sins committed against God and nature Now if the Atheist saies he followed the Dictate of his reason this were it so at most excuses him from the sin of Atheism but frees him not from damnation if guilty of other criems against the light of Nature If he say again he fully enioyes his pleasures in this life whilst those who belieue à God liue in restraint and fear He pleads Good Christians in this life haue more content then Atheists Non-sense for à good Christian if we exclude some horrid sins which nature ex ecrat's may haue his dignities in à common wealth his lawful pleasures and recreations as much as any Atheist herein he hath no preheminence before others no nor so much content as is allowed good Christians Therfore on all accounts he is in à worse condition them Christians for he liues contemned here the whole world ouer and can expect no happines hereafter 12. Others argue and methinks very solidly Though Gods existence were not demonstrable Atheists may neuer the less be not only conuicted of error but iustly also look't on as in à damnable state vpon the account of their Atheism Here is my reason The very rules of nature and ciuility oblige vs to respect all according to the outward appearances of their quality and condition when we haue no iust reasons which render them suspected It would be open iniustice to treat any Atheists conuicted of errors though à Deity were not demonstrable one either in language or actions like an inferiour fellow whose traine or garbe speak's him à Prince or nobleman I should certainly err in iustice and morallity should I deny any one that respect which the Common reputation of his virtues and accomplishments hath gained him though perhaps not deserued whem I haue no Conuincing proofs that he is not what he seem's There is no Atheist of them all but would think him self highly iniured were he slighted in this nature and with good reason too for the meer possibility of being deceiu'd in à mans quality or virtues can be no sufficient warrant for any to deny him that honour which his virtues in all appearance challenge as his due 13. I say therfore were the Deity supposed indemonstrable that cannot excuse the Atheist from performing those duties which such à Being in all appearance most infinite wise and omnipotent may challenge of praise and Adoration proportionable to his worth For if the Atheist exact's all punctilios of respect from others which the exteriour garbe of his dignity may intitle him to he cannot without the highest wrong and violating the law of nature Doe as you would be done by deny to God after so many signal appearances of his dignity the due respect and honour wherunto that supreme excellence most iustly laies claime Wherin the excellence of God appear's 14. Now if you make inquiry after the appearances of that supereminent excellence in à Deity they farr surpasse all those other appearances which can possibly concurr to create in any an opinion of mans greatnes virtues or accomplishments No Monarch no Prince no Potentate no nobleman can giue so many euident signes of worth and excellence duely laid claime to as God euidences of an infinite greater supereminent worth due and proper to himself Euery one knowes that wisdom power and worthy actions enoble man and beget in all à vniuersal fame of excellence What think ye Doth not the creation the continual preseruation and admirable Oëconomie of this visible world loudly speak the wisdom power and noble works of à Deity Do not these raise in all à vniuersal fame of his Being Haue not all ciuilized nations agreeing in the truth the very best of philosophers in past ages and all Christians the most wise and learned body of men which the world euer yet saw purchased to God vpon euident appearances more immortal honour and renown than euer Prince or Monarch gained suitable to his state and dignity If therfore to deny à Prince to be what he seem's when all imaginable appearances speak him Prince be most iustly deemed à crying iniury contrary to the light of nature much more to deny God his Being is à greater wrong when all the testimonies of grace and nature proclaim him God One word more and I end this point So many eminent and signal miracles both before and after our Sauiours comming which could proceed from no other cause but God either euidently demonstrate his Being as we shall seepresently or make the truth so apparantly credible that t is à degree of madnes to deny it The Atheist therfore who without proof or principle denies God and depriues him of that respect which ought to be paid vpon outward signs and euident appearances of his excellence impiously opposes right reason and sin 's damnably Nor can the supposed indemonstrability of God more excuse him from damnable irreligion then the possibility of being deceiued in any mans worth or accomplish'd virtues whem apparent signes make them euident from wrong and open iniustice as is now said 15. Lastly the Atheist who pretend's to belieue nothing belieues it 's true differently as much yea and as hard things as any Christian doth The Christian belieues à God he neuer saw The Atheists belieue differently but more difficult things then Christians and the Atheist an infinite series of causes or à strange concours of inuisible Atomes he neuer saw The Christian belieues the soul he neuer saw to be immortal the Atheist who yet neuer saw so much holds it vanishes into nothing The Christian saith an infinite wisdom rules the world The Atheist sayes no but either fate or chance as much imperceptible to sense as God is Gouerns all You see therfore how these men who pretend to belieue nothing belieue as much as any for we all belieue but with this difference that the Atheist imprudently iudging incredibilities belieuable fastens on them and leaues to Christians à belief of verities not only prudently credible but most true and certain Mark their blindnesse and à iust iudgment of God with it They reiect things credible and in lieu of these pitch on most desperate improbabilities and this ineuitably for not to belieue credible verities forceth them to belieue the contrary incredible fooleries The Atheists arguments run all vpon fals suppositions where of see more In the second discourse God they say seems carelesse in gouerning the world whilst He suffers the innocent to be oppressed and vniust men to enioy much happinesse Mark first They suppose some innocent and others vniust wheras if we deny God there can neither be innocence nor vniustice as is now demonstrated 2. They measure Gods infinite wisdom in gouerning his creatures by their short fallible Conceptions and suppose him vnable to punish the wicked and to reward the iust in à future life But enough of this subiect most amply handled by others CHAP. II. Reason reiects all sects or Religions not Christian VVhether Gentilism
embraced Iudaism and therefore S. Hierome in 3. Habacuc call's these three now named Semi-Christianos half Christians followed à middle way between Aquila and Symmachus and translated Scripture with greater Simplicity more agreable to the 70. version 4. An other Edition ascribed to Origen not because he made Origens great industry à new version but with an immense labour to conserue the 70. Greek pure first composed his Tetrapla or à Bible branched into 4. Columns The first contained the 70. version the 2. Aquilas The 3. Symmachus his Translation The 4. that of Theodotion Afterward this great Doctor learning the Hebrew language made his Hexapla that is à bible with 6. Columns The first contained the Hebrew Text the 2. the Hebrew in Greek Characters the other 4. the Version of the 70. of Aquila Symmachus and Theodotion Now because there were two more Greek Versions called the fift and Sixt Editions Origen composed his Octopla or Bible distinguished into 8. Columns If you will haue more of the 5. Edition called by some Hierecuntina or of the Sixt named Nicopolitana as also of the Lucian and Hesychian Lections read Bib Max in Proleg Sect. 18. Cap 9. and Bonfrer in Prol c. 17. These two later were only corrections Doubts relating to these versions of the 70. no new Translations Concerning all these versions many doubts occurr as you may see in the Authors now cited and you will meet with no fewer concerning the Caldee Paraphras of the new Testament called Targum The Syriack version or interpretation of the new Testament extant in that noble laborious work of Arias Montanus called Biblia Regia is not without blemish Se Serrar c. 15. nor the Author of it well known and I belieue our Sectaries will not approue seueral Titles or inscriptions mentioning what was wont to be read on certain feast dayes as on the veneration of the Holy Cross and in certain fasts and the Commemoration of faithful souls departed this life c. 5. To speak here of the many latin Editions and seueral doubts concerning them would be too long work for my designe which is only to point at difficulties concerning both Originals and Translations That ancient one called by S. Austin Itala highly commended lib 2. de Doctr Christi and read in the Church before S. Hieroms time hath no known Author The The Itala version commended by S. Austin more late amongst Catholicks are Santis Pagninus his version of the old Testament out of the Hebrew first corrected by Arias Montanus though the Correction pleaseth not Bonfrerius and it was most pittifully corrupted by that Runnagate Printer Robert Stephen wherof see more in Bib. Max Sect. 20. Cap 2. and Bonfrer Cap. 18 Sect. 1. An other you haue of Isidore Clarius which neither Canus nor others approue A third of Francis Vatablus Doctor of Paris and à sound Catholick but the vngodly Robert Stephen corrupted that version as you may read in Bonfrer and Bib. Max. now cited I mention nothing in this place of the Armenian and Gothick Bibles Se Bib. Max. Sect. 20. cap. 3. And am as silent of the Tygurin version printed anno 1539. by Christopher Froschonerus à most corrupted Translation by Hereticks wherof you may see more in Bib. Max now cited cap. 3. Read also if you please Serrarius cap. 18. 9. 1. Of Sebastian Munsters of Bliblianders of Castalions and the Geneua Translations c. You will find none of them of any account but with Sectaries only 6 Thus much briefly premised for we haue not said half of what might be alleged concerning the doubts and vncertainty of various editions I here appeal to euery distinteressed iudgement Reflection made vpon these doubts and ask whether it be not mighty difficult or rather impossible to say absolutely by the force of our priuate fallible knowledge by witt or humane industry only This book This Edition is Gods true sincere word as it was writ by the Hagiographers And here I must mind Mr Stilling of his not well considered Doctrin who P. 196. seems to own so great certainty of Scripture as excludes the possibility of all reasonable doubting and pag 215. asserts We may be sufficiently assured that there are no Material Corruptions in the books of Scripture without your Churches Testimony Good Sr. leaue of these generalities and tell vs plainly of what Edition you speak What particular version haue you which must be supposed so authentick or so free from all errour as may exclude à possibility of reasonable doubting before you haue the Churches Testimony or toleration for it Name one and much A question proposed to Sectaries is done Will you follow the Hebrew and Greek Copies now extant You see most learned men whose knowledge and Authority is not inferiour to yours say both are corrupted and thus much alone weakens the certainty you pretend to Will you admit of the 70. Translation as pure and Authentick Be pleased to reconcile the Antilogies between that and the Hebrew Text or say that the Septuagint though euer of great veneration in the Church hath its errours Will you plead for what Aquila or Symmachus haue done These are euidently corrupted and in points most Material touching Christ our Lord. Will you say that all Copies none excepted all Translations whether Greek or Latin now extant are pure Scripture in the Materials of Faith and manners It is highly improbable and therefore hitherto we come to no Solid Principle to no certainty which excludes the possibility of reasonable doubting O saith Mr Stilling to proue that no Material Corruptions stained the Scripture now extant We that is Sectaries diligently compare the present Copies with the most ancient M S S. we obserue the citations of Of sectaries Comparing Scripture with the more ancient Copies those ancient Fathers who liued when some Autograph's were extant and then most likely we haue the pure word of God You compare Pray you answer were there not others in the Catholick Church before Sectaries troubled the world as industrious in comparing Copies and Manuscripts together as you haue lately been Was S. Hierom think you negligent in this particular Or did the Primitiue Church before S. Hierom when it read that ancient Edition called Itala and preferred it before all other Lections fail to examin which Copy was best Yet more If we come to later times and ponder well what diligence what vigilancy what industry attended the Correction of the Sixtin and Clementine Bibles Sectaries may blush at their Oscitancy and too sleight Cauils at our Vulgar latin Read the preface to Sixtus 5. Edition Antwerp print 1599. with other reflections made in Bib Max Sect 20. c. 4. and you will see so great à care and industry vsed in this correction that humanly speaking more could not be desired 7. Many Copies and old M S S. were at the Popes command sought for and brought to Rome Not only some chief and selected Cardinals in the time of Pope
sacred Doctrin hath been à Diuine vvork aboue the force of nature Thus much performed vve Shevv hovv Sectaries erre it their Search after Religion and euince that it is not found by their priuate pondering Scripture alone much lesse by any vnprincipl'd Glosses Lastly in this Discourse vve lay forth an easy vvay vvhereby all these vnfortunate Debates concerning Religion may come to à happy period THE RVLE OF FAITH Wherin the infallibility of the Roman Catholick Religion is established against Atheists Heathens Iewes Turks and all Sectaries CHAP. I. VVhether true Religion be in the world The Affirmative proved Against Atheists Atheism evidently Shewd'improbable 1. THe question may perhaps seem doubtful to many upon Different judgements Concerning true Religion these grounds First Who euer admit's of Religion must either hold it true upon the Authority of others or because he is perswaded it can be found out by his own search and industry If he relies on Authority He meet 's with as many Pretenders to truth as there are different Professors of Religions on earth The The most of men pretend to it Iew pleads for his as the most ancient the Christian for his the Turk for his the Heathen for following the light of nature and every one thinks well of his own way and votes his own Religion best If therfore à searcher after truth relies on Authority He can no more say these take the Christians word than the Heathens the Heathens then the Jewes the Jewes then the Turks the The diffically about the choise Arians then the Catholicks the Catholicks than the Protestants and Consequently ought in prudence to reject all Religion 2. On the other side if He chuse à Religion by the force of his private judgement only or own industry He is cast into à Labyrinth and shall never find an exit He is obliged in prudence to make à diligent search into all the different Sects which are or have bin since the first creation of things He is carefully to examin the causes of them the grounds they rely on the connexion or coherence they have with one an other He is to converse with the learned of these different Religions or read their books and then to pitch by his own erring judgement on what likes him best which perhaps may be worst of all This task you see is immense and no lesse unsuccesful than laborious mans life is spent before halfe the work be done Therfore it seems none can come to the certain knowledge of true Religion either by Authority or reason Ergo saith the Opponent there is no such thing as true Religion in Being 3. Contrariwise I say True Religion most evidently is in the True Religion is in being The reason of the Assertion world The Assertion is grounded on this certain verity God eternally existing by himself without cause and infinite in all perfection is in Being therfore true Religion cannot but bee also For Grant such à Being as God is necessary of himself without any superiour cause it followes He is to be adored by all rational creatures essentially inferiour to him and not by any false or mock-worship but in Spirit and Truth for such an adoration only suites his Divine nature Of the adoration due to God This reason is reinforced by the light of one indubitable Maxim Quod universis videtur est verum What appeares to all or at least to the most Civillized Nations to be à Truth is so for such à universal consent of nature is the Dictamen and voice of God the Author of nature But all Nations ever owned some Religion therfore this agreement of God and nature is à Truth The minor is evident All civillized Nations own à Numen to say nothing of Christians out of the very writings of Heathens who assure us though people are found so barbarous as to live without lawes learning or civil goverment yet no whole nation was ever yet heard of but owned some kind of Numen some sacrifice some homage some worship due to à power either falsly or truely judged worthy of Reverence and honour Neither is the One difficulty removed force of the Argument infringed by saying many and very many Nations erred in the Truth of Religion which may seem as great an Evil as to have none for thus much is only proved at present that the voice of nature more easily ownes Religion then it professes one true That therfore being the universal Testimony or General consent of all cannot be false Haec testimonia animae its Tertullians Doctrin which S. Cyprian borrowed from him quanto vera tanto simplicia quanto simplicia tanto vulgaria c. This general Truth by how much more pure and simple by so much it 's more vulgarly known by how much more vulgarly known by so much its more common by how much more common by so much it 's more natural by how much more natural by so much it 's more Divine Omni literaturâ notius saith Tertullian omni Doctrinâ agitatius omni homine Majus 'T is à learning more known and resolved in mans mind than all other learning greater then man is and therfore à certain truth setled in all by the Author of nature God himself Now that many err in the truth of The cause of Mistaking true Religion Religion proceeds without doubt too often from want of instruction sometimes from pride ignorance or Malice in the Teacher which is the deplorable case of condemned Hereticks Sometimes and this is most usual it comes from an obdurance of heart begot by à custome of sinning and transgressing against the very light of nature For this custome bring 's à punishment with it that it darken's the mind notoriously and makes reason à stranger not only to weighty rational motives which forceably draw us to good but more over it so stupifies so dulls and indisposeth à soul that the impressions of grace not wanting to the most barbarous touch as it were on flintly rocks and produce either â weak barren fruit or rather no penitential fruit at all Would therfore the most obdurate Scythians or any other uncivilized People yeild to the ordinary grace allowed them for the avoiding of sin known contrary to nature God who illuminates every man in the world would give more light until they came to the knowledge of truths necessary necessitate medij to attain saluation For this is an undoubted Maxim of Divines God is not wanting in necessaries and Facienti quod in se est non denegat gratiam He denies not grace to such as endeavour by the ordinary means afforded them to avoid sin contrary to nature but if careles of that duty which nature obliges to they voluntarily plunge themselves into an Abiss of horrid transgressions the obdurance now mentioned followes The powerful operation of grace lies stifled and much deaded in such hardned hearts and Consequently sense and love of pleasures bear greatest sway
it is 3. When the world lay as it were in à dead sleep of sin and ignorance thoughtlesse God knowes of casting so much as à thought towards Heauen or of louing any good but what sense and corrupted nature liked of A new Doctrin sad to sense and mighty difficult to reason was heard of Blessed are the poor in spirit Humility scarse heard of before was then cryed vp for à great virtue wrongs were to be forgiuen lawes obeyed iustice obserued c. But was sensuallity only thus Crossed in its propensions No. A load of high Misteries besides was laid on Reason also which seemed to rack and torture it God one in essence and three distinct persons God an Infant born of à virgin A Lord Iesus true God and man after à wearisome life Scourged by impious hands and finally Crucified such with much more was the strange Doctrin of Christianity How euer and here is the Miracle or prodigious work it got ground spread it self far and neer and though contrary to sensuallity and aboue Reason yet millions of souls so firmly belieued it though austere and hard that innumerable haue dyed for it Now if this be not à wonder or à prodigious work aboue the force of nature we may well conclude with S. Austin lib. 22. de Ciuit. c. 5. This to be the greatest Miracle of all that God conuerted the world without Miracles 4. The. 2. consideration yet encreaseth the wonder of this admirable work We know great effects require proportionable causes of like strength and virtue A weak child lift's not vp à weighty burden nor can à mean handful of naked men defeat à puisant Army Ponder well the Propagation of Christs Gospel and the Conuersions of Nations to Christian Faith visible to our eyes the work is without dispute great noble and glorious But say by what cause by what instruments or Ministers did God effect it Did he send Angels from Heauen to preach a Trinity à Crucified Sauiour c. or force Christians to à belief of those Mysteries by strength of arms No. Rex noster Pacificus Our Diuine Iesus is the God of peace Non in Commotione Dominus No tumultuous spirit brought in his Doctrin Caluins tragical proceedings in the late begotten Heresy was not heard of when Christ our Lord and his Disciples preached the Gospel Some perhaps will say that Gods great intention when he first laid the foundation of Religion was to destroy Idolatry and to establish à Ty what instruments the Gospel was dilated new law against Iudaism and therfore proceeded as the world vsually doth in weighty matters He surely made choise of most expert Aduocates of the wisest Philosophers of the profoundest Iudges and most eloquent Orators on earth and by these pleaded for Christianity 'T is an errour all was contrary Our euer glorius God did his own work by twelue poor Fishermen ignoble ignorant friendlesse and destitute of all that the world makes account of yea and he shewed this power more by these weak Instruments and their successors in after ages than he did before whilst he liued with them to manifest that the work was his Principally and theirs instrumentally This Doctrin is so fully deliuered by the great Apostle of the Gentils that we need not S. Chrisostoms Eloquent Discours on the subiect in his sermon Christ is God To illustrate it further though that also merits à serious reflection I will destroy saith S. Paul 1. Cor. 1. 19. The wisdom of the wise and reiect the prudence of the prudent c. Hath not God made the wisdom of the world foolish for because in the wisdom of God the world did not by wisdom know God it pleased God by the foolishnes of Preaching to saue them that belieue c. For that which is foolish to God is wiser then men and that which is the infirm of God is stronger then men See your vocation Bretheren that not many wise according to the flesh not many mighty not many noble but the foolish things of the world God hath chosen that he may confound the wise and the weak things of the world that he may confound the strong and the base things of the world and the contemptible God hath chosen and those things which are not that he might destroie those things which are that no flesh may glory in his sight Which is to say humane power had no hand in this glorious work and therfore it is as manifestly aboue the force of nature as if Christ Iesus had sent 12. little Children to conuert the world for 't is no lesse à miracle to see so great à work done by 12. poor fishermen then by 12. young Children 5. 3. Consider the number and quality of souls gained to our Christian belief and ask whether they were à few only or of so flexible à temper as to credit any thing vpon hearsay You will answer they were not few Witnesse the conuersion of whole nations and if we Consider nature no lesse obstinate than numerous Incredulum illud genus humanum saith Arnobius lib. 1. Contra Gentes Mankind most stubborn and incredulous contrary to its former liberty and education submitted to the yoke of Christ which truth The number gained in numerable as this Author obserues were it not as euident as day light would haue been thought impossible Perhaps you 'l say though many they were yet simple and ignorant and therfore easily wrought on No. A Learned Dyonisius à Clemens Romanus and innumerable other great capacities called on came in to the Church such choise ones God cooperating with his weak instruments were drawn out of errour and darknesse to the light of the Gospel Now if you ask in the last place by what means these conuersions were made The Gospel answers Mark 16. 17. By signes and manifest wonders from Heauen Going into the world preach the Gospel to all creatures c. and them who belieue these signes shall follow In my name they shall cast out Diuels speak with tongues as the Apostles did in the feast of Pentecost They went forth saith the Text preached euery where our Lord working with them and confirming the word with signes which followed Signes therfore and Miracles works of Diuine virtue without violent hands or humane industry cast down Idols outed Iudaism and induced Aliens from Christ to belieue his sacred Gospel These Arguments as I now said so forceably euidence à power aboue nature in the establishing of Christianity that if we had no other Proofs for the Existence of God these alone without dispute Conuince most sufficiently the being of à Numen aboue vs who has demonstrated his prouidence in laying the foundation of Christian Religion so firmly CHAP. IV. VVhether Christian Religion since its first Propagation hath not been in like manner preserued pure and further spread by Diuine Prouidence aboue the power of Nature 1. I Answer Affirmitiuely and say that the Augmentation or further growth of Christian
in the new Nothing of à few iarring Protestants which all other Christians in the world decry as false and improbable Can you think that à foul-mouthed Fryar as euer liued and à Nunn sacrilegiously coupled together layd the first foundation of this excellent and reasonable Christian Religion Speak out and tell vs what you iudge or hereafter leaue of to vent such improbable Paradoxes I speak of à Religion now extant in the world or known 4. hundred years agone to preuent your wonted subterfuge of running vp to the Primitiue Church à most vnreasonable plea when you cannot say probably what that Church taught but only by the Tradition of the present which you most causlesly and vnworthily reiect But hereof wee haue said enough in the other Treatise Perhaps you 'l reply You defend that Church which hold's Doctrin agreable to Scripture I marry Sir but where shall we find it out Amongst you They own on vn known Church Protestants think yee when you know not probably the sense of scripture in one only controuerted Text much less so fully as excludes à possibility of doubting nor shall you euer know whilst you own à sense Contrary to the Roman Catholick Church as is already proued CHAP. X. The first and easiest way to find out true Religion is not by Scripture only though all Christians had moral certainty of the right Canon and sense also which is to say the meer owning Christs Doctrin is insufficient to proue it to all sort of People 1. THe Assertion may seem strange had we not an euident proof at hand and t' is thus The Iewes Turks and Pagans although all Christians now and euer agreed in some chief verities concerning Christian Religion as that Iesus is our Redeemer reiect the Doctrin as fals and foolish 1. Cor. 1. u. 23. We preach Christ Crucified à scandal to the Iewes and à foolery to the Gentils Whereby you may well learn how enormously Mr Stillingfleet erred aboue when he told vs that the meer excellency and reasonableness of Christian Religion carries with it its own proof Our Assertion is contrary and grounded vpon this The proof of our Assertion opposite to Mr. stillingfleet Principle The Mysteries of Christian Doctrin considered in themselues transcend all humane Capacity and as the Apostle saith scandalize weak reason Therefore the Mysteries meerly laid forth to à Iew or Gentile are no conuiction because they are aboue the reason of the very best Belieuers Now if you say they ought first to be belieued by faith without any preuious inducement This is the worst of fooleries for none of the Primitiue Christians so much as belieued Christ or admitted Apostolical Doctrin without rendring first some satisfactory reason distinct from their faith why they reiected the ancient Sinagogue and assented to that then new preach't learning Some preuious light therefore distinct from these abstruse Mysteries which God laies before the eye of humane reason induceth all whether Iewes or Gentils to the true belief of Christianity and Consequently the meer supposed verity of the Doctrin only dark in it self is no absolute mark or first self euident Principle The rerity of Christ's Doctrin no selfe Euidence whereby we are immediatly moued to belieue such high secrets Pray you tell me should any one goe amongst some vnciuilised People who either haue heard nothing or very little of Christ and only relate the story of his sacred Birth in à poor stable of his obscure life from the 12 th year of his age till he began to preach c. Would such Barbarians think yee assent to these strange things either by the force of humane reason or Diuine Faith without further proof or motiue to make all good No certainly Yet all is true and very true yea and most reasonable but the verity alone is insufficient to perswade any that 't is true 2. From this short discourse whereof more in the second part these vndeniable inferences follow 1. That Sectaries assert they know not what when they make the true Preaching of the Gospel and right vse of Sacraments to be marks of the true Church For the true Church be it where you will hath euer its marks antecedently supposed to the true preaching of the word which marks first manifest that mystical body at least in à general way as I shall presently declare and thus known by à natural euidence she proposeth the Mysteries we belieue Here The Church is known by her marks before we belieue is the reason à priori of my Assertion That which is the first obiect of our Faith cannot be the first obiect of our knowledge the Mysteries of our belief layd forth by the preaching of Gods word are the first obiects of Faith for these we belieue and as belieued they are obscure therefore they cannot be the first obiects of knowledge if we speak strictly of knowledge or marks preuiously inducing reason to belieue Whence it is that reason hath its euidence or prudent inducements laid forth vpon other extrinsical Principles before we belieue Belief therefore whether you take it for the obiect assented to or the act wee assent by being as I said obscure can be no mark to it self or to the true Church we belieue in for à mark is euer more known than that obiect is whereof it is à mark or which is pointed at 3. Some perhaps will say The Church is vsually defined An Assembly of those who profess the true Doctrin of Christ therefore An Obiection true Doctrin most essential to the Church must necessarily be known before we know the total essence of the Church Ergo true Doctrin or the preaching of the word is à mark whereby we first find out the Church and consequently the Church marked with euident clear motiues is no inducement to belieue true Doctrin The Argument is an euident fallacy First because the Illiterate and simple Christians belieue in the Church and haue faith sufficient to saluation though they neuer arriue to an explicit Briefly solued belief of euery particular Doctrin taught by it 2. They either explicitly belieue all these particular Doctrins by Faith and this is impossible because all of them were neuer proposed explicitly or know them ex terminis to be Diuine Truths by humane reason when they are proposed and this is most vntrue For who can say that this truth Christ is God and consubstantial with his Father is à verity more known ex terminis by humane reason than the contrary errour of the Arians is You see therefore the obiection is forceles For as one who reades Aristotle or Plato knowes what is said or the substance of the Doctrin by the sense of their words yet remains ignorant whether it be true or fals without further reasoning and inspection so à Gentil that reads our Christian Doctrin in the bible may know much of its sense or what is said yet he must both discourse and reason well before
Tabernacle placed iâ— the sun Ipsa est Ecclesia saith S. Austin Epist 166. In sole posita The Church is placed in the sun Hoc est in manifestatione omnibus noâ—a vsque ad terminos terrae That is She is known by Her own apparent and manifest Euidence all the whole world ouer And because no one Father touches this point with greater Energy than S. Austin Hear yet more Tract 1. m. 1. Ioan Possumus digito c. S. Austins Iudgement concerning The Churches Euidence we can point at the Church and demonstrate it with à finger and They are blind who see it not Lib. 2. contra Crescon Cap. 36. Extat Ecclesia The Church is in Being apparently clear and conspicuous to all Again Lib 2. Contra Petil C. 32. Neminem latet verae Ecclesia The Church of Christ lies hid to none And Lib Contra crescon C. 63. The Church so clearly presents it self to all sort of men euen to Infidels that it stopp's the mouths of Pagans c. See also this great Doctor pondering those words of the. 30. Psalm Qui videbant me foras fugerunt c. Obscurius faith Hee dixerunt Prophetae de Christo quam de Ecclesiâ c. The Prophets haue spoken more darkly of Christ than of the Church And I think this was done because they saw in spirit that men would make Parties against the Church and not contend so much concerning Christ ready to contend about the Church Christ almost euery where was preached by the Prophets in some hidden or couered Mystery Ecclesia apertè but the Church was pointed at so clearly that all might see it and those also who were to bee against it I waue other Authorities for t' is tedious to proue à Manifest Truth or here to transcribe plainer Testimonies relating to this subiect Thus much premised 7. I say first Though Church Doctrin be more clearly expressed by the Church chiefly in all Matters of Controuersy than in Scripture For example you know the Church deliuers the An Assertion concerning Church Doctrin Consubstantiallity of the eternal Son with greater clarity than Scripture expresseth that Truth Yet no man can proue to reason this clearer Doctrin to be immediatly true vpon this sole ground Mark my precise words that the Church teaches it My meaning is The Church yet not manifested to bee God's Oracle by marks extrinsecal to its Doctrin leaues Reason so in suspence that it Cannot say This is the Oracle which teaches Truth or that the Doctrin of this not yet euidenced Society is Diuine and Orthodox The Assertion is so amply proued aboue that it is needles to press the Arguments further in this place All I say now is that we discourse in like manner of Scripture and Church Doctrin precisely considered as Essential Doctrin not yet made Credible by The Doctrin of Scripture or The Church not Proued true by Saying its true signes and Motiues As therefore the Verities of Scripture are not known to be Diuine Ex terminis because I read them in that Holy book But must haue them proued Diuine vpon à certain Principle distinct from Scripture So the Verities of the Church are not known Ex terminis to be certain before I proue the Church by Clear Motiues to be the Oracle of Truth whereby God speaks to Christians what I Assert is euident in Christ our Lord and his Apostles when they first began to preach For neither Iew nor Gentil belieued that Sacred Doctrin vpon their bare preaching Nay It scandalized the one and seemed à foolery to the other But when they saw it confirmed by Euident Signes and Wonders by eminent Sanctity of life by vndeniable Miracles and other Signal marks which the Author of Religion laid open to Reason Both Iewes and Gentils were gained moued to belieue by Such Inducements no less prudent than forceably perswasiue 8. The reason of all à Priori giuen aboue euinces thus much None can indubitably and immediatly own the Doctrin of either Church or Scripture as true and Orthodox but by one of these two means Either the light of natural Reason discouers that Truth Or it must be known by Faith Reason alone too weak to comprehend the Sublime Mysteries reuealed in Holy writ or taught by the Church boggles at all And left to it self reiects The reason of our Assertion at least the harder Mysteries as is manifest in both Iewes and Gentils Now to know them by obscure Faith is wholly impossible vnless one haue sufficient Assurance before hand grounded on other prudent extrinsecal Principles That both Scripture and the Church teach Diuine and certain Doctrin To know thus much the Rational man must discourse And in this present state of things first find out the Church by her Marks and Signes visible to all If reason complies not with this duty the Faith we draw from thence is no Faith but à precipitous foolish Credulity For who can prudently assent to the high Mysteries of Christianity vnlesse Reason first see it is prudent to do so This is what the Apostle deliuer's in few but most pithy words Scio cui credidi certus sum That is I first know why I am to belieue by Reason and then stedfastly belieue without further reasoning But enough of this in the Chapter cited aboue 9. The. 2. Proposition If the Doctrin of Christ's Church precisely considered according to its Essence bee not ex exterminis manifestly true or proues not immediatly that the Church is Orthodox vpon Her own meer saying that She teaches Truth It is euident She must be proued Gods Oracle by Motiues extrinsecal to Her Doctrin Now these Motiues purely considered as Inducements to belieue are not Articles of Faith but sensible reasonable and of such weight that they powerfully incline euery The Church first proued Orthodox by rational Motiues well disposed vnderstanding to this rational assent As God anciently spake by Moses by Christ and his Apostles So he now also speak's by his own true Church And lead's men vnder her safe Conduct to Saluation 10. The ground of my Assertion is no less euident than the very Position it selfe First Christ himself neuer proued his Doctrin true by meerly saying it was so but confirmed it by signes and wonders which made it immediatly credible as is sayd already So also did his Apostles And so doth the true Church to this day 2. Vnless Christians haue those prudent Inducements preuiously applied to reason before they belieue the Holy Catholick Church The wise prouidence of God must be supposed so neglectiue as not to let men know after à prudent and diligent search which or where his true Church is Though Scripture Compares it to à glorious Sun most visible to all And the Fathers say they are blind that see it not 3. All those Millions of Christians who belieued the true Church who liued and dyed happily in it innumerable shed their blood for the verities of it were not
à People mad nor besotted vpon this Account because As the Primitiue Christians more induced to belieue so are wee They proceeded iust as the Primitiue Christians did that alwaies belieued vpon Rational Motiues These Motiues then first enlightned the reason of the most ancient Christians And reason afterward preuented by grace submitted to all the Church teaches But much more of this hereafter because of greatest Consequence though it seem's Sectaries haue little regard to the Euidence of Christianity Drawn from rational Motiues 11. The. 3. Proposition The Marks of Christs Church manifest to all are more sensible and clear than the essential Doctrin is marked by them They are peculiar to the true Church only and distinguish Her from all Heretical Communities Finally taken all together and not by Piece-meal conuince this truth That God speaks to Christians by this Church Euery part of the Proposition proues it self First à Mark is more clear and sensible than the thing marked by it For who euer had seen our Blessed Sauiour walking here on earth and obserued his holy life whoeuer had heard his sacred words and seen his Miracles would haue said his Sanctity words and Miracles were more clear and euident to all than his Doctrin was of being God and man Therefore the first Christians belieued that great Mystery induced by euident works and wonders 2. These Marks are peculiar and proper to the true Church only You haue the reason hereof in the other Treatise Disc 1. C. 8. 1â—3 The force of prudent Motiues Because it is not possible if à true Church be now on earth that God can permit à false Society to equalize it much less to surpass it in the lustre of such Motiues as forcibly perswade to discern between That and all heretical Communities For were this done Falshood would be made as credible to reason as truth And God would be guilty of Arguing less efficaciously in behalf of his own Church against Iewes Gentils and obstinate Hereticks 12. Obserue well the Strength of this Argument I say in à word If an Arian could truly Assert I haue as many forceable Motiues And marks of truth belonging to my followers and Doctrin As the now supposed true Church of Christ can shew for it self could he say with truth I will euidence the like Antiquity the like Perpetuity the like lawful Mission of my Pastors the like vnity in Faith the like conuersions of Heathens wrought in and by my Church The like succession of Bishops preaching my Doctrin from Christs time to this day The like sanctity the like miracles as any Church on earth can demonstrate They distinguish the true Church from false Communities Could an Arian I say or Iew either speak all this with truth no Orthodox Christian could argue the one or other of Falshood in Doctrin For grant thus much These very men might much better handle and interpret Scripture than Protestants do vtterly destitute of all such Marks The Iew if the false supposition stand would draw the old Testament to his sense and so would the Arian the new And who could reproue them could they shew you à Church bearing these signes of diuine Authority Hence Sectaries that only Gloss Scripture and neuer had any thing like an euidenced Church which taught the Doctrin they now maintain and so earnestly Gloss for are most reproueable And vainly attempt to draw any prudent man to à belief of their Nouelties 13. By all you see how important it is to haue à Christian Society clearly marked and distinguished from false Communities with euident Signes and rational Motiues before we recurr to Scripture All faith depends on this greater Euidence laid forth to reason as Shall be demonstrated towards the end of this Discourse 14. I would haue euery one seriously to reflect on what is now said and once more to know That Christs Church like à glorious Sun euidenceth Her selfe by the Lustre of signal Marks though her essential Doctrin belieued by obscure Faith appear's not Euident Find me then out à Church euer in being since Christs time vnited in one Faith glorious in Miracles and conuersions of Heathens wherein Bishops and Pastors lawfully sent haue preached Christs Doctrin age after age Giue me à Church which was neuer censured or taxed of Errour by any Society of known Orthodox Christians She and She only is Christ's true Spouse All other late risen Assemblies are Conuenticles of Satan And these Marks do not only distinguish Her from all One only Church Shewes these Marks such Conuenticles as is now noted but Collectiuely taken conuince this Truth That God speak's to Christians by this Oracle whereof you haue more in the following Chapters 15. In the Interim we must enter vpon à further difficulty and next enquire which among so many Congregations as now are and haue been in the world is the only manifested true Spouse of Christ For all as I said aboue make not one Church vnless Christ hath composed this mystical Body of such members as rightly belieue and of others that iniuriously oppose his sacred Doctrin Now because the chief controuersy is between the Protestant and Catholick The first pretend's to à Church which teaches Christs Doctrin The Catholick vtterly denies the Pretence and pleads for his Own Oracle euidenced by prudent Motiues This I say being the Contest we are in the first place to vnchurch the Protestant and then proue by vndeniable Arguments where and with whom the true Church of Christ is CHAP. III. The Protestant has neither Church euidenced by Marks of Truth nor true Doctrin made credible to reason His whole Faith is built vpon Fancy 1. THe Marks of the Church as is now said are so clear to reason that they make the Oracle manifest to all sort of people to the learned and vnlearned to Iewes to Infidels and much more to Hereticks who pretend to belieue in Christ All of them are alike concerned and obliged to make à search after the true Church and when t' is found to belieue it 2. Now to find it out I Ask whether our English Protestants with these we chiefly dispute like well of the marks Questions Proposed to Sectaries already hinted at or will reiect them I propose my doubt with all candor Will they dare to say That their Church as it deliuers Protestants Doctrin or as it is now reformed in England was euer since Christ time In Being and visible to the world Can they produce à Succession of Bishops or Pastors that taught Protestancy Age after Age without intermission Can they show what Conuersions these Protestant Pastors wrought vpon Heathens to their faith fiue or six Centuries since Can they produce indubitable Miracles done by such Pastors Most euidently No. Therefore our later Protestants reiect these and the other like Motiues as slight and impertinent to euidence their Church which yet say they teaches Christs Doctrin and Wilily do so because they haue none of them Well To
neuer censured Church be Supposed guilty after the whole world held her blamless and has iudged well of Her condemnations pas't vpon Hereticks Compare I say the Authority of the Church time out of mind proued Innocent with the Authority of Hereticks known most guilty There can be no Parallel may we precisely respect Authority Wherefore if the Opposition of Hereticks hath any force Their charge against the Church must stand vpon Strong proofs and sound Principles distinct from Their own voting Her Delinquent These Principles we seek for in all our Disputes with Protestants yet hitherto neuer heard of Any and belieue it Wee hold their own Authority of no greater weight than that of Arians or of any other condemned Hereticks 8. Others quite driuen off all ground of rational Arguing will needs fasten Errours vpon our Church because forsooth in such an Age the 9 th For example after Christ or There about some Popes were less good and People much debauched An other simple Plea Then most likely was the Nick of time Say these to bring in Transubstantiation the Popes Supremacy and what other Errour you will Answ A most pitiful Plea not worth the paper it blot's I shall not so much refute it for it merit 's not the labour As Shew how it destroyes the Belief of all Christian Religion 9. Pray you consider Christianity in the greatest Latitude Imaginable Call Arians Donatists Protestants And Catholicks also Christians Grant which is true that there haue been very wicked men amongst these different Professors I say if this Argument haue weight Some few Popes and many People were not good for one Age chiefly Ergo debauchery in manners more then probably brought in false Doctrins vnder the Notion of Christian Truths A Iew or Gentil may Argue as well and infer that Viciousness of life hath destroyed all Truth among Christians if euer They had any For why should lewdness haue less force to Subuert all Truth taught by the Church of Rome than some only It hath say Sectaries brought in much Errour Therefore saith the Iew it may as well haue corrupted all Christ Doctrin 10. To reinforce this Argument I told you aboue if the Church of Rome had but once proposed one Article to be belieued by Diuine Faith which is false She is not to be reiected and proued unreasonable credited in any thing If you Reply it is euident That though false in many Tenets She yet taught some Articles true As that Christ is our Redeemer The Iew Answers and so do I too She Taught and teaches so still but that This is Truth if debauchery of life bee ineuitably connexed with false Doctrin shall neuer be made Probable For this Church is either entierly sound in Doctrin or Entirely deluded One may Say Scripture is euidently plain for some Primary Articles of Christian belief Answ The Iew scorn's the Reply and maintain's this Truth as I also do If it be once proued that the Church of Rome imposed on the Christian world Falshood in place of Truth Transubstantiation The Sacrifice on the Altar c. She may as easily haue corrupted the whole Bible and made that Book false in à hundred important Passages whereof enough is said in the other Treatise No true Church Therefore no Probability of true Scripture 11. Let vs now proceed to others called Christians the most known Arch-hereticks you will haue the same Conclusion Arius for example à stubborn proud Fellow had many Associates like Himself yea and certainly taught some Doctrins false Therefore Saith the Iew All He deliuered was false also The Diuel learned Luther to broach His new Gospel and the mans enormous Viciousness is known to the world by as credible Authors as Platina or Nico de Clemangijs who make Popes and People so impious Therefore all that Luther taught cannot but bee vpon the Argument proposed most iustly excepted against An other Simple Argument reiected as pernicious Doctrin For gross Errours like à Torrent follow Deprauation in manners Caluins Pride Deceipt and Cousenage to say nothing of that hidious Sin for which he was branded are vpon Record And all know what Rebellion what tragical Doings ensued vpon the wicked mans Apostasy Who then can harbour so much as à good thought of any Doctrin He taught euen that Christ dyed for vs Hence saith the Iew if Wickednes of life and Errours in Doctrin be such inseparable Companions And all Sects or Religions nameable haue had Professors wicked Farewel Christianity yea and Christ Himself also For if the Impiety of some lead's Erroneous Doctrins into à whole Moral Body that one crying Sin of Iudas might more easily haue corrupted the First Apostolical Colledge smal in Number Than the incomparable lesse defects of Popes depraue the great Moral Body of the Church O but Christ secured the other Apostles from Errour Answ So he doth his Church And the Iew will as soon belieue the one as the other who Argues thus 12. Christianity was neuer without Sin Ergo neuer without Errour if the Argumâ—nt haue force When Therefore these new men Say Wickedness of life Compared with the losse of Faith Gods Prouidence seem's equally concerned to preserue the Church from things equally Pernicious But viciousnes of life is as pernicious to Christianity and as destructâ—ue to the End of it as Errours in Doctrin They know not what they Say The Argument is euery way defectiue 13. First it s vtterly False that Wickednes is so pernicious as Errours against Christian Doctrin For Errours destroies Faith the ground of Saluation and immedeatly opposeth Gods Infinite Veracity Wickednes in Manners destroies Grace and other Supernatural virtues yet leaues the Foundation vnshaken Again By what law do these men Suppose that God preserued not his Church Holy in those dayes Doth it follow because some were wicked that She lost all Sanctity Will they Say if the English Church had euer Sanctity in it All vanished into Smoak in the late dissentions and deplorable Tumults There were neuer such Doings at Rome in the worst of daies as England then Shewed to the world O but there were then many Holy and Godly men that suffered Be it so at present I loue not to recriminate For one of yours Holy we had Thousands in that Particular Abuse can not unhallow the Church Age you except against the whole world ouer in England Germany Spain France Denmark c. most humble pious virtuous and profoundly learned What do you think that à few Abuses in Italy not half so bad as you make them can Vnhallow an ample Church Yet here lies the Strength of your weak Argument The iniquity of some chiefly of Popes and Prelates ruins not sanctity only But moreouer induceth Errour into the whole Moral Body of Christ You iust proceed as if One should atattempt to proue that à goodly Building which yet visibly stands fair to the Eye and firm on Sure foundations is all shattered and pulled down
say Antiquity erred no less than we do now And therefore Caluin professeth he followes none of the Fathers but S. Austin Though when He pleases he is too bold with the Saint and scornfully reiect's his Authority also See Bellar de notis ecclesiae lib 4. What Sectaries Nouelties are Cap. 9. I might also show that our Sectaries Nouelties for the greatest part are nothing els but à List of old long since dispersed and condemned Heresies now brought to light again and knit together in one bundle to poison the world withall They haue renewed the Heresy oâ— the Donatists who taught that the Church of God had perished throughout the world except in some few obscure Corners They renew the Heresy of the Arians teaching it vnlawful to offer Sacrifice for the dead They renew the Heresy of the Eunomians saying that by Faith only man may obtain life Euerlasting You haue with These men the Heresy of the Iconomachians in breaking down the Images of Christ our Lord and His Saints reuiued again Of the Berengarians denying the true Body and blood of our Lord Iesus Christ really present in the Eucharist as likewise of the Vigilantians that slighted the Inuocation of Saints denying Honour due to the Relicks of holy Martyrs But I need not to insist vpon these and many more reuiued Heresies they are things Vulgarly known to all largely laid forth in the writings of our Catholick Authors Se Bellar now Cited CHAP. VII Manifest and most vndeniable Miracles peculiar to the Romani Catholick Church only prone Her Orthodox withall show that She still retain's the Primitiue Doctrin 1. BY this word Miracle or Miracles I vnderstand à supernatural work done by Almighty God aboue the power and force of Nature For there is no doubt but that God who What is meant by Miracles created Nature has within his boundles Omnipotency Supereminent effects of Grace which far surpass the little Might of all Creatures made by him These are finite The Author of them infinite And can do more 2. 2. This Principle is certain God hath wrought innumerable Miracles not only to Testify He can do more then Nature Why Miracles are wrought but with this express Designe also that by the Manifestation of such wonders All may come to the knowledge of those Oracles whereby He speaks and Reueals most sublime Mysteries far aboue the reach of our weak Reason Now whether these Oracles be Prophets Church or Apostles seems one and the same thing If they be equally Manifested by miraculous Effects and speak in his name who Assumes them to teach the world 3. I say manifâ—sted Oracles by Signes And say it for this End That all may reflect vpon the depth of Diuine wisdom which may on the one side Seem too rigorous in obliging vs to belieue most Difficult Mysteries neither seen by Eye nor heard by eare They facilitate Faith Were it not That on the other side the burden is lessened and our Faith much facilitated by the Euidence of most prudent and conuincing Motiues For t' is à great Truth Non sine testimoniâ— reliquit Semetipsum benefaciens de Caelo His Goodnes so fauorably condescend's to our weaknes that though he remoues not Vneuidence and Obscurity from the Mysteries belieued Yet he makes them all so euidently Credible to prudent Reason Benefaciens de Caelo by the Lustre of Signes and Wonders That the man who belieues not after à Sight had of such glorious Marks stand's guilty before Gods Tribunal of damnable Sin 4. The third Principle Miracles eminently great in number and quality for example the raising of the dead to life Chiefly when wrought by Persons of Singular virtue to Confirm our Christian Faith are from God and euident Signes leading to the knowledge of true Religion None can doubt of the Assertion seing Christ our Mord. Matt. 11. When Questioned whether He was the true Messias proued the Affirmatiue by his Signal Miracles The blind see the lame walk Lepers are Cleansed And lead to the knowledge of true Religion the deaf hear the dead rise again c. Which is to say in other Terms These wonders speak in my behalfe and plainly Testify that I am the Messias For only to say I am à Prophet sent from God without prouing the Truth to Reason by Signes and wonders Conuinces nothing Induces none to Belieue Therefore Iohn 10. Christ remitted the vnbelieuing Iewes not to the Euidence of his Doctrin for really no Doctrin of Mysteries aboue Reason though most true is or can be its own Self-euidence But to his manifest Miracles The Works which I do in the Our Sauiour pleaded by His Miracles name of my Father These giue Testimony of me Again If you wâ—st not belieue me belieue my works Blessed S. Paul might haue Long preached the Sublime Doctrin of Christ and without Fruit vnless Miracles had confirmed it which he call's the Signes of his They were Signes of Pauls apostleship Apostleship 2. Cor. 12. And How long think ye would Nabuchodonozer haue remained in his Idolatry vnless He had beheld that prodigious Wonder wrought by God vpon the three Israelites in the fiery Fournace Daniel 3. But when he saw them walk in the flames nothing hurt He cryed out Blessed be the God of Sydrack Misack and Abdenago who hath sent his Angel c. Miracles therefore are powerful Inducements to Beliefe which Truth might be yet more largely demonstrated by the Wonders of Moses of Elias of the Prophets and Apostles But these I waue and briefly take notice of our Sauiours sacred words Iohn 15. If I had not come and spoken to them they should not haue finned but now they haue no excuse of their sin c. And to show that Speaking only was no sufficient Conuiction The Text add's If I had not done among them works which no other man hath don they should not haue sinned but now they haue seen and hate me and my Father c. 5. Three things follow from hence First That eminent Miracles of their own Nature are Marks of Christ's Doctrin and true Religion 2. That Our Sauiour most iustly condemned Why the Iewes were taxed of Incredulity the Iewes of infidelity not so much for reiecting his word or Preaching as for not belieuing after they had seen it confirmed by Wonder 's from Heauen For t' is Said plainly Had they not seen they had not sinned A Doctrin Therefore attested by Miraculous signes and wonders renders the Vnbelieuer guilty of Infidelity Consider it alone deuested of such Marks what haue we High Mysteries preached But without Proofs antecedently laid forth to Reason Truths taught but yet vnknown whether so or otherwise In à word we haue the Decrees of à great Monarch obliging all to submission but without his Seal or Signature 6. And Hence it is that our blessed Lord impowred those first great Masters of the Gospel Matt. 10. not only to teach his Sacred Verities but to teach
all This as S Austin anciently obserued vpon à like occasion is the greatest Wonder of all That he conuerted innumerable Heathens to our Christian Faith without Miracles 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 Impossibiliâ—at's The Conuersion of Iewes and Infidels 1. I I say first Clear and Vnquestionable Miracles of the like Quality with those which Christ and his Apostles wrought haue been euer since most gloriously manifest in the Roman Catholick Church And in no other Society of Christians I hope none for Proof of my Assertion can expect that I write Volumes or bring to light again in this short Treatise so much as the hundred Part of those prodigious wonders which are vpon Record in the liues of Saints in the death of Martyrs and Ecclesiastical History Baronius large Tomes giue you innumerable in euery Century And Bellar Lib 4. de not is Eccle C. 14. Hint's at à few from the first Age to the 15. I must waue this longer work and briefly Argue thus 2. Christ Spake Truth in the Text now cited Iohn 14. 12. Prophesying of future glorious Miracles to be wrought by those vvho belieued Indubitable Miracles euince Christs Prophesy fulfilled in him But the indubitable Miracles wrought in the Roman Catholick Church only through euery age proue that Prophesy exactly fulfilled or effectually Euidence the Verity of it Therefore none can doubt of Miracles done in the Roman Catholick Church if Christs Prediction be true and this Proposition be also proued viz. That This Church only hath effectually manifested the truth of that Prophesy or shewn such Wonders as haue proportion with Christs own glorious works and the Apostles 3. Now to clear the Truth Here is my Principle When I read à Prophesy in Scripture I submit to it by Faith but when I See it actually Accomplished or made manifest by real visible Effects And both Sense and vndoubted History discouer so much euidently Reason grounded on Sense and History Can not but prudently assent to the Verity What I would say is clear in all the Ancient Prophesies of Christ and his Church Take this one instance The Prophets Daniel chiefly and Esay Foretold of the large Extent of Christs glorious Kingdom here on earth of The Principle whereon our Asserâ—ion is grounded whole Nations flocking to his Church of Her teaching those Truths which were belieued from the Beginning But when all saw with their eyes innumerable Heathens gained to our Christian Faith and heard of other Conuersions conueyed to them vpon certain Relation for few or none of vs saw the latter Conuersions wrought in China Iapan and the like remote places when I say Authority neuer Questioned giues vs certainty hereof Then all bless God And conclude That what the Prophets fortold of great Conuersions hath been visibly fulfilled And that Christs Church is dayly more and more enlarged Answerable to those Predictions 4. Hence I discourse further and Assert that the glorious Miracles which stand vpon indubitable Record and haue been done in the Roman Church only most notoriously Euidence without Dispute the actual Accomplisment of our Sauiours own words The works which I do he shall do also and greater than these shall he do If you Ask how I proue the Assertion I appeal to Sense and certain History Sense first saw these Miracles done and certain History which Supplies the want of Sense conueyes them to vs though innumerable are liuing at this Hour who haue been eye Witnesses of Miracles Now here we might enter vpon à long work and Recount what the Fathers and Historians both ancient and latter haue of this Subiect Read if you please these few 5. Irenaeus Bishop and Martyr who liued about the year 180. lib 2. Cap. 57. And saies The number of these Diuine works which God hath manifested in his Church the whole Fathers produced witnesses of Miracles world ouer are numberles A little before He mentions these particulars Some cast out Diuels other Prophesy others lay their hands on the sick and cure them yea and raise vp the dead who lined with vs for many years Tertullian of the second Age Lib. ad Scapul And Euseb lib. 5. giue you à large Catologue of most glorious Miracles The like doth S. Bafil Lib. de Spir S. Speaking of that worthy Bishop of Neocaesarea S. Gregory deseruedly called Thaâ—maturgus for the wonders he wrought S. Athanasius and S. Hierom relate the Miracles of S. Hilarion S. Martin And the same 's Hierome Lib. aduersus Vigelantium c. 4. Saith that the Signes and wonders manifested in the Temples of Martyrs proue mightily beneficial both to Belieuers and the Incredulous Responde they S. Hieromes words are his words Quomodo in Vilissimo pulucre c. Answer Vigilantius how it is that we see such Signes and virtue present in à little vnualuable dust and dead mens ashes S. Ambrose an Eye-witness of Miracles wrought by the Reliques of S. Geruasius and S. Ambrose an lye witness Protafius Epâ—st 85. for proof of them Appeal's to sense and the Iudgement of others You haue known saith He Nay you haue seen many dispossesed of Diuels many when they touched the garments of Saints free'd from their Infirmities c. S. Austin Lib. 22. de Ciuit C. 8. 9. Is large in relating the Miracles wrought by the glorious S. Austins Euidence Martyr S. Stephen And Lib. Contra. Epist. Fundam C. 4 5. Saith That the true Church of Christ is proued and demonstrated by Miracles Our Venerable Bede à great Scholler à worthy vertuous man And highly esteemed the whole Christian world ouer certainly deserues credit when Lib. 4. Histor He recount's the Miracles of the glorious S. Cuthbert Bishop of Lindesfern and of others within our England Are any such seen now à dayes wrought by Protestant Bishops No God knowes Their new Faith is à great stranger to all old Miracles 6. Fall if you please lower and read S. Bernard in the life of S. Malachy à worthy Bishop of Ireland what wonders haue we there The ancient Miracles of the Church Saith S. Bernard were apparently manifest in S. Malachy He had the gift of Prophesy S. Bernard in the Life of S. Malachy Cured the Sick changed the minds of men to the better and raised vp the dead Now if you will hear of S. Bernards own Miracles Read Godfridus who liued with him Lib. 4. C. 4. and wrote His life you haue innumerable T' is hard saith Bellarmin to Recount all And as numberles are the known Miracles of those two admirable Saints Blessed S. Dominick and the Seraphical S. Francis Founders of two most glorious Religious Orders S. Francis To omit his other certain wonders was Himself à Miracle of Austerity and Pennance The like was S. Dominick who as we read in his life raised three dead men
to life And for three you haue more reuiued by an other of His holy Order I mean that admirable Saint Vincentius Ferrerius So the pious and learned S. Antoninus Arch-Bishop of Florence Recounts in his Histpry 3. Part lib. 23. And who dares say that so great à Doctor And most modest Prelate was so Frontless as to write that we read not long after the death of S. Vincentius without Assurance and Certainty The whole world would haue decryed the Folly Had it been à Fourb an Imposture or à fabulous Story 7. By what is now said of These and other infinit Operations of grace which I am forced to omit you may inferr first That the Miracles wrought in the Roman Catholick Church are not inferiour to those done by the Apostles And consequently if our Our Sauiours Prophesy falfilled in the Churches Miracles Sauiours Prophesy was seen manifestly fulfilled in those first Apostolical Wonders it hath been also as effectually accomplished in these latter of the Church I say in the Roman Catholick Church For all those now named whom God priuiledged with the Grace of working Miracles were of the same vnion in Faith with this Church and no other It followes 2. That Humane Faith when no iust Exception comes against it But the fool-hardy Spirit of vnbelieuing Heathens and Hereticks giues Mortal Assurance of Miracles The Miracles of our Sauiour euidence this Truth He raised Lazarus from death Iohn 11. A Touch of his garment cured the infirm woman Matt. 9. He restored sight to à blind man Iohn 9. Obserue I beseech you All Iewry beheld not these Wonders But some only Yet they were wrought for the good of All and without doubt proued conuincing Arguments of Christ's great power to innumerable who actually saw them not But only heard of them and Assented to what they heard vpon Miracles made Credible vpon humane Authority humane Authority prudently credible Therefore our Sauiour Supposed That humane Faith and this before the writing of Scripture was à Sufficient Means to conuey to others à Moral certainty of his Miracles I say yet more If God euer efficaciously intended to worck à true Miracle since the Creation of the world by any of his creatures Humane Faith was and yet is the First and most Connatural way of Conueying it to the knowledge of others Who therefore excepts against this vsual course of Prouidence destroies à Principle of Nature and can belieue nothing of Supernatural Effects but what he either sees with his own eyes or find's registred in Holy Writ 8. Ask now How many Austins How many Chrysostoms how many Cyrills how many Bedes and Bernards haue vpon their Credit and Reputation assured vs of Miracles wrought in the Roman Church only like to those in the Primitiue Age They are numberless Did Christ our Lord restore life to the dead sight to the blind health to the sick The Professors of our Catholick Church by his virtue haue done the very same and the Miracles are more numerous But now and here is the chief demand Were our Sauiours glorious Works made Credible to Authority alleged thousands no Eye-witnesses vpon Humane faith and Authority before Scripture registred them So it is Behold we haue our Austins our Iustins our Basils our Bernards vnexceptionably plain for the Churches Miracles and none can without Impudency and the violation of all humane Credit probably Cauil at what these haue written None can without making very Saints Impostors and guilty of that enormous sin of grosly deceiuing Posterity pare away so much as any substantial parcel of what is Recorded Therefore vnless all humane Faith perish its desperate rashness to deny most glorious Miracles to haue been in the Roman Catholick Church which was my Assertion 9. And to confirm it more I Ask why do Sectaries to disgrace our Miracles introduce I know not what Stories of the Heathens wonders Are these credible or no If not reiect them boldly as Impertinences If Credible it seems humane Faith is of some weight with Sectaries when they read of the Heathens fopperies though of no Account for true Miracles wrought by the Church of Christ Again this Faith is much worth with these men when to lay à foul Aspersion on à Pope Sectaries in Consequences or Prelate they fill their Books with à hundred petty Stories whether true or false imports little Herein their easy Beliefe swallowes all But if à Father or Choise Historian mention à Miracle its à Fourb à dream à fiction and what not 10. One word more and I end A meer pretended Humane Authority which really is not And therefore nothing worth is shamefully made vse of to patronize that crying Sin of Sectaries Schism Our Church Say they Changed Her ancient Faith the Charge at most relies on History or Humane Faith God neuer told them so For example The Lateran Council first brought in the Doctrin of Transubstantiation some Pope or other first inuented Purgatory c. Suppose all this were as true as t' is hideously false History or nothing must make it good and yet in our present case it is no warrant for known Miracles Thus Faith riseth and fall's in value as our New mens fancy pleases Belieue it had blessed S. Ambrose cited aboue in lieu of that Miraculous Cure wrought on à blind man at Millan when Himself was present and innumerable of that Citty saw the wonder related à stroy preiudicial to either Pope or Clergy How often think you would that haue been told and reiterated in the Writings os Sectaries But now when Hee speaks of à supernatural Work of grace done at the Reliques of the holy Martyrs Geruasius Humane Faith now Valuable now not with Sectaries and Protasius not à word is said No all passes in Silence as if Christs own Marks and the Churches glory vndoubted Miracles deserued no Memory but Contrarywise Scorn and contempt 11. I said in the Assertion that the grace of true Miracles meaning such as exactly Answer to our Sauiours glorious works is proper and peculiar to the Roman Church only The proof hereof is easy First Sectaries pretend not to work Miracles For they say that power ceased long since though I might here mind them of Caluins great wonder and really it was à strange one For whereas God's Saints restored life to the dead this great Sinner hauing perswaded one Bruleus of Ostun to fain himself dead depriued the poor wretch of his life Or rather God Caluins Miracle to lay open the fraud and Hypocrisy of both the one and other turned the Fiction into à Verity for really Bruleus who Counterfeited himself dead to get Caluin the renown of working Miracles was after all the Ministers long prayer found dead indeed The story is known and writ not only by Hierome Bolsec in Vita Calvini C. 13. But by others also And here I wish Sectaries to giue some credit to humane Authority 12. Now as Protestants disclaim Miracles so do
assumed Corps as haue been seen in many Miraculously restored to life Be it how you will We are sure God can doe yea and hath done great Miracles when therefore all imaginable Circumstances forceably induce vs to belieue that they are his own glorious works it is I hope more wisdom to Ascribe them to an Omnipotent Power than to Father them vpon Diuels 3. Some who plainly see it s à degree of madness to doubt of so much humane faith as Testifies of Miracles wrought in the Roman Catholick Church grant many haue been done But then Obiect 2. God did them to manifest that Christ is the true Messias or to work à Belief in vs of so much Doctrin only as is Common to all Christians but not to confirm our Popish Errours of Praying to Saints Purgatory c. Contra. This Argument also impugn's our Sauiours great Miracles which were not wrought one may say to confirm all the Doctrin he taught but à Part or parcel of it only Contra. 2. If Miracles Mark out à Doctrin common to all or confirm so much truth And no more It seem's strange that Arians Pelagians and Protestants work not Miracles as frequently as the Church doth For these men own à Doctrin common to all Christians yet show none of these wonders Contra. 3. There is not one Miracles truly alleged for euery Doctrin the Church teaches Doctrin taught by our Church and held erroneous by Sectaries which is not Sealed Signed and Attested by euident Miracles We haue innumerable for Christs Real and substantial Presence in the Eucharist As many for the Inuocation of Saints as also for the Honour due to holy Reliques Innumerable proue that third place of Purgatory c. All these may good Authors deserue Credit are vpon vndoubted Record And what iust Exception haue Sectaries against so great Authority I 'le tell you Their own incredulous Humour Here is all Whereas could they speak to the cause they should giue vs weight for weight and Oppose what we Allege in behalf of Miracles vpon grounded Principles That is they Should euince positiuely that our Authors are meer Cheats and fain Stories when we read of Miracles wrought in confirmation of praying to Saints the Real Presence And this in all law of Disputation they are obliged to do vpon solid Proofs indeed distinct from their own Incredulity or à meer Saying Such Records are false But do what ye will Sectaries can neuer be driuen to dispute vpon Principles 4. A third Obiection S. Austin Lib. de Vnit Ecclesiae Saith We therefore say not we belieue because so many wonders are done all the world ouer in holy places for what euer we find in this kind Ideo sunt approbanda quia in Ecclesiâ Catholicâ fiunt are to be approued S. Austin alleged against Miracles Speak's nothing for Sectaries because they are wrought in the Catholick Church Hitherto the obiection is of no force For the Saint only Saies No new Miracles ought to gain certain credit But such only as are wrought in the Church or such as confirm Her Doctrin or finally haue the Churches Approbation Now because he disputes against the Donatists and supposeth the Church known vpon other grounds expressed in Scripture Her Vnity Chiefly and vniuersal extent ouer the world before these latter Miracles were heard of Let us Saith S. Austin waue this Plea of Miracles you Donatists allege yours and I mine and Argue by Scripture only and see what Church Scripture commend's antecedently known before these latter Miracles came to our knowledge Which is to say though the after Particular Miracles added to others formerly done may much strengthen our Faith yet absolutly How the Saint pleaded against the Donatists Speaking Faith depend's not of them Because the Church we belieue in is sufficiently manifested by Her Vnity Perpâ—tuity and Vniuersallity expressed in Scripture Haec sunt causae nostrae documenta hac firmamenta Here in sies all we haue to Say Whilst we contest with you Donatists that own Scripture with vs yet Cauil at our Miracles Who euer read's this one Chapter exactly And drawes any other sense from the whole Context than what is now briefly hinted at will much oblige me may he please to discouer it 5. One yet may Obiect S. Austin Saith more and it seem's much against vs. Non ideo ipsa manifestatur Catholica quia haec in ea fiunt The Catholick Church is not vpon that Account manifested to you Donatists because these Miracles are wrought in it I Answer 1. The words vnderstood as Sectaries interpret Euert as wholly the Miracles of our Sauiour who said If you will not belieue me belieue my Works 2. The Sectaries sense impugn's also the express Doctrin of S. Austin de Vtilit Credendi C. â—7 Where He Asserts that Hereticks are condemned by the Maiesty of Miracles Besides Their sense is nothing to the purpose because in this very Passage He speak's of latter Miracles known to S. Ambrose at Millan And Saith Hee will no more insist on These than permit the Donatists to talk of their False-visions For the Church is sufficiently manifested without them vpon à Surer Principle the Holy Scripture which the Donatists admitted and therefore Why Heâ— waued the proof of Miracles with the Donatists whilst They pretended to Miracles as well as S. Austin did Hee prudently waued that Discours and Argued by Scripture only leauing Miracles to their own worth and weight I Say to their ovvn vveight which is gathered from this great Doctors Discourse 6. Our Lord Iesus saith he arose from the dead and manifested Himself to his Disciples and offered his sacred body to be touched by their hands yet least that might be thought à fallacy he iudged it meet to confirm his Resurrection more Principally by the Testimony of the law the Prophets and Psalms showing All things were now accomplished â—n him Whence I inferr as the touching his Sacred body was Proof enough though not the chiefest of his Resurrection when Scripture was at hand to make that most manifest So Miracles also The true Reason giuen wrought in the Church manifest that Oracle but not Principally to the Donatists who ought to haue belieued more firmly the Churches Doctrin vpon that one potent Proof of the Apostle 1. Tim 3. 15. The Pillar and ground of Truth than for all the latter wonders done in the Church Yet these haue à mighty force and are stronge Inducements so far as Motiues can reach but not the chief and Principal cause of any mans Belief or Assent Read then S. Austin's words thus The Church is not made manifest by her latter Miracles to à Donatist who Cauils at such wonders but Principally by Scripture which he admit's and will like Protestants be tryed by You haue the Saints full Sense and à great Truth with it whereof there can be no doubt at all when Lib. Contra Epist Fundamentâ— C. 4. 5. He Demonstrat's the Church by Her Miracles
à little how we proceed 2. I proue my Catholick Doctrin by the Publick Authority of an euidenced Church That 's my Principle And our Aduersaries to Oppose me come armed with two or three maim'd The Sectaries opposition against the Church is null And why dark Sentences of the Holy Fathers and think this enough to cast Popery out of the world No such Matter my good Countrymen There is yet much more to do before you speak probably You explode Transubstantiation Purgatory Inuocation of Saints We Ask whether you euer had à Church as Euidenced as Ancient as vniuersal as Commissioned to teach as ours which publickly maintained your Tenets and censured The Roman Catholick Doctrin Show vs such à Church vpon solid Principles the work is done you giue weight For weight Euidence for Euidence and may Speak boldly Nay I say more you may well triumph For vpon the Supposition we are vanquished But Fail to do this and fail you must you are silenced yea impossibilitated to write more Controuersies Se more of this Subiect aboue Disc 1. C. 19. 3. A second inference The Atheist and Protestant plead alike That is As the one Argues against God iust so the other doth against Christ's Church All know the more ancient Atheists offer'd not positiuely to Demonstrate the Non-existence of God for there is no Principle to ground that Sensless Assertion vpon But chiefly excepted against the Proofs The Atheists way of arguing parall'd with that of Sectaries drawn from the visible works in Nature and thought these so weak to Euince à Deity that there might well be none Thus our Sectaries proceed For stark shame they dare not deny à Church of Christ Yet their whole labour is so to obscure Her Euidence that no man can possibly find out the Oracle by Signes Miracles Conuersions and Antiquity Therefore as the Atheist in effect denies God or at least stand's doubtfull of his Being So the Sectary to parallel him because He denies the Churches glorious Euidence cannot but remaine doubtful whether there be any such Oracle or no. Again as the Atheist bewrayes his folly in giuing the Lie to the vniuersal Iudgement of mankind when he Saies the works of Nature proue not à Deity So the Sectary run's the same Carreer betrayes his folly and giues the Lie to the whole Christian world when he saies the Manifest works of Grace visible in the Catholick Church conuince Her not to be God's Oracle 4. A third inference The sole Euidence of the Roman Catholick Church visible by Her Marks so clearly conuinces and carries on the whole Catholick Cause without exception A Church clearly euidenced cannot be excepted against So utterly vanquishes the Protestants Plea of Errours entring into this great moral Body that it is highly improbable yea à flat Calumny to impeach Her of any Here is my reason Meer doubts or crasy Topicks can not reuerse Euidence But the Churches Antiquity Her vast extent Her Progress Her Miracles Her Conuersions and the other like Signes are â—x sensatis sensibly and vndeniably euident Therefore all impleading Her of Errour is more than improbable vnless She has erred in shewing such Marks as haue made the world Christian Now further If this Euidence stand's firm Her Doctrin is made euidently Credible by it that is so worthy of Acceptance by diuine Faith That Reason after so much Light seen is obliged vnder pain of damnation to yeild Assent to the Doctrin For as none can prudently belieue before this Euidence be attained Qui cito credit levis est corde Eccles 19. 44. One too quick in belieuing is not wise So none after t' is had can without damnable sin Disbelieue 5. Hence I Argue The Doctrin of the Primitiue Church was made euidently credible to reason That is worthy of all Acceptation in the three or four first Centuries or was not The Primitiue euidence of Credibility If not none could then belieue with diuine Faith For the Euidence of credibility necessarily preceed's Faith And as Faith in it self is strong most certain and victorious ouer Incredulity Iohn 1. 5. 4. This is the victory which ouercom's the world our Faith So this preuious Euidence answerably brings Reason to so firm à State of belieuing certainly that nothing Proposable can Eclipse that clear and manifest light 6. Contrarywise if those Primitiue Christians had the Euidence we speak of and were thereby obliged to belieue We Catholicks Is yet manifest in the Roman Catholick Church are Most secure for the very same Euidence still continues to this Age in the Roman Catholick Church Miracles go on Conuersions of Nations go on the Succession of Pastors goes on The fulfilling of Prophesies goes on Sanctity of life in Thousands and Thousands is manifest to our eyes and senses Euery day the Church growes older and which is enough to conuince the most obdurate Heretick the louely vnion the vnanimous Consent of so many Nations though different in tongues in manners in Education conspiring and openly Professing one and the same faith hath not only gained our Church à publick Reputation the whole world ouer but moreouer proues this great Truth That she and none but she is Gods Sacred Oracle 7. If then and here lies the force of my Inference it had been à flat calumny and more than vastly improbable to haue taxed the Apostolical Primitiue Church of Ertour after so great The force of the Inference Euidence laid forth to Reason in Her Marks and Signs it is no less sinful in the Protestant now no less vngodly at this day to accuse the present Church of corrupted Dectrin whilst She frees her self from the Calumny by giuing in the very same Euidence of Credibility For here is my irrefragable Principle The like full euidence of motiues lead's reason to draw Thence à most firm and certain Faith Destroy this Euidence in any that proues Himself to be Gods Oracle you must deny it to Christ our Lord when he preached To the Primitiue Church also and finally to the Modern Catholick Church Do so All Faith perishes Grant it to both the Ancient Church and this now in being All pleading against our Catholick Doctrin is meer Vanity 8. The Sectary may reply Though the Euidence we insist on hath some weight Yet it followes not that all the Doctrin An Obiection Proposed our Church teaches is made euidently Credible For he can iustly except against the Doctrin relying vpon other solid Grounds and most approued Principles Scripture for example the Authority of holy Fathers the Records of Antiquity the Form of the Primitiue Church are his Principle and by these he hopes to proue our Churches Doctrin False which done the Euidence we build vpon signifies nothing 9. I am very willing to solue this Obiection the Answer I hope will show vpon what vnsteedy foundations Protestancy stand's To proceed with all clarity This is Questionable whether we or Protestants teach the Doctrin of Iesus Christ
eminent Sanctity and Holines of life our Lord working with and confirming their Doctrin by manifest Signes proued them Gods Oracles True and faithful commissioned Teachers And thus Is Our way also we discourse of the Church Whose vndeniable Miracles Sanctity and Conuersions wrought by Her conuince reason of this great Truth that She only is Gods Oracle All this is said supposing the Canon of Scripture already compleat For if we goe higher and consider à Church whether it be that of the ancient Patriarchs of the Israelits or finally of the Christians before Scripture was written Faith must be resolued into Diuine Reuelation by the means of some liuing Oracle Whether One or more it imports not who manifested themselues God's commissioned Teachers by Signes and Miracles Whereof more afterward 8. This much premised And it is Very easily vnderstood you shall Se Mr Stillingfleets verbose Obiections brought to Three Mistakes chiefly pointed at nothing but to meer Cauils and Mistakes Three Mistakes chiefly run through his whole 5. Chapter First he strangely confound's the Iudgement of credibility necessarily prerequired to true Belief with the very Act of Faith it Self whereas the Resolution of these two haue indeed à due Subordination to one The first breeds Confusion â—â—other yet depend vpon quite different Principles The Iudgement of Credibility whereby the will moues and command's the intellectual Faculty to elicite Faith relies not vpon that Obiect which finally Terminates Faith it self But vpon extrinsecal Motiues wihch perswade and Powerfully induce to belieue â—uper omnia 9. Here is the Reason The high Mysteries of Faith the Trinity for example Original Sin and the like Transcend our natural Capacities or to speak with some great Diuines are naturally Incredible Therefore Prouidence hath by the force and efficacy of extrinsecal motiues raised them from that degree of natural Incredibility and made all most credible to humane Reason And this no Sectary can deny For before that Doctrin be belieued which he embraces and before he reiect's the contrary not belieued by him He will tell you He hath Motiues and reasons as well for the one as the other Here is all we require at present 10. Mr Stillingfleets second errour is that he distinguishes not between the nature of Science and Faith Science is worth In the second Science and Faith are not nothing vnless it proue and Faith purely considered as Faith mark well my words is worthles if it proue For as innumerable Fathers affirm Fides non quaerit quomodo Faith reason 's not nor Ask's how these Mysteries can be but simply belieues Science makes vse of Principles Per se nota known by themselues And then discourses Assuming nothing but what is proued wherefore no virtue no validity can be in the progress or Sufficiently distinguished end of à rational Discourse which was not precontained in the first assumed Principles Faith t' is true has its Preambulatory Motiues as we haue seen already yet Scientifically drawes no Conclusion from them and herein Mr Stillingfleet all along beguiles himself and the reader The Motiues inducing to belieue this Truth God has reuealed à Mysterious Trinity are morally certain yet there is à more firm Adhesion to the infallibility of that Diuine Testimony for which we belieue than the extrinsecal Motiues inducing to belief either do or can draw from vs And in this sense Faith contrary to Science goes farr beyond the certainty of all extrinsecal Inducements as shall be presently declared 11. Our Aduersaries third Mistake lies here That he distinguishes not between the humane and Diuine Authority of the The third also wants à Distinction Church S. Austin Lib. con Epist Fundam C. 4. Speaking of the first Saith The profound wisdom of so many Doctors the consent of Nations the Antiquity the continued Succession of Pastors c. held him within the Pale of the Church Catholick yet this Authority precisely considered as humane and therefore fallible is not sufficient to ground Diuine Faith I say as humane for though I belieue that the Church has euer been Visible with à continued Succession of Commissioned Pastors to teach Orthodox Doctrin yet my Act of Faith no more relies vpon such motiues considered meerly as Motiues inducing to belieue Than the Primitiue Christians Faith relied vpon the visible Miracles which Christ or his Apostles wrought 12. As therefore that first Act of Faith whereby they belieued our Sauiour to be the true Messias was built vpon his infallible Diuine Authority manifested by Miracles Sanctity of life c. So that first Act of Faith whereby euery one belieues the Church to be God's own Sacred Oracle is built vpon Her infallible Diuine Authority manifested by Miracles and other signal Marks of truth whereof Scripture plainly Speak's Hell gates shall not preuail against the Church She is the Pillar and ground of truth And so much is said aboue C. 16. 17. that I know well Sectaries What caused our Aduersaries Errour cannot Answer The not reflecting vpon this twofold Authority which Mr Stillingfleet knowes Catholicks do distinguish makes his Circle charged on vs so irregular à Figure that it look's rather like à Rhomboides than à round Circle as shall appear presently with à further Discouery of his other mistakes One thing I cannot but admire and t' is That though his 5 th Chapter be tediously long yet the main and most real difficulty concerning the Resoluing of Faith is scarcely so much â—â— hinted at After à few Pages I will propose the Difficulty and endeauour to solue it CHAP. II. Mr Stillingfleets 5 th Chapter Part. 1. examined is found VVeightles The weaknes of his Arguments discouered His First and chiefest Argument retorted and solued 1. I Must and will waue all this Centlemans Parergons all friuolous excursions with his vnciuil language and if I touch in à word vpon his pretty conceipted Ieers scattered here and there it shall only be Pertransennam as if I little minded them 2. Thus he begins Page 112. The Infallible Testimony of your Church is the only Foundation for Diuine Faith and this Infallibility Our Aduersaries first Argument can only be known by the Motiues of Credibility He means in this present State Therefore this way of resoluing Faith is vnreasonable because it requires an infallible Assent vpon probable grounds beyond all Proportion or degree of Euidence which is as much as requiring infallibility in the Conclusion where the Premises are only probable Answ Our Aduersary Spoil's à good Difficulty by proposing it lamely He would fain say some thing like that which Catholick The difficulty not fully proposed Diuines learnedly propose whilst they handle the Resolution of Faith But so fumbles and doth it by halfes that He â—eaches not home to the main Business 3. I Say therefore first The Argument proposed if of any force destroies all Faith euen the most Primitiue To proue the Assertion I Ask whether the first Christians belieued
which only induce to belieue So the Primitiue Christians belieued vpon Christ's A Mistake in the Obiection infallible Testimony and built not their Faith vpon the exteriour Motiues Euident to Sense which meerly considered as Motiues only made his Testimony highly credible to Reason Viz. One Instance which none can boggle at That it was Diuine and infallible For example Some saw Others heard of our sauiours great Miracles of his admirable Sanctity And then discoursed The Man that doth these wonders cannot but be one sent from God It is true he preaches both new and difficult Doctrin to our eares But if he be sent from God we are obliged to Belieue him vpon his word And vpon that Word Their Faith relyed 9. Apply this Instance to the Church you haue all I would Say The Church is euidenced by Miracles Sanctity of life in Millions by Conuersions and the like signal Motiues Here are the Inducements which proue Her Gods Oracle and Clears all the Doctrin highly credible aboue what euer all other Societies called Christians haue Taught Yet our Faith is not built vpon these Motiues considered as Inducements but vpon Her infallible Testimony The Instance now giuen Concerning the most Primitiue Belieuers is so clear That our Aduersaries shall neuer weaken the force of it or shew the least Disparity 10. And thus you se all Mr Stillingfleets talk P. 113 Comes to nothing I desire Saith he to know whether an infallible Assent to the Infallibility of your Church can be grounded on those Motiues of Credibility Answ And I desire to know whether an A Question answered and retorted Infallible Assent to the Apostles Preaching was grounded on those Motiues which the Primitiue Christians saw or heard of before they belieued what you say I 'll say Briefly Many learned Diuines hold the Motiues of Credibility Metaphysically connexed with Gods diuine Testimony speaking by the Church and if that opinion be true the Motiues ground an Infallible Shewed also impertinent Assent but that 's Euidence and no Faith And therefore most impertinent to your following Inference If say you we affirm the Motiues ground an Infallible Assent there can be no imaginable necessity to make the Testimony of our Church infallible in order to Diuine faith For we Catholicks you hope will not deny but that there are at least equal Motiues of Credibility to proue the Diuine Authority of the Scriptures as the infallibility of our Church And if so why may not an Infallible assent be giuen to the Scriptures vpon those Motiues of Credibility as well as to our Churches infallibility Answ A strange kind of Argument 11. First Sir you know or should know Catholicks hold with S. Austin That no certainty can be had of Scripture without Church Authority How then do you say You hope we will not deny c No Motiues as is proued aboue and in the other Treatise also immediatly make Scripture Credible independently of the Churches Tradition No Miracles were euer heard of No Motiues make Scripture euidently credible which proued the book of Ruth admitted by you more Canonical Scripture than that of Iudith which you reiect Did any Martyr euer yet dye in defence of Salomons Canticle that 's Scripture say you and refuse to dye for the Book of Wsdom cast out of your Canon Or was euer any soul sooner conuerted by reading the One than the other These Miracles Sr these Martyrdoms these Conuersions immediatly illustrate the Church and proue not à Part only but Her whole Doctrin to be Independently of Church Authority most Euidently Credible and worthy of belief whilst you se your Signs of Diuinity and no man knowes what imagined motiues in behalf of Scripture as little Euidence the Books you admit as those you reiect That is neither indeed haue any Self-Euidence in them abstracting from Church Authority Your Euidence therefore is à strong fancy and nothing els 12. But admit one had Euident Motiues for the whole Canon or bare letter of Scripture you haue not any so much as probable for the Sense chiefly in Controuerted matters which properly is God's Reuelation without the Churches infallible Interpretation Speak Sr your Conscience plainly What can it auaile you or me to know that the Book we read is God's No Motiues for the Scriptures Sense word Seing innumerable false Religions by peruerse Misinterpretations are drawn from thence if that other Principle Deus â—â— dixit God or Truth it self speaks This and this particular Sense lies in darkness concealed from vs. This Principle then God speak's this Sense being the very vltimate Resoluent and last foundation of Christian Faith must when that Sense is Obscure borrow light from no dark mistaken fallible or doubtful Orade But the bare letter of Scripture is dark and grosly mistaken by Heretiques mans priuate Iudgement is fallible our comparing the Scriptures Passages together is meerly Coniectural and dubious Therefore if the certitude of Faith must rely vpon VVithout the Churches Infallible interpretation what God has spoken I mean the infallible Sense of his sacred word The Oracle which interpret's can be no other but an Infallible Church And here I both Petition and vrge Sectaries to assign any other Surer Ground where vpon Faith can be built seing all confess we are obliged to belieue that Infallible sense chiefly in matters they call Fundamental This Argument alone could we say no more forceth euery rational man to own à Church absolutely infallible in Her exposition of Scripture 13. From whence also it followes first that Mr Stillingfleet much mistakes Himself when he Saith Both sides I hope agree Our Aduersary mistaken that there are sufficient Motiues of Credibility as to the belief of Scriptures I answer There is not one firm Motiue for the true reuealed Sense and this only is Scripture if we exclude Tradition and the infallible Interpretation of Gods Church Bring to light but one and I am satisfyed 14. It followes 2. That that half Tradition owned by Sectaries in order to the conueyance and deliuery of the Books of Scripture leaues them wholly Scriptureles and as Faithles The halfe Tradition for the barc letter as if they had no Bible For it neither grounds faith immediatly because it is not God's Reuelation but the fallible Consent of men Nor can it induce as à Motiue to belieue any one particular Article of Christian Religion without further certitude had from the same Churches infallible Tradition and interpretation Not sufficient concerning that most weighty Point of the Scriptures meaning Reiect therefore this infallible Interpreter All of vs iust like Arians Macedonians Donatists desperatly rely vpon the worst Guides Imaginable our own fallacious and vngouernable fancies and will needs learn of such giddy Teachers the pure interpretation of God's Word These we make our Oracles in lieu of Christs Church and in doing so may easily ascribe to God à Doctrin he disdain's to own and
infallible Oracles And it is very true But we proue the like Signs accompanied and followed the Church in all Ages therefore her Hearers are also bound to acknowledge Her an infallible Oracle also In this place you should haue spoken to the Cause and Shewed Why or vpon what Account those first Signs were so powerful to Proue the Apostles infallible And these latter of the Church lesse pregnant to proue Her infallible This and t' is the main Point you wisely waue For it is vnanswerable and most frigidly tell vs The main point pressed again P. 153. You must be excused as to what followes viz. That those same Motiues moued the Primitiue Christians and vs in our respectiue Times to belieue the Church And why not dear Sr Giue vs the Disparity and we haue done but you cannot If therefore it which cannot be Answered be à bold Attempt to deny the Euidence of the Church we plead for which S. Austin Epist 166. compares with the Sun manifest to all vsque ad terminos ad terrae To the last bounds of the earth it is impossible to weaken the force of our Inference when we Say The Church is proued by her Motiues an infallible Oracle You next Terme this Expression The formal Obiect of faith à Coccysm whereby it appear's how little you are versed in School-Diuinity 29. It seem's in the Page now cited your Aduersary vrges this Argument Ad hominem If à Church be acknowledged An Argument vrged ad hominem infallible in Fundamentals The last reason why you belieue it infallible must rest vpon this Principle That the present Church doth Infallibly witness so much by her Tradition To this you return à most dissatisfactory Answer in these words VVhen you Ask â—s Protestants why we belieue such an Article to be fundamental As fâ—r an Instance Christ will giue Eternal life to them that belieue him The Sectaries Answer â—e Answer not because the Church which is infallible in fundamentals Delieuers it to be so For that were to Answer Idem per Idem But we â—peal to that Common Reason which is in Mankind whether if the Doctrin of Christ be true This can be any other than à fundamental Article of it it being that without which the whole Design of Christian Religion comes to nothing 30. Good Reader ioyn here two things together Mr Stillingfleet believes and Mark the word such an Article to be Fundamental not vpon Scripture or Church Authority for neither makes the Distinction between fundamentals and not fundamentals highly dissatisfactory and why And again before he has proued by any infallible Authority that such à Distinction in his Sense ought to be made He brings in the common Reason of mankind to Iudge in à matter which Catholicks Say is de Subiecto non supponente not capable of Iudicature Because there are no Things in being as he call's fundamentals distinguisable from others of à lower Rank Moreouer And take notice of this He belieues such an Article to be à truth because God reueal's it and belieues it to be à Fundamental Faith stand's not vpon two disserent Motiue Diuine and humane Truth vpon this Motiue that Common reason hold's it so Doth not therefore this one act of Faith rely vpon two heterogeneal Formal Obiect As Faith it is built vpon God's Veraâ—ity as Fundamental Faith it stand's tottering vpon mans fallible reason 31. What followes is as bad or worse It is sufficient Say you That the Church doth deliuer from the Consent of vniuersal Tradition the infallible Rule of Faith which to be sure contain's all things Fundamental in it though She neuer meddles with the deciding what Points are fundamental and what not Pray you Sr Answer Who shall dare to meddle with those fundamentals were they Supposable in Worse Doctrin yet your sense if the Church doth not What must your priuate Iudgement or mine decide here Quo iure by what law or Authority whilst Scripture saies nothing and you will not permit the Church to meddle in the Business were there any such thing to be meddled with Therefore you leaue all to mens priuate Opinions to make what they please fundamental and exclude from Fundamentals euery thing which likes them not And here is your fumbling way of Belieuing no man knows what whilst Their broken kind of Faith the Church tells you that euery thing She Proposes as an Article of faith is Fundamental This impregnable Principle we establish in Lieu of your loose Faith and broken way of Arguing also Lastly you are out in the main Supposition that Scripture only is the Rule of faith But hereof enough is said in the first Discourse 32. The next Thing I meet with worth any Notice is P. 158. Wherevnto we also ioyn his 170. Page It seem's D. Lawd before Mr Stillingfleet wrote his Account was vrged to giue à The main Point concerning Scripture and its sense examined satisfactory Reply to the Question VVhy or vpon what ground Protestants belieue the Books of Scripture to be the VVord of God Scripture alone Sayes not which Books are Canonical much lesse declares their Sense in matters controuerted Sectaries reiect the Churches Infallible Authority And say She is not to tell vs which Books are Scripture or what their sense is though admitted as God's word Is it not very reasonable think ye to A reasonable Demand demand vpon what Ground these men stand when either they belieue Scripture to be the word of God or giue an Assent to the particular doctrins contained in the book For clearing these difficulties you shall haue Mr Stillingfleets own word's P. 170. 33. This Question Saith he how we know Scripture to be Scripture may import tvvo things First how we know that all those books contain God's word in them Or secondly how we know the The substance of Mr Stillingfleets Answer Doctrin Contained in these Books to be Diuine If you then ask me whether it be necessary that I belieue with such à Faith as is built vpon Diuine Testimony that these Books called Scripture contain the Principles of the Iewish and Christian Religion in them which we call God's word I do and shall deny it viz. That This belief is built on any Diuine Testimony and my reason is because I haue sufficient ground for such an Assent without any Diuine Testimony But if you ask me â—â— what ground I belieue the Doctrin to be Diuine which is contained in those books I then Answer affirmatiuely on à Diuine Testimony because God hath giuen abundant Euidence that this Doctrin was of Diuine Reuelation 34. Here are two Assertions The first is That the Books of Scripture contain God's word in them And this cannot belieued vpon any Diuine Testimony Thus much granted It followes ineuitably Though one should pertinaciously reiect the whole Drewes an ill Consequence after it Canon of the old and new Testament or absolutely affirm These Bookt
would haue done also 6. Now I Demand and the Question is very pertinent vpon what Euidence of Credibility By what prudential Motiues laid forth to Reason could These men had they then The Primitiue Euidence of Credibility was not as some may Imagin been in the world belieued that S. Matthew for example wrote truely the Life and Preached exactly the Doctrin of Iesus Christ Did God Ascertain all men then liuing by priuate Reuelation that the Euangelist was his Diuine Oracle Or did He openly proclaim that Verity to the world by an audible Voice in the Aire Was an Angel sent from Heauen to testify that S. Matthew deliuered Truth and nothing but Truth Or was the Holy Ghost seen in any visible Form to suggest all He spake and wrote And to secure his tongue and hand from Errour in euery Syllable in euery least Iota No. Although God could haue done all this and more yet wee read of no such Wonders 7. Say Therefore Vpon what prudent Motiues by what Euidence of Credibility would Sectaries had they then liued been Induced with Iewes and Gentils to belieue the Words and Writings of this one blessed Euangelist or of any other The Brtâ—â—itiue Euidence explained Infallible Oracle The Gospel Answers Luk. 16. They went forth and preached euery where Our Lord working with them Confirming the word with Signes which followed And the Signes are known to all They cast out Diuels raised the Dead cured the Infirm Suffered persecution Conuerted Nations to the Faith of Christ which was one and perhaps not the least among their many other glorious Miracles The great Apostle Heb. 2. 4. Speak's most significantly this Sense God withall testifying by Signes and wonders and diuers Miracles and Distributions of the Holy Ghost according to his will Here we haue the Apostolical Euidence laid before vs And by it the Doctrin they taught made Credible to Reason Hence I Argue 8. But most certainly the Roman Catholick Church and The Roman Catholick Church only Shewes the like Euidence no other Society demonstrat's the very same Miracles the very same Signes and wonders not one Excepted as is largely proued aboue And to raise Her Glory aboue that which à short time allowed not the primitiue Christians to Se Hitherto neuer wanted the tryal of à 1671 years Persecution from Heathens with an Aduentage Turcks Heretiques licentious Catholicks and Diuels also And yet to Gods Glory be it She keep 's Her Posture Still immoueable Inuincible 9. One word more Had we liued in those happy Dayes Particulars insisted on wee should haue seen or heard of à great Conuersion wrought by our Sauiour vpon one Zacheus à Principal Publican à rich man and à Sinner A plain Miracle cries one of the Older Protestants And therefore The Conuersion comes in with an Ecce Behold the wonder It this so was it indeed à Miracle strange Conuersionâ— Ecce Behold Innumerable notorious Sinners accustomed to vice Conuerted to the true Faith and reclaimed from their lewdness by the incessant Labour of this one Roman Catholick Society 10. Again Had we liued in those Dayes wee should haue seen or heard of à Couragious S. Stephen who sealed with his blood that very Doctrin which the Euangelists wrote And the Apostles afterward Preached We should haue seen or heard how Martyrdoms zealously the blessed man prayed for his merciless Persecutors And from thence haue concluded no other but God gaue the Martyr that Courage to fight on to the end and Charity to dye as Hee did most Gloriously Here cast your thoughts again vpon the Roman Catholick Church in after Ages and Manifest in the Church Ecce Behold for one S. Stephen you haue had Thousands armed with Courage with Charity and Constancy who as behooued true Valiant Souldiers of Iesus Christ stoutly shed their blood for that very Doctrin She maintains at this day 11. Thirdly had you liued in those dayes you would Contempt of the world in those Primitiue tirnes haue heard à new Doctrin preached contrary to corrupted nature and the worlds Vanity you would haue seen moreouer whole Multitudes of Conuerts repaire to the Apostles and cast their wealth down at their feet calling nothing their own but God only who rich in Mercy was their Possession And would you not haue Said after to great à wonder such Preachers were certainly inspired by the Holy Ghost to teach And that those who complyed with the Doctrin were faithful Seruants of the most high God None can doubt it The like in the Church at this day Now. Ecce Behold the very same Learning is yet and has been euer taught in the Roman Catholick Church And to proue by real Effects of what Power it is Thousands ouerflowing with worldly Fortune slighted all and to contemn the Vanity retyred Themselues Some into Desert places others to the Solitude of Religious Cells where rich in Virtue they liued and dyed happily Thus much for à hint only 12. Besides wee haue in this ancient Mother Church other More Aduantages yet Rules of Perfecteon great Aduantages of Holyness and Deuotion answerable to the Practise of the Primitiue times We want not those who earnestly striue to obserue the highest Rules of perfection and to follow the footsteps of the most blessed Saints that now are glorious in Heauen We want not Means to reclaim Imitation of Saints Means to reclaim sinners Submission the most obdurate Sinners and to help on aspiring Souls in the Exercise of mental Prayer and Diuine Contemplation We want not Doctrin worthy of God set forth in the profound Mysteries of our Faith nor à dutiful Submission to them by the greatest Capacities of the world We want not our Fasts our long Abstinences and other Corporal Mortifications Hard lodging poor Fare course Apparel watchings And the like medicinal Austerities weary not out but proue delightsome to Innumerable that might haue had both pleasure Fasts and Austerities and plenty in à secular Condition 13. By the little here briefly hinted at you may learn though à volume might be written of this Subiect How exactly the Roman Catholick keeps Parallel in euery particular with that Primitiue and most perfect Christian Society The The Parallel Euery way Exact Euidence of Credibility is the very same in both Churches The signatures of Diuine Power and Wisdom are no less illustrious in the Church at this Day than when the Apostles preached 14. Hence I Argue And remind the Reader of my Proposition aboue much to this sense Sectaries either Se or A most pressing Argument drawn will not Se the Euidence of our Church Motiues already spoken of These Conuersions these Miracles These Martyrdoms These Austerities c. Appear to them no less clear Effects of Gods Diuine Power now than the very like Signatures or Motiues appeared to the first Conuerted Christians when the Apostles Preached Say They are no less clear no less perswasiue From what
is not like the Turks Alcoran stuffed with fooleries but as I am informed some who liued long there and knew the language well say it contain's most excellent moral precepts tending to the preseruation of iustice and à Ciuil life The Iew denies the new Testament The Arian and others the sense of our Scripture How therefore can Scripture alone proue efficacious to conuert these aliens from Christ or be supposed à fit means obliging all to belieue when yet they know not without more light what they are to belieue or why An other way therefore must be found out whereof more afterward In the mean while 9. I truely stand astonished when I consider how pittifully Mr stillingfleet return's no probable Answer Mr Stilling endeauours to soule this most conuincing Argument Read him who will Part. 1. Chap. 6. from page 175. to P. 179. and he shall find him tediously running on but ner'e à whit more forward in his iourney where he ends then at the beginning T is all à long à pure Petitio principij and worse The Question moued is How the Protestant can conuert à Heathen or proue infallibly that the Bible is Gods word Mr Stilling Answers his Lord Primate vndertakes not this task in the first place nor offer 's to Conuince à Heathen that the Bible must be infallibly belieued to be Gods word No but first the excellency and reasonablenes of Christian Religion Considered in it self is to be proued by shewing that the precepts of it are iust the promises such as may induce any reasonable man to the practise of those precepts that the whole Doctrin is very wisely contriued that nothing is vain and impertinent in it that those things which seem most hard to belieue in this Doctrin are not such things â—s might haue been spared out of it as though God did intend only to puzzle mens reason with them And thus he goes on in his draught or Idea of Christianity and so proues the Truth of Christianity by telling à Heathen What it is or what it teaches The Heathen most iustly except's against These proofs so may à Christian too if no more be said and professes all this talk hitherto besides à meer begging the Question seem's to him à pure cheat and fallacy You proceed strangely saith the Heathen for what is à supposed He makes à meer supposition his Proof verity amongst you Christians you turn into à proof against me that denies your supposition You labour to take my difficulties away by proposing to me those very things which cause them Mark well .. You first make the excellency and reasonableness of Christian Religion in it selfe à fit medium to proue Scripture Gods infallible word wheras that supposed reasonableness of your Religion is as dark and obscure to me who am no Christian as the infallibility of your Bibles Doctrin Therefore you proue one vnknown thing by an other wholly as much vnknown I deny both your Bible and reasonableness of your Religion proue the one or both or you speak not one word to the purpose 10. You suppose 2. à Principle which neither Catholick nor protestant euer yet owned viz. That that which you call Christian Religion is known ex terminis to be true by à meer declaration of its Doctrin wheras no Doctrin euen the most Primitiue was euer made discernable from errour by à bare saying it was true without Euidence of Credibility laid forth to reason before beliefe some precedent Euidence of its credibility laid forth to reason And therefore you are told in the other Treatise against Mr Poole â— 21. That if Christ and his Apostles had appeared in the world and only preach't the high Mysteries of our Faith or spoken as you do of the excellence and reasonablenes of its precepts or promises without further euidence they would haue no more drawn Iewes or Gentils to their Doctrin then twelue little Children could now draw vs to the belief of many other verities not yet reuealed had God inspired them to teach without miracles or any other supernatural wonders My reason is As the Bible euidences not it self to be Diuine scripture so the intrinsecal reasonableness of Christianity is no first euidence to it selfe both therefore must bee proued by Clearer Principles Belieue it Had Christ and his Apostles only insisted vpon the reasonableness of Christianity the very Iewes would haue silenced them alleging greater preuious euidence for their Religion shewed by Moses and the Prophets 3. Saith the Heathen because you dare not meddle with the motiues of Credibility which you Scornfully call à Grand Salad too often serued vp by Papists you speak at random when you giue me no other satisfaction to my difficulties than by telling me they are worth nothing You Affirm 4. Nothing is impertinent in Christian Religion I answer The belief of à Trinity of God made an Infant Your whole story of à Serpent tempting Eue and of Sampson Mr. stilling proofs found weightless with your Mysterious book of Apocalyps seem to my humane vnderstanding not only impertinent but improbable You tell me 5. of Christian Religion agreeing with those books you call the Bible That is you would say the Christian Doctrin of the Bible agrees with the book which is idem per idem and therefore highty dissatisfactory vnless you proue both the Bible and Doctrin by further Arguments You say 6. The Heathen ought to belieue some thing besides that he hath heard or seen vpon the report of honest men He answers he doth so farr as those reports moue him to assent and therefore denies not the matter of fact that there was once such à person in the world as Christ but because you say all this Testimony is no more but moral and may be false the Heathens belief goes no higher Iust so the Turks belieue there was such à man as Mahomet the Chineses such à man as Confusius but what get we by iudging there were such persons as these in the world Doth it here vpon follow all they taught Nothing yet proued was true or infallible Doctrin No such matter You say 7. The Heathen must belieue that Christ dyed rose again wrought many miracles and sent his Apostles to preach his Doctrin c. He answers these being Articles of your faith registred in Scripture you Sr either vrge him to belieue them as you ought to doe certainly and infallibly and this you cannot exact for you belieue them because they are in Scripture and yet you haue not proued to the Heathen so much as probably that Scripture is of Diuine inspiration Therefore you suppose what he denies and pittifully beg the Question 11. Or. 2. You will haue him yeild an assent to them vpon the humane testimony of many Christians which you say is fallible and may be false and that auail's nothing for thus the Turks belieue the Alcoran the Chineses their bible vpon the Testimony of innumerable witnesses You say 8.
None can question whether the Doctrin be Diuine when the Person who declared it to the world was so Diuine and extraordinary à Person holy in his conuersation wrought vnparalled miracles rose from death to life conuersed with his Disciples and gaue euidence of their fidelity by laying down The question Still begged their liues to attest the Truth c. Contra. 1. Replies the Heathen Here is again the same Petitio principii for either you belieue these particulars because Scripture record's them and then you suppose Scripture to be true and Diuine which he denies or because fallible men report them you own no infallible tradition and this aduances not your cause at all for the Turks and those of China talk as much of their Mahomet and Confusius vpon fallible and perhaps false reports also for yet the Heathen knowes not what Religion is true And next wonders why you speak of miracles of power ouer euil spirits of men laying down their liues c. when you Sectaries either deny or slight all the miracles euidently done in the Catholick Church as also the power She manifest's in casting out Diuels c. And if we mention Martyrs Catholicks haue more who layd down their liues in defense of the Doctrin of this one Church than suffered for Christ whilst the Apostles preach't to the world You hint some thing at miracles like one half affraid to meddle with such Motiues and say these wonders proue the truth of Apostolical Doctrin Pray you Sr Answer When you plead by miracles Doe you only allow those which Scripture relates or others By what miracles Sectaries plead also known by History and humane Authority If you rely on the first you suppose what now is in Question Viz. That Scripture is infallible and of Diuine inspiration If you own miracles registred in Ecclesiastical history and the liues of Saints you haue as I now said of Martyrs à greater number wrought in the Roman Catholick Church in the ages after Christ than were done whilst he and his Apostles liued Slight such à Cloud of witnesses as attest these later wonders and speak no more as you doe of any certainty grounded vpon the report of honest men Own them vpon humane authority as morally indubitable and you proue by virtue of these Miracles that the Doctrin of the Catholick Church is still Apostolical and Orthodox 12. Now here by the way I must lay open your fallacy A dilemma which forceth Sectaries to à vicious Circle when you recurr to miracles recounted in Scripture only and reiect others wrought by the Church Thus I argue Either you suppose and belieue the Doctrin of Scripture to be Diuine because you find the Miracles of Christ and his Apostles recorded there and propose these as the first Motiue and inducement of your belieuing Scripture or independently of Scripture Miracles you proue the Doctrin to be Diuine yea and the very miracles recounted there to be indited by the Holy Ghost If you belieue the Diuinity of Scripture induced therevnto by Miracles related in that Holy book you aduance nothing for all you say is that you proue Scripture Diuine because it recounts these wonders which are as obscure to à Heathen as the Diuinity or the sacred Doctrin of Scripture is Therefore you make à most vicious Circle for you proue the Diuinity of Scripture by Miracles internal to the book and the Miracles themselues not otherwise known by the Diuinity of Scripture Now if you say you know the Scriptures Diuinity antecedently or before you recurr to Miracles related there Scripture-Miracles are vseles to your purpose for if the supposition stand They are yet no more but obiects of Faith and therefore cannot serue you as motiues and inducements to belieue that very Diuinity which is now supposed known aliunde and most sufficiently without them 13. One may ask if God had neuer done any other Miracles but such as Scripture relates whether these are not sufficient to work belief in all The Heathen answers negatiuely and makes them insufficient because Scripture is not proued Miracles related in Scripture Conuince not à Heathen Diuine by them And all may answer so if Scripture be not otherwise first proued Diuine before we haue recourse to miracles internal to the book Howeuer admit gratis they were sufficient the most you can inferr is That the Primitiue Church which shewed them was Orthodox but whether any other Church yet preserues the same pure Doctrin may bee well questioned by à Heathen And here in passing you may note à singular Prouidence of God who age after age has illustrated his Church with most manifest and vndoubted miracles whereof more largely hereafter Disc 2. C. 8. 14. You say lastly That which God chiefly requires from à Heathen is the belief of the Truth and Diuinity of his Doctrin He answers he is ready to do so when you proue the Doctrin to be Diuinely inspired and infallible But hitherto you handle things so faintly that though the matter you treat be excellent in it self yet your proofs most disatisfactory come not home to conuince it Your mishap is iust like that of an ill lawyer who has à good cause in hand but knowes not how to handle it Your whole Method is vnmethodical your proofs prooflesse your iumbling most intolerable In à word you giue no rational A Good Cause ill handled by Mr Stillingfleet account of the reasonableness of the Truth of the Diuinity or of the infallibility of Christs Doctrin Therefore saith the Heathen I 'le suspend my iudgement till I meet with à more knowing Aduersary who I hope will not proue Truth by simply saying he speaks it but Conuince it vpon vndeniable Principles 15. But our Heathen hath not yet done with Mr Stilling for he saith plainly Though all the proofs hitherto hinted at might pass or were supposed valid yet there is not one word spoken to the purpose in behalf of Protestancy If you wonder at the bold Assertion ponder well his reason You Mr Stilling haue treated all this while of the excellency and reasonablenes of Christian Religion considered no man knowes how Pray you lurk not in such General terms but tell me particularly what Christian Religion is thus good excellent and reasonable If good and excellent it must be now found in the world Is it Arianism Pelagianism Donatism Quakerism These sects profess Christianity Are they all excellent and reasonable Affirm it openly if you dare Perhaps you will say no. Is it Popery By no means For may your word be taken it mantains false Our Aduersary Cannot say which à mong so many Religions is excellent and reasonable and erroneous Doctrin and that 's neither excellent nor reasonable Is it Protestancy Yes surely This is the excellent and reasonable Religion And is it possible Can you perswade your self without further proof than your own prooflesse word that the perfect draught or Idea of Christianity lies so fair
they so Confidently gaue out That hee should lose his life at Iapan and dye à Martyr Reflect I The Calumny reiected The Miracle proued true beseech you Had it not been in the highest measure imprudent nay more than à foolish Presumption of those Fathers to haue filled all mens eares with that Prophetical Speech vpon meer future vncertainties The performance whereof all know well was liable to à thousand Disasters and Casualities in that immense voyage from Europe to the furthest parts of the world Speak impartially How easily Might Marcellus none of the strongest Constitutions haue dyed in the way What if Pirates had seized on the Ship and cast him ouer board What if the Vessel had perished by Tempest with the virtuous Man and other Passengers How much scorned would the Fathers haue been who certainly were neuer so strangely besotted as to expose themselues and the reputation of their Order to à publick contempt vpon meer Contingencies and weak Coniectures Hence I infer They had by virtue of S. Xauerius Prophesy à high Moral Assurance of the euent The Prophesy spoken some years before Marcellus his Martyrdom was true And the real Effect of his death proued it true neither Diuel nor Mortal man could certainly foretel Things so remote and yet God wrought the Miracle to come God therefore was the Author of that Prediction And Consequently His Diuine power by the means of the Saint wrought the Miracle 30. It s high time novv to reassume vvhat I began vvith and said above When Iewes and Gentils read our scriptures which with them may well deserue as much credit as Humane faith giues to Caesars Commentaries or any other History When they find in that Sacred book how strangely Christianity was first established and introduced by the virtue of our Sauiours glorious Wonders When they fall lower and see though still vpon Humane Faith an euident Continuance of the very like Miracles wrought in the Roman Catholick Church through euery Age. The Conuiction is by good law so strong the The Proofs hinted at aboue vrged Proofs for vndeniable Miracles so manifest to the dullest Gentile that He may as well deny as Lipsius Saith the Sun to shine as doubt of those most glorious visible wonders vnquestionable in this one Society of Christians And this hold's true Although no more but Humane faith resting on most Certain Authority inform's vs of these Miracles For such à Faith as great Diuines Obserue often comes to so clear à degree of The weight of humane Faith Certitude that you may well call it an vndubitable kind of Euiden◠How certainly do we hold it is S. Austins Instance lib. 6. Confess C. 3. that we are born of such and such Parents How certainly do we belieue and vpon humane Authority Saith Snares Tom. 1. de Incarn Disp 31. Sect. 2. That Titus and Vespasianus destroyed Hierusalem And can any Cordial man Question if He lay preiudice aside but that true and most glorious Miracles haue been as certainly wrought in the Church as that those two Emperours destroyed Hierusalem or that such are our Parents I appeal to euery ones Conscience for Answer 31. By all now said vve see first that vvhat euer can be proposed against our Churches Miracles hath like force against Christ's ovvn glorious works And I challenge Protestants to hint but at one Argument which doth not equally strike at Sectaries iustly reprehensible And why both We see 2. How Hideous à Sin Sectaries commit who Scornfully slight all those known and most euident Miracles wrought among Christians since the Apostles times By this their vnworthy Procedure they rob Christ's Spouse of Her greatest Glory falsify His own sacred words Prophesying of greater wonders than he did And finally make the Conuersion of Ievves and Heathens to Christianity impossible For giue me à naked Church vvithout Signes without Marks vvithout Motiues inducing to truth and the most conuincing Signe of all is the Glory of Miracles Nothing remain's proposable to à poor Infidel that 's meet to conuince his Reason But the bare letter of Scripture or the essential Doctrin of the Church vvhich solely considered more affrights weak Reason naturally auerse from high Mysteries than brings it to any Submission or Acquiescency I say therefore the sin of Sectaries is grieuous Whilst Miracles are slighted by doing so they slight the Church yea Christ himself and hasten apace to Atheism CHAP. IX A word to à few Obiections as also to Mr stillingfleets vnworthy Exceptions against that euident Miracle wrought at Zaragosa in Spain 1. THe obiections are as few as fallacious and cannot be otherwise when as t' is said All of them proue as much that 's iust nothing against our Sauiours own Miracles as against those of the Roman Catholick Church To see this truth manifested and difficulties vanish into nothing be pleased to afford à little Attention 2. The Sectary may Obiect first None of vs all know One obiection what strange effects nature can produce in certain circumstances nor what Povver the Diuel has to work Miracles when therefore Scripture forwarn's vs. 2. Thess 2. Of Antichrists great Prodigies as also of False-Christs and false-Prophets appearing with Signes and wonders Matt. 24. We may iustly suspect if nature alone cannot doe such works that the Diuel had à hand in most of our Church Miracles Contra. 1. And You see Found weak and friuolous first the Argument Equally oppugn's Christs own Miracles licenceth both Iewes and Gentils to slight him as à false-Prophet and his glorious vvonders also Contra. 2. Not one of these False-Prophets once raised the dead to life nor after their own death did any thing like à Miracle as the departed Saints of Gods Church haue done most frequently by à touch of their Reliques only which Truth of mighty vveight deserues Reflexion and refutes what euer Donatist or Coniurer can say in behalf of counterfeit Miracles Contra. 3. And obserue well the Obiection None knowes what nature or the Diuel can doe c. What then I beseech you May one inferr from our not knowing the Diuels power that this euil Spirit hath actually wrought all the Miracles recorded in Scripture and Ecclesiastical History To Assert this we must not only know how farr his power reaches but more haue Assurance also Of his actually doing such Wonders And thus much manifestly improbable neither is nor can be ascertained vpon the weakest Principle within the compass of nature or grace We vsually say the Diuel appear's with à Clouen foot That is you may easily discern his Villainy And we know he neuer cast's out euil Spirits like Himself from possessed Persons which yet hath been done and frequently in God's Church Miracles aboue the power of Diuels Church He can it is true if we belieue History take vp the Deuided Parts of à dead man and act with them for à while But there is no such Motion no such Operations in the dead