to the Receiuer Speak out Sir What is it that has relation to the Receiuer only The very body and blood of Christ vnder the Type of bread and wine which are changed out of their nature as water was at Cana in Galilee These substances of his body and blood as really present work their effect in à worthy Receiuer where you euidently see that the Real Presence of Christ's Sacred body and blood is presupposed to the effect or to grace wrought in à Soul Therefore to talk of à presence which hath relation to à Receiuer only without the true supposed real verity of Christ body and blood present is no more then à peruerse and an improbable Gloss if S. Cyril speak sense 18. Your next Gloss vpon these words It is not bread though it seem to the tast to be bread but the Body of Christ is worse if worse can be For you only frigidly say Hereby is meant no alteration i◠the Substance of it but only that it is not That common Bread it was before Sir the contrary is now demonstratiuely proued against The change made in Chrism wholly different from that in the Eucharist you But you hope to help your self by an Instance which S. Cyril hath of Chrism in his 3. Mystag Pag. 525. where he Seem's to Parallel the change made in Chrism or holy oyntment with the Change of bread in the Eucharist By the way If Chrism be so sacred à thing it is à shame you haue no more vse of it in your Church but let that pass and mark the Parallel and your own mistake with it A change there is in both bread and common ointment but as different in Themselues as they are differently expressed by this Father The one change is Real and intrinsecal made in the Substance of bread and wine The change of common ointment is not so but Moral into à grace or Gift or Christ S Cyrills words take away all ambiguity See saith he That thou think not this ointment to be common or meer ointment For as the bread of the Eucharist after the Inuocation of the Holy Spirit is no longer common bread but the body of Christ here is the real change So this holy ointment is no longer naked or common ointment after it is consecrated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 S. Cyrill's words denote the difference but à grace or Gift of Christ and the Holy spirit which operates through the presence of the Diuinity Here is the other and à quite different change Bread is made the body of Christ Chrism his holy and sacred Gift The Parallel or parity therefore as I now said lies in this That both bread and Common ointment are changed from what they were and this is enough for Cyrills intent who only proues Chrism to be à holy thing but it fail's when he positiuely and expresly diuersifies the nature of these changes of bread into Christs body of Common ointment only into à grace or à gift of Christ And Hence Sr your Question whether we may not as well proue à Transubstantiation in the Chrism as we do in the Eucharist is both fond and friuolous We Answer No because the real change of bread into Christ's body fully expresseth Transubstantiation the Terminus à quo and ad quem being Real and Substantial The other Change of ointment into à Gift of Christ denotes à moral change quite different and nothing like the other which is most real S. Ambrose next cited no less abused then others 19. Your next and last Gloss abuses S. Amb. De ijs qui initiantur C. 9. who saith Bread is no longer that which Nature has framed it but that which the Benediction of Consecration has made it You Answer It is the body of Christ but not in our gross sense Pray Sr Inform vs à little of your more quaint meaning Say how bread is Christs body if it still remains as substantially bread after the Benediction as water in Baptism remain's substantially water Doth the water wherewith an infant is washed cease to be water because it is à Sacrament No certainly yet bread if S. Ambrose speak truth ceaseth to be that which nature framed it You endeauour to make These words forceles because S. Chrisost in Act Hom. 23. saith of Baptism I'ts virtue is so great that it suffer's not men to be men and then you wisely ask whether we will grant it Transubstantiat's them Friuolous The Saint only speaks of the virtue of Baptism which as he obserues makes vs sons of Adoption That is it Changes à soul from the miserable state of Sin into à happy state of grace and so permit's not men once infected with that leprosy to be men as they were before vnregenerate And therefore he adds in the ensaing words The great power of the Holy Ghost is that it Transform's our Manners and makes them composed What is here of any thing like Transubstantiation or of à ceasing of that which nature hath framed But enough and fully enough of Mr Stillingfleets most improbable glosses so I must and will term them vntil some surer Principle than fancy giues them more strength which shall neuer be 20. To end I 'le say à great Truth Had this Gentleman twenty Cyprians twenty Cyrills twenty Austins as clear and express for his Opinion of the Sacrament as the Testimonies Had this Aduersary so much Authority for hy opinion as wee Produce in behalfe of Catholick Doctrin No man Could belieue any thing now cited are significant for Catholick Doctrin Had he à Church reputed Orthodox which as indubitably mantain'd his Opinion fiue or six ages since as the Catholick Church then held and yet hold's our Catholick Doctrin Finally had he Scripture as plain for his Sign or Figure of Christs body as it is euidently clear for the Real Presence I verily think no prudent man could or would belieue any thing of this great Mystery And consequently all might rationally doubt of euery article in Christian Religion Because Fathers vpon the Supposition are directly contrary to Fathers Church stand's against Curch and Scripture against Scripture But now when he hath not one Clear Testimony of à Father much less the Sentiment of any Orthodox Church nor so much as à word of Scripture contrary to our Catholick Position I must Conclude that his Glosses already laid on these Fathers are not only improbable but more than highly improbable 21. Perhaps Mr Stillingfleet may reply His glosses T' is true because they are the Sentiments of à fallible man are indeed lyable to errour but He bidds me look well to my Refutations and beware of setting to high à value on them whilst I oppose him For my Opposition because I may mistake amount's to no more but to à weake degree of Fallibility so that Hitherto He and I stand vpon equal Terms Answ If the contest be thus much only whether his Glosses are not clearly refuted the Iudicious Reader after à due
Tertullian reiect's and hold's insufficient to end disputes And so doth S. Austin also Epistola 49. Ad Deo gratias The other named Pars reflexa and the clearer which speak's of the Foundation of Christian Religion of the Extent of the Church diffused the whole world ouer of its marks and Signes of its Perpetuity and infallible Assistance of Nations flocking to it c. This part I say the book being once admitted as of Gods Diuine word is so perspicuous and clear that it silences all Sectaries and euidently subuert's their Errours But to tell me it is clear and sufficient enough to decide differences when we dispute with contentious men about the particular Mysteries of Faith the Trinity for example Transubstantiation the number of Sacraments c. And the very sense of Scripture which should end all is not agreed on by the two dissenting Parties To assert this I say is not only à Paradox but à manifest improbability contrary to all experience And therefore I will extort this confession from our Aduersaries may they please to answer that as they shall neuer proue one of their Protestant Opinions so they shall neuer oppugn one Catholick Doctrin by clear and express Scripture 11. Some obiect S. Austin disputing against Maeximinus an Arian S. Austin's Discourse with an Arian who faith Lib. 3. C. 4. 14. Sed nunc nec ego Nicenum c. Bâ—rnob neither I ought to allege the Nicene Council nor thou that of Ariminum for neither am I bound to the Authority of the one nor thou to the Authority of the other Let vs contend by the Authorities of scripture which are common witnesses to vs both Here two things seem clear First That S. Austin reiected the Authority of the Nicene Council as Sectaries do now the Church 2. That He held Scripture à sufficient Rule to conuince an Arian A word only in passing Dare the Sectary offer thus much or dispute with the Catholick for the supposed Obserue the question here proposed Truths of pure Protestancy or his Negatiue Articles by Scripture only as he here supposeth S Austin did Argue in other Matters with Maximinus I would willingly see some attempt made this way but am sure He will not dare to do it Because he saith His Protestancy or these Negatiues are not reuealed but only à number of inferiour truths which cannot be proued by Scripture To what purpose then is it to allege any Testimony which makes Scripture sufficient to decide Controuersies when the Protestant ingenuously grant's he can proue nothing of his pure Protestancy by plain Scripture Hence I Say all the Quotations of Fathers haled in to proue the sufficiency of Scripture help not the Sectary at all Irenaeus for example call's it the Rule of Faith S. Austin A Diuine Sectaries quote Fathers to no purpose Balance Theophilus Alex A firm foundation Gerson A Sufficient and infallible Rule Most true if we speak of the scriptures Clearer part yea and of the obscurer also when it is interpreted by an infallible Oracle But what makes all this for pure Protestancy or for its Negatiue Opinions Doth Scripture regulate this new Faith whereof it is vtterly silent Doth it weigh such Negatiues or tell vs what they are worth Is it à firm Foundation to establish these Fancies A sufficient and infallible Rule which measures vs out No Sacrifice on the Altar No purgatory No Transubstantiation Toyes trifles There is not à word spoken in the whole Bible contrary to the opposit Verities of Catholick Religion or in behalf of Protestancy Therefore though S. Austin appeald to Scripture against an Arian and had his reasons for it yet our new mens Plea is more then impertinent when after their Appeal they find not one sentence for Protestancy or against Catholick Doctrin Now to S. Austin 12. I say first The Saint reiected not the Authority of the Why S. Austin waued the Nicene Council Nicene Council which he euer honourd but only waued that as an vnmeet Principle in his contest with Maximinus who no more regarded the Nicene Definitions than Sectaries now do the Council of Trent Therefore as we Argue not from that Council against them so S. Austin then argued not from the Nicene Definitions Thus our Catholick Witers haue answered à hundred times yet we must haue this Crambe recocta serued vp again as à new vnsauory Obiection I say 2. S. Austin by his Appeal to Scripture recurr's not to the bare letter which he Saith is à body without à Soul but to the true genuine Sense Thereof which he supposeth known in that Scripture which we call the Reflex part and yet is more clearly known by the Vniuersal consent of Christ's vnerring Church For it is one and the same thing with S. Austin to belieue the Churches sense of Scripture and to belieue Scripture it self which most manifestly commend's vnto vs Church Authority Had then the Saint argued thus against his Aduersary He had conuinced him by the Clearer Part of Scripture Though thou exceptest against the Nicene A clear Conuiction Council yet thou cans't not deny but that Scripture commend's à Church founded by Christ diffused the whole world ouer what euer Therefore this Church deliuers concerning the sense of Scripture That is the sense of the Holy Ghost And can be no other for à Church which swerues from the true sense of Gods word is no Church founded by Christ But the Vniuersael Sentiment of this Church opposeth thy errour Therefore the true sense of Scripture which this Church plainly deliuers stand's opposit to thee also And thus thou art conuinced by Scripture it self 13. Perhaps you wil ask whether if S. Austin had argued from the Obscurer Part only which treats of à Mysterious Trinity one What if S. Austin had argued from the Direct part of Scripture God in Essence and three distinct Persons not so plainly expressed there He could then haue conuinced his Arian Aduersary of errour None can better satisfy the doubt than S. Austin himself Lib. contra Cresconium C. 33. where he speaks of an other Matter of Faith viz. of Baptism conferred by Hereticks which though not clearly expressed in Scripture is yet held à true and valid Sacrament His words are Proinde quamuis huius rei certè de Scripturis Canonicis non proferatur exemplum c. Although no example of this thing the validity of Baptism by Hereticks can certainly be Shown by Scripture yet the Verity of these Scriptures is held by vs in this particular Cum hoc facimus quod vniuersae iam placuit Ecclesia when we now do that which pleases or is agreable to the Vniuersal Church which Church the Authority of Scripture it self commend's Vt quoniam As that because the Holy Scripture cannot deceiue whilst it commend's the Church and euery one fear 's to be deceiued in the obscurity of this Question Eamdem Ecclesiam de illâ consulat Let him consult the Vniuersal Church
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
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
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
for many hold both these Editions may yet be corrected in some less and slighter errata's occasioned by the Librarians or Printers Nay perhaps it is not yet in euery particular most perfect Therefore Clements pains was to no purpose or amended little in the Sixtine Bible That these lesser errata's are found in both Copies and may if the Church please be yet corrected is granted by great Authors Read the Proleg ad Bib Max sect 19. C. 8. Gretser Tom. 1. lib. 2. Defens Cap. 11. Bell. Salmeron Vega. And others quoted in Bib. Max. Answ The Preface before the Sixtine Bible reuiewed by Clement and Sixtus his own Bull giue ground enough to solue this difficulty The preface declares the Edition of Sixtus and Clement to be corrected Quantâ fieri potuit diligentiâ with as great diligence as could be then vsed yet to say it is absolutely perfect euery way respecting humane weaknes is difficult Howeuer it is to be preferred before all other Latin Copies set forth to this day as the more pure and better amended Copy Again 't is said In hac peruulgatâ lectione sicut nounulla consultò mutata sunt c. In this Vulgar Lection a there are many things purposely changed so there are others which seemed to be changed left on set purpose without alteration And you may see four reasons hereof in the following words of the Preface Pope Sixtus his Bull speak's as clearly Neque enim ignoramus saith He c. We are not ignorant but that there are many who thought no few words and locutions of this latin Edition might haue been translated by the latin interpreter more properly more Elegantly more perspicuously or more Copiously measuring as it were words with words Verum de his minuta nimium angusta concertatio ridetur But to insist on these seems à strife too minute or worth little Neque enim taâ—ti sunt c. Neither are they of such consequence but that the Religion of the ancient Church and the Authority of most holy Fathers ought to be preferred before such Niceties it being vnmeet and vnworthy as S. Gregory faith Vt sub Do 〈…〉 regulis verba Caelestis oraculi restringantur That the words of à Heauenly Oracle be tyed to the lawes or rules of à Grammariâ—â— Thus and much more Pope Sixtus And hereby you see the The difficulty solued weaknes of the obiection proposed Sixtus corrected many faults in the old Vulgar Latin anciently vsed in the Church Sixtus neuer said He corrected all the lesser errata's Clement purged it of more and restored that ancient Copy so farr as diligence could do to à greater integrity Was not this work laudable and praise worthy in these two worthy Prelates Neither of them can be taxed of any errour introduced contrary to faith or the purity of Religion And we vrge Sectaries to speak à probable word against our Assertion 11. By this and the precedent discours you may learn first that Mr Stillingf speaks at random when he tell 's vs p. 213. of an abundance of Corruptions in the Vulgar Latin and yet cannot find so much as one Contrary to Faith and Religion You see 2. Not one Corruption in the Vulgar Contrary to Faith Hee amuses and abuseth an ignorant Reader whilst he asserts there are some thousand of places wherin Sixtus and Clement differ There is no difference at all in any one point that 's essential or material other differences which arise either from the Printers errours or diuersity of Lections as long as we read what 's true and the Church approues is neither lyable to Mr Stillingfleets Censure nor can be iustly blamed You see 3. That when Mr Still talk's of Thomas Iames his comparing the Sixtine Clementine Bibles with the Louain Annotations and then mentions ten thousand differences from the Vulgar Latin which differences arise from the comparing it with the Hebrew Greek and Chaldee He vnderstand's not Matters too well Because neither Sixtus nor Clement were obliged to regulate themselues by the Hebrew Greeck or Chaldee What these two Popes chiefly intended Their industry only being to correct the old Latin Italae Lection called by S. Gregory the ancient Translation most Authentick Scripture which howeuer was done both after à diligent search into the Hebrew and Greek and à careful inspection also into other Copies And here by the way you may perhaps discouer à piece of Mr Stillingfleets cheat about the ten thousand differences menâ—ioned aboue Be pleased only to peruse the first words of Geneâ—s where you will find à different sound of words The Vulgar read's In principio creauit Deus Caelum terram and so it is in the Chaldee and Samaritan Copies The Roman septuagint In principio fecit Deus Others ascribe this Lection to the 70. Deus creauit in principio Some out of the Hebrew read Creauit Iudices Aquila read's In Capitulo fecit Caelum The Syriack Creauit Deus esse Caeli esse terra An other Syriack In sapientia Creavit The Arabick Primum quod creauit Deus fecit Caelum c. Others Creauit Elohim Caelos Others Lections seeming different are not alwaies disferent for in Principio read cum Principio All which imply no more but meer triuial verbal differences and these perhaps with many like them through the whole Bible made Thomas Iames number swell vp to then thousand Most petty and pittiful doings whilst nothing appear's of greater consequence If any desire à litteral exposition and reconciliation of these and other lections through the whole Scripture He may peruse the Author of Bibl Max Comprehending ninteen great volumes You see 4. If the Church had true authentick Scripture before the corrections of Sixtus and Clement wherof no man euer doubted shee has it still after the Council of Trents approbation much more free from lesser faults than formerly You see 5. If the Sectary reiect's the Vulgar Latin now corrected he has no such assurance of any true Bible in the world as excludes à possibility of doubting the Scriptures integrity and consequently that Scripture serues him not to find out true Religion or build true Faith vpon with security You see 6. that all the exceptions sectaries make against the Correction of Sixtus and Clement vltimately examined empty themselues into no more but only into flight torpid and insipid Calumnies vnworthy men of iudgement and literature You see 7. the Sectaries Carping at euery thing is iust like him who said Quicquid Our sectaries Spirit dixeris impugnabitur Had the Church not at all corrected these lesser faults the sectary would haue blamed it as negligent and looking to nothing now it has done that good Seruice it is found fault with so it is Quicquid dixeris impugnabitur Help it who can I say God help them who find fault where there is none If any desire to haue à solution to some other Silly difficulties against the pretended solaecisms and Barbarisms of
the Vulgar let him read Gretser now Cited Bib. Max. sect 19. C. 4. and Serrarius C. 19. quest 143. And thus much of à digression CHAP. IX Proofs demonstrating that Protestants haue not so much certainty of Scripture as excludes à possibility of reasonable doubting A word of Mr Stillingfleets weak discourse with à Heathen 1. LEt vs if you please suppose that wee and Sectaries had now in our hands the very Autograph's of the whole Bible as it was once writ by the Prophets and Apostles or if you would rather Imagin the book drop't down from Heauen pure and euery way incorrupt I say the Sectary has not probable assurance of Scripture much less such à certainty as excludes à possibility of reasonable doubting The ground of my Assertion is this vndeniable Principle owned as well by Protestants as Catholicks Viz Scripture solely considered according to the exteriour letter vnless the true sense intended by the Holy Ghost be had is no Scripture to the Reader For example Because the Arian read's that sacred truth My Father is greater then I and stand's meerly vpon the bare sound of words without the sense intended by the Holy Ghost Hee hath no true Scripture Whence it is that S. Austin serm 70. Temp. hold 's Hereticks most vnhappy because they take the words without the sense haue à body without Words without the true sense no Scripture à Soul the bark without the sap the shell without à kernel c. S. Hierom also in cap. 1. ad Gal. v. 11. speak's to this purpose Ne putemus c. Let vs not think that the Gospel lyes in the words of Scripture but in the sense of those words we read not in the out-syde but in the pith and marrow of it There is no need of quoting more Fathers The Principle is agreed on by all and most indubitable 2. Hence I argue Nothing is more essential to scripture than the sense deliuered by the Holy Ghost but the Protestant where he is most concerned has not so much assurance of the sense intended by the Holy Ghost as excludes à Possibility of reasonable doubting and I proue it He is most concerned when he opposes our Catholick Doctrin and stand's vp in defense of his own opinions but in neither has he such an indubitable assurance of the Scriptures sense as excludes à possibility of reasonable doubting and this I say is euident For he cannot haue so much assurance if as weighty yea à far more weighty authority contradict's his sense But it is clear that not only the present Roman Church but other particular Churches in former ages reputed Orthodox contradict that sense the Protestant drawes from Scripture But Sectaries haue no Certainty of the sense when he opposeth Catholick Doctrin or defends his own singular opinions Therefore he has not so much certainty of the Scriptures sense as excludes the possibility of reasonable doubting Now that the sole iudgement of our present Catholick Church to dispute the thing no higher is as great vpon all accounts as the iudgement of Protestants seem's vndeniable And that the Testimony of our Church weakens the assurance of that sense of Scripture which Protestants lay claim to is most euident as wee see in school opinions when contrary to one an other for no man whether Philosopher or Diuine can prudently hold his opinion so certain as excludes à Possibility of doubting when as many wholly as learned yea more learned and numerous after à full knowledge had of it and long Study also deny that certainty Thus much I say is euident Now if the Protestant tells ' vs the Authority of his party weakens as much that sense wee make of Scripture as the contrary iudgement of our Church lessens his I answer The reply here is to no purpose For all I proue at present is that he want's this certainty whether we haue it or not is an other quaestion and clearly decided for the Catholik cause in the other Treatise Disc 2. c. 9. per totum Again were all granted the obiection would haue Thus much which is most fals only followes that neither of vs know assuredly the sense of Scripture which touches not the difficulty now in controuersy 3. My 2. Argument is so demonstratiue that if the Protestant A 2 Argument most Conuincing will please to solue it I 'le neuer trouble him more with difficulties To propose it clearly know only thus much That when the sectary read's Scripture and would haue it to his purpose He either ouer reaches the Text or fall's short of its meaning For example To those words of S. Math. This is my body he adds this as good sense This is à signe or figure only of my body Mark well We both read the same words but Catholicks deny that to be Scripture not because we deny the words but his sense we say is no scripture To that of our Sauiour I am with you alwaies to the end of the world He adds I am with you alwaies by à fitting but no infallible assistance We say this is no Scripture To that of S. Iames. A man is iustified by works and not by Faith only He adds he is iustified not before God but before men we still deny this to be Scripture And thus sectaries proceed with vs in all other controuerted Texts of Holy writ Whence I argue These Additions of à sign only of à fitting Assistance of iustification before men c are either the true sense intended by the Holy Ghost or Sectaries fancy but most euidently they are not the sense intended by the Holy Ghost for this must either be gathered out of Sectaries glosses and additions not scripture so many express words of Holy writ which is prodigiously false or must arise from the Holy Ghosts infallible assistance whereby Protestants as people Illuminated aboue all others giue vs the true meaning of Scripture and this besides the Paradox when à whole learned Church contradict's the assertion is most destructiue of the Protestants own Principle For they say the Holy Ghost interpret's by none enlightens none teaches none to deliuer the true sense of Scripture but such as do it infallibly which Truth is most vndoubted They say again when they giue the sense of Scripture or interpret God's word they do it so fallibly that it may be false or if they interpret infallibly and cannot err Eo ipso they are so farr infallible which they vtterly deny See Disc 2. c. 9. n. 8. what then remains but that the sense of Scripture proposed to vs by such fallible Teachers is only the thought of their own fancy 5. Some may reply Protestants after long perusing Scripture and comparing seueral Texts together iudge the sense of these and No more are their deductions other controuerted places by à lawful deduction to be as they declare I answer first They shall neuer come to so much as à probable deduction and I earnestly press them to
make their sense good in the passages alleged when we now stand to Scripture only I answer 2. such dark inferences drawn from comparing Texts together not grounded on the very words euer imply à mixture of humane discourse which therefore is fallible and may be false Whence it followes that Sectaries can belieue none of these senses by Diuine Faith because the last Motiue or formal obiect of their Assent is à fallible reasoning only and this may erre And here you may learn how necessary an infallible Interpreter of Scripture is without which we are cast vpon meer vncertainties and vnauoidable improbabilities 6. The Sectary may yet answer To the comparing of Texts together He add's the sentiment of some Fathers for his sense I say of some for t' is euident He hath not all much lesse the Vniuersal consent or Tradition of the Church in euery age If this be the reply I may well oppose it in Mr Stilling own words pag. 216. Think not to fob vs off with the ambiguous Testimonies of two or three Fathers instead of the vniuersal consent of the Church since the Apostles time c. But what will you say if he has not one clear Testimony of à Not on◠ancient Father Clear for protestancy The reason is giuen Father for him I boldly assert it and vrge him to produce but one The reason is What-euer Testimony of à Father is alleged for his sense will be at most if 't come thither so notably ambiguous that weighed with all circumstances it may well haue à Catholick meaning That sense therefore must stand good without contest when it answers to the iudgement of à whole learned Church and the Sectary hath nothing to draw it to his particular opinion neither vniuersal Church nor vniuersal Tradition but only à few ambiguous words capable of interpretation and his own fancy to boot Nay I say more He hath not so much as any little appearance of ambiguous words for his sense Pray you tell me and let Protestants shame me if they can where has he any hint of à Fathers doubtful words for his minc'd fitting assistance only allowed the Church Positiuely excluding infallible assistance For iustification by Faith only For two sacraments only For à signe only of Christs presence in the Eucharist yet these senses he vend's as the genuin meaning of the Holy Ghost without proof or probability therefore fancy only plaies here And thus you see the first part of my Assertion demonstratiuely proued viz. That Protestants haue not so much as à weak probable assurance of that which is the very life and essence of Scripture I mean of the true sense intended by the Holy Ghost Yet you know Tertullians iudgement Tertullian saith Lib. de Praescript cap. 17. Tantum veritati obstrepit adulter sensus quantum corruptus Stylus A fals sense depraues Scripture as much as if the words were corrupted Thus much premised and so fully proued that sectaries cannot return à probable answer I 'le add one consideration more to confirm what is said A Discourse between à Heathen and à Christian 7. Imagin that à well disposed Gentil Philosopher half perswaded of the truth of Christian Religion addresses himself to the most knowing Protestant or Arian and not to dissemble the force of the Argument to some learned Catholick also He find's them strangely deuided about their Canon of Scripture about their Translations and which is to our purpose now at high difference concerning the meaning also The Arian tell 's him he hath the How men called Christians differ about scripture true sense so doth the Donatist the Protestant and Catholick likewise The wise man is not so foolish as to belieue any of them vpon their bare word although Stentor-like they cry this and no other is Diuine Doctrin Therefore he concludes if reason may haue place This way of finding what he would know without the help of some other Principle distinct from Scripture and the fallible Assertion of particular men opposite to one an other is so highly dissatisfactory and wholly insufficient that it cannot settle him in the truth of Christianity Nay he may wel argue further If I yet no Christian cannot so much as know these very books to bee Diuine because you say they are so when we Gentils and Iewes in part hold them only humane If I though I own them as Diuine can learn from none of you what they say for I find you all at high contradictions about the sense How will you induce me by this your Bible only to become Christian Or how can you when you dispute with one an other so much as propose à probable Argument out of Scripture in behalf of your different Tenets For The Heathens Discourse none of you yet know by Scripture only the true meening of it You first suppose à sense and then argue wheras you should clear the sense and proue it or your Argument fall's to nothing For example The Protestant find's in Scripture that the Holy Eucharist is called Bread supposing Bread to signify natural bread or at most bread deputed to à holy vse the Catholick denies this supposition and sense also Hee reads again in S. Iames c. 4. T 〈…〉 is one Law-giuer and iudge who can destroy and free Ergo saith the P 〈…〉 stant there is no other visible iudge in the Church to end Co 〈…〉 ersies As odd an inference as if one should conclude because it is said in Scripture Bee not yee called Masters for your Master is one Christ no other ought to be called Master and therefore this sense and supposition in also denied And thus it must needs fall out whilst the Sectary has not one express word of Scripture for his nouelties wheras saith the Gentil the Texts seem clear enough for Catholick Doctrin taken in an obuious sense yet not so clear but that à peeuish Glosser may peruert all by his wilful fancy 8. Yet the Gentil Argues You Christians say there is true Religon amongst you and that God the Author of it hath allowed The Heathens Argument Clearly proposed against sectaries means abundantly sufficient to knowit Means I say whereby not only Gentils Turks and Iewes but Arians and other Hereticks also may be reclaimed from their errours Thus much you must grant or say that Christ hath left an vnbelieuing world vnder an impossibility of being conuerted And if this be true that is if meanes be wanting to know the verities of Christian Religion The Gentil may blamlesly remain as he is and so may the Turk Iew and Heretick also Now saith our Heathen 'T is euident Scripture alone without further light is no meet means to reclaim any of them for the Gentil slights your whole Scripture and can that by it self draw him off his contempt Again The Bonzij in that vast Kindom of China pretend to an other Bible writ long since by their supposed great Prophet called Confusius and the book
into blood as if one should now deny the Real and substantial change of that water into wine Consequently they renounce both the parity and open sense of the words And which is euer to be noted wilfully do so when they haue nothing like à sure Principle distinct from their gloss to ground their denial on Contrariwise the Catholick in this debate denies no express sense of any Fathers Testimony but only makes Inquiry into the Signification of words which are confessedly dubious Take here one instance Gelasius saith The substance or nature of bread and wine cease not to be First I make no account of this Gelasius Author of the book De duobus naturis Christi Contra Eutich He was not that holy Pope so called but rather Gelasins Cizicenus as Bellarmine notes de Scriptoribus Eccl Howeuer these two particles substance and nature may ex placito indifferently signify either the inward substance or outward Massinesse of bread and wine for natural qualities which flow from an Essence haue or often sustain as was noted aboue the name of that Essence they come from Now the Catholick renounceth no obuious sense but only contends that Nature and substance may signify as is most Of Gelasius How much his authority is worth vsual the outward corpulent forms of bread and wine which cease not to be And he giues this signification to these two words because Scripture Church and the Fathers wheron his Doctrin irrefragably depends forceth him to it And he doth well when it cannot be proued by any probable Principle that Gelasius relates to the inward substance of bread and wine Thus much may be said if that authority were worth any thing Read I beseech you Brereley In his Lyturgy of the Masse cited aboue pag 259. you shall find there this Authority most exactly examined and that in very truth this Gelasius who euer he was speaking against the Eutichians as Theoderet did vndeniably defends our Catholick Doctrin of the Real presence and Transubstantiation also Open the book and read you will be satisfyed I cannot dwell longer on these long since defeated Obiections 18. There is yet an other Reply Sectaries may say we suppose all this while Scripture and Fathers clear for our Catholick Doctrin The Supposition is denied because they quote t' is true not many but some Fathers and Scripture also to countenance their new opinion By the way here is occasion again to reflect on what is often noted viz. We quote Scripture and Fathers and they explicate all They cite also and we do the like and if nothing but à Return of explications thus pass from one to the other we are as much iarring as we were before without hope of ending Controuersies this way Now my Answer to the first part of the Obiection is We Catholicks suppose nothing but only The answer to an other reply take the very words of Scripture and Fathers in à literal sense and say their expressions are exactly conformable to the Doctrin of the Roman Catholick Church which was neuer censured by any Orthodox society of Christians Vpon these Principles therefore Scripture Church and Fathers we stand immoueable To that which followes I Answer Sectaries haue not one syllable of Scripture in fauour of their Nouelty and to omit à rehearsal of those triuial Arguments drawn from certain passages where they conceiue the Sacrament is called bread the fruit of the vine c. I conuince my Assertion by the positiue ground abready established which none shall ouerthrow If this be the true sense of Scripture when An Argument which Sectaries Cannot solue it speaks of the Blessed Sacrament Christ who is aboue in heauen is not really present on the Altar but in his sign only Or that the bread after Consecration is really what it was before natural bread only deputed to à holy vse If this I say be the true sense of Gods word Christs Orthodox Church expresly deliuered it to Christians as the true meaning of the Holy Ghost some few ages before Luthers Reuolt for then their was an Orthodox Church on earth But no Orthodox Church then taught so or sensed Scripture as Sectaries do now Therefore vnless that Church was ignorant and knew not the meaning of Scripture or Malicious and concealed it from Christians our Sectaries sense is not Scripture To confirm this Reason All know that the Roman Catholick Church then as well as now absolutly renounced the sense which Sectaries force out of Scripture and for that cause was not say they Orthodox in this particular Doctrin but no other Church confessedly Orthodox taught it at that time Therefore it was not thought the Scriptures true meaning All I would say is briefly laid forth thus 19. The true Church of Christs euer deliuers the true sense of Scripture at least in weighty and fundamental Matters so much Protestants grant But No true Church deliuered this their sense three or four ages before Luthers reuolt Ergo it was not the true meaning of the Holy Ghost but à whimsy lately inuented This Argument I hold demonstratiue You will perhaps ask What is that these men can pretend to hauing neither Scripture nor Orthodox Church to rely on I 'le tell you in à word They allege How Sectaries endeauour te solue it first two or three weak and ambiguous Sentences of Fathers which the Catholick admit's not in the sense of Nouellists yet according to the clear plain and obuious signification of words as is now declared and He prudently giues this signification to ambiguous words because the Doctrin he owns stand's firm vpon other indubitable Principles Scripture Church and Fathers The Sectary euidently wants such Principles and therefore vapors as well as he can with à few most weak and vnconcluding Authorities The next thing relyed on is much worse and purely nothing but fancy He reads Scripture and those euident Testimonies of Fathers as manifest for our Church Doctrin as it is clear that the Church teaches it and these forsooth he endeauours to obscure by à number of his own improbable glosses without the least shadow of any distinct Principle which giues so much as à Colour to his fancied interpretations You shall see this truth most manifestly proued in the ensuing Chapter CHAP. XIII Mr Stillingfleet grosly abuseth the Fathers that assert the Real Presence His vnprincipled glosses are not only dubious and therefore worth nothing but moreouer highly improbable 1. THough I am very loath to spend time on trifles and as vnwilling to catch flies as Mr Stilling is to kill them T' is his own phrase yet I must do so in some measure or permit à number of foule improbabilities to pass vnexamined which are laid forth in à pretended Rational account of Protestancy I shall only entertain you with à few of the Grosser sort wauing many of lesser moment and I doe thus much to defend à Christian Verity which my very Soul Adores For I am well assured If our
of this particular Which holy Scripture without all ambiguity Doth demonstrate Thus S. Austin himselfe Answers most profoundly S. Austin And he giues an Answer to the present difficulty viz. That if the Obscurer Part of Scripture speak not plainly in the debate betwixt him and an Heretick the Heretick is to address himself to the Church and learn by Her what the sense of Scripture is Without light borrowed from the Church we haue only words about these high Mysteries but not fully sensed words chiefly when we argue with contentious Sectaries whose glosses depraue the plainest Passages in Holy writ as the Protestant doth Christ's clear Proposition This is my body If therefore we go on in such à contest with words not fully sensed we may well end our liues as S. Austin notes before we end one Controuersy 14. And thus you see as the One Part of Scripture is à body without à soul before it be receiued by the Church so the Other Part is also before it be both receiued and sensed by this Oracle of Truth Vpon this ground all those other Testimonies vsually alleged by Sectaries out of S. Austin against the Donatists Of Optatus Meleuitanus and S. Chrysostom for the clarity of Scripture are clearly solued for here is S. Austins Principle The sense of Scripture intended The sense of Scripture and the Church alwaies the same by the Holy Ghost and the sense of Christs true Church concerning Scripture can neuer clash but is one and the same If therefore I know the sense of the Church I haue with it the sense of Scripture also but with this difference That what Scripture often expresses less clearly Christ's Church deliuers more fully and Explicitly Whence it followes that if the Churches sense conclude against these Sectaries the Scriptures sense where it is obscure is in like manner concluding 15. You may obiect Scripture is in the noblest manner infallible For it hath its infallibility from God immediatly and may well be à distinct Rule or Principle from that sense which the Church giues of it Why therefore should not Sectaries haue recourse to that first and noblest Principle without relying on the Churches interpretation I haue answered because they know not guess they may and miss what Scripture saies in à hundred difficult Passages Therefore they are to recurr to the Church or must make vse of their own fancies to sense it The Argument purely fallacious is much to this sense Christ our Lord when he taught his Disciples was in the noblest manner infallible being Truth it self the Apostles were only infallible in their teaching and An Obiection answered further Explanation of those Verities they learn'd by à Singular Grace or participation of Infallibility Why then should not Sectaries rely only on the first sure Principle Christ's own words flowing from the Fountain of infallibility without depending on the Apostles Doctrin not so eminently infallible Now be pleased to hear S. Austin pondering those words Psal 57. Alienati sunt peccatores c. Where he makes this Parallel betwixt Christ and the Church and solues the Difficulty Ex veritatis ore ag 〈…〉 Christum ipsam veritatem Taught by the mouth of Truth I acknowledge Christ Truth it self ex veritatis ore agnosco Ecclesiam participem veritatis And by the same mouth of Truth I acknowledge the Church partaking also of Verity That is I own the Church to be not Truth it self not Scripture it self but à Copartner of Truth with Christ and Scripture I own it to be not Infallibility it self yet so eminently infallible by à singular grace or participated Infallibility That to dispute against it is most insolent madness Witness the same S. Austin Epist. 118. C. 5. ad Ian If he dare to do so Saith the Saint Serm 14. de verbis Apost C. 18. or rus◠violently against this impregnable wall of the Church let him know his doom ipse confringitur He is shattered in pieces Hence you see first that no mans priuate Iudgement can be contrary to the Churches sense giuen of Scripture without thwarting Scripture it self You see 2. That Scripture and the Church are not two Principles looking as it were different waies but one and the same in order to our direction and regulating Faith whereof Scripture and the Church in order to all is one Principle more Hereafter 16. In the mean while you may ask why our Sectaries keep such à Coile about the Clarity of Scripture concerning things necessary It is hard to say what they driue at For if all this pretended clarity diffused it self through euery passage of Holy writ worse it is for them and to their vtter confusion Obserue My reason The more clear Scripture is made by Nouellists the greater is their shame whilst they cannot proue by it's supposed clarity so much as one Protestant Doctrin nor probably oppugn one Article of our Catholick Faith Therefore nothing is gained this way Nay all is los t by Their casting off Church Authority when after that wicked Fact clear Scripture leaues them as Scripturelesse as Their own malice has made them Churchlesse It is true I see some Colour for their Pretence to Scripture and thus it is Like men lawlesse they haue shaken of all other receiued Principles of Christian Religion Speak of à Church She is fallible and has actually erred Cite Fathers some pitifully gloss them others roundly reiect them as men meerly Fallible Mention Tradition the very word is odious Now for stark shame whilst they bear the name of Christians it is hard to throw away all Christian Principles What 's done therefore Why Sectaries take recourse to the bare letter of Scripture I 'le tell you They lay hold of à body without à Soul I mean the bare letter of Scrrpture without the Sense and this is all that 's left them I say without the sense whereof you haue seen enough already for when the sense of God's word is controuerted between them and vs and their sense run's contrary to the receiued Church Doctrin no probable Principle can make it defensible and vpon this Ground I said right They are as Scripturelesse as Churchlesse All this is most true and I well vnderstand it But why these men labour so earnestly to make the Bible plain when not so much as one plain passage is found there for Protestancy or against our Catholick Doctrin is à Riddle aboue my reach I vnderstand it not Let then as much as you will of the book be clear whilst the Clarity fauour 's not one of our Sectaries forged Nouelties nor Contradict's one of our Catholick Tenets it neither help 's the Protestant nor hurt 's the Catholick In the next Discourse we shall treat of the Church and more oportunely solue there à few obiections of Sectaries CHAP. XV. The other mentioned Principles aboue are insufficient to decide controuersies Or to Regulate Faith 1. THe next Principle after Scripture we named the
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
à People mad nor besotted vpon this Account because As the Primitiue Christians more induced to belieue so are wee They proceeded iust as the Primitiue Christians did that alwaies belieued vpon Rational Motiues These Motiues then first enlightned the reason of the most ancient Christians And reason afterward preuented by grace submitted to all the Church teaches But much more of this hereafter because of greatest Consequence though it seem's Sectaries haue little regard to the Euidence of Christianity Drawn from rational Motiues 11. The. 3. Proposition The Marks of Christs Church manifest to all are more sensible and clear than the essential Doctrin is marked by them They are peculiar to the true Church only and distinguish Her from all Heretical Communities Finally taken all together and not by Piece-meal conuince this truth That God speaks to Christians by this Church Euery part of the Proposition proues it self First à Mark is more clear and sensible than the thing marked by it For who euer had seen our Blessed Sauiour walking here on earth and obserued his holy life whoeuer had heard his sacred words and seen his Miracles would haue said his Sanctity words and Miracles were more clear and euident to all than his Doctrin was of being God and man Therefore the first Christians belieued that great Mystery induced by euident works and wonders 2. These Marks are peculiar and proper to the true Church only You haue the reason hereof in the other Treatise Disc 1. C. 8. 1â—3 The force of prudent Motiues Because it is not possible if à true Church be now on earth that God can permit à false Society to equalize it much less to surpass it in the lustre of such Motiues as forcibly perswade to discern between That and all heretical Communities For were this done Falshood would be made as credible to reason as truth And God would be guilty of Arguing less efficaciously in behalf of his own Church against Iewes Gentils and obstinate Hereticks 12. Obserue well the Strength of this Argument I say in à word If an Arian could truly Assert I haue as many forceable Motiues And marks of truth belonging to my followers and Doctrin As the now supposed true Church of Christ can shew for it self could he say with truth I will euidence the like Antiquity the like Perpetuity the like lawful Mission of my Pastors the like vnity in Faith the like conuersions of Heathens wrought in and by my Church The like succession of Bishops preaching my Doctrin from Christs time to this day The like sanctity the like miracles as any Church on earth can demonstrate They distinguish the true Church from false Communities Could an Arian I say or Iew either speak all this with truth no Orthodox Christian could argue the one or other of Falshood in Doctrin For grant thus much These very men might much better handle and interpret Scripture than Protestants do vtterly destitute of all such Marks The Iew if the false supposition stand would draw the old Testament to his sense and so would the Arian the new And who could reproue them could they shew you à Church bearing these signes of diuine Authority Hence Sectaries that only Gloss Scripture and neuer had any thing like an euidenced Church which taught the Doctrin they now maintain and so earnestly Gloss for are most reproueable And vainly attempt to draw any prudent man to à belief of their Nouelties 13. By all you see how important it is to haue à Christian Society clearly marked and distinguished from false Communities with euident Signes and rational Motiues before we recurr to Scripture All faith depends on this greater Euidence laid forth to reason as Shall be demonstrated towards the end of this Discourse 14. I would haue euery one seriously to reflect on what is now said and once more to know That Christs Church like à glorious Sun euidenceth Her selfe by the Lustre of signal Marks though her essential Doctrin belieued by obscure Faith appear's not Euident Find me then out à Church euer in being since Christs time vnited in one Faith glorious in Miracles and conuersions of Heathens wherein Bishops and Pastors lawfully sent haue preached Christs Doctrin age after age Giue me à Church which was neuer censured or taxed of Errour by any Society of known Orthodox Christians She and She only is Christ's true Spouse All other late risen Assemblies are Conuenticles of Satan And these Marks do not only distinguish Her from all One only Church Shewes these Marks such Conuenticles as is now noted but Collectiuely taken conuince this Truth That God speak's to Christians by this Oracle whereof you haue more in the following Chapters 15. In the Interim we must enter vpon à further difficulty and next enquire which among so many Congregations as now are and haue been in the world is the only manifested true Spouse of Christ For all as I said aboue make not one Church vnless Christ hath composed this mystical Body of such members as rightly belieue and of others that iniuriously oppose his sacred Doctrin Now because the chief controuersy is between the Protestant and Catholick The first pretend's to à Church which teaches Christs Doctrin The Catholick vtterly denies the Pretence and pleads for his Own Oracle euidenced by prudent Motiues This I say being the Contest we are in the first place to vnchurch the Protestant and then proue by vndeniable Arguments where and with whom the true Church of Christ is CHAP. III. The Protestant has neither Church euidenced by Marks of Truth nor true Doctrin made credible to reason His whole Faith is built vpon Fancy 1. THe Marks of the Church as is now said are so clear to reason that they make the Oracle manifest to all sort of people to the learned and vnlearned to Iewes to Infidels and much more to Hereticks who pretend to belieue in Christ All of them are alike concerned and obliged to make à search after the true Church and when t' is found to belieue it 2. Now to find it out I Ask whether our English Protestants with these we chiefly dispute like well of the marks Questions Proposed to Sectaries already hinted at or will reiect them I propose my doubt with all candor Will they dare to say That their Church as it deliuers Protestants Doctrin or as it is now reformed in England was euer since Christ time In Being and visible to the world Can they produce à Succession of Bishops or Pastors that taught Protestancy Age after Age without intermission Can they show what Conuersions these Protestant Pastors wrought vpon Heathens to their faith fiue or six Centuries since Can they produce indubitable Miracles done by such Pastors Most euidently No. Therefore our later Protestants reiect these and the other like Motiues as slight and impertinent to euidence their Church which yet say they teaches Christs Doctrin and Wilily do so because they haue none of them Well To
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
Poterit de vniuersâ Numinis potentiâ dubitare He may as well doubt of all the power God hath They are plain truths rigorously and most seuerely examined testified by Eye-witnesses and now vpon Two certain Miracâ—es related Record c. I am forced to omit innumerable latter Miracles The work would be Immense to recount but halfe yet one most certain and no less famous then certain you haue here set down Another truly wonderful followes in the next Chapter Sense Experience Reason and all humane Faith goe to wrack if either be boggl'd at Those iudgements are peruerse Those hearts harder then stones that dare deny them Credit 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 18. In the year 1634. The Vice Roy of Naples Count Monterey pleased to keep à Magnificent Solemnity at his own Palace in Honour of the euer Blessed Mother of God Amongst orher Altars richly adorned to set forth the Festiual day The care of one Altar was committed to F. Mastrilli who standing on the lower steps of à ladder and casually looking vp at one that took of Tapistrie nailed to à higher part of the wall met Marcellus wounded with à sad Accident Behold à Hammer of two pound weight fell directly vpon the Temples of his head struck him down left him senseless and grieuously wounded In this Peril First taken vp by the hands of others Hee was presently carried in à Couch to his own Colledge Doctors of Physick and Surgeons without delay called for searched the wound and found it Mortal Forth with à burning feauer following vpon the hurt so increased the danger in that noxius aire à great enemy to wounds and vnseasonable winter time That all left hopeless despaired of Marcellus His wound iudged Desperate and why Recouery Besides his mouth by the Contusion of Nerues was so closed vp that the poor Patient could take no sustenance To help That The Doctors necessitated to vse violence forced it open and thrust an Instrument down towards his stomach hoping thereby to clear the passage and fit it to receiue some nourishment But with little good success For the Cruel Remedy became an vnspeakable torment to the afflicted Patient Soon after followed strong Conuulsion fits plain Symtoms of death and besides à Dead Palsie which wholly took away the vse of his left arme 19. Whoeuer desires to see more of this desperate danger And how neer Marcellus was at deaths doore may please to read Daniel Bartoli in his second Part of Asia lib. 5. at this Tittle L'Imperio dc Toxongum Page with mee 441. and. 442. And also Michaël de Elizalde Eorma verae Religionis Qust 27. N. 478. P. 329. who liued at Naples and wrote this Miracle not long after it happened In this condition Marcellus continued many dayes despaired of by the very best and most expert Phisitians Wherefore the Conclusion was to implore the mercy of God Death expected in his behalfe to commend him as the manner is to the prayers of the Community and finally to administer Extrem vnction For his obstructed Mouth and brest full of Clottered blood hindred the taking the Holy Eucharist or last Viaticum The Doctors The Doctors gaue Marcellus ouer prudently aduiced to prepare him for death For they found him now past all hope of Recouery Nay all of them with one Consent absolutely Concluded Marcellus could not liue till the next morning 20. Now here begins the Miracle The 3 .d of Ianuary four houres within night The Fathers that watched with dying Mastrilli The Miracle begins obserued He did not only moue and turn Himselfe to the wall but heard him speak also which seemed to them à wonder For before Hee lay speechles not able to vtter à word much less to moue his weak body But what followes clear's all The motion came from à stronger hand And thus it was 21. S. Xauerius appeared in à pilgrims weed very Glorious With S. Xaueâ—ius Apparition to Marcellus And with à Smiling Countenance demanded whether He would rather dye at present Or according to his former desire bee sent Missioner into the Indies In passing please to know the virtuous man euer languished after that Mission Though hindred from it by Superiours because of his tender and weak Constitution 22. Marcellus Answered I am ready to doe whateuer God pleases Yet according to my former purpose may that be grateful to the Diuine will and granted by Superiours I am in heart prepared to dye à Martyr for Christ amongst those Indians Xauerius herevpon pronounced the form of à vow which the sick man as the words were spoken by the Saint repeated after Him By this vow He obliged himselfe to renounce Country Friends and whateuer is in the world to bee sent to the Indian Mission You haue the Form of the vow in Bartoli now cited Page 444. In the Marcellus his vow Reliques Applied to the wound next place à Relique of the Holy Cross and some others also which Marcellus had about his neck were applyed by the help of S. Xauerius to the wound in his head Still the Fathers present heard Marcellus speak for à long time together some thought them words of à distracted brain others iudged Otherwise After these and many other Circumstances related by the Authors already quoted Xauerius Spake to this Sense Marcellus bee of S. Xauerius Comfortable words good Courage you are now perfectly cured Your desire is granted you shall goe to the Indies and there dye à Martyr This said the Saint disappeared 23. Without delay at all Marcellus loock'd on as à dying man reuiued instantly sate vp in his bed called for his cloaths The Miracle moct Euident Yea saith Elizalde Exilit è lâ—cto leap't out of his bed And with à stronge Cheerful voice said I am well I am perfectly Cured And so it was indeed For the Mortal wound cause of His Malady quite Closed vp appeared no more And which is à wonder the hair of his head cut of by the Chirurgeons to facilitate the cure was restored as formerly So Elizalde testifies n. 480. Restituti Capilli ad Vulneris Curationem â—rasi His Paleness and weaknes went away Colour strength and agility returned in that very Instant What need I say More Marcellus à Moment before at Deaths door becomes sound healthful and perfectly well 24. Those who attended Him called together the Fathers of the house many in number to bee Eye-witnesses of the wonder All came with ioyful hearts and First prostrate on the ground with much deuotion gaue immortal thanks to God for the cure then Embraced Marcellus who took à little sustenance which he had wanted for à long time That done the Superiour commanded him forthwith to write down exactly euery particular hee
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
c. so far Eclipses the false lustre of Heathens Iewes and Hereticks that reason concludes In this one manifested Oracle it is that Eternal Wisdom deliuers his Diuine Truths Or there is no such thing as à reuealed Truth taught in the world This iudgement most rational once well setled in an vnderstanding without further debate ends all controuersies of Religion So forceable and perswasiue is the language of God's own glorious works 17. Imagin I beseech you that God should now lay the Heauens open and euidently declare to the whole world in most significant and clear words That the Roman Catholick Church is Gods works speak no less plainly to reason then His vvords his own faithful Oracle and exactly teaches those truths he reuealed All whether Heathens Iewes or Hereticks would submit and if reasonable yeild Assent to so great an Euidence manifested by words And what shall his own glorious works of Miracles the known language of Heauen euer spoken since Christianity began proue less perswasiue than words but once only deliuered Interrogemus Miracula saith S. Austin cited aboue Quid nobis loquantur c. Ask of Miracles what they speak of Christ demand also what they say of his Church Habent enim 〈…〉 guam suam They are neither dumbe nor silent Orators Works therefore speak and can Answer both for Christ and his Church S. Paul Rom. 1. 20. drawes euidence of Gods inâ—isible Perfections of his Power and Diuinity from the Creation of the visible effects in Nature And shall not Christians think ye find euidence enough in the works of grace I mean in Miracles and other most Signal Marks manifest in the Catholick Church which make it highly Credible That he speak's his eternal verities by this one Oracle The Euidence in both cases well penetrated seem's much à like call it moral physical or what you please whereof more presently 18. From this Discourse it followes That à Church demonstrating Gods own Seal and manifest Caracters of Truth so exactly All walk in Darkness without an Euidenced Church teaches Truth that none can rationally contradict Her Doctrin though often difficult to weak Reason The ground of my Assertion is Renounce once such an Oracle we are cast into confusion and haue no other Master to teach Christians but the obscure Mysteries of Faith far enough God knowes from any Self-euidence and the yet not sensed words of holy Scripture because the Church which only can and must interpret is vpon the Supposition reiected In this two fold Darkness of obscure Mysteries and vnsensed Words weak Reason toyls as our Sectaries haue done à whole Age But with what success think ye S. Peters night labour return's the true Answer Totá nocte laborantes nihil cepimus All night long vve haue took much pains yet got nothing Such is the Fate and Folly of our modern Sectaries that will vvalk in the dark without the Guidance of à Church And Her infallible Tradition Here also we haue The true Cause of our Sectaries endles Diuisions the true cause of their endles Dissentions and multiplicity of Religions which almost euery year are coyned nevv All Pulpits saith Mr Thorndicke P. 5. so ring of this multiplicity That novv no Religion stand's to be the Religion of that Kingdom 19. A fifth Truth The Sectary that Professeth himself à Christian and seriously ponder's the Marks the Signes of Diuine Authority openly seen in the Roman Catholick Church stand's so conuicted of wilful Errour that practically he is either to renounce Christianity or obliged to belieue this euidenced Church I proue him First conuinced of wilful Errour vpon these grounds The Sectary confesseth or he is no Christian That this Argument is efficacious against the Iewes Christ our Lord did greater wonders shewed more manifest Miracles than all other Prophets wrought in the time of Iudaism and from hence He inferrs or shall neuer proue it that Christ is the true Messias Therefore this Argument is equally pressing against Protestants What euer Argument Proues Christ to bee the true Mosâ—ias proues also the Catholick Church true The Roman Catholick Church only has euidently done greater Wonders chiefly in the Conuersion of Nations She has shewn more manifest vndoubted Miracles than all Protestant Professors in the world Ergo She is the only true Church because She beares the Marks doth the works and wonders of that great Lord that laid Her foundations firm Whereas Contrarywise this naked Protestancy has no resemblance of à Church But lies in Obscurity vneuidenced only known by its own Monstruâ— firy vpon this Account That two hideous Rebells begot it in Pride and brought it forth in Diuision to no other purpose but to fright all that look on it Again the Sectary if he be Christian must hold this Argument Valid against the Iewes All the Prophesies in Scripture speaking of the true Messias exactly agree to and were amply fulfilled in the Person of Christ our Sauiour and in no other But the like Argument hold's as strongly in our case For all the Ancient Prophesies of the true Christian Church whereof we read in the old Testament As of Her Continuance Visibility and Nations flocking to Her only agree and are exactly fulfilled in the Roman Catholick Church And not so much as one appeares in this naked Nouelty of Protestancy Ergo the Roman Catholick Church and not that Fatherles Progeny of Protestants is the only true Catholick Oracle of Iesus Christ 20. Lastly this Argument is stronge against the Iewes and Proues them deserted by Almighty God Since Christ came to Redeeme vs This abandoned people lie vnder contempt and are A visible Mark of Gods wrath Set vpon Ievves and Sectaries best known vpon the Account of their open iniustice Wherefore God to set à visible Mark of his wrath vpon them has not only scattered them vp and down some few corners of the world but also permitted them to Deuide and Subdiuide into seueral Sects and Factions But the same Argument is as forceable against Protestants For first the whole Christian world abroad slights the men as Innouators and their Doctrin also as Nouelties Arians Semiarians Graecians Abyssins detest Protestancy and as highly contemn the Authors of it as the far extended Church of Rome condemn's both the one and other 21. 2. No Iniustice euer done by Iew except that one wicked fact of crucifying Christ our Lord is comparable to the open The open iniustice of Protestants clamorous wronge of Protestants who without law or right yea contrary to all conscience violently vsurpe the Ecclesiastical goods in England and worse than Robbers on the high way appropriate all to Them selues which neither God nor man intended for them These Reueneues were giuen by Catholicks for the Orthodox Pastors and Teachers of our Ancient Religion that lawfully and quietly possessed them for à thousand years And now behold à Robbery done but one age since turn's the true Owners out à doores And serues forsooth
and his Church though sublime and difficult was miraculously Spread the whole world ouer when you Demonstrate how manifestly Diuine prouidence hath Age after Age Honoured Christ and his Church and seuerely Chastised the professed Enemies of both When finally you make it manifest that there is no Vnion no Form no fashion of Religion in any Society now on earth but in How the Heathen is Conuinced the Roman Catholick Church only Then the Heathen if reasonable and desirous to learn Truth must confess that God speaks Truth by this one Catholick Oracle only Or there is no such thing as à reuealed Verity taught in the world 16. Out of what is said already I infer first If that Maxim of Philosophy he vndoubted Frustra sit per plura c. It is needles to multiply many proofs in behalf of à Verity when one most clearly conuinceth it This Argument alone drawn from the glorious Marks of our Catholick Church which cannot but proceed from God proues Her his own faithful Oracle With these Signes we haue the thing signified These in à General way settle in euery reasonable vnderstanding this fundamental Truth God speak's to the world by his euidenced Church I say in à General way For as the visible works in nature proue this General Truth Ipse fecit nos c. A mighty power made vs we made The efficacy of Church Motiues not our Selues though as yet none comes thereby to an explicit knowledge of many Perfections in God So the Marks and Motiues manifest in the Church conuince this General Truth also That the same Power which made Nature giues being to these the same Power which preserues nature preserues these glorious Signes for our instruction And Consequently it followes That as the visible world is proued Gods own work so this visible glorious marked Church is proued his own Oracle Though yet neither the Heathen nor any knowes euery particular Doctrin which God teaches by the Church In like manner great Diuines assert that Christs own Disciples owned first our blessed Lord as the true Messias and à great Prophet Ioan. 1. 41. Inuenimus Messiam We haue found the Messias before they learned the other high Mysteries of his being the natural Son of God the second Person of the Blessed Trinity the Redeemer of Israel c. see Suares 3. Part. Tom. 2. Dispu 31. Sest 4. 17. A second Inference The General Truth now spoken of well established God teaches the world by à Church Signed with Supernatural wonders All further disputes cease concerning the particular Doctrins She teaches though sublime and aboue the reach of our weak Capacities For none whether Heathen Iew or Heretick can boggle at à Doctrin which God reueal's How reason discourses vpon these Euident Motiues But God saith prudent Reason reueal's such and such Truths The Incarnation of the Diuine word the Trinity Original sin c. by à Church which most pressing Motiues euince to be His own Oracle Therefore it is my duty to Submit and belieue euery Doctrin She proposes 18. The Ground hereof seem's clear For as there can be no endles Progress or going on in Infinitum in the intrinsecal formal Obiect of Faith because Faith at last rest's vpon one sure Principle An infinite Verity So we can haue no endles Process in the extrinsick Lights and Motiues whereby we are induced to fix à firm Belief vpon that one sure Principle Therefore in what euer Society of men Reason finds these Motiues it rest's without further Enquiry after stronger which cannot be found But most euidently reason finds them in one only Oracle the Roman Catholick Church as is now proued and prudently resteth there as vpon lights which immediatly manifest the Church Scripture not so immediatly Credible as the Church and make Her Doctrin euidently credible Scripture t' is true is the obiect of Faith but not so immediatly credible as the Church for independently of Scripture I can belieue the Church as the first Christians did before the Book was written but men generally in this present State cannot belieue Scripture without the Churches Testimony As is already and shall hereafter be proued more at large 19. A third Inference Who euer pretend's to à Doctrin reuealed in Scripture and hold's it of Faith has either à Church which teaches it euidenced by the Marks of our Lord Iesus Christ or He publisheth à falshood Which is to say in other Terms If the euidenced Church of Christ positiuely own 's not or reiects such à Doctrin that Doctrin Eo ipso is spurious forged and not de Fide Hence it is that when our Blessed Lord Commissoned the Disciples to Preach his sacred Verities Math. 28. 19. Goe and teach all Nations Hee sent them abroad with the Characters Marks and Ensigns of his own Preaching Mark 16. 2. Our Lord working with all and confirming the word with Signs that followed And here by the way I can neuer sufficiently admire the open folly of Sectaries that wholly Churchless A lawful Mission required to teach our Christian truths will yet needs perswade vs into new opinions vpon their own bare word That they teach truth It is impossible Nay I say more Although which is false they should speak Truth they ought not Churchless as they are to be listned vnto For suppose one should present himself as an Embassadour from à Prince to à forreign State but without Credentials or Authentick letters iustifying his Embassage no State can or will admit him though he speaks truth He must not only do so but show his Authentick Commission that he speaks truth deliuered by the Princes own order or he is sent back vnreceiued in the quality of an Embassadour In like manner I say No more can any one essentially vncommissioned pretend to teach Christs Doctrin whilst he is not sent to teach by Christs own euidenced Oracle than this vncommissioned An Instance Legate to speak in his Princes name Many à man knowes the law well and is fit enough to pronounce à iust Sentence yet sitt's not on the Bench nor giues it because he is not Authorised to do so And thus we discours of all Hereticks no members of the euidenced Church though as I said they deliuer truth by chance they yet deserue not the hearing wanting power and Authority to teach it 20. S. Cyprian Epist. 2. Speak's very pertinently to our present purpose Quod vero ad Nauatiani personam pertinent c. For as much as concerns Nouatians Person I would dear Brother haue you know in the first place we are not to be curious concerning what he saies when he teaches out of the Church S. Cyprian Confirm's the Doctrin Quisquis ille est qualiscunque est Christianus non est qui in Christi Ecclesiâ non est Whoeuer or of what condition soeuer he be is no Christian that is not in the Church of Christ And hence S. Austin in his frequent Disputes with the Donatists
presseth this point most efficaciously Lib. de vnit Eccles. Cap. 2. Quaestiâ— inter nos versatur vbi sit Ecclesiá vtrum apud nos aut illos Here lies the main Business where the Church is whether with vs or them Again Epist 163. Quaritur vtrum vestra an nostra sit Ecclesia Dei We demand whether yours or ours be the Church of God which must be known saith Optat. Mileuit Lib. 2. By Her Marks and Characters And therefore we said aboue though S. Austin made vse of Scripture against the Donatists it was not done to decide euery particular Controuersy by the bare and obscure words of that holy Book No. The profound How Scripture manifests the Church Doctor aymed not at such impossibilities his whole drift being to teach the Donatists à great Verity which we all subscribe to viz. That Scripture once admitted as Gods word without Dispute clearly demonstrat's the Church by Her visible sensible Marks Antiquity Miracles Conuersions Digito demonstrari potest We can point at Her with our finger Saith S. Austin The Church therefore thus manifested we haue enough and rely on Her as à faithful Oracle in euery Doctrin She professeth Se Cardinal de Richelieu Traitte pour conuertâ—r ceux c. Lib. 2. C. 7. § Cest encore Where he exactly renders S. Anstins meaning conformable to what we deliuered Disc 1. C. 14. n. 10. 21. The last Inference If all are bound to embrace true Religion All haue also with the obligation means to know where it is taught But the means to know this lies not in the essential Verity thereof for that is no Self-euidence or manifestly true ex Terminis The means to know it is not found in the high Mysteries of Faith for these far aboue the reach of humane vnderstanding remain yet in darkness without More light Scripture alone makes not its own Diuinity known and though it did so And the Heathen owned it as most Diuine yet when he euidently discouer's that dissenting Christians Sense the book quite contrary waies he has not the means to learn what true Religion is or where it is taught Thus then He must Discours or belieue nothing 22. God that 's Truth reueal's the Verities of true Religion If so some vnited Society of men teaches what euer God reueal's for Angels are not our Doctors I find Saith the Rational man great Signes of truth amongst the Christians and after The Heathens prudent Disâ—ourse many à serious thought Cast vpon à Matter of highest Concern I sind also that all those Signes as Antiquity Vniuersallity à visible Succession of Pastors euident Miracles which cannot but proceed from God belong to one only Christian Society the Roman Catholick Church I se moreouer à strange benign Prouidence held forth in preseruing Her from innumerable attempts of Aduersaries No Iew no Heathen no Heretick can show the like Signal Marks and Proofs of Gods loue as this one Catholick Oracle demonstrat's Therefore all other Societies are false Sects misled by erring Prophets according to Christs own Prediction Math. 24. For there shall rise false Christs though they clamour neuer so loud Ecce hic est and Conclusâ—on Christus Loe we preach Christ and his truths Thus Reason test's satisfied yet because the Heathen see 's who le Armies banding against the Church and rationally hold's their Arguments like theer cause very weak He is desirous to haue the Fallacy of some chiefe Aduersaries laid forth to his reason For your Satisfaction be pleased to read the following chapter CHAP. XII The Aduersaries of the Roman Catholick Church plead vnreasonably A Discouery of their fallacies The cause of all Errour concerning Religion The only means to remedy Errour 1. THe enemies of the Roman Catholick Church are chiefly reduced to these four Classes to Atheists Heathens Iewes and Hereticks A word briefly of their fallacies in order Some Atheists there haue been and perhaps Lucian was one that to cast off all thought of Religion more expresly denyed Diuine Prouidence than they did the Existency of à God And à chief The Atheistâ— Plea Argument to omit others of less weight is much to this sense A Numen Infinitly wise and powerful shewes his careful Prouidence in gouerning the world But an euident Principle opposes this careful Prouidence and no contrary Principle of equal strength Seem's to establish it Therefore reason well denies Prouidence Now here is the euident Principle The Oppression of iust men manifest to our eyes the preuailing of the wicked against the iust of Turks against Christians to say nothing of other much visible Confusion and Discorder proue à neglect of Prouidence and no contrary Principle half so strong or euident conninces it none counterpoises the weight of this clear proof now hinted at ergo Reason reasonably denies Prouidence Thus the Atheist The Pagan Argues That Religion is false which holds Mysteries ridiculous and impossible but Christians How the Heathens and Iewes Argue teach that God is one Essence and three Persons Both seem impossible The Iewes vapour against à crucified Sauiour and lay its vnworthy God to become man and to dye ignominiously vpon à Cross Lastly our modern Sectaries that own Christ come limping after the rest and except much against the Roman Catholick Church She Say they has changed the ancient Articles of the Primitiue Faith and introduced Nouelties in lieu of them She maintains errours contrary to sense in Her Doctrin of Transubstantiation And much more seem's amiss 2. I say first All these and the like Arguments are meer vnsound Paralogisms and proue iust nothing against Prouidence against Christ or the Romam Catholick Church Before I discouer the fallacies be pleased to note 1. That God whose existence we haue proued Disc 1. C. 2. is à Being incomprehensible and far transcend's the reach of our narrow Capacities The very Gentile Philosophers owned the truth agreeing in this Principle That humane reason is as weak to know what God and diuine Mysteries are as an owle is to behold the Sun at noon-day Note 2. Reason in man often too bold enters into Diuine Mysteries though conscious it walks in à Labyrinth not so much as Principles prâ—mised to solue these Obiections half-sighted in the search it makes and this less than Half-insight into Diuine truths is the cause of Atheism of all Heresy and the most gross errours now raigning in the world The Apostle 2. Tim. 3. 7. Point's at the misled Semper discentes They are alwaies learning but neuer come to the knowledge of truth Note 3. Reason in the inuestigation of Religion and Diuine verities may tend two different waies Directly and Reflexly Direct reason as is now said fall's vpon some great Mystery in faith finds it harsh yea most difficult to be vnderstood and What follows The faint man with his feeble reason either reiect's the Mystery or remain's so perplexed in the search that he can resolue nothing His procedure is iust like
Reason yeild so far or submit to these as eternal Verities when their last and only Proof is taken from à Book which we se euidently sensed different wayes and so interpreted that One in rigour may own the Quineced because the Mysteries are difficult Scriptures Diuinity as the Arians do and yet so farr fauour Reason as not to force vpon it the Belief of such sublime secrets which offer violence to our intellectual Faculties Thus the Arians discourse 10. Now here I iustly appeal to the common Iudgement of Mankind and Ask whether our God of truth who on the one side perfectly comprehend's the depth of his own reuealed Mysteries and on the other penetrat's no less our shallow capacities puzled as we se in the search of the most Obuious things in nature could make choise of men meerly fallible and diuorced from Diuine Assistance to interpret Scripture whilst all of them none excepted because errable may grosly mistake and change the purest Verities which were euer yet reuealed into Errours What think ye could God who from Eternity foresaw and yet sees his written Truths depraued abused yea Heresies drawn from his most sacred words Could this Al-seing wisdom I say put his own Sacred book into such Sacrilegious hanâ—s or like well that à few scattered and diuided Sectaries should be the only best Interpreters of it 11. I say yet more All the men in the world considered meerly as nature has fram'd them fallible would commit the Presumption in this matter easily Committed Sin of Presumption and wrong both God and his verities did they venture so far as to interpret Scripture by no other Rule or law but by their own weak Reason and there vpon resolutely define that God is one pure Essence and three real distinct Persons Original Sin is such an euil as the Orthodox Church teaches Children are to be Baptized c. To deduce thus much from the bare letter of Scripture and to define euery particular resolutely is aboue the force of all natural knowledge Those then who Interpret the Truths of the first Alseing Verity that inhabits light not seen by our natural eyes must be specially Priuiledged and either receiue Diuine Assistance necessary illumination from the Father of Light or thankfully take infallible Assistance from the Holy Ghost the Spirit of Truth which is both promised and readily giuen to the Catholick Church 12. Hence I deduce the Churches infallibility and Argue thus Either there is such à Society of men preserued by Prouidence infallible in all they Define and interpret or not If you Affirm The Roman Catholick Church alone has the Priuiledge for all others disclaim Infallibility If you Deny The A further Proof highest Mysteries of Christian Religion are things only sought for but not found talked of but neuer learned In à word Religion is à meer Scepticism the best that learn it seem iust like those Schollers the Apostle mentioneth 2. Tim 3. 6. Semper discentes c. Alwaies learning but neuer throughly instructed If I euidence not what is here said so manifestly That no Sectary shall rationally contradict it censure me at your pleasure 13. A few Questions will clear all And first I must Demand From whence has that we call Religion its truth All Answer from God the first vnerring Verity Very right But we Ask again Where is the Master teaching Oracle which plainly deliuer's these reuealed truths or clearly Proposes the Mysteries now named Sectaries vsually tell vs Their Oracle is holy Scripture Herevpon followes à third Querie more difficult than all the rest Viz. Who Ascertains you Arians you Donatists you Pelagians you Protestants you Quakers All fallible that you The Sectaries pretence to their reading Scripture examined rightly vnderstand what you read and grosly depraue not Gods Word for without controuersy innumerable called Christians do depraue it Protestants à perfect Representatiue of all the other shall Answer for all O say they VVe read Scripture attentiuely we pray for light we peruse the Originals we compare Passage with passage and after much pains taken we both belieue the highest Mysteries and moreouer perswade our Selues that the new Model of Protestancy is conformable or at least not Dissonant to Gods word Here you haue their last and very best Principle For they will not hear of an Infallible Church 14. Reflect Gentle Reader à little Do Protestants only read pray peruse and compare No Certainly The Arians long since haue done So yet boldly oppose Protestants and deny the highest Mysteries of our Christian Faith If then the Arians Praying perusing and comparing proue no conuiction to Protestants Arians also read and Oppose Protestants Why should the Protestants praying or perusing Conuince the Arians of Errour Again Haue not Catholicks think ye of à longer continuance and far more numerous than Sectaries prayed and perused Scripture None can doubt it And yet they hold the whole Model of pure Protestancy à Nouelty and openly declare it Heretical Therefore vnless Sectaries haue So do Catholicks à singular talent in praying and perusing aboue all other Christians Vnless they can produce better Proofs for the Mysteries of Faith against the Arians and stronger Arguments against Catholicks in behalf of Protestancy than the bare letter of Scripture Sectaries Pretence to reading Scripture And their own weak conferring Texts together or praying vpon them They do not only make Protestancy ridiculous but moreouer euery new whimsy defensible For was there euer yet Fanatique in the world that could not Say thus much He certainly both professes and teaches truth because he has à Bible read's that peruses it and prayes earnestly And will not any Aduersary retort the Argument vpon him and defend whateuer foolery he fancies contrary 15. Belieue it if this way of Arguing haue force the meanest Quaquer in England will make his cause good against the makes Protestancy ridiculous stoutest Protestant and the Protestant if he say I read I Ponder I pray proues his Religion euery whit as strongly against the Quaquer That is neither proues any thing Nay more the worst of Hereticks may vpon this ground maintain his Errours against the Orthodox Church be that yet where you will and could the Church only say She reads Scripture ponders it and prayes Her case would be the same with the worst of Hereticks But besides reading and praying There are other Proofs whereby One Church only is euinced God's Faithful Oracle 16. From what is now said I Argue first A Principle which makes false Religion true yea all Religions though most erroneous as credible as true Religion is more than intolerable The Sectaries Principle makes false Religions true But this Principle of Protestants we read Scripture we ponder and pray makes false Religions true and all Sects though most erroneous as credible as true Religion is Ergo it is more than intolerable The Minor as is now said proues it self For euery Heretick pretend's to
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
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
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
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
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
The Roman Catholick Church denies them to be truths in the Sectaries sense But vpon this Account Chiefly that it is impossible to Show where or in what passage of Holy Writ God euer sayd plainly Scripture Contain's All things necessary to saluation Or that such Doctrins as are plainty expressed there without more Comprehend Matter enough to Saluation This cannot passe for an indubitable Principle whilst euident Experience tell 's vs That VVhat Sectaries â—ccount clear Veritios Others do noâ— such Verities as Sectaries hold clear and indisputable are yet to this day Controuerted and not esteemed clear by many who goe vnder the name of Christians Obserue well 4. What Verity can be more clear then the Incarnation of the Eternal word Yet Arians deny it What more clear then the real Presence of Christ in the Eucharist Yet the Caluinists reiect it Therefore when we Come to Examin which Verities are clearly expressed in Scripture and which not we are thrown into à Labyrinth whilst no other Iudge is made vse of but the bare words of Scripture manifestly peruerted when Opposit to the Interpretation of à Vniuersal Church 5. But here is my least Exception We will Contrary to truth grant gratis That Scripture Contain's all things necessarily to Saluation Withall that the plain Doctrin thereof is matter enough Sectaries clearly conuinced by their own Principles for Beliefe The Sectary yet gain's Nothing vnless He descend's to the Particular Tenets of Protestants Mark my words And truly Assert's These and these Doctrins are plainly set down in Scripture These and these Doctrins I am as Protestant Obliged to belieue vnder pain of Damnation and no more Thus much I say ought to be done which is vtterly Impossible And the Reason is Either those Doctrins layd claim to will not be plain express Scripture Or if plain and express they cease eo ipso to be the particular Tenents of Protestants The last reason of all rest's vpon à Truth already proued and T' is That Protestants haue no Essence of Religion and therefore haue no Faith to resolue 6. In passing you may Ask. What Say we to such Protestants as make the Negatiues now mentioned Articles of their Faith These we dispatch in à word and vrge them to proue their Negatiues by Scripture which is impossible But what is to be done if they Pretend to belieue the Catholick Doctrins the Trinity the Incarnation or any other reuealed Mystery vpon God's diuine Testimony 7. Here we must distinguish between Protestants and Protestants Two sorts of Protestants refuted The older sort belieue the Scriptures Diuinity attesting the Incarnation For example by virtue of à secret and hidden Diuine Spirit of God working in their hearts this being the only light or means whereby that Diuinity is laid open to their intellectual The Priuate Spirited men plainly in à Circle Eyes These ineuitably fall into à Circle for they proue Scripture to be of Diuine inspiration because the Spirit tell 's them so And again they belieue this interiour light or Spirit to be from God moned thereunto by the very light or letter of Scripture not known at all to be Diuine but by this hidden Spirit which is as much vnknown as Scripture without their light But because the recourse to the Priuate Spirit in the Resolution of Faith is amply refuted by euery Polemick Author And now much vnderualued by our latter Sectaries I 'll only briefly Propose one Argument against all that Patronize it 8. Either this Spirit is Scripture or really distinct from A Conuincing Argument against the Priuate Spirit Scripture Grant the first Scripture no Selfe euidence is yet belieued for it Selfe only and so no more is Said but that Scripture is belieued because t' is Scripture without all further Probation If secondly you distinguish this Spirit or light from Scripture it followes that the Diuinity of Gods word is Assented To and belieued Vpon à Motiue which is not Gods word For this supposed Light of the Spirit not at all contained in Scripture is no reuealed word of God and consequently Scripture is belieued for That which is no Scripture 9. The newer Sectaries with whom Mr Stillingfleet Sides suppose à fallible Tradition as à Preparatiue to receiue the meer Books of Scripture which once owned vpon the account Other resolue Faith into the internal Euidence of Scripture of Tradition The Resolution of their Faith is made into the Diuine Light which Shines in the very Doctrin of God's word That is into the rational Euidence thereof So Mr. Stilling P. 226. And P. 222. Discourses thus Though Tradition doth not open our Eyes to see this light yet it present's the Obiect to vs to be seen and that in an vnquestionable manner To giue his Doctrin Tradition Say these Conueyes the Book more Lustre he set's it forth with the sparkling of à Diamond Nay not à man Saith he very probably belieue that à Diamond is sent hiâ— foom à friend vpon the Testimony of à Messenger who brings it and yet be firmly perswaded of it by discerning the Sparklings of it He He would Say Tradition resembles the Messenger that hand 's Scripture to vs but the very innate Splendor and Sparkling of its Doctrin is that which Faith must be finally resolued into without regard had to Tradition 10. This way of resoluing Faith differ's from the Former that it makes the pure Verity of Gods word considered Obiectiuely in it Selfe the last Resoluent or the only Formal Obiect of belieuing How these men differ from the Formar whereas the more aged Protestants superadd to that an internal vital act called the Priuate Spirit or an infused instrinct of Grace whereby the Scripture is clearly discerned to be Diuine and into this Instinct as à Medium Cognitum or the only means to see by which both discouer's the Scriptures Diuinity and it's sense they resolue their Faith This way being already reiected 11. We now Argue against Mr Stillingfleet and Say first The similitude of à Messenger deliuering the Diamond is nothing The Similitude of à Diamond Proofles to the Purpose For were that Diamond found in the streets à skilful Ieweller And who more skilful then Protestants when they read Scripture would soon know its worth by his Art and presently tell you whether the sparkling were Counterfeit or no. Can the Sectary as easily discouer the Diuinity in Scripture by its innate Light and Splendor Speak plainly If The Disparity plain between the Diamond and Scripture he can Tradition no more conduces to its Sparkling then if à Boy first put the Book into our hands or were found by chance in the Highway For as the Diamond Sparkles by it selfe without dependance of the hand which giues it so the Scripture must do if it haue that splendor in it whether Conueyed by Tradition or not Nay if another Scripture were now drop't down from Heauen were the Parity of the Diamond worth any thing
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
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
as the Apostolical Church was made glorious withall Therefore Reason cannot but acknowledge that this Oracle euer since these first blessed Men preached is the only Marked and Manifested Church in the world Deny the Euidence we Propugn it s own Sensibility and Visibility Obuious to all that haue Eyes to see or Eares to hear is our Proof And because it stand's vpon clear Principles both Sensible and Visible we do here Challenge all the Heathens all the Iewes and all the Sectaries in the world to bring to light any thing The Euidence because Sensible iâ— vndeniable like it in behalf of that they call Religion But there is no fear hereof For such an Attempt would be desperate yea vtterly impossible 6. Now if on the other side the Euidence here pleaded be granted the Church Wee haue our Intent For this Principle If granted we haue our Intent stand's firm Where God preserues the same Euidence of Credibility VVhere He set's before all the legible Characters the Publick Signatures of his own Power and wisdom There Reason cannot but acquiesce By such lights and no other it must be guided and take direction to find out Truth Vpon these Grounds 7. I Say lastly True Religion is easily discouered by Obuious By what Reason true Religion is found reason And in this sense Reason Regulat's Faith but. know withall That that Mans Reason only is reasonable in this weighty matter which has for its Obiect the Signal Marks of an Infinite Power and Wisdom now hinted at and Argues by them Whoeuer therefore makes choise of Religion and is not induced to belieue by these publick Indications which Heauen True and misled Reason distinguished manifest's err's grosly is seduced and Iudges falsly And thus we distinguish between false and true Reason The misled discoursing Man makes his own formal Act Reason whilst he pitches on à Doctrin and auouches that reasonable before he knowes by any rational Motiue whether God be Author of it or no. So Sectaries proceed in euery thing they belieue as Protestants Contrarywise One that 's guided by right and prudent Reason See's before He belieues Scio cui credidi that weighty Obiectiue Euidence whereby Millions haue been gained to Christ Hence I Say As that Man only belieues with Diuine Faith who Assent's vnto what God has Reuealed So He only followes Whâ—t bose are that follow reason in points of Faith true reason who is induced to belieue vpon God's own Euidence laid forth to Reason For I hold this Principle indubitable The Author of Religion giues it also à rational Euidence of Credibility Whoeuer followes not that Light run's astray and cannot belieue 8. By all hitherto noted wee may yet more clearly Discouer what is meant by this word Reason in our present Controuersy Briefly it imports as is already said an Intellectual light grounded By all sayd we better vnderstand what is meant by Reason vpon the Euidence of Supernatural Motiues which God from the beginning of Christianity hath manifested to euery rational Vnderstanding and by it induced the wisest of the world to become Orthodox Christians 9. A second Inference By this easy obuious Rule of Reason grounded vpon rational Motiues All Controuersies relating to Religion are clearly ended For find me out the forementioned Euidence of Credibility Those signal Marks I mean of an Infinite Power and Wisdom We haue with them the manifested Oracle whereby God Speaks to the world Now whoeuer refuses to hear God's own Language spoken by such an Controuâ—rsies ended by reason Oracle is of necessity thrown into à State of perplexity For thus if reason regulates he must Discourse Shall I deny this Euidence of Miracles of Conuersions of Vniuersallity to the Roman Catholick Church I deny that which the whole world How Reason discourses in this matter of Religion owns and is visible to Sense Shall I grant all and Say its forceless or infufficient to induce to belieue that Oracle I Destroy the rational Euidence of Christianity yea of the Apostles Themselues And cannot belieue either Prophet or Apostle were such Messengers sent now from Heauen to teach me For no particular Prophet no Apostle euer shewed the like full Euidence of Credibility as this one Oracle has manifested to the world for fixteen Ages 10. A. 3. Inference Sectaries neuer yet took nor can Sectaries follow no probable way of ending Controuersies take the easy right and Reasonable way of writing much less of Ending Controuersies This one Principle proues the Assertion As the Truth of Christian Doctrin stand's firm when an Euidenced Church teaches it So by the Nullity of an Euidenced Church you may in this present State easily gather the vncertainty and falshood of any Doctrin taught Contrary to that Oracle But most euidently Sectaries haue no Euidenced Church which euer taught their Doctrin or opposed ours Therefore they are impossibilitated to write much more to The Reason why they cannot follow any short easy or rational way of ending Controuersies by an Euidenced Oracle which yet as St Austin cited aboue against the Donatists saith is in the first place to be found out This found by her Marks and Signatures And Digito demonstrari potest Adds the Holy Doctor its pointed out with your Finger all further Contest ceases or might we speak in Cardinal de Riclelieu's own words lately quoted Seems little profitable because The true Church cannot but Ascertain all of true Doctrin 11. Hence you haue à 4th Inference Sectaries who in all their quarrelling Polemicks Still insist vpon particular Controuersies The Real presence Transubstantiation The worshiping of Images c. And dare not so much as offer to haue their Protestancy Sectaries make known the weaknes of their own cause tryed by the Iudgement of any Euidenced Orthodox Church Publish to the world the weaknes of their vndefensible Cause and plainly giue ouer to plead by Reason 12. I 'll tell you à Story for the substance very true concerning à Discourse between à Pert Nouellist and à Catholick The first would needs debate the Controuersy of the Real Presence of Christ in the Eucharist The Catholick though Sectaries manting an Euidenced Church not very learned yet of à good Iudgement willing to see some effect of the Conference prudently demanded vpon what Grounds the Dispute was to be held on and finally ended The other replied vpon Scripture But said the Catholick what shall be done If you and I agree not about the Sense of Scripture Nouellist We are if things be so to Appeal to the Fathers Catho But what if we vary as much about the Sense of Fathers as about Scripture Nouellist Wee are then to recurr to the Primitiue Church and examin what Doctrin are driuen off all grounds of Arguing She deliuered relating to our Question in those purer times Catho O Sr Wee are yet in Darkness farr off from the last sound Principle For how shall you and I
Reformation Vpon what they would build their Reformation vpon one Principle Chiefly we will here in the first place Shew you what they pretend and vtterly destroy it 2. In à word The main ground of our Protestants late The Protestants pretence laid forth Reformation or the Chiefest cause why they deserted the Roman Catholick Church is best declared in their own language The Roman Catholick Church Say they though once sound and Orthodox yet in after Ages turned from God betrayed his truths brought in Idolatry and damnable Heresies Hence it is we boldly accuse her hence it is we write against her notorious Errours and out of loue to our Souls leaue Her Nos iussu diuino Babylone Egressi Saith Riuet in Sum. Trac 2. q. 2. n. 3. We by God's command are gone out of Babylon he mean's the Roman Catholick Church not so much for her vnpurities as for Her What Sectaries Assert Idols and Heresy More he hath in the following words often accusing this Church of Idolatry and Heresy Consonant to what Mr Stillingfleet teaches in the seueral passages of his Account 3. To overthrow this whole Plea I Argue thus Whoever The ground of their Doctrin ouerthrown euidently impeaches an ample Church of Idolatry or Heresy once vniuersally acknowledged Orthodox and proues not euidently the truth of his Accusation by clear and vnquestioned Principles but desert's that Society without Euidence alleged against her Doctrin by this one Syllogism Acts most vniustly Err's notoriously and Sin 's damnably Bâ—t Protestants do So. That is They euidently impeach à whole ample Church once vniuersally reputed Orthodox of Idolatry and Heresy and haue also most euidently deserted Her without Euidence alleged against her Doctrin which can be grounded vpon vnquestionable Principles Ergo They act most vniustly Err notoriously and Sin damnably 4. The Maior Proposition stand's firm vpon à Principle hinted at aboue Viz. That an euident Accusation in so weighty à Matter vtterly loses force vnless euident Proofs support it The Maior Proposition proued and confirmed This may be further Confirmed by one Ratiocinations in the like Form of Arguing Whoeuer should euidently impute to Holy Scripture once vniuersally receiued as God's Sacred word Idolatry and Heresy or so much as impeach it of flight and incredible Doctrin as the Machiauellians and Socinians do without What if one discoursed of Scripture as â—â—ctaries do of the Church clear and euident Proofs would be à most desperate Plaintife and Sin damnably because he endeauours to bring into publick disreputation God's own truths which the wisest of the world euer reuerenced as Sacred and Diuine And though he should plead as Sectaries Discourse of the Church or Assert that the Book indeed was once pure and Orthodox but afterwards falling into wicked hands notorious Corruptions false Doctrins when or how no body knowes clancularly got in and spoild its purity Though I say He Should plead after this manner without à clear demonstration or Euidence of Proofs He would yet be à most vniust Accuser and Sin damnably Ergo He or they that tax à whole Church once owned for God's Spouse and most certainly Orthodox of notorious corrupted Doctrin with an addition of Idolatry are guilty of the very same open Iniustice and Sin damnably The Parity holds exactly 5. The Minor Proposition viz. But Sectaries impeach c. Sayes two things First that they euidently accuse à whole Church The minor Proued and haue euidently derserted Her which is manifest Ad oculum Secondly that they haue done so without Euidence of Proofs against her Doctrin grounded on vnquestionable Principles And this we shall most easily demonstrate if our Adversaries will please to own with vs these following Principles or any of them as most vnquestionable 6. First the plain and express words of Holy Scripture without Mixture Indubitable Principles supposed where vpon proofs must stand of their particular Glosses or ours also 2. The vnanimous Consent of ancient Fathers but still without Glosses 3. The clear Iudgement of any Orthodox Church wherevnto we add the express Definitions of ancient approued Councils and vniuersal Tradition receiued by all 4. Manifest Reason No Principles can be better or equalize these in worth Proofs if solid must stand vpon One or more of them 7 Speak therefore its high time Let vs not eternally word Sectaries are vrged to follow closely the main point it but go closely to Work We are here in à main Matter Concerning Saluation can you Dr Stillingfleet or any Protestant in England as Euiduntly proue that such and such an Article of Catholick Religion is Contrary to all or any one of these mentioned Principles as euery Grammarian can euidently tell you that this or that Solaecism is euidently against the Rules of Grammer I here boldly challenge you vouchsafe to Answer without tergiuersation if you can reioyn you are worthy Doctors if not be pleased to surcease from writing Controuersies hereafter Yet one word more 8. You say Euidently we are Idolaters because we Adore Christ By Proofs drawn from ihe Principles already mentioned in the Blessed Sacrament Hold on I beseech you and proue your Euident Assertion Euidently by plain Scripture by the vnanimous consent of ancient Fathers by the known Iudgement of any Orthodox Church c. When you pretend to haue done thus much But begin you first I 'll boldly Confront you and demonstrate that the Scripture you allege is no Scripture your supposed Fathers are false Oracles your supposed Councils your Tradition and Sectaries Prooss meer Phaâ—sies lastly what you call Reason merit not so much as the very Names you giue them All this is to Say in other terms You grosly abuse these Oracles you either Corrupt their very words as is most vsual or violently force from them à new peruerse Sense which God neuer intended to speak by them And Consequently the Euidence you pretend to is nothing But à strong Illusion or an vngrounded Phansy not resolvable into the Clarity or Truth of any one of the forenamed Principles Thus much premised 9. I prove the Minor positiuely If it be à manifest Truth The minor Proposition proued that Christ our Lord had an Orthodox Church on earth for the last ten Centuries If it be also manifest that the Professors of this Church be it yet where you will were either Idolaters or damnable Hereticks it is most demonstrable that Sectaries cannot Euidently Euince the Roman Catholick Church guilty of Idolatry 10. The ground of my Assertion is Whoeuer euidently Whoeuer proues the Roman Church Idolatrous ruins Christ's true Church proues the Roman Catholick Church guilty of Idolatry euinces eo ipso That Christ had no Orthodox Church on earth for à thoufand years To make this manifest Please to diuide the whole Moral Body of men called Christians into three Classes into Orthodox Belieuers if yet there were any into Idolaters and known Heretiques This Diuision made
I boldly Assert you The reason hereof may iustly cast away that Class of Orthodox Believers and call all rhe Christians in the world according to Sectaries Idolaters or known professed Heretiques Catholicks you se are listed amongst Idolaters because they Adore Christ in the holy Eucharist as the ancient Orthodox Graecians did Those Graecians yet of the Schism pray to Saints that 's plain Idolatry Say Sectaries The ancient and modern Graâ—cians supposed Idolaters The rest of Christians nameable the whole world ouer from Luther to the third or fourth Age whether Macedonians Pelagians or Arians were all professed Heretiques These and none but these Imagined Idolaters and known Heretiques à Monstruous heteroclite Progeny of men essentially constituted Christ's Orthodox Church Therefore he who proues Euidently that Catholicks The rest were Hereticks are Idolaters and rightly supposes All others called Christians to haue been Heretiques Proues and rightly Supposes Christ The Inference clear against Sectaries to haue had no Orthodox Church on earth for à thousand years which is à desperate Improbability deduced from our Sectaries Principle who blush not to charge an ancient Church with that Shameful crime of Idolatry though no Proof meanly probable as we shall se hereafter much lesse Euident vphold's the Calumny 11. Some may here demand why we require to haue these Why Euidence is required supposed Errours and Idolatry of our Church euidently proued against vs Is it not enough to euince this vpon moral Certainty The First Question is easily answered by proposing another of the like nature Would not these Protestants iustly require An Instance taken from Scripture proues what is required Euidence from à new Sect of men should it now start vp and pretend on the one side to belieue in Christ yet on the other as boldly impute errour and Idolatry to the holy Book of Scripture as Sectaries do to the Church They would certainly not be satisfied with lesser proofs then euident Hence it is that we in like manner exact neither Topicks nor guesses but clear Euidence against the supposed errours of our Church and reasonably do so First because She by God's Special Prouidence hath hitherto preserued Scriptures pure without Corruptions in Doctrin 2. Because all must own Scripture as both Diuine and pure vpon the Authority of Christ's Church Therefore It as highly concern's all to defend the purity of Christ's Church as the purity of God's written word it as highly concern's Christians to maintain the purity of Christ's Church as to maintain the purity of Scripture And Consequently if nothing lesse then Euidence can bring that Sacred Book into contempt or Euince it of errour Nothing lesse then Euidence can cast à blemish on the Church which giues vs Scripture and ascertain's all that it is Diuine 12. That other Pretence to moral Certainty is à meer whymsy reiected aboue in the second Discourse The Reason there hinted at much to this sense Conuinceth A Doctrin in Matters of Religion Contrary to the Publick Iudgement of the whole Christian world cannot be morally Certain But what Sectaries The pretence to Moral Certainty refuted Assert Concerning the Errours and Idolatry of the Church is à Doctrin Contrary to the publick Iudgement of the whole Christian world Ergo. I proue the Minor One great part of the Christian world is the Roman Catholick Church She stifly opposes this loud Calumny of Idolatry and errours laid to Her Charge Add herevnto the Sentiment of the Chiefest and the most A Doctrin Contrary to the publick Iudgement of the world known Arch-heretiques Who whilst they were in their wits that is before their wicked Apostasy Iudged as the Church Iudged and belieued as she belieued This Vniuersal Consent of an Euidenced Church together with the Sentiment of Her once Orthodox Members though afterward wilful Reuolters I call Cannot be Morally certain à Iudgement of Christians so publick and vndoubted that nothing Contrary to it can be morally Certain Giue me but one Instance of any Truth reputed Morally certain amongst men which euer What may well be called this publick Iudgement merited that name when witnesses so vniuersal so numerous and well qualified opposed it and I shall acquiesce But this is Impossible 13. Here again fitly comes in what we now Sayd of Holy Scripture Suppose which is true that your Chiefest Arch-hereticks once reuerenced that sacred Book as God's Diuine The Instance concerning Scripture introduced again word with the same high respect as the Roman Catholick Church euer did and yet doth Suppose 2. That Some Abetters of those first wicked men whether Arians Socinians or Others should begin to charge the Book with false Doctrin would such à supposed Calumny thinke ye euer arriue to so high Moral That Sacred Book cannot be iustly calumniated Certainty as to bring Scripture into open Contempt whilst à whole learned Church defend's its purity No the Calumny would not be meanly probable vpon this Ground that neither Probability much less Moral Certainty can stand in force when whilst à whole Church defend's its purity Witnesses of so great worth so vniuersal and numerous oppose it Apply what is here noted to the Church and you will find an exact Parity Both She and her own Arch-aduersaries once maintained Her Doctrin as Sacred and Orthodox Now rise vp à Company of iarring Sectaries who will forsooth haue their Charge of Idolatry and notorious Errours against Her passe for No more can à few iarring Adversaries iustly Calumniate the Church à Moral certain Truth The Assertion cannot arriue to moral certainty before the whole Body of Christians becomes mad and makes Scripture it selfe no lesse an erroneous Book than the Church Idolatrous For here is my Principle With one most certain Assent I hold the Church inerrable and the Scriptures Diuine Destroy the Churches infallibility or Say she hath erred you make Scripture eo ipso à Book of no credit 14. A. second Argument Those who exactly follow the A second Argument taken from the procedure of old Condemned Hereticks strain of all old condemned Heretiques and as wickedly implead the Roman Catholick Church of errour are vpon that account like them that is guilty of horrid Sin and Heresy But Protestants do so Ergo they are guilty of horrid Sin and Heresy The Maior is vnquestionable For if our Modern Sectaries exactly close with the mode of all condemned Heretiques it followes thas as those first Apostates for their malice were guilty of Heresy so also these latter are 15. The Minor is easily proued Your ancient Heretiques Our Sectaries accuse like them rebel and would reform as they did accused as boldly the Roman Church then in Being of errour as our modern Sectaries do the present Church They rebelled against it and deserted it so do our Protestants They sought to reform it so would our Protestants For example The Arians were as earnest to reform the Churches Doctrin
concerning the Consubstantiality of the Son with his Eternal Father The Pelagians as busy to cancel Original sin The Donatists as Zealous to perswade men that the true Church was not vniuersally Therefore their sin and Apostasy the very same extended as euer Protestants were earnest busy and Zâ—alous to haue this present Church reformed in her Doctrins of Transubstantiation of Adoting the Sacred Host praying to Saints And what els you will Now I Subsume 16. But all these Accusers all these rebellious Reformers Because all tend to the destruction of Christ's true Church as like as like can be to one another are wicked and ayme at the Ruin of Christs true Church which is Manifest For had euery one of them done what they desired or reformed according to their Capricious humours There had not been at this day any Orthodox Church in the world Now here in my Question which certainly deserues à candid Answer If all Heretiques A difficult question proposed ancient and Modern reform the Church according to their particular Sentiments most euidently Christs true Church is destroyed Why therefore should I or any if we were yet to seek à better Religion rather adhere to the Reformation of à fallible Protestant than to that other of à fallible Arian or à Pelagian You Shall haue à Strange Answer 17 We are told when the Arians went about to reform the Church was pure but now Her known corruptions force Sectaries out of true loue to their Souls at least to reform themselues Our Sectaries Answer is an vnproued Supposition If the Church will learn Her duty by their good example She may if not She must remain in her errours Answ Is not this more then ridiculous First to make an vnproued Supposition their Proof and then to say nothing but what both the Arians and other Heretiques haue put in their mouths and And contain's nothing but what your old Heretiques taught then to Speak taught them to speak For did not these wicked men pretend as dear loue to their Souls Did they not Clamour as loud against the Churches imagined errours in those ancient dayes as euer Protestants haue done in these latter Say therefore why should the Protestants Reformation be esteemed more secure and Orthodox than what the Arians endeauored to introduce It will be hard to Answer whilst this Principle stand's firm If all reform the Church is ruined 18. Some may Reply Protestants without all doubt who haue diuorced themselues from the Church therefore clamour so loud because they haue strong Proofs at hand whereby to Another Reply examined euince that that once faithfull oracle is now guilty of notorious errours which no Arian could then do Answ Here is the main Point I would willingly be at and haue examined to the bottom I therefore press these Nouellists to pitch vpon some one particular Sectaries are vrged to pitch vpon Some particular controuersy Controuersy Transubstantiation for example or this now debated point of Idolatry in adoring the Consecrated Host and vrge them first to Argue by the plain words of Holy Scripture When all they can Say is said I will demonstrate that the Arians produce Passages of holy Scripture far more significant might we rest in the meer sound of words for their Heresy The sound of words in Scripture more plain for Arians then for Protestants than euer Protestant alleged against Transubstantiation or any other Catholick Tenet 'T is true your Arians make little account of any Authority but what seem's to them plain Scripture or appear's deducible from Scripture and this was the old Protestant way But our Newer men haue some respect to the Consent of Fathers and an ancient Church These we presse to dispute closely in Forme and to make our supposed errours or Sectaries Obiections hitherto Proposed haue been solued their Contrary pretended truths known by virtue of any one receiued Principle It is Answered thus much is done in their Books already set forth We Reply All their Obiections hitherto proposed haue been as fully and clearly solued as either they or we solue the Arguments of Atheists against God and the Iewes Cauils against Christ Or if they haue any new ones yet in store which require further satisfaction it is certainly most easy to propose them in good Form This done I will engage they shall no sooner appear in publick then haue à full and satisfactory refutation 19. We are told again such and such Books published Sectaries pretence of Books not answered reiected by Protestants haue not been answered As if forsooth all Books set forth by Catholicks were refuted In â word here you haue all It is very true the Cauils The Ieers and tedious length of some books haue not been answered with the like Cauils Ieers and length But what 's this to our purpose whilst we vrge for Arguments whereby it may appear to à disinteressed what hath been answered by Catholicks and what not Iudgement that Catholicks haue forsaken the ancient Orthodox Faith And that Protestants now lately had the singular Priuiledge of setling Religion right on its old firm foundations All Arguments hitherto proposed of this nature or which tend to infringe any particular Catholick Doctrin haue been dissolued and torn in preces ouer and ouer Or if as I now said there yet remain any vnanswered our Adversaries may vouchsafe to let vs hear them 20. Sectaries reply We haue indeed offerred to solue their Obiections as also to attaque Protestancy with many Arguments An other plea of Sectaries but as our Solutions are slight so our Arguments against them seem light and forceles Call me to mind one or two only 21. They haue been told If the Roman Catholick Church be fallible and Protestants as fallible Iewes and Gentils may Arguments vnderâ—alued by them as forceless iustly Scorn Christianity when they se à fallible Protestant attempt to settle an erring Papist in the right way to Saluation or à fallible Papist to do the like on an erring Protestant whilst neither the one nor other can know infallibly which is the right way to Saluation They haue been told 2. To make Scripture alone Though most Conuincing the sole Rule or Iudge in Controuersies encreases the Scorn of these Aliens from Christ who hold it more then ridiculous to appeal to à Iudge for the Decision of their doubts when none of them after the appeal made can Certainly know what the Iudge Of Sectaries unreasonable appeal to Scripture alone Speak's or this Rule of Scripture regulates What I say is manifect for So various and discordant are all rhese in their Interpretations of God's word that the Arians auouch it Speak's Arianism Protestants Protestanism Papists Popery Pelagians Pelagianism and so of the rest Imagin I beseech you that two who accuse one another of high Treason Should come before à Iudge and desire to haue the final sentence pronounced against the Criminal person