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
of that weak Declaration it appear's no other to me but As things are proposed so they are to all that belieue weak and fallible And none on earth can vnbeguile me or Propose it with greater certainty Because all are now Supposed fallible in their Teaching 8. One Instance may yet clear my meaning The Protestant reads Christs Sacred words Matt. 26. This is my Body And Proposes what he conceiues to be belieuable by Faith But An Instance doth it fallibly Imagin that the Roman Catholick Church also could Say no more for Her Doctrin or the Sense of those Words But as the Protestant doth so fallibly that all might be False it is clear That none whether Catholick or Protestant can haue Certainty of the Doctrin which Christ our Lord deliuered in that one short Sentence Why Both declare their fallible Sentiments only and Fallibly concerning the Sacrament So far their teaching reaches and not farther Therefore the Faith which should be had of the Mystery dwindles into nothing but into à fallible Opinion by virtue of that imperfect Teaching 9. Hence we learn that à Doctrin though infallible in Gods word without more Help makes no man though he be à Prodigy of wit an Infallible Teacher The reason is Infallibility Scripture alone makes no man infallible And why Proceed's not from Scripture easily misinterpreted but immediatly from Gods special Assistance And this Assistance which fixes an Assumed Oracle vpon Truth vnerrably no malice can wrest to falshood Now that the Book of Scripture as dayly Experience teaches is horridly peruerted to à Sinister sense needs no proof For all know what ruin Hereticks haue to the vttermost of their Power endeuoured to make of the chief Articles of our Christian Faith though they aknowledged Scripture to be God's Diuine Word There is scarce One which remain's Vnperuerted Some Deny the Necessity of Diuine Grace Others that great Mystery of the Incarnation Others an Equality in the Diuine Persons Others our Sauiours two Wills Diuine and Humane Thus the Pelagians the Antitrinitarians the Apollinarians and Monothelits taught and deceiued The world And when Scripture is Alleged in behalf of euery Orthodox Truth All you haue from them is à return of ouerthwart Glosses Grace must signify what the Pelagians please The VVord made Flesh How abused what the Antitrinitarians fancy and so of the rest Whence it is Euident that Scripture Alone without more light clears not sufficiently its own Truths For here you Se the most Primary Atticles disowned and Consequently Scripture abused by Priuate Spirits which therefore makes none infallibly certain of God's reuealed Doctrin 10. We Catholicks require à further Help One faithful Oracle to teach which in this contest about the Sense of Gods What Catholicks require besides the bare Letter of Scripture Word end 's all Strife and Saies both plainly and infallibly Thus and thus an Infinite Verity speaks in Scripture Yet Sectaries are offended with vs because we can assert without hesitancy VVe belieue infallibly what Truth it Selfe Reueal's infallibly Nay more They are angry with God for hauing done them the greatest fauour Imaginable For to put à Period to these endles A signal Mercy of God makes sectaries offended debates raised among Christians To teach all Infallibly by his own vnerring Oracle what may and ought to be belieued Infallibly is à signal Mercy for which due Thanks can neuer be rendred Disowne the Mercy we liue and shall liue in à Spirit of Contention to the worlds end 11. Now if you Ask why the Church after She has proposed the Sense and verity of Scripture more easily beget's infallible Faith in Her Children Than the bare letter of Gods word can doe without Her I Answer The facility Diuine assistance Supposed arises from the Clarity of Her teaching known to all Vniuersally whether Orthodox or others Whence it is that few of our Aduersaries scarce moue any doubt concerning the Sense of the Churches vniuersal receiued Doctrin for that 's plain but chiefly Question the Truth of it Whereas all is contrary in our contest with the forenamed Hereticks For there is no Dispute whether Scripture be true What is chiefly debated with Sectaries The debate only being what it Saith or what the Sense of Gods sacred word is Here we fight in darkness before the Church Speak's and Declares Her Sense And if She be diuinely Assisted to teach truth as is already and shall be more amply proued in the sequele Discourse that doubt also ceases and vanishes into nothing 12. In the mean while Some may Object 1. The greatest part of Christian Doctrin is now agreed on and Supposed by Catholicks and Protestanss both true and infallible what necessity then haue we of any other Oracle besides Scripture to teach infallibly Answ The Agreement is Null and the Supposition destroies it self if all that taught Christian Doctrin since the Apostles time teach it fallibly For How could any An Obiection Answered agree in this That such and such à Doctrin is both true and infallible when He or They yea all that teach may because fallible erre in their very teaching and call that infallible Doctrin without Assurance giuen of its Infallibility Do Therefore all own the Verities in Scripture infallible not infallible ex Terminis We must ioyntly own with that an Oracle which Proposes these Verities infallibly or can belieue nothing And by this you Se the Supposition destroies it Selfe For The Sectaries Supposition destroyes it selfe to Suppose à Doctrin infallible when none can Propose it answerably to its Merit as infallible or infallibly is as implicatory as to Suppose without Proof the Starrs in Heauen equal in number and from thence to Inferr they are to be iudged equal The Parity holds exactly 13. Obiect 2. Whoeuer though fallible Deliuers by chance Infallible Christian Doctrin Teaches the very sence that Christ taught Answ Very true But he giues no Assurance Aunother Errour of Sectaries That he doth so For à fallible Deliuery of à Truth as yet only Supposed not Proued infallible raises it no higher but to such à State of Vncertainty that one may iustly doubt whether it be Christ's infallible Doctrin or no. 14. Obiect 3. The fallible teaching of an infallible Verity may well conuey vnto à Hearer that which God has Reuealed For why may not an infallible Verity as Reuealed though fallibly Proposed haue influence vpon Faith and work in Belieuers à most firm Assent Answ It is vtterly vmpossible For à fallible teaching of an infallible Verity not yet Proposed as infallible by any neither Supposes the Truth Certain vpon other principles and this is euer to be noted nor makes it infallible It Supposes no Truth taught infalliby for Protestants Say None now can teach so All Doctors being fallible And most euidently Sectaries clearly conuinced it makes not that Verity infallible For the Verity as reuealed was antecedently Infallible before this fallible teaching
principio In the beginning What is that Word saith another which was with God or how was it with God Was it One real thing Essential to him or meerly à breath à Word terminated vpon creatures without which nothing was made All know though the Arians had à Church to teach yet with that sure Rule of faith they mangled and misvsed this very passage of the Gospel Therefore difficulties much more would molest these Philosophers hauing no Oracle to interpret And as many would arise concerning other Scriptures relating to the sacred Trinity Original Sin and the like Mysteries 9. Now here is my reflection and I think euery Intelligent An application made to Sectaries person will speak as I doe Iust so much as these Philosophers haue to gloss with and descant vpon So much Sectaries may challenge but no more if we seuer Scripture from the Churches Interpretation Both haue à Body without life words without sense difficulties proposable concerning their reading but none to Answer them 10. The only difference between them is That the Philosophers yet ignorant of Church and Tradition haue no Schoole to go to Sectaries haue both yet run as it were from Schoole with half à Lesson with one part and t' is The difference between them and the Philophers much the obscurer part of Diuine Learning only the bare Texts I mean of holy Scripture shutting out the Churches infallible Sense And what haue you in lieu of this light which hath hitherto illuminated Millions of Christians The weak and errable Sentiments of a few disvnited Sectaries And is this all we can rely on Do we belieue the Trinity the Incarnation and other high Mysteries so obscurely expressed in Gods word that innumerable haue mistaken the true Sense because à Luther à Caluin or their followers expound Whether Luthers followers or an Ancient Church is to teach it Or is our Belief grounded vpon that Churches Interpretation which has euer taught the world The One or Other must haue influence vpon Faith if we will belieue But most manifestly the first men only of yesterday and fallible are not our Doctors Therefore the Church is the only Oracle which Ascertains vs of the Scriptures Sense of its Truth and infallible Doctrin also 11. Two things necessarily follow from this Discourse The one That Protestants Shew themselues strangely vngrateful because Sectaries manifestly vngrateful And why they slight an Oracle which has taught them all they know concerning the Primary Articles of Christian Faith for in real truth the Churches Authority in Her expounding Scripture vpholds that true Assent they yeild to the Mystery of the Sacred Trinity So much is granted Or not Grant it I Ask. Why disdain they to hear this Church in other matters If you deny Their Submission to this and the like Mysteries wholly relies vpon their own fallible dissatisfactory thoughts and glosses Here Some perhaps will retire to the Primitiue Churches interpretation and ground their Assent vpon Her Doctrin Nothing is got this way For the most Primitiue Recourse to the Primitiue Church friuolous exposition of Scripture was no more infallible than what the latter Church or Councils haue Defined But enough is said aboue of this Chasing all Controuersies vp to the Primitiue Ages 12. The second Inference is If God has not made Religion à matter of eternal Debate If all are obliged to belieue by diuine Faith the very truths yea the same infallible truths which God has reuealed and no other of à lower or slighter Rank If he has reuealed them for this end that all may be Ascertain'd A second Inference of their intrinsecal Worth That is of being both Diuine and infallible If the whole Christian world remain's not at this day in Errour or is not cast vpon vncertainties what to belieue If both the truth and infallibility of all reuealed Doctrin stand's and subsist's firmly ioyned together in God the first Verity impossible to be separated there And if Finally as T' is there true and infallible all are obliged to learn it Nothing can be more manifest then that diuine Prouidence has established and impowred Some Oracle to teach and propose that very reuealed Doctrin vnder its own Nature and Nâ—tion as it is both true and infallible 13. Thus much Supposed and proued All further Questions The Oracle teaching truth cannot be questioned concerning the Oracle ceases For it neither is nor can be another but the Roman Catholick Church which has charge to interpret Scripture faithfully to rescue Gods truths from the lewd misusage of Hereticks Clear therefore once that Sacred Book from abuse Learn what this one certain Oracle teaches our Faith is sound Catholick and Apostolical But if Scripture by reason of its Obscurity deceiues any or the Church could deuiate from the sincere interpretation of Gods truths there registred The Very life of true Religion is lost Faith vanishes into errour 14. Who euer seriously Consider's what is already said in this and the precedent chapter will find Mr Stillingfleets scattered Mr Stillingfleets Obiections weightles Obiections against the Infallibility of Church and Councils vtterly void of strength Some worthy person of our Nation who he is I know not in his Guide of Controuersies Disc 3. has so broken and vanquished the little force they haue that I may well supersede all further labour herein There is not one Obiection proposed but T' is either first euidently retorted vpon Mr Stillingfleet Or 2. Implies à pure begging of the Question Or 3. Impugn's all Councils Or 4. Appears so slight at the very first view that it deserues no Answer What can be more slight then to tell vs as he doth P. 508. That we He Speak's not truth are absolutely auerse from free Councils because we condemn all other Bishops but those of our Church without suffering them to plead for themselues in any Indifferent Council It is hard to say what the Gentleman mean's by free and indifferent Councils for he fetters all with so many Conditions that neuer any was yet found in the Church so qualified as he would haue it Read him through his 1. and 2. Chapter as also P. 557. You will se what I assert Manifest It is true we condemn A Calumny for à Proof all heteredox Bishops and doth not Mr Stillingsleet recriminate and condemn ours But to say we suffer none to plead for Themselues in à free Council is à flat Calumny vnless that only be free which some bodies fancy makes free and no other A word now to one or two Obiections 15. If you saith Mr Stillingsleet require an Assent to the Decrees of Councils as infallible There must be an antecedent Assent to this Proposition That whatsoeuer Councils decree is infallible I first retort the Argument If you require an Assent to your Definitions in the Dort-Meeting Or hold That the conuened there deliuered true Doctrin There must be an The first Argument retorted
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
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
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
proue The Assertion 266 CHAP. V. A second Reason showing That if rhe Roman Catholick Church erred but in one Article of Faith thère is now no Fundamental Faith in the world VVere Errour in this Church it is à remediless Euil and cannot be amended by any least of all by Protestants 276 CHAP. VI. Other Euidences of the. Roman Churches Perseuerance in the Primitiue Faith without change or Alteration VVhether wickednes of life necessarily induceth Errour into the Church The Donatists and Protestants Argue and Err alike 285 CHAP. VII Manifest and most vndeniable Miracles peculiar to the Roman Catholick Church only proue Her Orthodox withall show that She still retain's the Primitiue Doctrin 296 CHAP. VIII Miracles euident in the Roman Catholick Church No less induce All now to belieue Her Doctrin Than Apostolical Miracles Anciently Perswaded to belieue that Primitiue Doctrin The Denial of Miracles Impossibilitat's The Conuersion of Iewes and Infidels 302 The Admirable cure wrought by Blessed S. Xauerius in the Famous Citty of Naples vpon à worthy Religious Person called F. Marcellus Mastrilli à Noble man by birth and by Profession of the Society of Iesus The Proof hinted at aboue reassumed 312 CHAP. IX A word to à few Obiections as also to Mr stillingfleets vnworthy Exceptions against that euident Miracle wrought at Zaragosa in Spain 321 CHAP. X. Other Marks and Signes peculiar to the Roman Cathollick Church proue her Orthodox And make Her Doctrin euidently credible These laid forth to Sense and Reason distinguish the true Church from all Erring Societies Inferences drawn from the Doctrin Here deliuered 333 CHAP. XI Christ and his Church made manifest to à Heathen No Prophet comparable to Christ no Church comparable to the Roman Catholick Our glorious Christ Iesus Exhibits à glorious Church Hee is proued the Only true Messias And the Roman Catholick Church His only true Sponse How the Heathen Discourses if rational And Prudent 349 CHAP. XII The Aduersaries of the Roman Catholick Church plead vnreasonably A Discouery of their fallacies The cause of all Errour concerning Religion The only means to remedy Errour 363 Arguments drawn from what is said Reflections made vpon the premised Doctrin 377 CHAP. XIII Other Inferences drawn from the precedent Doctrin Atheists and Hereticks Argue alike The Motiues of Credibility lead to à total Belief of what euer the true Church Proposes A word of Mr Thorndicks Mistakes concerning the Church 181 A VVord of Mr Thorndiks Mistakes discouered in His Book of Forbearance 387 CHAP. XIV VVhether there be à Church of one Denomination infallible not only in Matters miscalled Fundamental but in all and euery Doctrin She Proposes and Obliges Christians to belieue as Faith CHAP. XV. Diuine Faith in this present State of things necessarily requir's à Church infallible The Reason hereof The Church neither Defin's nor can Define by Humane Authority only Her Definitions more than morally certain are Infallible Sectaries Recourse to Moral certainly in Matters of Faith à most frigid Plea Their Fallacy is discouered Obiections Answered 408 Other Obiections proposed by Sectaries Solued More of Moral certainty 419 CHAP. XVI Principles premised to the following Doctrin The Roman Catholick Church is à Church of One Denomination She and no other Society of Christians is Infallible Othet Grounds of Her Infallibility laid forth The Infallibility of Councils maintained against Mr Stillingfleets Supposed Truth and Reason There are no Principles whereby Approued Councils can be proued fallible Sectaries Conuinced by their own Doctrin 423 CHAP. XVII More of this subiect A further Search made into Errours called intolerable VVhether the Roman Catholick Church must be supposed by Sectaries to haue already Committed intolerable Errours Or only whether She may for the future Err Intolerably The Doctrin of Protestants proued False And most inconsequent 443 CHAP. XVIII Two Aduersaries mainly Opposit to True Religion The last and most vrgent Proof of the Churches Infallibility taken from the Necessity the Notion and Nature of true Religion Mr Stillingfleets Obiections found weak and weightles Most of them already Proposed and Dissolued by others A short Reflection made vpon some few 452 CHAP. XIX Certain Principles where vpon the Churches Infallibility stand's firm The End of Diuine Reuelation is to teach all Infallibly Euery Doctrin reuealed by the fiast Verity is no less infallible then true It s one thing to teach Truth another to teach Diuine and Infallible Truth Sectaries Strangely vngrateful A word of Mr Stillingfleets weak Obiections 465 THE THIRD DISCOVRSSE OF The Resolution of Faith CHAP. I. Some chiefe Contents in this Discourse briefly declared Mr Stillingfleets weak attempts against the Churches infallibility and the Resolution of Faith The Catholick way of resoluing Faith the very same with that of the Primitiue Christians Of the mistakes which run through Mr Stillingfleets whole Discourse 477 CHAP. II. Mr Stillingfleets 5 th Chapter Part. 1. examined is found VVeightles The weaknes of his Arguments discouered His First and chiefest Argument retorted and solued 483 CHAP. III. More of this subiect Obiections Answered A word to Mr Stillingfleets forceless Instances Motiues of credibility euer Precede Faith VVhether the rational Euidence of the Truth of Christ's Doctrin can be à Motiue to belieue it 493 CHAP. IV. More of Mr Stillingfleets Errours Of that odd kind of Faith he seem's to maintain grounded on Moral Certainty VVhat Influence the Motiues of Credibility haue vpon Faith Other Parcels of his Doctrin Examined and refuted Obiections Solued 505 CHAP. V. More quarrels Answered Mr Stillingfleets endeauour to catch Catholicks in à Circle demonstrated both vain and improbable His Obiections are forceless A word to an vnlearned Cauil 516 CHAP. VI. Mr Stillingfleet solues not His Aduersaries Argument A word of his tedious Shuffing The Motiues of Credibility both distinguish the Church from all other Heterodox Communitier and proue Her Infallible The Agreement with the Primary Doctrin no Mark of the Church More Mistakes and Errours discouered Of Mr Stillingfleets double Faith who Belieues but not vpon Diuine the Testimony That the Books of Scripture contain Gods word in them Yet Belieues the Doctrin in those books to be Diuine 523 Whether vve Square Circles in our Resolution of Faith The other mentioned Points in the Tittle of the Chapter discussed Vpon vvhat ground those Articles called the fundamentals of Faith are belieued in the Opinion of Sectaries 534 CHAP. VII Necessary Principles premised to the Resolution of Faith God can Speak in à Language proper to Himselfe His external language is twofold VVhen God speaks not immediatly He must be heard by his Oracle VVhat the exact Resolution of Faith implyes 545 CHAP. VIII The main Difficulty in the Resolution of Faith Proposed VVhat Connexion the Motiues haue vvith the Diuine Reuelation Of their vveight and efficacy God's own Language not imitable by his Enemies Faith transcend's the certainty of all Motiues The main Difficulty solued Of our great Security in Belieuing God Though vve haue not
propose an Argument for the Vulgar Latin which Mr stilling shall not answer In what euer Society of Christians we find faith intirely true we haue there Authentick Scripture But from Luthers time vpward to the 4. or 5. age faith intirely true was only found in the Roman Catholick Church and in no other Society of Christians Therefore the Roman Catholick Church which read so many ages the Vulgar Latin as Authentick had true Scripture I proue An argument prouing the Vulgar Latin Authentick the Minor wherin only is difficulty If the Roman Church erred for so vast à time in any point of Diuine Faith there was no faith intirely true the whole Christian world ouer because all other Societies denominated Christians were known condemned Hereticks and consequently had not true faith Therefore either the Catholick Roman Church enioy'd that blessing or we must grant à want of faith for ten ages the whole world ouer But if this Church had Faith intirely true it preserued also Authentick Scripture for where true faith is there you haue true Scripture If not it followes that wee haue no assurance at all either of the one or other Therefore if all Churches vniuersally erred in points of faith no Church can giue so much assurance of authentick Scripture as excludes à Possibility of reasonable doubting See more here of in the other Treatise Discours 2. c. 2. n. 8. 13. Now we are to solue à difficulty which may arise from our former discourse where 't is said If one rely on humane authority which is fallible and may be false so much mistrust so A difficulty proposed and solued many doubts occurr concening the Originals and various Lections that none can haue indubitable assurance of Scripture How therfore could the Church without moral certainty and greater too had of the Authentick books antecedently to the Councils declaration determin so peremptorily this Edition of the Vulgar to be Authentick yea and to preferr it before other Latin Copies I might here first by the way demand vpon what certainty can the Sectary prefer his Edition take which hee will before the Vulgar Latin What euer moral assurance he has independently of the Churche's Testimony for his Bible the Church has greater for Hers. But to solue the difficulty positiuely I say the Church after all moral diligence proceeded in this particular vpon an The Catholike Principle ascertaining Scripture vndeniable Principle which is that God by special Prouidence preserued as well Scripture free from Material corruption as Church Doctrin pure and orthodox in both wee Catholiks rely on peculiar Prouidence and all must do so vnless they will rob Christ's Sponse of all the treasure she has and violently take from her not only Orthodox Faith but Scripture also The Church therefore in her Declaration depended not on à meer Moral fallible certainty which may be false but vpon infallible Tradition This gaue indubitable assurance of the Scriptures purity free from all material errour Here is her last Principle And thus you see à vast difference between the Church and Sectaries The Church plead's possession of Authentick Scripture vpon Gods gracious Prouidence and hath it warranted by indubitable Tradition the Sectary reiect's this infallible ground and run's away with no man knowes what Certainty and in doing so cast's himself vpon the greatest doubts imaginable concerning scripture 14. Perhaps you will say Mr Stilling p. 213. relies in this matter on the vniuersal consent of all Christians and Therefore includes the Testimony of the Roman Catholick Church I answer first Hee hath not the consent of this Church for all those Editions He approues and Consequently the greatest part of à vniuersal consent fail's I answer 2. He Sectaries Cannot rely on the Churches infallible Testimony neither doth nor can remaining Protestant admit of the Catholiks surest Testimony or Tradition for our Church own 's in this most weighty matter an infallible certain Tradition Mr Stilling reiect's that therefore he hath nothing from our Church which fauours his Assertion drawn from the most assured consent of all Christians concerning Authentick Scripture And here by the way I cannot but take notice of this Gentlemans weightles obiection Pag. 216. who grants there can be no certainty as to the Copies of Scripture but from Tradition But think not to fob vs off saith he with the Tradition of the present Church instead of the Church of all ages with the Tradition of your Church instead of the Catholick c. with the ambiguous testimonies of two or three Fathers instead of the vniuersal consent of the Church since the Apostles times Answ I verily perswade my selfe He The surest principle to know ancient tradition speak's not as he think 's for tell me vpon what surer Principle can men now possibly be better informed of Church-tradition in all ages then by the tradition of the present Church You see He slights the Testimony of two or three Fathers needed we relief from them and I am sure the vnanimous agreement of all Fathers makes no where the consent of the Church in all antecedent ages contrary to our present Churches Tradition From whom therefore shall we learn On what vndubitable Principle can we rest or say such was the Tradition concerning Scripture in pas't ages but from the present Churches Testimony It is impossible to pitch on any other Proof which is surer or half so sure 15. What followes is yet worse Fob vs not off with the tradition of your Church instead of the Catholick Good Sr. designe you or name plainly that Catholick Church distinct from the Roman Catholick in all ages and to vse your own words we shall extol you for the only person that euer did any thing memorable on your side but if you do not this as I know you cannot for all other before Luther were professed Hereticks 't is you that iuggles and fob's vs off with meer empty words He still goes on thus worse and worse If I should once see you proue the A weak Argument reâ—orted infallibility of your Church the Popes supremacy Inuocation of Saints the Sacrifice of the mass c. by as an vnquestionable and vniuersal tradition as that is wherby we receiue Scriptures I shall yeild my self vp as à Trophey to your braue attempts Contra 1. ad Hominem If I should once see you proue all Churches fallible the Pope no supream head No Inuocation of Saints no veneration of Images no Sacrifice of the Mass c. and the rest of your negatiue Articles If I could once see you proue two Sacraments only Iustification by faith only Christs not real presence in the Holy Eucharist by as vnquestionable and vniuersal Tradition as that is whereby Scripture is receiued we would yeild also to your braue attempts Answer this if you can or for bear hereafter to weary à reader with euident improbabilities And mark well why I call them so 16. Haue we not à more vnquestionable
none can adore one that meerly takes vpon him the Maiesty of à King who is not with an Adoration due to that Maiesty so none can honour or adore Christ in the Eucharist with an honour due to Christ when truely and really he is not present but saith Theoderet Christ is to be really adored in the Eucharist and Consequently he is really present there 21. For the rest I remit the Reader to C. Perron who in the following Chapters dissolues and most clearly what euer can be obiected against his Doctrin To end this point be pleased to reflect vpon this one particular Had Theoderet said The Symbols remain in their first essence figure and form and included in that very speech as our Aduersaries will haue the One reflection more very substance of bread He had spoken most improperly which ill beseem's so learned an Author for vpon this supposition he speak's as incongruously as if one should say Peter this very hour who is himselfe both Soul and body remain's in him selfe that is The Cardinals reading clear's all in his Soul and body But if you read with the Cardinal Thus. Car ils demeurent en lae forme en la sigure de la premiere substance They remain and in the form and in the figure of the first substance of bread before Consecration really formed and figured by them the Construction is good the sense most clear perfect and without exception 22. Thus much I haue noted to satisfy the Gentleman and hope neuer to hear Theoderet obiected hereafter against Transubstantiation If I doe I shall say an old obseruation of mine alwaies proues true and t' is That the best Arguments of Sectaries Printed and reprinted in their little books are like old thread-bare garments quite out of fashion cast off and reiected I mean answered ouer and ouer by Catholick Authors yet Brusht vp must appear as new And this less blamable may pass for they can do no better but methinks it is intolerable that they bring again to light such worn-out stuff as you see now done in this particular and dare not inform the Reader how often it hath been torn à pieces Yet the worst of all remain's Viz. That they build their faith vpon sand one dubious Authority of à Father if yet dubious supports it and seem's to these new spirits ground enough to foment Schism to maintain à rebellion against as ancient Church which neuer belieued as they do CHAP. XII A Digression concerning the Real Presence The Fathers plainly assert it Sectaries glosses friuolous The agreement of the Church and Fathers make à Doctrin indubitable The Catholick's certain Principle A word with Mr Stillingfleet 1. BEfore we produce these Testimonies and lay open Mr Stillingfleet's Mistakes turn I beseech you to his Account of Protestancy Part. 3. c. 3. page 567. Where he treat's of Transubstantiation and calls it an vnreasonable Doctrin because repugnant to sense and reason also It seem's contrary to sense for sense tells vs what we see and tast is bread after consecration and reason vpon that sensible suggestion ought to conclude it still remains substantially bread Obserue I beseech you how the Gentleman to maintain his proofs drawn from sense is not only forced to reiect the plain sense of Christ's words according to the letter This is my body which is giuen for you This is the Chalice of the new Testament wich is or shall be shed for you But more Mr Stilling quarrel 's with all Christians except à ferr Protestants ouer how he is thrown into à desperate quarrel wherein he will neuer come off hansomly For he is engaged to make not only the Professors of the Roman and Greek Church who indubitably belieue the Real presence more than stupid because opposit to that he call's sense and reason but besides He contrast's with à far greater moral body of Christians I may rightly stile it the Representatiue of all named Christians in the world excepting à few Protestants I 'le shew you how At this day there are in that famous Temple of Hierusalem dedicated to the Holy Cross called the Church of the Sepulcre Catholicks Graecians Abyssins those most ancient Christians Syrians Maronits Georgians and others All haue their Altars in one and the same Church and all though different in some Doctrinal points and Ceremonies vnanimously belieue à true vnbloody Sacrifice and with it the real presence of Christ after Consecration No moderne sectaries haue place here witnesse Prince Radziuill in his Ierosoly Peregrin Antwerpe Print 1614. Pag. 109. Nay they are so meanly thought of that when the Prince named Lutherans Zwinglians c. The party he conuersed with demanded whether they were Christians What Christians said he and haue no Priest no Altar no sacrifice offerred vp to god in this sacred place where Christ wrought our redemption you may see more hereof in the following page of this Author In the mean while shall any say that à Representatiue of so many Christians are to be deemed fooles vpon this account that they contradict sense and reason It is so vast à Paradox that though Mr Stillings should write volumes on this subiect He would neuer speak à probable word against such à cloud of witnesses You may add herevnto if you please those many Christians conuerted to our The Chineses difficulty Catholick Faith in that vast Kingdome of China à People the whole world knowes most ingenious All of them as I haue heard from two worthy men à long time Missioners there the one is yet liuing who reclaimed many from their errours raise most difficulties before their conuersion against that one Mystery of our Faith the Incarnation of the Diuine word but after satisfaction receiued in this particular they submit easily to the belief of other Catholick verities and neuer Scruple in the least at the Mystery of the Eucharist as à Doctrin Contrary to sense and reason And they proceed most rationally for in real truth there are incomparably Most Concern's the Incornation greater difficulties in this one Mystery of the Incarnation to say nothing of the Trinity might weak reason decide the case than in the other What That God who is essentially immutable becomes man by à vnion betwixt the Diuine word and humane nature which vnion toucheth so intrinsecally on that Diuine Person that we must truly say This word is now intrinsecally affected otherwise then he was before and to conceiue all this done without à real change may the Common notion of mutation stand Mutari est rem aliter se habere is à difficulty so great say good Diuins that it hath rack't many à strong wit and yet can scarse be well solued Vtramque enim Substantiam in vnam conuenisse personam c. They are words of S. Leo Sermo 9. de Natiu Dmi nisi fides credat sermo non explicat That is the Mystery is very abstruse I verily belieue Mr Stilling Metaphysick will not reach
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
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
Church of Christ and consequently both the Romanists and English wanting fundamentals are People essentially Churchless Now vpon the Supposition of lesser corruptions only not fundamental you haue à dreadful Inference against Protestants And as true as dreadful Viz. That their first Separation from the Roman Catholick Church was damnably Sinful though She were here falsly supposed to haue erred in smaller matters This I A third Inference Say followes not only because the Ancient Fathers expresly teach No Reformation can be of such Importance as to counteruaile the danger of Diuisions And that all things should be rather tolerated than to consent to Schism in the Church But vpon this other account also that the Reuolt of Protestants from our Ancient Church hath laid such à visible disgrace vpon à noble Kingdom That none but the powerful hand of God with the wisdom of our Gracious Souereign and the States concurrence Touching vpon the doleful Diuisions in England can take it of The Nation we see with our eyes is strangely diuided hideously discomposed Religion is of the hinges and men generally are so transported into Extrauagancies that none can say what the Religion is which England Professes at this day There are so many Sects so many Diuisions so many Tub-Preachers so many woemen-Gospellers so many Quakers so many Fanaticks so many Leuiathan-Monsters that you may read and see without turning to the Bible à Babylonian Confusion amongst them Would Popery Sr. think ye you are as I vnderstand moderate and learned had that continued laid England vnder such à publick Disgrace as this Rabble of men and Fanaticks haue done Let the world iudge 19. Now if you Ask from whence came this fearful Disorder which to my sorrow makes our Country ridiculous to forrain Nations I answer The first Rent the first Rupture the first Schism of Protestants from the Catholick Church occasioned all Here is the Source and Sole Origen of these vnfortunate The Origen of all these lamentable Diuisions Reuolutions Wherefore this Argument proposed by à Fanatick against Protestants is vnanswerably conuincing Ad hominem I say ad hominem not that I approue Fanaticism As ye Protestants without recourse to any other iudge but your Selues vpon your own Authority quitted the Roman Catholick Church and thought your Fact reasonable So we Fanaticks without recourse to any but our own tender Consciences knowing you began à Reformation not yet compleat leaue Protestancy And hold our fact as reasonable as yours And thus others by your first Example The Fanaticks Argument against Protestants may reform Religion to the worlds end Yet all of vs may these men Say make but one true Church For if Mr. Thorndicke Page 9. Answer 's pertinently to that demand Where his Church was before Luther There it was saith he where it is The same Church reformed which was depraued afore If this Answer I say be good Pray you why should Fanaticks Nay why ought the Arians and worst of Heretickes be excluded from being of one and the same Catholick Church For the Church seems to Sectaries an ample field and embraceth all called Christians though differently reformed The only difficulty then is to find out him or se Those who among so many dissenting Reformers the whole world ouer haue happily made the best choise in All seclanes will reform and none can do it mending Religion The Protestant you see reform's the Catholick the Puritan the Protestant and the Quaquer will reform all at once vntil some new Sectary peep out that bring 's in à better Fashion And is it possible shall all these vnreformed People reform one another This difficulty cannot be solued in Protestant principles 20. I say in à word It is impossible to reform any erring Society of Christians but by the Rule Doctrin and Authority of The Church which reform's other erring Socoeties must not need any reformation some one Church which must be owned so pure that She cannot be reformed in what She teaches The reason is clear For à fallible and deformed Church can no more help to reform another like wise fallible or unreformed than the blind lead the blind Hence methinks Mr. Thorndick who hold's Protestancy as fallible and as much out of order as Popery Speak's little to the purpose Page 11. where he saith There is no Power in this Church and Kingdom he mean's England to reform it self in matter of Religion but only by that Form and to that Form which may appear to haue been held by the whole Primitiue Church before the Corruption came in which we pretend to reform I cannot but smile at this word Appear Pray you Sr Say to whom must it Appear What To you or me or to any priuate fallible man You talk as if forsooth the Primitiue Doctrin were so apparently Manifest to People that euery one by opening Books and reading Autiquity may with à wet singer clearly discouer the true and Orthodox Form of Religion Wheras the contrary is euident For haue not we and Protestants to omit others now for à whole Age perused Councils and Fathers and after all do we not see with our eyes that what seem's Orthodox Doctrin to one Party seem's not so to the other It appears manifestly to me that the Primitiue Fathers so openly maintained an vnbloody Sacrifice vpon the Altar that the wit of man cannot without violence wrest them to à contrary sense doth the Truth appear so to Protestants It appeared to S. Cyprian Epist 55. ad Cornel. Dissentions arises after the perusal of the primitiue writings and to me also That Heresy and Schism take their Origen from this That the fraternity of Christians answerably to Gods command Obey not one Priest and one Iudge who is Christs Vice-gerent in the Militant Church on earth Will Sectaries read and vnderstand this as I doe It seemed clear to S. Hierome cited aboue That one out of the Roman Catholick Church wherof Pope Damasus was then Head really belonged not to Christ but to Antichrist and Therefore ought to be esteemed an Alien from the house of God à Person vnclean and prophane Will the Protestant after his reading these words own the Doctrin pure and Orthodox No he dares not 21. What then is the Result though we read these and à hundred other Passages in the ancient Records so Plain for Popery Experience tell 's vs nothing els ensues but an endles contest about their Sense and crossing one an other with contrary glosses This is all that can appear to Mr Thorndick Wherefore Vnless The plainest Authorities Conuince not Sectaries Recourse be had to better Principles then to meer Appearances Disputes may goe on till Dooms day without Satisfaction or fruit to any Be it how you will My hearty wish is that Mr Thorndick who hitherto Stayes in Generallities would please fully to set down that whole Plat-form of Religion which he conceiues exact and suitable to the Primitiue Church Were this
belieued S. Iohns Testimony or that our Sauiour Spake those words Here is our solution God long since said the dead shall rise but this Ancient Reuelation being remote from vs if solely considered cannot moue vs to belieue the truth vnless an Infallible Oracle Ascertain vs that God once spake it iust as S. Iohn assures all that Christ said I am the Messias Ask now â—hy Mr Stillingfleet belieues that our Sauiour vttered those â—ords He will Answer God speaking by S. Iohn an Infallible An Application of the Instance clear in Scripture Oracle Affirms it So I say God speaking by the Church an Infallible Oracle affirm's the Resurrection of the dead O but independently of Church Authority we know the resurrection is reuealed in Scripture Contrariwise we know nothing of our Sauiours words but from S. Iohns Testimony Answ we know indeed the Resurrection is asserted in à Book called Scripture But that the Assertion is Diuine or vttered by Eternal Truth we haue no more Infallible certainty without the Churches Testimony Then if any vulgar Samaritan without Diuine Assistance had said Christ spake those words I am the Messias 23. By what is now briefly touched you se first That as our Sauiours own words and S. Iohns reflex Testimony vpon them concurr Indiuisibly to the Faith of these Aduersaries So the reuealed Verity of the Resurrection in Scripture And the The ancient Reuelation and the Churches reflex Testimony Churches reflex Testimony which infallibly Ascertains vs that it is reuealed may well indiuisibly concurr as one compleat Motiue to our faith whereof more hereafter I say indiuisibly And therefore this Faith vltimatly resolued relies not first vpon Scripture only as our Aduersary conceiues without any relation to the Church and then rest's vpon the Churches Concurr indiuisibly to Faith Testimony as vpon à distinct Formal Obiect but by one simple Tendency it pitches on both together 24. You se 2. It s hard to Say what Mr Stillingfleet would haue when he tells vs. This Principle The Church is infallible must be more credible then the Resurrection of the Dead If We clearly distinguisâ— what our Aduersary Confound's he mean's the Churches Testimony is to vs in this present State the more known and nearest Motiue wherevpon the Faith of that Article is grounded we easily Assent But if he think 's we must first Assent to Scripture which asserts the Resurrection and own that as Diuine or the only Motiue of Faith without all Church Authority attesting it to be Diuine He err's not knowing our Doctrin For we Say no Scripture can be infallible An improper Speech assented to as Diuine independently of the Churches Testimony Again those words More Credible are improper if applyed to the Formal Obiect of Faith For the Formal Obiect terminates Belief the Credibility whereof goes before and is grounded on the preuious Motiues inducing to belieue VVhether we Square Circles in our Resolution of Faith The other mentioned Points in the Title of the Chapter discussed Vpon what ground those Articles called the fundamentals of Faith are belieued in the Opinion of Sectaries 25. In many following Pages we haue little but that the Churches Infallible Testimony must be called the Formal Obiect of Faith whereof something is said aboue And you shall haue more hereafter 26. P. 149. He thinks we Argue like men squaring Circles when on the one side we make Scripture obscure yet on the other giue it light enough to proue the Churches infallibility And then he talk's of an Apocalyptical key hanging at the Churches Scripture Proued Diuine Conuinces the Churches Infallibility girdle able to vnlock all the Secrets in it To the first I haue Answered Thus much Supposed that Scripture is proued Diuine we haue so great light from the seueral Passages thereof to conuince the Churches Infallibility that no glosses of Sectaries shall euer obscure them To the Ieer of the Clauis Apocalyptica I Answer Some one or other must vnlock those high secrets when t' is euident innumerable Heretiques by à wrong key wrest Gods word to most pernicious Senses The Question is whether you Sr or the Church must rurn the key 27. Page 152. After thanks giuen for our Coleworts so often serued â—y Those mute Persons the good Motiues of credibility He is Brisque Ieâ—rs and empty words and in earnest resolute to solue our Argument Asking before hand Whether it be not enâ—ugh to be in à Circle our selues but must â—eed's bring the Apostles into it also Reflect I beseech you We said aboue that the Apostles induced by the Signal works and Miracles of our Sauiour Assented to his sacred Doctrin as most infallible In like manner The Primitiue Christians induced by the works and Miracles of the Apostles belieued them to be infallible The force of our Argument Oracles Therefore we also in this present State hauing Motiues and Miracles of the same weight and Euidence in the Roman Catholick Church Belieue with à firm Assent of Faith that She is God's Oracle and her Doctrin most infallible The short Answer to all this saith Mr Stillingfleet is That the ground why the Christians did Assent to the Apostles Doctrin as true was because God Wholly waued gaue sufficient Euidence that their Testimony was infallible in such things where such infallibility was requisite Pray Consider well whether this be not à gliding or rather à plain running away from the Difficulty We haue vrged all this while the Parity between the Churches Motiues and those of the Apostles We haue proued and yet plead That the Euidence is à like in both The Churches most manifest Signes are The blind se The lame walk The dead rise Diuels are dispossesed c. And these termed by you vnsauory Coleworts and mute good Things were the Apostles Signs also Are not you therefore obliged in all law of Disputation What all law of Disputing requireâ— either to proue and vpon sound Principles indeed That we falsly appropriate such Motiues and Miracles to the Church Or if you cannot disparage so illustrious an Euidence to shew à fault in this Inference The Church is known as well by her Signs to be an infallible Oracle 28. Now mark how we are put off with half an Answer God â—y you gaue sufficient Euidence that the Apostles Testimony was infallible None doubt's it But Say on what want do you find of the very like Euidence in the Church Her Miracles are as manifest Her Conuersions as Numerous and more Her fame as renowned Her name as Catholick finally might we vse your scornful language Her Motiues no mute Persons speak Nothing like an Answer giuen aloud and Her Colewarts are euery whit as good as those were the Apostles serued vp To this you Answer not à word but first tell vs with your Aduersary that the Apostles confirmed their Doctrin with Signs that followed by which Signes all their Heares were bound to aknowledge them for
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