being more obfcure than the thing marked by it It followes 2. That the Church thus marked is its own Self-euidence not Farther demonstrable to Reason Who euer therefore depriues the Church of her external Motiues or takes from her the glory of Miracles of Antiquity Conuersions c. Shall long grope in the dark before Hee find's either Church or Scripture You will say Scripture known by the vniuersal Tradition of Christians may well mark out and first discouer the true Church Tradition being à thing most known and Sensible to all Contra. This very Tradition either supposes à Church signalized with other Of what weight pleading Tradition is rational Motiues or excludes them And imports no more but the bare Consent of Christians that accept of Scripture as Gods Diuine word Grant the first we haue all that 's wished Plead only by the Second or tell à Heathen who may be gained to belieue the Church That all Christians vniuersally own Scripture as Diuine and mention nothing of Miracles or other Motiues manifest in the Church He will soon reply The Chineses haue also vniuersal Tradition or à general consent of à People largely diffused for their Bible The Turks haue it for their Alcoran yet such à Tradition alone is no Mark of God's word or the true Church Why then should it be à mark to Christians if no more be said 5. And the Heathen easily makes his Plea good by this conuincing Reason à Priori Before this vniuersal Tradition was before you so many Christians agreed in the Belief of your Bible the Doctrin Thereof was made credible vpon other Motiues These Motiues are not now extinguished or of lesser account because you haue agreed on the Scriptures Diuinity Nay they The Heathēs exceptions against Tradition only must be presupposed to haue been before you agreed For this Agreement is not the cause of the Bibles credibility but an effect of the same That is Therefore so many Christians haue agreed by à vniuersal Consent that Scripture is Gods word because it was made credible to Reason Antecedently to an Agreement so vniuersal But the ground of this Agreement was no other but the Authority of the Orthodox Church gloriously euidenced by the Lustre of her Signes and Motiues c. This Principle alone vtterly ruins Mr Stillingfleets Resolution of Faith as shall be made clear in an other place 6. Again saith the Heathen you Protestants discours not probably you iust proceed as one doth who laies Colours before à blind man and bid's him iudge of them You say that both I and Iewes are blind and cannot discouer the light which lies in the Scriptures Diuinity If this be so how can you imagin that I may find out the true Church by the light of Scripture though admitted vpon Tradition which I can no more look on than an owle on the Sun at Noon-day Neither will it help you at all if you Say Scripture interpreted both Mark 's and manifest's the true Church For I must first know that Scripture is Diuine before I giue credit to any Interpreter And though I were ascertained of that Diuinity yet I am still to seek whether your Interpretation or the Arians be better and this I cannot know without à sure Rule extrinsick to Scripture And all fallible Interpretation Yet the Heathen hath not done but pinches the Protestant shrewdly Admit saith he that Scripture Mark 's out the Church and giues vs the first Euidence of it when it tells vs. The Church is à Citty built vpon à Mountain and founded on à Rock That all Nations shall flock to it That Christ will be with it to the end of the world That it euer had and will haue Pastors Visible He clearly conuinces Sectaries and audible till we all meet in one Vnity of Faith That it is the Pillar and ground of Truth c. Can you my good Protestants show me such à Church belonging to you three or four Ages since when you had not one single man in the world professing your Protestant Religion Where was then your Protestant Citty visible on à Mountain What Rock stood it on in those daies when it was not in being What Nations what Iewes what Gentils did it then conuert to your Nouelties How was Christ then with it and taught it all Truth when there was no such Church to learn his Doctrin Giue me à Catologue of your Visible Pastors at that time or tell me how your Church was then à Pillar
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
ergo She sinned damnably and erred in the very fundamentals of Faith That She did so is euident vpon their own charge For this Church taught â—â— vnbloody Sacrifice neither Christ nor the Primitiue Church taught so It defines Transubstantiation to be an Article of Faith Christ and his Primitiue Church neuer did so It maintain's Purgatory Praying to Saints c. Christ neuer deliuered such Doctrins nor the Primitiue Church belieued so Now further These are all loud Lies if Sectaries speak Truth and our Church obliges all Christians to belieue them as truths reuealed by an infinite Verity vnder pain of damnation which yet as they suppose were not reuealed Therefore She first openly iniures Gods Veracity which can be no light Offence but mortal and damnable And consequently err's in the very fundamentals of Faith Therefore â—pon that account is now no Orthodox Church nor was so before Wherein the Sin of all Hereticks Consists Luther And here briefly is the vltimate reason of all that 's Said The enormous Sin of all Hereticks past and present consists in this only that they pertinaciously charge or fasten vpon God à Doctrin Hee neuer taught this alone makes them Hereticks but the Church of Rome say Sectaries hath don so ergo She was and is yet Heretical 13. If this Argument which I hold demonstratiue conuince not I will propose an other and then briefly solue one or too Obiections The Arians who deny à Trinity of Diuine Persons are guilty of à fundamental Errour All grant it Ergo the Roman Catholick Church was and is as guilty or rather more guilty if Protestants doe not Calumniate I proue it The Arians errour related to à sublime and speculatiue Mystery which transcend's all humane Capacity But one supposed Errour of the Roman Church as Sectaries tell the Story is worse and more gross to wit à plain palpable and practical Idolatry Why She Adores à piece of bread for God wherefore if Idolatry was euer in the world She commit's that grieuous Sin And errs damnably An other Argument Vrged But no Sin can be greater no Errour is more destructiue of Christian faith than Idolatry If then our Church be guilty of that crime She is far enough from being fundamentally Orthodox Here is the Argument 14 One may Answer it is only the Sectaries Opinion which is fallible and may be false that we are Idolaters What then You Nouellists hold the opinion you print it you publish it and perswade Thousands and Thousands poor beguiled souls we are Idolaters and they Iudge so of vs And as long as that Iudgement stand's immoueable they cannot own vs Orthodox Christians in Fundamentals But let vs come more closely to the point and speak of rhe thing in it self 15. Here is à Dilemma We are Idolaters or not Grant the first We err in the fundamentals of Faith and were no Orthodox Church either before or after Luther Contrarywise if we be not Idolaters but only Adore the Sauiour of the world really and substantially present vnder the Forms of bread and wine Ye Gentleman do not only hideoufly calumniate à whole Ancient Church And sin damnably But more ouer Err in à fundamental point of Faith For if the Second part of the Dilemma subsist's viz. That we Adore not à piece of bread but that very Christ substantially present vnder the Species of bread who dyed on à Cross The whole errour the whole Sin you charge on vs fall's heauily on your Selues You first tell the world à plain lie and say God neuer reuealed Christ's real Presence in à consecrated Host as the Catholick Church belieues whereas vpon the Supposition now made He has reuealed it Therefore you contradict God you iniure an infinite Verity which is à Errour and sin fall heauily on Sectaries hideous fundamental errour Of such consequence it is to Tax à whole Ancient Church of false Doctrin That to say so is à flat Heresy and the Calumny without repentance is damnable 16. 2. You oblige all you teach and this vnder pain of Damnation not to fall down or Adore Christ substantially present in the Sacrament yet vpon the supposition which is euer to be minded he is really there and claims the highest honour the supremest worship as most due to his sacred Person This you scornfully deny and both err and sin damnably One may Answer you adore Christ in Heauen and that 's enough Contra. He merits Adoration whereuer he is present for if he should visibly appear to any of you all you would if Christians fall down and Adore him Here he is in the Sacrament vpon the Supposition and you disdainfully deny him homage and veneration This in à word is all I would say and it is an vnanswerable Dilemma also AnVnswerable Dilemma 17. If you Accuse vs iustly we are Idolaters and were no Orthodox Church before Luther if your Accusation be as it is most vniust you Sin damnably you vnchurch à pure Church and err fundamentally I proue it Who euer should Say this very houre The pure Primitiue Church of the first Age was guilty of Idolatry besides à damnable sin err's fundamentally For he makes à Church tainted with falshood which God said was euery way pure And for that Reason contradict's Gods Veracity You Sectaries lay the same foul Aspersion on à Church which the Supposition now makes pure and Orthodox Therefore you sin damnably err fundamentally and vnchurch your Selues by it 18. I would willingly see this Dilemma Answered and with all haue euery Reader to take notice of à iust Iudgement of God fallen on Sectaries whose whole labour hitherto hath been to charge errour and Idolatry on vs and the higher they went in such Accusations the more they thought to destroy vs neuer reflecting A iust Iudgement fallâ—n on Sectaries that in doing so They haue done their vtmost to destroy all the Churches in the world by Calumnies and Consequently to ruin Them selues For most euidently if their was no true Church in the world before Luther they are no members of it at this day but miserably Churchles Grant the first the second is an ineuitable Consequence CHAP. V. A second Reason showing That if the Roman Catholick Church erred but in one Article of Faith there is now no Fundamental Faith in the woild VVere Errour in this Church it is à remediless Euil and cannot bee amended by any least of all by Protestants 1. SOme as was said aboue may obiect The Roman Catholick Church before Luther was right in à few fundamentals for She belieued in God in Christ owned à Trinity c. So far and à little further perchance She may be reputed Orthodox yet erred in other Matters which Sectaries desire to amend and so to settle Christian Doctrin again on it's old foundations Obserue how I must labour to make that an Heretical Society vpon our Sectaries Supposition which was and is the only true Church in the world And therefore say If
ouerthrow any Doctrin of our Church Alas what this Oracle positiuely defin's is à stronger Principle than twenty dubious Authorities of Fathers if any such were in appearance contrary It followes 2. That the Roman Catholick Church must of necessity be either owned Orthodox in all She teaches or cannot be belieued in any thing 8. Wherefore I say à great word If this Church hath deceiued the world in teaching à Purgatory for example neither we nor Sectaries can certainly belieue that Christ was here on earth or Redeemed vs. For Ask why belieue wee this great Mystery If you Answer Scripture reueal's it you are Questioned again How One Errour in the Church Destroyes all Faith know you that Scripture is Gods word which Ex terminis euidences not it self You must Answer Vniuersal Tradition and all the Churches in the world haue owned the Book for Gods word Very good But The Church hitherto supposed most Orthodox among so many Heretical Societies and Her Tradition likewise haue actually deceiued all For She is now Imagined to haue taught the false Doctrins of Purgatory Transubstantiation c. Therefore you cannot belieue Her or any Tradition for erring in one point of Faith She is not belieuable in any This principle stand's firm Much less can you trust to the Doctrin or Tradition of known Heretical Churches whether Arians Pelagians or others For all these haue erred and most grosly Therefore you haue no certainty of the verities contained in Scripture nor can you belieue this one Prime Article Christ dyed for vs by Diuine Faith 9. Let therefore the Sectary labour all that 's possible to contract the fundamentals of Faith into the shortest room Imaginable let him mince them almost to nothing let this one Article Iesus is the Christ be Faith enough for all I say if the Roman Catholick Church speaking in the name of God as She pretends to speak hath taught but one false Article and obliged Christians to belieue it vnder pain of damnation Purgatory for example none can now vpon any Motiue known to the world firmly belieue That Iesus is the Christ So pernicious is one known errour of the Church that it ruins's all belief of other Articles nor can such à Church be more trusted in any thing She speaks than Scripture relied on were it false in that Article Iesus is the Christ 10. The reason à Priori is All Faith is at last reduced or finally resolued into Gods Diuine Reuelation whether he speaks by this or that Instrument by this or that Oracle imports nothing The Vltimate reason of the Assertion The difference of the Oracle he speaks by diuersifies not faith which alwaies tend's to one Center and rests on one sure Ground Gods Veracity If he speaks by à Prophet that 's his Oracle If by an Apostle he is made an Oracle If by the exteriour words of Scripture they are Oracles if by the Church She is his Oracle Now further Suppose any of these assumed Oracles speaking in the name of God declare à false Doctrin to Christians the Falsity Vltimatly redound's to God who own 's them as Oracles yet by them teaches the world Falsities It fall's out here As if à Prince should send à Legate to à State who speak's in his name and cheat the whole State by his Embassy would not all deseruedly vpon the Supposition more impute the Cheat to the Prince than to the Legate that speaks in his name The parity is exact and proues if either Scripture Prophet Apostle or Church speaking in the name of God deliuers false Doctrin God himself deceiues vs and therefore Rich. de S. Vict. Said well in this sense also Si error est quem credimus c. If we belieue an errour T' is you Great God who haue deceiued vs But if God can once deceiue either immediatly By Himselfe or mediatly by his Oracle The whole Systeme of Christian Faith is desstroyed What I say would bee true Although He should make à solemn protestation of Speaking Truth For euen then he cannot oblige me to belieue because he may deceiue in that very Protestation and deliuer à falsity if the supposition hold 11. Here then is the final Conclusion As subiectiue Faith in à Belieuer is Indiuisible That is it is either wholly good or wolly naught None can haue à piece of Faith without the whole vertue an Could the Church propose one false Article She can bee belieued in nothing Arian cannot belieue Christ to be à Redeemer if He denies the Trinity So if one Matter of Faith proposed by the Church be really Contrary to what She defines None can belieue any thing She teaches For the meer Possibility of deceiuing Christians in one Article impossibilitates the Belief of all She proposeth And this proues the Church absolutly infallible not in some points only but in all and euery Doctrin whereof you haue more in the 15 16 and 17 Chapters following 12. Some may reply I suppose all this while the Church made so stedfastly God's Oracle as not to err in any Doctrin She proposes which is Petitio Principy or à begging of the Question Contra. And Ye Gentlemen whilst you impeach Her of Errour Suppose Her Instrumentum diuulsum an Oracle tom as it were from Gods Sspecial Assistance iust as if I shoâ—ld Suppose the words of Scripture separated from the Spirit of truth You suppose Her à fair spouse yet make Her à harlot when and as Often as you please You acknowledge some Church or other find that out where you can to teach Truth yet you like petulant Schollers will forsooth be so wise as to tell her where she misseth in Her Lesson and correct Her for it And you haue done it to the purpose For you haue destroied Her Monasteries rob'd Her Altars prophaned Her Temples abused Her Children banished some and hang'd vp other Are not these fine God deceiues if the Church câ—n Err. Doings Contra. 2. I suppose nothing but what is manifest that Christ euer had à Church on earth once more find it where you can and that God speaks to Christians by this Oracle which he will be with to the end of the world And against which Hell gates shall neuer preuail Now I say if this Church which God not I makes his own Oracle and promises to teach Truth by it can deceiue but in one Matter of Faith God himself deceiues vs And this Church ceaseth Eo ipâ—o to be Catholick yea and God to be the Eternal Truth For it Matters nothing if he can deceiue whether he do it by Scripture or the Church Solue this Argument if you can 13. You may say 2. The whole ground of this Discourse à Fallacy and comes only to thus much If à man once tell à lie he must be thought à lyar in all he speaks So it is The Church speaks an vntruth in some things Ergo it doth so or may do so in all seemes no good consequence Contra.
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 manifâ—sted 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 wâ—st 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
to life And for three you haue more reuiued by an other of His holy Order I mean that admirable Saint Vincentius Ferrerius So the pious and learned S. Antoninus Arch-Bishop of Florence Recounts in his Histpry 3. Part lib. 23. And who dares say that so great à Doctor And most modest Prelate was so Frontless as to write that we read not long after the death of S. Vincentius without Assurance and Certainty The whole world would haue decryed the Folly Had it been à Fourb an Imposture or à fabulous Story 7. By what is now said of These and other infinit Operations of grace which I am forced to omit you may inferr first That the Miracles wrought in the Roman Catholick Church are not inferiour to those done by the Apostles And consequently if our Our Sauiours Prophesy falfilled in the Churches Miracles Sauiours Prophesy was seen manifestly fulfilled in those first Apostolical Wonders it hath been also as effectually accomplished in these latter of the Church I say in the Roman Catholick Church For all those now named whom God priuiledged with the Grace of working Miracles were of the same vnion in Faith with this Church and no other It followes 2. That Humane Faith when no iust Exception comes against it But the fool-hardy Spirit of vnbelieuing Heathens and Hereticks giues Mortal Assurance of Miracles The Miracles of our Sauiour euidence this Truth He raised Lazarus from death Iohn 11. A Touch of his garment cured the infirm woman Matt. 9. He restored sight to à blind man Iohn 9. Obserue I beseech you All Iewry beheld not these Wonders But some only Yet they were wrought for the good of All and without doubt proued conuincing Arguments of Christ's great power to innumerable who actually saw them not But only heard of them and Assented to what they heard vpon Miracles made Credible vpon humane Authority humane Authority prudently credible Therefore our Sauiour Supposed That humane Faith and this before the writing of Scripture was à Sufficient Means to conuey to others à Moral certainty of his Miracles I say yet more If God euer efficaciously intended to worck à true Miracle since the Creation of the world by any of his creatures Humane Faith was and yet is the First and most Connatural way of Conueying it to the knowledge of others Who therefore excepts against this vsual course of Prouidence destroies à Principle of Nature and can belieue nothing of Supernatural Effects but what he either sees with his own eyes or find's registred in Holy Writ 8. Ask now How many Austins How many Chrysostoms how many Cyrills how many Bedes and Bernards haue vpon their Credit and Reputation assured vs of Miracles wrought in the Roman Church only like to those in the Primitiue Age They are numberless Did Christ our Lord restore life to the dead sight to the blind health to the sick The Professors of our Catholick Church by his virtue haue done the very same and the Miracles are more numerous But now and here is the chief demand Were our Sauiours glorious Works made Credible to Authority alleged thousands no Eye-witnesses vpon Humane faith and Authority before Scripture registred them So it is Behold we haue our Austins our Iustins our Basils our Bernards vnexceptionably plain for the Churches Miracles and none can without Impudency and the violation of all humane Credit probably Cauil at what these haue written None can without making very Saints Impostors and guilty of that enormous sin of grosly deceiuing Posterity pare away so much as any substantial parcel of what is Recorded Therefore vnless all humane Faith perish its desperate rashness to deny most glorious Miracles to haue been in the Roman Catholick Church which was my Assertion 9. And to confirm it more I Ask why do Sectaries to disgrace our Miracles introduce I know not what Stories of the Heathens wonders Are these credible or no If not reiect them boldly as Impertinences If Credible it seems humane Faith is of some weight with Sectaries when they read of the Heathens fopperies though of no Account for true Miracles wrought by the Church of Christ Again this Faith is much worth with these men when to lay à foul Aspersion on à Pope Sectaries in Consequences or Prelate they fill their Books with à hundred petty Stories whether true or false imports little Herein their easy Beliefe swallowes all But if à Father or Choise Historian mention à Miracle its à Fourb à dream à fiction and what not 10. One word more and I end A meer pretended Humane Authority which really is not And therefore nothing worth is shamefully made vse of to patronize that crying Sin of Sectaries Schism Our Church Say they Changed Her ancient Faith the Charge at most relies on History or Humane Faith God neuer told them so For example The Lateran Council first brought in the Doctrin of Transubstantiation some Pope or other first inuented Purgatory c. Suppose all this were as true as t' is hideously false History or nothing must make it good and yet in our present case it is no warrant for known Miracles Thus Faith riseth and fall's in value as our New mens fancy pleases Belieue it had blessed S. Ambrose cited aboue in lieu of that Miraculous Cure wrought on à blind man at Millan when Himself was present and innumerable of that Citty saw the wonder related à stroy preiudicial to either Pope or Clergy How often think you would that haue been told and reiterated in the Writings os Sectaries But now when Hee speaks of à supernatural Work of grace done at the Reliques of the holy Martyrs Geruasius Humane Faith now Valuable now not with Sectaries and Protasius not à word is said No all passes in Silence as if Christs own Marks and the Churches glory vndoubted Miracles deserued no Memory but Contrarywise Scorn and contempt 11. I said in the Assertion that the grace of true Miracles meaning such as exactly Answer to our Sauiours glorious works is proper and peculiar to the Roman Church only The proof hereof is easy First Sectaries pretend not to work Miracles For they say that power ceased long since though I might here mind them of Caluins great wonder and really it was à strange one For whereas God's Saints restored life to the dead this great Sinner hauing perswaded one Bruleus of Ostun to fain himself dead depriued the poor wretch of his life Or rather God Caluins Miracle to lay open the fraud and Hypocrisy of both the one and other turned the Fiction into à Verity for really Bruleus who Counterfeited himself dead to get Caluin the renown of working Miracles was after all the Ministers long prayer found dead indeed The story is known and writ not only by Hierome Bolsec in Vita Calvini C. 13. But by others also And here I wish Sectaries to giue some credit to humane Authority 12. Now as Protestants disclaim Miracles so do
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 〈…〉 â—he 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 Foolâ—riâ—s they pretend as from Gods Spirit because they can dâ—liuer their Nonsense in the Phrase of Scripture Again This two edged sword of holy Scripture may proue an edged tool to cut their sâ—ins 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 belieâ—e 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 〈…〉 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 Doâ—ete 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 â—um toto orbe â—aâ—serit 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
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 eÌ„nough 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 Instrumâ—nts 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 Belieueâ—s 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
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 â—x 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
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 New◠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 〈…〉 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. ◠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
She euer holdâ— Idem Epist. ad Corne. She is à pure Virgin in Faith and cannot be deceiued or seduced nor ouercome with any Violence being vpheld by Her Virginal integrity Fulgent Epist ad Probum Cap. 5. Her Faâ—â— is inuincible euen to the Powers of Hell Euseb Caesar Praepar E 〈…〉 g. â—ib 1. C. 3. If any fear to be deceiued by the obscurity of à Question let him Consult that Church concerning it which the Scripture Demonstrat's without any ambiguity S. Austin lib. Contra Crescon C. 33. What think ye Is not the Churches Immunity from Errour clearly established No say Sectaries For though we cannot confront these Passages of Scripture and Fathers with others as significant for our Plea of Fallibility Yet we do and must deny Their plain Sense We do and must say The Roman Church has been adulterated otherwise we are Schismatic'ks We must Sectaries deny all or must own themselues Schismatiks say that though once pure She lost what she had receiued And therefore is now no Virgin but à Harlot VVe must Say Her Faith is Vincible That it is not safe to consult Her in dubious Matters for She can return no better Answer than what is fallible and may be false Thus Sectaries 12. Hence it followes first That our great supposed Representatiue made vp of Protestants Catholicks and all other called Christians stand 's without redress in an open Rebellion in à publick Hostility with it Self And consequently taken in its whole Latitude is not Christ's Church Because the Church of Christ is essentially founded in Vnity This supposed Representatiue torn as you see in pieces with intestine Diuisions is not one And therefore most desolate For Omne regnum diuisum in se desolabitur And here by the way I take leaue to tell Sectaries T' is but Folly to talk as They doe of à Catholick Church wider than the Roman Or of à lawful Representatiue possibly to be conuened in Vnity out of the Body of all named Christians For as such à Church considered Two Mistakes of Sestaries in the largest Extent which stands diuided in Faith is not Orthodox So such an assembled Council made vp of so many iarring Belieuers considered vnder that notion of Hostility and Rebellion can be no legitimate Council The reason is Christ neuer owned à Church professing more Faiths than one nor lawful Councils consisting of other Members than Orthodox Christians You will then say Hereticks are not to What Hereticks haue to doe in Councils â—e admitted into Councils lawfully called I Answer they are admitted but how Freely to dispute not to Teach to propose difficulties but not to Regulate Faith to acquiese in the Churches Definitions but not to define remaining Hereticks 13. You see 2. That à Church fallible in Her Definitions concerning Faith vainly attempt's to reclaim Infidels and Hereticks from their Errours Wherefore the Nicene Fathers Condemnation of Arius might haue been iustly excepted against and pleaded reuersable vpon this ground That what they defined because fallible might be as far from Truth as the very Errours they Censured and defined against Nay I say more If that Council was then fallible it lies yet at the mercy not only of Arians but of all Christians at this day to admit or reiect the Nicene Censure or rather if Prudence haue place to suspend Strange sequels if the Church be fallible their Iudgements and say no man knowes what to belieue Into such darkness vpon such Hazard and indifferency Christians are cast if God's Church or that Council could err One instance may giue you some light 14. Imagin à Heathen at that time when Arianism seemed prosperous and carried much vogue in the East well inclined to embrace Christian Religion VVithall Suppose the man firmly setled in this Iudgement That Catholick Religion much resembling Arianism was so fallible that both the one and other might be false Say I beseech you How indifferent would this Iudgement haue made the Heathen to either Religion Nay would it not had interest swayed neuer so little haue drawn him more to Arianism Yes most assuredly For thus he might haue discoursed and prudently VVhat they call Catholick Religion How the Heathâ—n discourses and Arianism are much alike both fallible both may be false My Interest now when Arianism flourishes carries me thither T' is true I meet there with fallible Doctrin which may be false God knowes how things are but the mischief is I can find no better amongst Catholicks nor in any other Society of Christians Now if all I can learn be no better but fallible and perhaps false Doctrin too I may as well learn that from the Arians as from Catholicks or rather ought to suspect all Christian Religion of Errour because none of that Profession And Concludes against à fallible Religion can assure me infallibly what God has Said But such Doctors saith the Heathen who may as easily teach me to iniure an Infinit Verity and ascribe that to God he neuer reuealed as lead me to acquiesce in his reuealed truths were any such truths in being deserue no Credit Therefore I neither can nor will belieue any thing 15. Before we make à further Step to one or two Propositions which decide this Controuersy à few difficulties are to be cleared against the precedent Discourse One is Hostility ceases in the ample Council now mentioned would all which is easy Agree in one Truth That Christs Church is infallible in Fundamentals only or fundamentals simply necessary to Saluation Answ This is to say If that were done which neuer was nor can be done à Reunion followes Alas it is not yet agreed on by all nor euer will be vnless some quit their Errours One obiection answered which and where Christs true Church is It is not yet nor can be agreed on How many or few these fundamentals are For though Catholicks and Protestants Vnite in à belief of the Trinity and call that à Fundamental Article The Arians stand out and Hostility ceases not but encreases by the Sectaries Means oppose both The means then here thought of is so far from establishing Vnion that it increases Diuision And so it will euer fall out whilst à Church of one Denomination is not acknowledged infallible in euery Doctrin She teaches and obliges Christians to belieue vnder pain of Damnation Se more hereof aboue Chap. 5. n. 5. 16. A. 2. Obiection Dissentions in Councils witness those at Basil and Florence or the Access of Hereticks cannot lessen their Power or Anull their Definitions Therefore our Plea taken from the Hostility in à most ample Council Euinces nothing Answ I grant the Antecedent and say Though Heretiques and dissenting Christians meet together yea Though some too busily aduance opinions dissonant to truth and Orthodox Doctrin Yet God's gracious and watchful Prouidence which drawes good out of Euil And often conuert's War into Peace will with all Assurance effect that such Ã
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 Râ—presentatiue 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 â—o 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 Catecâ—um 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 â—eaches 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 Câ—nuicted 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
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
Christians who are to learn it as Infallible But Sectaries do So That is they vnnaturely turn A Conuincing â—eason hereof Gods infallible Doctrin out of its own intrinsecal Certainty and Say its only Morally Certain to vs Therefore they wrong that first Verity and abuse all Christians This Principle alone Proues the Churches Infallibility And vtterly ruin's the Protestants Pretence to Moral Certainty whereof you Shall haue More hereafter 25. Now to deal fairely with Mr Stillingfleet let vs at present falsely Suppose Moral Certainty à sufficient ground of Faith Were Church Doctrin only Morally certain Sectaries yet gain Nothing what Good for Gods sake get Protestants by that Can They tell vs where the Church is whose Doctrin must be reputed only morally certain The Arians call themselues à Church so do the Graecians the Protestants likewise and finally so do Catholicks Are all these different iarring Doctrins Morally certain Euidently No. For the Professors of them maintain Contradictions vtterly Destructiue both of Moral and all other Certainty Some One Society therefore teaches it For more than One if diuided in faith cannot This One must be Signalized and pointed out which no Protestant can do For if he name his own Church he hath the whole world against him and will be forced to proue his Assertion vpon indubitable Principles And if he point at the Roman Catholick Church he ruin's his own cause For two opposite Churches cannot teach Doctrin morally Certain Now if he can point at no Church of One Denomination teaching Doctrin Morally certain This certainty is only an insignificant word in the aire appliable to no Christian Society 26. A second obiection The Motiues of Credibility though commonly held only Inducements morally certain so Denote the true Church that all may find it out Therefore though Church Doctrin were only morally Certain and not Infallible it may sufficiently lead to belieue that Doctrin which God has Reuealed Answ Here is neither Parity nor any Inference consequential Faith relies not vpon Motiues inducing to Beliefe And the want of distinguishing between the Credibility of Reuealed Doctrin and its Truth breed's the Confusion The Motiues then only make the Doctrin euidently Credible and remit vs to the Church which teaches Truth She proposes the Doctrin and vpon Her Proposition Faith relies which therefore must be infallible not vpon the Motiues too weak to Support Faith In à word here is all I would say God Reueal's truth infallibly the Motiues in à General way manifest the Church where truth is taught the Church thus Signalized Proposes Truth infallibly And vpon Her infallible Proposition not for the Motiues Christians belieue Infallibly 27. A third Obiection If the Churches Proposition be infallible or if God speaks by the Church As he anciently did by the Prophets and Apostles And She likewise Speak's in his name Whateuer this Oracle Proposes may be called the Voice of God and Consequently the Formal Obiect of Faith I Answer no hurt at all were it so For perhaps in this present State of things few Articles of Faith are or can be belieued independently of the Churches Proposition At least it is very easy to say I Belieue the Sacred Trinity because God anciently Reuealed it to whether the Churches Proposition may be Call'd the Obiect of Faith the Apostles and also because the Church now Testifies that the Mystery was anciently Reuealed Howeuer we here waue this Doctrin and Say The Churches Proposition though absolutely infallible is not properly speaking the Formal Obiect of Faith Though much may be de Nomine First because it is meerly Accidental not Essential to Faith to be proposed by the Church by this or that Oracle For Christ our Lord at his first Preaching was not the Church yet he Proposed Articles to be Belieued and most Infallibly 2. Diuines by the word Formal Obiect vsually vnderstand the Ancient infallible Reuelation made to the Prophets and Apostles And not the Churches Proposition which though it be an Intrinsick Essential and Necessary Condition compleating and Applying the Ancient Reuelation to Belieuers yet Principally it Terminates not Faith Now to be an essential Condition nothing at all impairs the Churches Infallibility Thus much is said to solue the Obiection though the Matter t' is true is capable of higher Speculation but Sectaries like not Speculatiue Learning 28. A fourth Obiection The Churches Infallibility seem's chiefly Asserted vpon this Ground that She is to be Heard and Obeyed which proues nothing For Iudges Gouernours and Parents The Disparity between Gouernours Commanding and the Church defining are to be heard and obeyed though all are fallible Answ A most silly Obiection The very Matter wherein These and the Church are to be Obeyed Shewes the disparity For No Ciuil Magistrate pretend's to regulate Faith or to Define what God Reueal's This the Church and She only is impowred to do To crush Heresies as they rise vp and to establish without Erring the contrary Truths which cannot be effected the matter being so Sublime without the infallible Assistance of the Holy Ghost Now we are to Proceed to the main Business in hand 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 Other 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 1. WE here first Premise three certain Principles One that the Doctrin of all Churches seuerally Denominated One Principle importing the Disunion in Faiih from their Authors as Arianism from the Arians Protestancy from Protestants Christian Verities from Christ our Lord â—s not in the whole or totally considered vnder One Notion of Christian Doctrin either True or Infallible For in this whole diffuâ—ed Body We euidently find Contradictions The Arians conâ—adict Protestants These Set against Arians And the Catholick Church Opposes both Therefore All of them maintain neither One nor true nor infallible Catholick Doctrin And consequently infallibility ceases in the VVhole when the seueral Parts stand in an implacable Opposition with One another 2. A. 2. Principle If all Churches which Contradict One another are not infallible One only and of one Denomination Another Principle must be infallible or none at all can be so For example Catholicks and Protestants teach Contrary Doctrin the like is of all other dissenting Societies both Parties cannot be infallible Therefore the One is so or Neither Now further Protestantâ— disclaim the Prerogatiue of teaching infallibly whence it followes First That the Roman Catholick Church enioyes that Priuiledge or there is no such thing on earth as an infallible Church Secondly this is Consequent It is the same to Say The Roman Catholick Church is infallible as to Say that God yet Preserues an infallible Church in Being This
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 sweâ—â—e 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 intâ—riour 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
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 â—â— 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
strange Mr Stillingfleet saw not the Distinction The Faith therefore of those other Samaritans that belieued in Christ vpon the wonans word Vltimately relyed vpon our Sauiours own Authority who had conuersed with her And hence the Gospel Sayes Now we Belieue not for thy Saying for we our Selues haue heard and know that this man in very deed is the Sauiour of the world T' is true had this woman whom the Fathers Suppose perfectly conuerted to Christ been made an Infallible Oracle in all she deliuered The Samaritan woman proposed what She had heard as the Apostles were in their Teaching or the Church now is Her Testimony might well haue supported Faith but because thus much only can be euinced by Scripture that She â—ealously Proposed what She had heard of our Sauiour Her testimony alone might serue well as à natural Proposition to raise Belief in others though insufficient to ground in them that Supernatural Assent And her words had vpon this Account greater weight because She confirmed them with à Sign aboue the force of Nature This man has told me all I haue done I know some Authors are of opinion that this Samaritan called Photina first reduced to the Faith of Christ her Sisters and Children which done She went into Affrica and there Propagated the Christian Doctrin with great Successe till at last both She and her Different Opinions Concerning her Children were crowned with à glorious Martyrdom The only difficulty is whether She be the fame with that S. Photina whereof à memory is kept in the Roman Martyriloge the. 20. day of March some Greek Authors stand for the Affirmatiue Be it so or other wise it imports little to our present Purpose Who desires more of this Subiect may read the erudite Godefridus Henshenius Tom. 3. de Santis Martij die 20. immediatly after the life of S. Ioachim 11. Conformable to this Doctrin we Answer to these other forceles Instances and might say with some good Diuines That Other Instances Shew'd forceles all Immediate Propounders or Conueyers of Diuine Reuelation in such particular Cases need not to be Infallible For Faith as These Diuines Teach requires no more But first that the Obiect be truly reuealed and Proposed to one vpon prudent Motiues Suitable to the firm Assent Hee must elicite 2. That In Doctrin Commonly receiued by the light of such Motiues Hee be induced to fix Belief vpon the Diuine Reuelation although that full Euidence of Credibility which the Church Manifesteth and the more learned attain to be not yet acquired by him These Conditions presupposed Diuine Grace is euer ready to make that mans Faith most firm and supernatural And consequently an Obligation lies on him to belieue But from this Doctrin which is Common no such thing followes as Mr Stillingf would infer Viz. That the Churches infallibility Seem's vnnecessary to vphold infallible Faith for may not young Beginners growing more mature chiefly if solicited to abandon Their first Faith iustly demand to haue more full Satisfaction in all their doubts and so much Assurance concerning that they once assented to as not to be remoued from it vpon any false Motiues or fallacious Arguments though neuer so Specious Such cases Say these fall out euery day 12. But in this present State none can clear these doubts none can Assure any that his Faith is certainly true none can bring the most learned to à perfect acquiescency in Belief but an Infallible Church Therefore vpon this very Account The Churches Infallibility absolutely necessary Her infallibility is proued not only conuenient but absolutely Necessary And hence it is That Gods sacred Prouidence neuer failed since Christianity began to haue in readines Some one or other infallible known Oracle wherevpon faith might rest most Securely The Apostles had for their Master the best liuing Oracle Christ our Lord. The Primitiue Christians learned of the Apostles After them the Church perfectly founded did succeed as the only Oracle wherevnto euery one may take recourse for further Satisfaction when difficulties arise Though in some particular Cases as is now Said Her Motiues and glorious Miracles be not at the first laid forth most fully to euery simple Belieuer Ceteram turbam saith S. Austin contra Epist Fund C. 4. non intelligendi viuacitas sed credendi simplicitas salâ—am facit That is Candid Simplicity makes these more How young Beginners are drawn safe than curiously to search into the vltimate grounds of Belieuing The Reason is because fewer Motiues if yet prudent and Conuincing may well serue to induce Beginners seldom molested with Difficulties against Faith than will conuince Others more learned who often struggle to Captiuate their Vnderstanding when the high Mysteries of Christianity are Proposed 13. Moreouer many great Doctors maintain that in the Two Solutions more particular cases now mentioned God by his special Illumination Supplies the want of the exteriour Proposition when that 's deficient or less conuincing See Suarez Disp 4. de Fide sect 5. and this way also we easily solue Mr Stillingfleets difficulties Lastly it is noted in the other Treatise Disc 1. C. 2. n. 5. 6. And both receiued Doctrin That whoeuer is lawfully sent to teach the Christian doctrin and deliuers those Truths in the name of God and his Church if considered as à member conioyned with Christs infallible Oracle He may be Said to teach infallibly The Reasons you haue there giuen more largely 14. I am now to retort Mr Stillingfleets Instances vpon himself and show That though he walk's neuer so far abroad to view the seueral Plantations of Faith amongst either Brittans or Barbarians he must solue his own difficulties Thus I discourse We now Suppose All these Barbarians Conuerted to Christ These instances retorted to haue had true Faith and Consequently prudent Motiues to belieue before they firmly assented to the Diuine Reuelatlon We make Enquiry after these and Ask By what Inducements were such as yet knew not our Sauiour drawn to belieue in him Mr Stillingfleet return's the strangest Answer I euer heard What our Aduersary asserts For he seem's to make his Motiues inducing to Faith nothing but the rational Euidence of the truth of the Doctrin deliuered and Therefore grieuously complains P. 118. That we destroy the Obligation to Faith which ariseth from the rational Euidence of Christian Religion If this be not pure Fancy there was neuer any and my Reason is That Supposed rational Euidence is either the very same with the intrinsecal Verity of the Doctrin deleuered or à rational intellectual Light distinct from the Doctrin If it be the very same These truths simply Proposed Christ His rational Euidence of Christian Religion is God and man Adaem infected his posterity with Original Sin God is one Essence and three Persons are without more their own Self-euidences and consequently all the Miracles which Christ and his Apostles wrought to settle these and the like Verities
to induce it an Infallible Oracle to teach it and finally to rely on 20. Hence we easily Answer Mr Stillingfleets Question P. 118. What Saith he cannot men haue vnquestionable Assurance that there was such à Person as Christ in the world who dyed for vs if the present Church be not infallible Answ You might Sr haue proposed à wiser Question Know I beseech you That in the forenamed Proposition There was such à Man as Christ who liued in the world and An vnlearned Obiection answered dyed for vs Two things may be Considered First That the man called Christ dyed on à Cross And this Verity as we sayd aboue Once visible both Iewes and Gentils yet Assent to vpon Moral Certainty but therefore do not belieue in Christ The Reason is Manifest and it vtterly destroyes your Doctrin because that Common report or Moral Certainty is not God's infallible Reuelation which only can support Faith 21. The second thing to be considered is That the man called Christ dying for vs was the only Messias truly God the Redeemer of Mankind Here you haue the hidden Verities of Christian Religion the Certain Obiects of Faith Conueyed vnto vs by no Moral Assurance but solely vpon God's Infallible Reuelation whereof more presently 22. Page 119. He tell 's vs first We cannot say what or where that Church is which we suppose infallible Nor. 2. What is that Church is the proper Subiect of infallibility Nor. 3. What kind of Infallibility this is Nor. 4. How we can know when the Church Defin's infallibly Here is very slight Matter to work on To the first we Answer The Church which we do not barely Suppose The true Church denoted but haue already proued Infallible is that diffused Society of Christians vnited in one Faith vnder one Head which is most discernable from all Societies by the same euident Marks of truth that Christ and his Apostles manifested to the world To the. 2. We haue both Answered and retorted the Argument in the other Treatise where it is Said The Church may The subiect of Infallibility be considered First as it is Docens or Teaching And thus Her Representatiue moral Body the Pope I mean and Council assembled together for the Reasons alleged Chap. 17. is the proper Subiect of Infallibility Again if we consider the Church as it is Discens learning or taught All those diffused multitudes of Christians that are vnited in one belief and own due Submission to their lawful Pastors because they belieue as the Church Representatiue teaches may be rightly styled vpon the Account From whence Infallibility Proceâ—d's of their infallible Faith the proper Subiect of Infallibility And must not our Aduersaries who hold à Society of men infallible in Fundamentals solue this Difficulty and Declare in what Subiect that half Infallibility is lodged To the. 3. we haue Answered Chap. 16. This infallibility which proceed's from the Special Assistance of the Holy Ghost is of such à Nature That that Blessed Spirit will neuer permit the Church instructing to Define à falshood nor the instructed Vniuersally to fail in faith To the. 4. I Answer Then we know the Church Defin's infallibly when She obliges all vnder Anathema to belieue her Doctrin and when the Doctrin is so sufficiently proposed to her Subiects that it cannot be morally doubted of But enough of these Strengthles difficulties examined and solued à hundred times ouer May better be expected hereafter We shall se that in the following Chapter 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 1. AFter Mr Stillingfleet had said All may haue vnquestionable Assurance of our Sauiours once being in the Mr Stillingfleets Doctrin world though the present Church were fallible He tells vs again that the Assurance of the matters of fact which are the foundations of Faith is necessary in order to the obligation to belieue And then add's I mean such an assurance as matters of fact are capable of for no higher can be required than the nature of the things will bear He goes on in his Ignorance Cannot we haue vnquestionable Assurance that there were such persons as Câ—sar and Pompey without some infallible Testimony If we may in such things VVhy not in other Matters of fact which infinitly more concern vs though the Church stamp not her Infallibility vpon them The man you see would say That these verities Christ dyed for vs is our only Redeemer truly God and man being Matters of fact and foundations of Faith are conueyed to vs vpon no higher certainty than Moral only For the nature of them iust like that Assurance we haue of à Caesar and Pompey bear 's no greater Hence he also tell 's vs. P. 206. that Moral certainty may be as great as Mathematical Explained by himselfe and Physical Supposing as little reason to doubt in moral things as to their Nature as in Mathematical and Physical as to theirs And afterward There can be no greater than this Moral Certainty of the main foundations of all Religion Reflect Christian Reader But The Doctrin is dangerous the Verities now mentioned Christ is our Redeemer The only Messias truly God and Man are the main foundations of Christian Religion And Conueyed to vs by moral certainty Therefore Mr Stillingfleet laies the whole weight of Christian Religion hitherto held infallibly true vpon à certainty which may be false By this confused and vndigested Discourse I hope all will perceiue what it is to write Controuersies with half an Insight into Difficulties 2. I proue it first both indigested and erroneous by this vndeniable Principle No Authority in Heauen or earth deliuered And Proued Most erroneous these Verities Christ is the true Messias Christ is God and Man vpon Moral Certainty only Ergo None can belieue them with so weak an Assent as is only Moral The Consequence is clear For if no Authority conueyed or deliuered the Verities as Morally A two fold Probation certain only And I Assent to them with à Belieue only Morally Certain my Assent is giuen to some Authority which hath no Being either in Heauen or earth Or Argue thus and you Conuince If all Authority Imaginable wherevpon Faith can depend Conueyed or deliuered these Verities both as Infallible Truths and infallibly And I Assent to the Doctrin with à Beliefe not infallible but only morally Certain I leaue by my fallible moral Assent the true Infallible teaching and Conueying Oracles of Christian Doctrin and belieue vpon à meer fancied Authority which was neuer impowred to Conuey God's Verities to any 3. Now that all Authority wherevpon Faith can depend deliuered the forementioned Verities Infallibly is Manifest All Teachers of Christian Doctrin conueyed it Infallibly God's Reuelation was and is infallible Christ our
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 â—e 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
that another certainty which he call's Moral For if these two certainties be equally as strong it is Senless to establish the One and reiect the Other but the truth is in matters of beliefe moral certitude has no place as is largely proued aboue 15. Against this Discourse one may first Obiect God can An Obiection proposed oblige all either to belieue what is reuealed as infallible true to vs So that there can be no possible Deception in our Belief Or. 2. He may oblige vs to belieue His reuealed Verities meerly according to the efficacy of such Proofs as intimate to vs that God Speak's And why may not Mr Stillingf build his Faith vpon such Grounds or motiues as the nearest foundation though the vltimate Principle of belieuing be the Diuine Reuelation I haue partly Answered Either those Motiues conuince withall Of no force if the Motiues be infallible Metaphysical certitude that the Reuelation doth actually Exist and than the Difficulty ceaseth for the Assent yeilded to them is infallible Or contrarywise They are as Mr Stillingfleet supposes fallible And may stand with all their Lustre though the Reuelation really were not in Being Speak So It is most clear such Motiues cannot support Faith For all which right reason can draw from them if not absolutely infallible is thus much only That our Christian Verities according to Prudence If fallible they vphold not Faith are euidently credible But by virtue of that Iudgement we reach not as yet to the infallibility of the Diuine Testimony Therefore if God obliges all de facto to ground Faith vpon his infallible Testimony which cannot deceiue He iointly Obliges vs not to The reason hereof ground it vpon fallible Motiues which may deceiue and stand as Mr Stillingfleet will haue it although God had neuer reuealed any Christian Verity Again If we are obliged to free Christian Religion from all Possibility of falshood That is if God will haue vs to belieue it as absolutely infallible We cannot without wrong done to his infinite Verity Say he obliges vs to settle faith vpon Motiues only morally certain or absolutly fallible for thus He would oblige vs to belieue that as his own Truth which possibly may not be Truth but contrarywise à lie à falshood an Errour 16. 2. Obiect Now De facto in this present State there is no Difficulty For all iudge though the Motiues be fallible yet A second Obiection Solued God has reuealed our Christian verities Answ All do not iudge so But admit some do They iudge so by their infallible Assent of Faith terminated vpon the Verities as reuealed But antecedently to to beliefe none can iudge they are infallible reuealed truths whilst Motiues only fallible ground that Iudgement 17. A 3. Obiection Suppose Eternal truth had neuer reuealed A third proposed by no Sectary more difficult the sacred Trinity the like is of any other Mystery Suppose also that the whole System of Motiues had then stood in the same vigour and force as now they appear to vs Would not God and prudence haue obliged vs in that case to belieue as firmly the Trinity as we now belieue it I answer If the Supposition implies no Contradiction as I verily think it doth at least many hold so Prudence would then haue laid vpon vs an Obligation of firmly belieuing But what followes from hence Thus much only That poor Mortals not seing the depth of things would haue been invincibly deceiued But Deception is remote from God for his wisdom penetrat's all Truth and his Goodnes could not vpon the Supposition haue obliged any Solued The ground of the Solution to belieue à falshood or that to be which really is not Therefore he could not in the Case now supposed haue afforded Diuine Assistance to make Faith supernatural because the Obiect by errour apprehended belieuable really was not Thus much is true and God might haue obliged vs to judge That the Motiues would then haue made the Mysteries evidently credible though they were not yea and perhaps further to belieue Conditionally As is said aboue 18. A. 4 th Obiection This Proposition is true We belieue for the Motiues Or we proue that God Speak's because the Motiues apply and conuey the Diuine Testimony to vs. I distinguish the Proposition We belieue for the Motiues as Inducements to settle Faith vpon another Obiect Viz. God's Testimony I grant A fourth Obiestion solued it We belieue for the Motiues That is We ground our faith vpon them as either the nearest or more remote Obiect Why we belieue I Deny it Thus the will loues good because the vnderstanding apprehend's or conueyes good to it yet loues not the by à clear Instance knowledge which conueyes it Fire laid neer to fewel burn's the approximation burn's not but is only Conditio applicans à necessary condition applying heat which burn's So we say the Motiues auaile to make it most credible that God speak's But no more ground Faith than approximation burn's or the knowledge when we prosecute Good is the Obiect of loue 19. And here by the way you se Mr Stillingfleets constant Mr Stilling Constant Errour discouereds Errour who makes the Motiues inducing to Faith the foundation of it That is in other Terms He Confound's the Iudgement whereby we Assert the reuealed Mysteries are euidently Credible with the Assent of Faith it self And will needs haue the formal Obiect wherevpon Faith is built not only to be the Diuine Reuelation but the Motiues also though they can do no more but 〈…〉 ace the VVill guided by reason to settle belief vpon the infallibility of the first Reuealer CHAP. V. More quarrels Answered Mr Stillingfleets endeauor to catch Catholicks in à Circle demonstrated both vain and improbable His Obiections are forceless A word to an vnleaaned Cauil 1. FRom the Page last cited to P. 123. I find nothing in Mr Stillingfleet worth any larger Answer than is giuen already Here He tells vs That many things in Christian Religion are to be belieued before we can Imagin any such thing as an infallible Testimony of our Church It is hard to guess at his meaning for he names not one Article thus Assented to Perhaps he would His meaning obscure Say That the Verities reuealed in some books of Scripture called Protocanonical known by their own proper Signatures or Motiues as the Harmony Sanctity and Maiesty of the Style may be belieued without the Testimony of an Infallible Church If so I Answer first All this Harmony or Maiesty considered only as Obiects of Sense or as preuioussly known by their Natural Euidence thus far and not further they bear the name of Motiues auaile not to belieue any Verity in Scripture if the infallibility of the Church be reiected And therefore we said aboue this Sanctity and Harmony The Church reiected no Maiesty in Scripture can gain Beliefe are assented to by Faith only after the Church immediatly Euidenced by
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 â—s Protestants why we belieue such an Article to be fundamental As fâ—r an Instance Christ will giue Eternal life to them that belieue him The Sectaries Answer â—e 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 â—peal 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 Veraâ—ity 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 â—â— 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 tâ—at 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
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 languaâ—e mâ—st 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 bâ—lieuing as vision receiued in the â—etina 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 reâ—ealed 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 â—â—e Will after à full Sight of the Reuelations credibility can dâ—â—ermine the vnderstanding to assent suâ—er 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 â—mitable 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 â—t 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
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 Sâ—itum 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 â—o 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 câ—rtitude 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 intellâ—ctual 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 belâ—eued Verity which râ—â—e 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 Faâ—th 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
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 intâ—llectual 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
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 beliâ—ues 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
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 whâ—le moral body of â—hristians 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 Learâ—ers 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 â—ight 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. â—to the internal light of the Doctrin contained in the Books And into this light of Doctrin they Resolue their Faith not â—to 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 â—ot 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 â—hich 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 â—ail'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 Adâ—ersaries 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 Maâ—esty 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 necâ—ssarium 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
And that which really is Reason There being no word more abused or fallacious than this This word Keason abused by many which vphold's all the Heresies in the world Yea and Atheism also For Euery Atheist euery Arian Euery Donatist laies claim to Reason And thinks his own Errour built vpon reasonable Grounds 13. I Say first The priuate Reason of fallible men considered as priuate and fallible Discerns not easily between truth and falshood chiefly when the contest is about this or that particular Controuerly of Religion The Assertion stand's firm vpon this indubitable Principle None can prudently acquiesce in so weighty à matter as Religion is to that which The weaknes of Priuate and clouded Reason of its own nature may probably bee clouded with Ignorance and Errour to say nothing of passion And for that cause seems vnable to discern between Truth and falshood But the priuate Reason of falltble men considered as priuate and falltble may be so clouded that it discern's not between Truth and falshood Therefore T' is most vnmeet to decide in particular Controuersies 14. To confirm what I Say Imagin that à Protestant and an Arian were at an earnest dispute concerning That which each Party belieues Both plead by Reason What result An Instance think ye can follow vpon the contest whilst both the one and other may iustly auouch Neither of vs know our own Ignorance or weakness Therefore vnless you with whom I Argue can ascertain me And I you That our Reason is purely disinteressed free from mistake and all clouds of Ignorance We must of necessity quit this Tribunal of our own priuate Reasoning and take rccourse to some Iudge that giues Satisfaction And finally declares whose reason is more reasonable 15. One may Reply And t' is the only Obiection of Sectaries Were it possible to find our such à iudge as it is not the priuate Reason of these two Disputants And of euery other particular Man is in points of Religion to ponder well the Sentence giuen T' is He and no other that must The chiefest Obiection of Sectaries conclude within his own Interiour whether the Sentence giuen be reasonable or no And consequently the last Vmpirage the final Decision of all in the choise of Religion is brought to euery Mans priuate Reason Here is the true Rule of Faith Say these when that choise is made For to say Men are damned for Proposed in their own Terms not following the Iudgement of another whilst their own Reason hold's it not Reasonable to do so is harsh Doctrin dissonant to the Principles of nature it selfe And to all Euangelical liberty Wherefore though Atheists Iewes and Turks be Iustly reprehensible because they abuse the Principle of following Priuate Reason yet Sectaries who vse the Principle with moderation And euer belieue something within the compass of Christianity seem not blamable Here you haue the Ground of all Heresy 16. To Ouerthrow this false Pretence and to lay before you à manifest Truth its necessary to premise à few Postulate before we come to our Second Proposition I Suppose first with all Christians Iewes and Turks accord also That God Principles prâ—mised to the has established one true Religion only The Verities whereof as reuealed by the first Verity are infallible I Suppose 2. The end why he reuealed these Truths was that all Should belieue them and belieuing gain eternal Happines Now seing the Apostle 2 Tim. 1. 12. send 's afore his Beliefe à measure or Decision of this Contrâ—uersy degree of knowledge Scio cui credidi I first know it followes that all prudent Belieuers must haue the Euidence of Credibility before they elicite Faith I Suppose 3. That God's eternal Design in establishing Religion which comprises reuealed Truths was to haue it known or found out by easy means obuious to the Reason of euery one learned or vnlearned And certainly its far more easy to know by sensible Marks and Signatures where and by whom true Religion is taught than with an industrious and almost endless Scrutiny to find it out by examining euery particular Tenet contained in it 17. The Ground hereof is clear for true Religion cannot Two Reasons shewing but Shew its own facile Obuious Marks and rational Discernibility Otherwise the Ignorant and Vnlearned would be exempted from all obligation of belieuing seing none can Assent to the high Mysteries of Faith without Preuious Euidence of Credibility laid forth to Reason 18. Now if you Reply The learned in case of Ignorance and obscurity are to instruct the illiterate I Answer That 's very why true Religion is easily found out true But if after all Instruction they bring not the Learner to à due Degree of preuious Euidence The Instruction void of substance becomes both vain and fruitless Again And here is my second Ground The Purpose of Almighty God in foundâ—ng Religion was not to puzzle Mens wits with it or to set them at endless debates concerning so weighty à Concern But if it be not obuious and easily found out by its own rational and clear Indications represented to Reason There arises not from Mans malice as now à dayes fall's out But from the very Nature of it euerlasting Quarrels which breed distast and rather inuite all to loath then to loue Religion 19. Hence I boldly Assert could Religion not be known without so many Iniunctions as Sectaries vsually lay vpon vs. The Sectaries way of Seeking is Were it not attained before an exact perusal made of the Fathers and Councils large Volumes Did it lye in Obscurity till such and such Inferences were drawn out of Scripture Had it dependance vpon This and That Deduction framed by euery fancy that reads Gods word were Libraries to be turned ouer and Languages to be learned as necessary to settle all in Truth Could I Say none come to the true knowledge of Religion long tedious and dissatisfactory without without fo much Adoe And so many endless Incumbrances The most of men might well Supersede all further Disquisition and rightly Iudge all further Enquiry too intricate for them being out of the reach of that wee call easy and obuious Reason God I am sure Disowns such Perplexity in the Religion he founded who tell 's vs Deuter. 30. 11. His commands And what 's more seuerely commanded then to embrace reuealed Truths are not hid from vs nor farr off We need not to The word of truth is neer vs. ascend to the Heauens or Cross the Sea to find them out No. The VVord is neer to vs in our mouth and heart c. But of this enough aboue 20. A second Proposition Reason clear from Passion find's out and easily True Religion by an vndoubted Euidence before debates arise concerning particular Controuersies One Proof of our Assertion is already hinted at God obliges all to embrace true Religion and consequently afford's means to know it for to Say on the one side He
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 Poâ—er 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 conâ—exed 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 Whâ—ther sin and sinners can obscure the Euidence of Credibility Argument vpon Sectaries and tell them also of their lewd Liuers that Darâ—en 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 sâ—culum 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 â—uident 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
to Principles before we know what these men belieue Yet most certainly we should first haue had some light concerning their Beliefe before we hear talk of its Principles We should know how many Articles the Professors of it maintain as necessary to saluation How many also they reiect as Heretical We should know what it is one may boldly renounce Particulars omitted as an Opinion proper to Protestants And what it is he must hold as Protestant or be damned All this I Say and more Should in the first place haue been fully explained to the end we may haue some hint of the Thing Principled before we are informed of its Principles The Proof of à Thesis euer presupposes the Thesis plainly set down You neuer heard of any Tenet publickly exposed in Schools to The pretended Faith of Protestants Cannot be known All may abiure that Faith without danger of Saluation the Examination of others But euery Opponent knowes what 's Asserted All here run's in à contrary Strain A Faith is spoken of reducible to Principles which is so remote from all humane vnderstanding that none shall or can euer tell me what iâ— is Or speak thus And you speak truth VVhat euer the Protestant maintain's as he is Protestant though called Faith may without danger of our Souls be boldly renounced by him by me and the whole world besides 5. The Conuincing Reason of what I now Assert is so groundedly laid forth in this present Treatise that no Sectary shall ouerthrow our Proofs Read I beseech you The. 1. They haue no Essence of Religion Disc C. 20. n. 7. and what followes you find there à Sect of men called Protestants but without the very Essence of Religion Read also the. 2. Discourse you haue there in seueral places the whole Faith of Protestants brought to à List of meer false Opinions or rather to flat Heresies Their Their Negatiues disowned Doctrin Common to all Insufficient negatiue Articles of not Praying to Saints Of no Transubstantiation are cashiered by them The Doctrin common to all called Christians without more is à plain Fourb unless they deny the sacred Mysteries of the Trinity and Incarnation also with Arians Their Pretence to belieue so much of Catholick Doctrin as pleases their Fancies is not singular to them but common to others no Protestants 6. Now and it s euer to be noted we enquire after the singular Faith of Protestants as contradistinct from Popery And Where the main difficulty is And what Should be Answered all other known Heresies And desire That this Faith as it is Peculiar may be reduced to Principles I Say the Reduction is vtterly impossible and the Reason is best expressed in few words Their Faith is Phansy They haue nothing like Faith to found on Principles But to Se this proued You are once more wished to read the Discourses and Chapters already quoted for I will not take so much pains for the Doctor as meerly to blot Paper and repeat in this place what is there Conuinced Thus much Noted 7. Be pleased to hear two Propositions which come neerer to our present matter One is VVhateuer Faith the Sectary 〈◊〉 Claim to as peculiar to Protestancy be it what you will if Two Propositions contrary to the receiued Doctrin of the Roman Catholick Church is not reducible to Principles 8. Another Assertion All the Principles tediously made vse of by the Doctor we may Suppose him very conuersant in the best are wholly impertinent And haue no more to doe with the Faith of Protestants No more support that Nouelty then if one should tell you Abraham begot Isaac If I proue this you 'l Say the Doctor has ventured vpon à desperat Attempt If not I disgrace my selfe 9. To goe on and proue We must first well distinguish The Doctrin contained in these Principles between the Doctrin contained in these Principles supposed to vphold the Protestants Faith and the Application or Inferences drawn from it in order to that end The Doctrin is sometimes true sometimes false and often not well expressed dubious But the Application of it to Protestancy And this And the Application are to be distinguished most Concern's the Doctor when true is as remote from the purpose or no more Concern's the faith of Protestants then if one should Say God made the world I say when is true for if false or dubious it s wholly impertinent 10. Thus the Doctor begins and pity me that I trouble the Reader and my Selfe also with meer Parergons which relate The first Principle not at all to Protestancy First An entire Obedience to the will of God being agreed on to be the condition of Mans happines no other way is in it selfe necessary to that end than such whereby Man may know what the VVill of God is Answ This general Doctrin though true Support's no more the particular faith of Protestants be it what you will then the Faith of Arians or Pelagâ—ins For all these and Catholicks likewise may grant A meer parergon to the present Controuersy There is no other way necessary to happines than such whereby à Man may know what the will of God is yet must withall acknowledge the Inference the Reduction or Application to this or that particular Doctrin wherein these Parties dissent from one another wholly impertinent vnless more be Sayd For Example the worst of Heretiques hold with Catholicks There is no other way to be saued but by Christ Iesus our Redeemer But as the Arian neuer offers immediatly to draw from thence his Denyal of à Mysterious Trinity So the Catholick would be as far to seek should he aduenture without more to build the Infallibility The reason why it â—s impertinent of the Church or the Doctrin of Transubstantiation vpon that General owned Truth only The Reason is A Principle Common to all or more Considered as Common stand's firm giues light T' is true so sar as it reaches but cannot possibly extend it selfe to all the different Tenets Wherevpon Men fall when they vary and dissent among Themselues Here the Principle becomes vseless without more light or à new Supply of other Proofs which relate immediatly to euery particular Doctrin really true or pretended to be so 11. Thus you Se the Doctors errour whilst first he giues The Doctors errour you à Principle common to all And will next build the particular Faith of Protestants vpon it I Say this is impossible For à truth so General as is now noted giues no more Support or Light to Protestancy than to Arianism Had the Dr better explained these General words There is no other way than such whereby Man may know what the will of God is And then adioyned But Protestants in behalf of their new Faith Teach and Proue such and No application made of the general Principle such to be the only only wayes whereby Man may know the Will of God and Papists cannot
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 â—n 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 tâ—ll'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
infallible no aduantage by them The Substance of all is thus If Diuine Faith cannot be without an Infallible Assent all other Infallibility He means in the Proponent is rendred vseles Answ Why so I beseech you The Apostles Faith was certainly Infallible That therefore an Infallible Proponent of Faith is vnnecessary did that render our Sauiours Infallible Doctrin Infallibly proposed vseles In like manner the Church teaches Infallibly The Faithful Man elicites Infallible Faith grounded vpon Her Doctrin Doth this make Her Teaching Vseles When the internal faith of euery Belieuer so necessarily depend's vpon an Infallible Oracle that none euer belieued without some one or other absolutely Infallible 25. But now Ad rem Make hauocke of Faith as much as may be Destroy Christian Religion Say boldly and falsly Were all Proponents of Faith faâ—lible the Roman Catholick Church both is and euer was fallible Say also Protestants Arians Pelagians and all the rest are fallible Speak once to the Purpose and tell me For here is the only doubt Why should the Protestant with his fallible Faith be in à The Protestant yet would not be in à better Condition then the Arion better and à more Secure condition than the fallible Papist or the fallible Arian with that faith they lay claim to This the Doctor neuer meddles with nor can the difficulty be solued by him 26. And Hence To rid my Selfe of the rest which followes for really I am more weary of this Sport then the Dr euer was at killing flies you shall Se with what Candor I Proceed I freely permit the Doctor to make vse of all his following Principles yea of the whole Thirty in Number And say notwithstanding this ample Concession He shall neuer Proue or infer from any of them So much as One true Tenet Though all were granted which the Doctor can rationally desire peculiar to Protestants which can be owned by these very men that pretend to belieue Protestancy an Article of Faith necessary for saluation Here is my Reason The General owned Truths as that à rational creature may antecedently to any External Reuelation certainly know the Being of God c no more belong to Protestants than to others The Doctors false Principles as Nothing yet proued his 16. and 17. are though Supposed true euince nothing for Protestancy as is already Proued No more do his other Controuerted Principles denyed by innumerable Christians proue any thing His obscure Ones and his 27 and 29. appear to The reason hereof briefly giuen me of the darker sort must be further explained For truly I vnderstand not what is meant by those obscure words Which reiection is no making Negatiue Articles of Faith with the rest that followes Be it how you will thus much I defend that whether the fore mentioned Principles be True False Controuerted or Obscure no Verity peculiar to Protestants can be deduced from them absolutely necessary to Saluation 27. I Say deduced either by lawful Consequences or by the Addition of any receiued Principle And I Speak thus because Perhaps the Doctor may Answer He intended no more at present but only to set down some general Grounds wherevpon Protestancy by the ayde of further Proofs adioynable though not as yet not made vse of Can be established If this be his Reply I Answer First He has gone most lamely to work The Doctors whole work hitherto most imperfect leauing the whole Matter vndertaken halfe done halfe vndone in à word incompleat I Answer 2. There are neither Proofs nor Principles to goe forward withall I mean whereby to Euince the truth of one Pure Protestant Tenet held by Sectaries themselues necessary to Saluation And I coniure the Doctor who must hold his abstract Principles hitherto laid forth very imperfect He cannot goe on and Compleat it to aduance further That is to euince by some other more immediate Proofs the absolute necessity of Belieuing one Protestant Article This cannot be done 28. The Reason why I Speak thus boldly is the Verity hinted The vltimate ground of my Assertion at in the beginning and proued aboue Protestancy as Protestancy has no truth in it No Essence of Religion No One Article Conducing to Saluation And Hence it is that the Doctor keep 's off at distance Or rather run's on as you se partly by assuming false Principles against the Catholick Church Partly with Generalities which relate no more to Protestancy then to Arianism 29. Now here in passing you may well obserue The different Procedure of Catholicks from Sectaries The first tell you plainly what their Faith is Besides the common Doctrin admitted by all Called Christians They giue you in particular à list of theer Credends The Real Presence Transubstantiation Purgatory Inuocation of Saints and in the first place of the Infallibility of their Church peculiar to Catholicks only They moreouer How differently the Catholick and Sectaries Proceed Assert without the Beliefe of these Articles after à due Proposal made none can be saued And here to omit other Probations taken from Scripture Councils and Fathers They ground their Beliefe vpon the Authority of God's own vniuersal euidenced Oracle which hath taught the world from the Apostles Age. 30. The Sectary on the other side neither dares nor Can name one Article Singular to Protestants Mark my words Or Preach this Doctrin to any of his Hearers Such and such particular Articles you are as Protestants Obliged to belieue as most essential Tenents of our Religion or will be damned if you reiect them The Sectary cannot name one Protestant Article iudged by him necessary to Saluation He cannot build one peculiar Protestant Article vpon plain Scripture vpon ancient Tradition or any other receiued Principle much lesse Proue its Truth by the Authority of à Church which euer Shewed the Marks and Signatures of God's Infinite Power and Wisdom It may be Some Sectary will here Cauil at our Articles and Say indeed we plainly deliuer them but needlesly multiply too many If this be Obiected I Answer first The Assertion is no Principle but à meer vnproued Supposition I Answer 2. in this place it is an Impertinency where we only vrge the Sectary to name but one A possible Cauil answered Article Iudged by him Essential to Protestancy and necessary for Saluation As we plainly giue in our Seueral necessary Articles Thus much Comply'd with We are as ready to Proue the Truth of our Catholick Positions as to Euince vpon sound Principles the Sectaries false and Improbable CHAP. XVIII The Doctors Inferences proued no Inferences but vntrue Assertions Hauing answer'd his Principles and Inferences Satisfaction is required to some few Questions hereafter proposed 1. IT followes Saith the Dr 1. There is no necessity at all of an Infallible Society of men to assure men of the truth The first Inference is à meer Tautology of those things which they may be certain without c. Answ Here you
Part or member of it is his own bare Assertion already proued à loud Vntruth 7. Hauing now done with this List of Principles and Inferences we may I hope without offence iustly require the Doctors Express direct and Categonal Answer to these few following Questions 8. The first and of main importance though already plainly The first Question Proposed set down may be thus What that Essential reuealed Doctrin is now peculiar to Protestants and held by them necessary to Saluation which distinguishes that Religion as it is Protestancy from Popery and all known Heresies I Speak of Doctrin indubitably reuealed by Almighty God or taught by any Vniuersal Church which these men own as à Truth peculiar to themselues and necessary for Saluation If à List of some such few Articles peculiar and necessary mark my words can without dispute be clearly giuen in Protestants will highly aduance their own Cause and most easily point out some ancient Christians that in former Ages belieued as they do now But Contrarywise if not so much as one reuealed Article of this nature I mean peculiar to Not one Truth reuealed by Almighty God taught by Protestants as Protestants them and in their Iudgements necâ—ssary for Saluation can be owned or laid claim to It followes euidently that Protestancy as Protestancy is no Christian Religion because in the whole Essence of it you find not one truth reuealed by Almighty God or taught by any Vniuersal Church 9. In the. 2. place Dr Stillingfleet who charges flat Idolatry vpon the Roman Catholick Church is desired to Answer Two Demands more Categorically to these two Demands The first If he acknowledge with Dr Bramhal and others that the first Protestant Bishops receiued their Ordination from the Roman Catholick Bishops or will assert with Luther that the first Protestants had the Bible from the Catholick Church My demand I Say One concerning the ordination of the first Protestant Bishops is Whether Mr Stillingfleet will roundly grant that the Protestant Bishops receiued their Ordination from Idolatrous Popish Prelates or that Luther and Sectaries had their Bible from an Idolatrous Church Affirm and it must be granted Mr Thorndicke in his Iust VVeights and Measures Page 7. tellâ— vs plainly If it be true Viz. That the Papists are guilty of Idolatry Orders taken from Idolatrous Prelats argues an vngodly Communication We cannot without renouncing Christianity hold Communion with those we charge with it And what greater Communion Can there be then to take Orders from such Idolatrous Prelates and the Bible from an Idolatrous Church Again in the Contents of the first Chapter Mr Thorndicke add's They that Separate from the Church of Rome as Idolaters are thereby Schismaticks before God This truth he proues very amply in the following Pages And in the 7. P. now cited Concludes thus So that Should this Mr Thorndick's Iudgement Church declare that the Change which we call Reformation is grounded vpon this Supposition to wit of Idolatry I must then acknowledge that we are the Schismaticks 10. Moreouer whereas the Doctor Charges the Church with Idolatry vpon this twofold account Chiefly That She adores Another Concerning worship and Adoration Christ in the blessed Eucharist and allowes the Veneration of holy Images Mr Thorndicke Chap. 19. in the Contents free 's Her from both these Calumnies The worship of the Host in Papacy Saith he is not Idolatry and he Proues the truth in the Context because no Papist will acknowledge that he honours the Accidents of bread for God Again Reuerencing of Images in Churches is not Idolatry Se the Probation hereof in his Page 127. For it is not now my Intent to debate these Controuersies but only to let the Reader know how clearly the old Doctor and I think the far more knowing man Contradict's the younger And this Two Doctorâ— Contradict one another is done not in Matters disputable or agitated in Schools but in à Point of the highest Concern Imaginable touching the very essence of Religion Wherefore he that Err's in à thing of such weight vnless inuincible ignorance excuses incurr's God's Just The one or other of thâ—se Doctors horrid Sinners Indignation and Sin 's damnably If therefore Mr Thorndicke clear's the Church were She guilty of Idolatry from that Crime He wrong's God that hates Idolatry But if our younger Doctor lais an Aspersion so abominable vpon the most ancient Mother Church and thereby send 's to Hell all his own Ancestors with Millions and Millions of other Souls T' is He that drawes God's heauy Iudgement vpon him and for this loud Crying sin besides Shame and Confusion will haue many à sorrowful thought laid to his heart before he dyes 11. My Second demand Proposed to the Doctor includes A second demand contains two things these two things The first Whether the Roman Catholick Church which the Dr expressy Saith err's not against the Fundamentals of Faith yet withall boldly auerr's that She teaches Idolatry be not à most open plain and manifest Contradiction I Affirm it is For to auerr on the one side that She err's not in an open Contradiction the Fundamentals of Faith and on the other to say she teaches Idolatry which is à fundamental errour is with one breath to affirm She Err's and err's not in the fundamentals of Faith One A Turk errs not so far as he teaches truth may reply so far as the Church teaches truth She err's not in fundamentals Answ No more doth à Turk who hold's one God err in that yet because the rest of his Religion is false and destructiue of Saluation he can neuer get to Heauen by it In Idolatry makes Saluation impossible though the Church teaches some truths like manner I Say Though the Church teaches twenty fundamental Truths yet if She spoil's all by maintaining one Point of Idolatry Her Condition is damnable and can no more bring any that belieues Her whole Doctrin to Heauen then Mahometism can which owns the Belieue of one God 12. Hereupon you haue another manifest contradiction and the Doctor shall neuer quit himselfe of it In his Rational Account He grant's à Possibility of Saluation to Catholicks because they belieue in à Church sound though not euery way The Doctors open Contradictions safe in fundamentals Here again he taxes Her with the horrid Sin of Idolatry which most euidently makes Her Doctrin damnable and Consequently Saluation impossible to those that The Church â—an saue her Children She cannot saue them belieue it Therefore vnless these two Propofitions which are Contradictory be true There is â Possibility of Saluation in this Church to saue Souls There is no Possibility in it to saue them the Doctors Assertions are as euidently Opposite to one another as if you should Say She can saue soules And she cannot saue them Or She is à true Church and she is not à true Church 13. A third Question Whereas
Apostle writes Ephes. 14. 11. of the Continuance of Pastors and The Apostles words also and Doctors in the work of the Ministery for the edifying of Christ's Mystical body till we meete in one Vnity of Faith most Certainly he Spake not of any deluded or Idolatrous Pastors are likewise vtterly false Nay more that Article of our Creed The Creed falsifyed I belieue the Holy Catholick Church ceased to be true in those dismal dayes when the whole Roman Catholick Church made Idolatrous went to wrack and the res't of Christians if not Idolatrous were all Professed Heretiques 19. Contrarywise if there was at that time another Orthodox Church in Being when Luther Separated from the Roman Catholick What followes if then there was à true Church Society One of these two Consequences necessarily followes Viz. That Luther and his Associates the Protestants either made themselues Members of that Imagined pure Spotles and Orthodox Church Or founded à new One vpon their own Authority neuer before heard of in the Christian world Now further It is most impossible to nominate any such Christians as Luther and Protestants made à new Church Constituted à pure Orthodox Church distinct from the Roman Catholick Therefore Luther and Protestants haue by their own Authority made à new One neuer before known to the world 20. There is yet à third Inference which methinks pinches such Protestants as Say They and we make but one Church Orthodox in fundamentals How can this Doctrin stand if the The Church if Idolatrous err's in the fundamentals of Faith Roman Catholick Church teaches flat Idolatry For vpon this Supposition She err's grosly in that fundamental Point of Idolatry And consequently Protestants must either leaue her as horridly erroneous or maintain Idolatry with Her If it be replyed though thus tainted She yet teaches some few Truths and Sectaries can exactly tell vs which and how many they are They Sectaries improbable Supposition first argue vpon an improbable Supposition and secondly make the louely Spouse of Christ beautiful and vgly treacherous and loyal false and true together whereof enough is sayd in the former Discourses 21. The last question proposed is that the Doctor giue Satisfaction concerning the Mission of Protestants In à word we demand who sent them to teach as they doe that the Roman Catholic◠Church is fallible and Idolatrous That man hath no free will That the Body and blood of our Sauiour are not really in the blessed Sacrament with à number of other Nouelties Our demand A difficult Question Concerning the Mission of Sectaries is grounded vpon the Apostles words Rom. 10. 15. How Shall they preach vnless they be sent Say therefore who commissioned these men who countenanced them to preach such Doctrins Dare they tell vs that as their English Bishops receiued Orders from the Supposed Idolatrous Catholick Prelares So also they had Commission from them Idolatrous as they were to teach Idolatry They neuer had nor can haue Commission to teach Protestancy Grant this and they make their Mission not only ridiculous but null also and vtterly void of Credit Whither will they run next think ye Can they pretend to haue had their Mission from the Arians from the Hussits or Waldenses c No certainly For they teach not in all things as these Hereticks taught And besides neuer receiued Commission from them or The Assertion proued from any men called Christians to teach at all Therefore they are vnsent Preachers and consequently in the Apostles Iudgement ought no more to be heard than the Arians or Pelagians 22. Some Sectaries tell vs its needles to Question their A reply answered Mission whilst the Testimony of the Spirit assures them that they teach the true Doctrin of Iesus Christ. Here is first à Supposition for à Proof because The whole world excepting themselues deny what is now assumed of their teaching truth Howeuer admit gratis this false Supposition The meer speaking truth giues them no Commission to teach it For Children Vagabonds and Diuels also may Speak eternal truths yet are not therefore authorized to preach or made Christ's lawful authorized Ministers The Reason hereof seem's manifest To teach truth argues no Lawful Mission To preach truth is an effect of à lawful Mission and not the cause of it Wherefore this Causal or Inference is good I teach truth because I am lawfully Commissioned to teach it and exactly Comply with my Duty Not the Contrary I teach truth therefore I am Authoritiuely sent to teach it 23. By what is hitherto briefly noted you se in what The desperate condition of Sectaries case Sectaries are who first suppose à long interruption of Orthodox Pastors in the Roman Catholick Church and consequently neuer receiued Commission from them to teach and though which is true they continued Orthodox yet these Catholick Pastors neuer gaue them any Authority Again They No Church Orthodox or Heretical sent them to teach scorn to receiue their Commission from known Hereticks nor can they pretend it because being in most Essential points opposite to Protestants Such Hereticks could not impower them to teach Protestancy For these Reasons Sectaries are obliged to renounce all claim to that Mission which is called Ordinary because No Church No Society of Christians whether Orthodox or Heretical sent these Nouellists abroad to teach as they do their reformed Gospel 24. Now if with Luther they challenge to themselues à Calling Some with Luther plead à Mission Extraordinary and Mission extraordinary Not by men or from men but by the Reuelation of Christ Iesus Their Plea no less Proofles then Presumptuous is highly improbable vpon this ground that neuer any since the beginning of Christianity was sent as extraordinary by Almighty God to preach who made not his Doctrin Credible by manifest Supernatural wonders So Christ our Lord did and the Apostles also Others that followed in the after Ages laid forth the Miracles and signal Marks of the Church whereof they were Members and euinced by Signs the They haue neither extraordinary nor Ordinary Mission Authority of that Oracle which sent them But Sectaries who began with Luther to teach extraordinary Doctrin neither plead by extraordinary wonders hauing none to produce nor can so much as hint at any Church false or true which commissioned them to publish Protestancy Therefore they are vnlawful Ministers neuer sent to preach Christ's true Doctrin nor so much as their own false Nouelties of Protestanism CHAP. XIX The supposed grounds of our Protestants Reformation manifestly ouerthrown Protestancy no Religion but an improhable Nouelty The conclusion of this whole Treatise 1. I Say the Supposed Grounds for in very truth Protestancy What Sectaries pretend to hath not any real Ground to Stand on as is amply proued in the forecited Chapters Howeuer because Pretences are not wanting to such as Oppose God's verities and our Aduersaries seem to build the whole Machin of their
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— auâ—em 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 Expergisâ—imini 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 Expergisâ—imini 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
ignorant what euer Adoration followes vpon them is only à material Offence without the Formal sin as is now declared Wherefore I verily think you Sr vnderstand not your selfe too well when you first suppose the Ratio formalis of prayer or Adoration the same in the Catholick and Heathen And then tell vs we are not to enquire whether the Apprehension be true or false but what the nature of that act of Religion is which is consequent vpon such an apprehension 12. Sr in case of inuincible ignorance it little import's to inquire after the Truth or Falshood of the Apprehension for neither the one nor other because out of the reach of one erring inuincibly has influence into any act of Religion Aand therefore there can be no irreligious worship or formal sin grounded vpon such à iudgement if that Supposition stand All then which ought to be searched into though omitted by you is How or in what manner these misled iudgements tend vnto their Obiect If blameably because vincible they are sinful if inuincible and not in mans power to mend They cannot hurt any In all other cases except this one of inuincible ignorance you must enquire whether the Apprehension or iudgement be true or false Suppose then it be vincibly and culpably false it is apt to beget false worship And should be laid aside Suppose it true It only saies thus much Dead Augustus was à wise and gallant Commander Here is all that can be truely apprehended of him But this iudgement as it find's no What is to be inquired excellence in that dead Prince deseruing prayer or religious Veneration so it cannot incline the will to exhibit any religious duty to him 13. And here we come to enlighten you à little because you say You see not but that kind of worship which was giuen by the Heathens to their Daemons was as defensible vpon the same grounds as the Inuocation of Saints is now Can you Sr Speak in earnest What Now in this present state when mens iudgements are cleared of errour and inuincible ignorance can you find no difference The difference is most palpable For that Deity is not in being The Saint really is in Heauen The Heathen adores his Daemon misled by à false improbable Opinion and Therefore commit's Idolatry The Catholick worship's à Saint assured of the Truth by à iudgement most certain And therefore what He adores is worthy Adoration vnless you can Vnsaint those who are in Heauen or proue they deserue no Reuerence The diffrence between 〈…〉 e and fâ—â—se worship in hat happy State Finally the Heathens iudgement because vnâ—easonable and against the light of nature if it own 's à Deity in Caesar is culpably sinful and ought to be laid down The Catholicks Iudgement point blank contrary ought not to be put away Now Sir if you say All the Heathens worship of their Daemons or inferiour Gods arose from inuincible ignorance of their Excellence which is more then you can proue or probably maintain Here is yet the difference between them and Catholicks that These are neither formal nor material false worshipers The Heathens were at least materially so 14. What followes in Mr Stilling is not like his speculation any choise Matter but vulgar only refuted again and again As. 1. That the Rites of Canonizing Saints Answer to the Rites of the ancient Emperours Apothâ—osis 2. The Formal reason of Idolatry lay in offring vp those deuotions to that which was not God which only belong's to an Infinite Being Let the Expression passe Catholicks I am sure offer vp no such deuotions to Saints as they Adoration very different doe to God knowing well to distinguish by the internal Acts of their Will between the Supreme Excellence and all other power inferiour to That 3. Saith Mr Stilling it is not possible to conceiue any Act which doth more express our sence of an Infinite Excellence And the Profession of our subiection to it than Inuocation doth Pitiful He should haue said then such à particular Inuocation doth tending to an Infinit Maâ—esty For we inuoke and call vpon men now liuing to Assist vs with their Prayers And likewise Address our selues to the Saints in Heauen Yet no man can gather from such deuotions any thing like an acknowledgement of an Infinite Excellence in men now liuing or the Saints in Heauen But enough of these weightles Arguments to touch them is to refute them And thus much of this And the other former Digressions Now we are to à prosecute further Two necessary points CHAP. XVIII The Protestant after all his Glosses can not ascertain any of true Religion He would make Controuersies an endles work 1. YOu haue been ofen told aboue that Sectaries would fain make controuersies à long work I must now giue you the vltimate reason Thereof And withal proue it impossible to know in these mens Principles what is à Christian Truth and what not Their Glosses and impropable way of Arguing laies all which can be said in darknes and obscurity 2. To proceed clearly I suppose first that Christian Truths as reuealed or Contained in Christs Doctrin are infallible and Principles supposed stand firm vpon infallible Reuelation I may here also suppose 2. That either we Catholicks or our Protestant Aduersaries euen in such Tenets as we differ Belieue and profess Christian Truths For example Transubstantiation or no Transubstantiation is à Christian truth The Infallibility of the Roman Catholick Church or Her fallibility is à Christian Truth for they are Contradictories held by Christians Therefore the one or other must be owned true if maintained as Christian Doctrin I suppose 3. That neither part of these Contradictions Transubstantiation or no Transubstantiation in like manner we discourse of all other opposite Doctrins are held their own Self-euidence or manifestly true Ex terminis like the first Principles in nature If Therefore assented to as Christian Truths by the one contrary Party or the other They must be proued by sure Principles extrinsecal to the Doctrin which each Party embraceth 3. Now you shall see What work Sectaries make in these Disputable Matters And how nothing can be certainly known by Them or owned as à Christian verity I would say It An Assertion Proued Can neither be proued in their Principles That to deny Transubstantiation let this one instance serue for all is à Truth or that to hold Transubstantiation is an Errour Here is my reason When Principles whereon solid proofs should subsist are not Proofs must of necessity fail But in those Controuerted Matters Sectaries haue no Principles at all to Argue by Therefore proofs must fail The Minor is euidenced thus All imaginable Principles whereon Proofs can stand in this contest must either be infallible or at least morally certain Meer Probability want's strength to vphold à Christian Truth But the Sectary cannot proue by any either infallible or Moral certain Principle that his Tenet is à Christian Truth And
an infinite Goodnes cannot permit either Diuel or false Prophet to vse the like way of Speaking I mean by Signs peculiar How this Diuine Language is known to proceed from God to God and withal to vtter à falshood in his name For were this possible we infringe the greatest Euidence which Christianity has and must Say though Christ our Lord and his Apostles Significantly spake to all in God's name by their wonders and Miracles Yet neither Iewes nor Gentils could be obliged after à clear discouery of them to belieue that they were sent from God To teach the world 3. Now because this external Language is twofold First Priuate and Immediate 2. Publick and Mediate both for our better Satisfaction are to be declared Concerning the first Imagin By one Example Gâ—ds immediate way of speaking that one like another Mofes were in à Desert and saw à Bush burn yet not consumed Drawing neer he hear's one Speak out of the flame and Asking who it is it is Answered I am God that speak's and command thee to belieue and deliuer to all what I Say And to Euidence that I am God I fore-tel thee now things which shall happen in thy dayes Besides thou shall see these is declared wonderful Signes to confirm this Truth that I Speak Put thy hand into thy bosome it shall become leperous and presently The language known to proceed from God And why pure again Cast thy rod vpon the ground I 'll make it à Serpent and without delay turn it into what it was before And if these Signs moue thee not look into the next Thicket there is one lies dead barbarously slain by his Enemies this man I will raise vp to life and thy own eyes shall see the Miracle For these wonders therefore thou must belieue I am God who speak's and know it belongs to my Prouidence not to permit such à signalized Language to passe from me vnless it were mine Thus we haue Gods priuate and immediate way of speaking 4. Herevpon this retired man leaues his Solitude goes abroad and publisheth to all what he has heard and seen but yet gain's no credit He then tells his incredulous Auditors God has sent him as à Messenger to speak in his name and proues his Commission The way of Speaking by another by working strange Wonders He cures the sick dispossesses Diuels raises the Dead which done the most obdurate hearts Assent to what he teaches and belieue he is no Impostor but à Messenger indeed sent from God For none as that Prince amongst the Iewes argued aboue Iohn 3. 1. can say he comes from God and work such wonders vnless God be with him And this is God's publick way of speaking by another 5. A. 3. Principle Whoeuer grant's that God can speak what we are obliged to if God â—peak's not immediatly to man by an Oracle distinct from himselfe must also if so great à Maiesty pleases not to impart his truths immediatly hold it Obligatory to hear the Mediate Language of that Oracle whereby God speak's 6. Imagin now you had an earnest Seeker after Truth à meer Stranger to Christ yet thoughtful of à long Eternity that look's about him and is resolued to find out what God has spoken by the best Oracles He read's Aristotle Plato and the like ancient Philosophers And ponders all most diligently What How à Zealous Inquirer after â—tuth proceed's followes Some few Sparks of light he finds there but so mix'd with darkness and errour that the ill Lustre of it leaues him quite dissatisfied Perhaps he may hope to learn more from Mahomet's Alcoran Worse Success here For no sooner has he the Book in his hands but the impudent lies the horrid Impostures the filth and contradictions discouered there so disquiet He meet 's first with prophane learning his troubled soul that be curses the Book And rightly Conclud's so foul à language could neuer come from God Inquiring moreouer who this Mahomet was He learn's he was à Counterfeit an Ignorant an vnpure and most cruel man onely praysâ—ble in this that he owned One God Though he neuer adored him in Spirit and truth 7. Thus much done our Zealous Seeker hears of à Book Fall's next on the Holy Scripture called the Holy Scripture highly reuerenced by Christians He reads and reioyces for now he meets with à language beseeming God graue Simâ—le familiar yet withall serious The Doctrin and Preceps of the book appear also most sacred But one doubts occurr ' doubt occurr's Concerning the strange Miracles and wonders in the old and new Testament So doth another in no few Passages which there Seem so obscure that He vnderstand's them not Howeâ—er by what is discouered most happy Man were He could any Ascertain him of the truth of all now perused And indubitably proue it to be God's own infallible word 8. In this restles condition He proposes the Doubts to one He seek's Satisfaction or more of Caluins followers and Ask's how they proue the Scriptures Diuinity They tell him the Question is as impertinent as if he should demand how light my be known to be light and not darkness white to be white and not black Much dissatisfied with the Answer wholly as bad as that other Proof is taken from the priuate Spirit The inquisitiue Person hauing And repaires to Catholicks heard of à known Christian Society called Catholicks addresses himselfe to some of the learned among them who pretend to Speak in the name of Christ and the Church And assure him that God is the Author of Scripture This yet reaches not home and though it were further answered the Church positiuely teaches so yet he may iustly demand How we proue the truth of the Churches Testimony 9. Here whilst Sectaries are silent We proceed as the solitary Man did and euidence God's own Language spoken by one only Oracle That is We lay forth the Motiues mentioned aboue which illustrate the Church and most prudently conuince that God speak's by this Oracle The Motiues are her vndeniable Miracles the eminent Holiness of life in thousands the Sanctity He listens to God's own language Spoken by the Church and Vnity of her Doctrin witnessed by the consent of so many different Nations who all agree and will agree in one and the same Faith to the end of Ages We Add hereunto the Constancy and fortitude of Martyrs those admirable Conuersions the Church has wrought Her amplitude extended the whole world ouer and yet to giue more light We Ask whether euer since the first Creation of things such multitudes of Professors so well vnited in one Faith so wise so learned so pious and virtuous can be found in any other Religion not Catholick Who more exactly complied with the Law they liued vnder or yeilded à readier Obedience to it then those doe and haue done that make Profession of the Roman Catholick Faith The Ingenuous man saith No and