Reason and religion, or, The certain rule of faith where the infallibility of the Roman Catholick Church is asserted, against atheists, heathens, Jewes, Turks, and all sectaries : with a refutation of Mr. Stillingfleets many gross errours / by E.W.

CHAP. XI.

Sectaries Ohiections solued. The fallible Agreement of all Concerning the Canon of Scripture, no Proof at all No vniuersal Consent for the Sectaries Scripture, or the Sense of it. How the Church is both the Ve∣rity belieued, and the Motiue, why we believe. Other Difficulties Examined.

1. I Speak here of Sectaries Obiections, knowing well, some Diuines who make the Churches Proposition most in∣fallible (and herein all Catholicks agree) yet hold it insufficient to be the last Principle, Whereinto Faith is resolued: For say these, it is only à necessary Condition by virtue whereof the ancient Reuelation is infallibly applied to vs. In this Strife (purely Theological, and some what as, I thinke, de Nomine) I shall not long busy my Selfe, being chiefly to attend to what Sectaries do, or can propose against our Doctrin.

2. The first Obiection. If the Catholick after à prudent Consideration had of the known Motiues already specified, can belieue what euer the Church teaches, and Consequently resol∣ue his faith into the Authority of God speaking by that Oracle: Why may not the Sectary as well vpon this one Iudgement. viz. All acknowledge Scripture to bee God's word, as easily belieue, and resolue his faith into pure Scripture, indepen∣dently of Church Authority? Answ. Such à Beliefe and Re∣solution is impossible, because as we said aboue, none can in this present State assent to this general Truth. Scripture is God's word, or belieue so much as any Verity in it, if the Authority of an

Infallible Church be reiected. To the pretended ground taken from the Consent of all Christians owning Scripture for God's word, I haue partly answered. That consent alone induces not any to belieue one reuealed Article by an Infallible act of Faith, if those whole Consenting multitudes, be all supposed fallible. First, euery one knowes, the multitudes of Turks agree thus far, that their Alcoran is God's word, yet such an agreement though very Vniuersal, induces no wise man to belieue any Di∣uinity in the Book, or to own its Doctrin as Diuine, and sacred. 2. And this reason hinted at aboue is, more à Priori.

3. The Agreement of all Christians; is truely an effect of Faith, or rather of the Obiects Credibility antecedently presup∣posed Credible vpon other grounds, before men agreed so vniver∣sally in that Christian truth: For this Causal is good, Therefore Christians agreed in that Truth, because it was preuiously made Credi∣ble vpon other sound Motiues: And not the contrary. It is credible; because all conspired in à Consent so vniuersal. Wherefore, if very many, who now own Scripture to be Diuine, should leaue off to iudge So, and reiect the Book or any Part in it as fabulous, That would not diminish its ancient Credibility; And no more, Say I, would the Addition of any new Consenters, who now reiect it (should, they agree with vs) highten one whit our Belie∣fe, or make the Truth we Assent to more Credible, than it was before. And this proues, That the Original Credibility of Scrip∣ture is not grounded vpon any vniuersal fallible Consent, but stand's firm vpon other stronger antecedent Motiues. Nay it cannot Originally depend therevpon, Seing that Consent is an Effect of those other preuious Motiues, as S. Austin often cited, fully and most amply declares. Be it how will.

4. The greatest Difficulty yet remain's, for if we enquire of Sectaries, where we may find this common Consent, we haue but à very slippery Foundation to stand vpon? Because not only Heretiques of old, denied the greatest part of Scripture, But, to come to chese neerer times, the Machiauellians and So∣cinians

also called Christians, hold many things in that Sacred Book so far aboue all humane reach, that they Say, it is vnworthy God to require from any à firm beliefe of them. Add herevnto the multitudes of Heathens, Iewes and Turks, who imcomparably surpass Christians in number; All these, you know, Vnanimou∣sly reiect our Scriptures. How then can the far lesser number of Witnesses agreeing in one consent Plead so much as probably against such multitudes of Opponents, If no other motiue be alleged in behalfe of the Scriptures Credibility, but only the Consent of few, against many.

5. But to silence all Sectaries hereafter, Who insist so much vpon this vniuersal Consent, we will here gratis suppose the Ar∣gument drawn from thence to be most conuincing, Yet withall Assert, it so little aduantages the pretences of Protestants, That it vtterly ruin's their vndefensible Cause. For where haue these men, any vniuersal Agreement of Christians for their Canon of Scripture? Where haue they it in behalf of their iarring Opinions? Where for their Negatiue Articles? Where for their particular Sense of Scripture, which not only the Roman Catholick Church, but others also reiect as false, vngrounded, and Heretical. If therefore this Common consent for the Bible were more Vniuersal then it is, it help's not Sectaries, whils't their singular Opinions, their Canon and Sense, And in à word their whole Religion (as Protestancy) is so particular to Them sel∣ues, That the rest of Christians, ashamed to own it, will be no Partners with them.

6. And thus you see, where the Weaknes of this whole Plea lies. They will haue à vniuersal Consent for the bare letter of Scripture; Let that be so. Its nothing to the purpose, if after∣ward, without any thing like à Vniuersal agreement they mi∣sinterpret the Book, and make it speak what God neuer meant. But this is done, and I proue it vpon an vndeniable ground thus. Whilst these men cannot name, or Design à Church reputed Orthodox fiue or six Ages since, which as vniuersally main∣tained their new Doctrin, as She then owned the old letter

of the Bible, They misinterpret the Book, And gain no more by vrging that vniuersal Consent for the meer letter, then the Arians, ••r worst of Heretiques gain. But to name such à Church for their Nouelties is imposible, and consequently no less impossi∣ble, to resolue one Article of Protestancy into God's Diuine Testimony, expressed in Scripture.

7. A 2. Obiection. Christians faith seem's not resoluable into the Diuine Testimony speaking by the Church, because the Church is Res credita, ot, the Material Obiect belieued, Wit∣ness that Article of our Creed. I belieue the Holy Catholick Church. Therefore it cannot be Ratio Credendi, or the Formal Obiect, which moues to belieue. I Answer first. Sectaries must solue this Difficulty, For is not the very Doctrin contained in Scripture according to them, the Res Credita, or the Material Obiect belieued. The Incarnation I hope, whereof we read in Scripture (the like may be said of euery other Mystery) is the Truth belieued with such à faith as they haue. And the very same Word of God, wherein thefe Truths are contai∣ned, is also the Ratio Credendi, or Formal Obiect mouing to belieue. For demand why they Assent to the Incarnation? T'is Answered, because God has reuealed it in Scripture. No other Motiue can be pretended. Therefore the same Scrip∣ture, differently considered, is both the Material Obiect, or Verity belieued, and likewise the Formal, which moues to belie∣ue. And thus we Say, The Churches Proposition, Or rather God speaking by the Church, may well be the Truth be∣lieued, and à Motiue also why we belieue, wherein there is no Difficulty at all. Take here one Instance in known Phi∣losophy which teaches, that light both terminates our Vision, and so considered, is the Material Obiect seen; withall, it mo∣ues the Power to see it, and vpon that Account, is rightly called the Formal Obiect. In Acts of Faith you haue the li∣ke Instance. For example. When the Iewes Assented to the ancient Prophets, vttering these words. Haec dicit Dominus &c. Our Lord speak's thus. They belieued that God spake by the

mouth of those Prophets (it was one of the Materal obiects Assented to by Faith) and they belieued also for those Pro∣phets words (as God's own Voice) and had respect to them, as to à Formal obiect, Why they belieued.

8. A 3. Obiection. If the Church be the Primum Cre∣dibile, or the first Belieuable Oracle, whereby God speak's to all in this present State, We are to declare, how and in what order, those Truths are deliuered by it, which all are obliged to belieue: And this cannot be done without Confusion, and per∣haps danger of à Circle also We haue partly Answered abo∣ue, where it is said, That as the Apostles after the Knowledge had of our Sauiours Miracles, belieued first in à General way, He was the true Messias; So we, in this present State, induced by all the Motiues of Credibility already laid forth, belieue first in General, That this Manifested Oracle is Christs own Spouse, which infallibly teaches the right way to Saluation. And this truth we Assent to immediatly vpon the Churches Proposition, or rather vpon God's Testimony speaking by the Church, wi∣thout depending on Scripture; Iust as the Apostles belieued Christ our Lord to be the true Messias, vpon his own Testimony pro∣ued Credible by Miracles, and other Signal Wonders. Thus far there is no Confusion at all, nor any danger of à vicious Circle. Now further. This General truth admitted, we pro∣ceed to the Beliefe of other particular Verities proposed, and herein also follow the Apostles Steps and practise, who assented to euery single Article which our Sauiour deliuered afterward, vpon his own Word. Why therefore may not we also belieue euery particular Article proposed by the Church, spea∣king in the name of God, If (which is already proued) the sa∣me God deliuers Truth as well by this Oracle, as he did an∣ciently by the Prophets and Apostles. No disparity can be giuen.

9. Hence I Say, whoeuer will make à full Proposition of Diuine Faith, and giue à Satisfactory Resolution thereof, must both Propose and Resolue it into God's Authority speaking

by this one Signalized and euidenced Oracle. And here in few words is the vltimate reason of our Assertion. If we exclude the infallible Authority of an euidenced Church, neither the Canon of Scripture, nor any verity in it, nor its true sense, which Heretiques depraue, can be admitted as Gods infallible word. Therefore S. Austin Spake most profoundly, where He professes: He would not belieue the Gospel without Church Autho∣rity. Hence it followes, That though one might belieue the Mystery of the Trinity, or the Incarnation, for the truths re∣uealed in Scripture, yet if à further Question be moued con∣cerning the Authenticalness of these very Scriptural Expressions, All, if they will finally resolue their Faith, must rely on Gods Testimony speaking by the Church, and belieue that very Do∣ctrin to be Diuine, because She own's it as Diuine.

10. Thus we said. Chap. 20. n. 11. That the infallible Authority of the present Church consummates the ancient Re∣uelation, which long since past and remote from vs, cannot moue to belieue, vnlesse Her Testimony conuey's it to vs, and in this sense compleat's it; And what way of belieuing or re∣soluing Faith can be more easy, then to Say. I belieue the Incarnation, both because S. Iohn wrote it, and because God speaking by the Church, saith he wrote it. These two Indiuisi∣bly taken may as well make vp one total Motiue of belieuing, as the Royal Prophets Testimony, and. S. Peters infallible de∣claration added to it. Act. 2. V. 25. became one entire total Motiue to those first belieuing Christians. I say Indiuisibly; And therefore the Churches Testimony concurres not meerly as an extrinsecal condition preuiously assented to, but iointly termi∣nates Faith together with the ancient Reuelation, as shall be Presently declared. Herein also there is nothing like confu∣sion, but the greatest Clarity, free from all danger of any vi∣cious Circle.

11. A. 4. Obiection. The Motiues inducing to belieue that God speak's by the Church, or that all ar called to seek their Saluation in this one Euidenced Oracle, are Church Do∣ctrins.

For we all belieue that the true Spouse of Christ is Ho∣ly, vnited in Faith, vniuersally spread the whole world ouer &c. The∣refore they can no more rationally induce to belieue, that first necessary Truth. Viz. All are called to one Communion of Faith, Than one Article of faith obscure in it selfe, rationally induce to belieue another, wholly as obscure. We haue An∣swered aboue. These Motiues may be considered two wayes. First, as they are euidently perceptible by sense, and so natu∣rally they precede Faith, and induce to belieue. 2. As attested vpon Gods own Authority speaking by the Church, And in this Sense they precede not Faith, but are Articles belieued, wherein there is no Mystery at all, if, which is certain, The same thing can be both known and belieued by different Assents, vpon distinct Motiues.

A. 5. Obiection. Scripture when newly written, and propo∣sed by the Euangelists or Apostles to the Primitiue Christians, was to them so total, and compleat à Formal Obiect to ground faith vpon, that they needed no Authority of the Church to compleat it more, Therefore it's still à full and perfect Mo∣tiue of belieuing, in order to all this very. Age, independent∣ly of Church Authority. The Obiection brings with it its own Solution, For if those Holy Writers of Scripture were Infallible (whereof no man doubt's) and proposed all they wrote as Gods Diuine word, That very Proposition was ful∣ly as certain to them, as any Church Authority, whether past or present, can be to▪ vs. Hence I say, though Scripture was then (That infallible Publication supposed) à full and compleat Motiue to ground faith vpon, yet now it Cannot be so Qu••∣ad nos, or in order to Belieuers in this present State, without more, not because there is any want in Scripture, considered in it self, But vpon another account that Circumstances are very different, and notably changed since those first dayes, For now we haue neither Apostle nor Prophet at hand, to Testify or publish the Scriptures Diuinity; The ancient signes of Credi∣bility which adorned those first blessed men, and made Scrip∣ture

most acceptable, are out of our sight; Therefore God's Church succeed's with her Lustre, and Supplies, as it were that want, or takes the place of those deceased Prophets and Apostles.

13. By what is here Said, you may easily vnderstand the sense of those two Terms, Quoad se, and Quoad nos frequent∣ly vsed in this matter, though not free from Sectaries Cauils, Who say; Whateuer is Quoad se, considered in it selfe à For∣mal Obiect, must be so in order to others, because it is à Relatiue, and cannot but haue respect to our vnderstanding. Answ. All this is true, after à full and infallible Proposition made of the Obiect; Otherwise most certainly à Reuelation may be in it Selfe both Diuine and infallible, though it ap∣pear's not so to all, for want of à due application to Belie∣uers. Again, It may be in some Circumstances à compleat Motiue to ground faith vpon, and in another State cease to be so. Many Verities in Scripture, when first written and proposed by Apostolical men, were compleat Obiects of faith to the Primitiue Christians, yet are not by virtue of that Pro∣position now, so to vs, Because They neither write in this State, nor immediatly Propose the truths contained in Scriptu∣re. Hence it is, that the Church, as wee said, Supplies that defect, and compleat's by her Proposition those ancient Reue∣lations, which issued from Christ and his Apostles. And for this reason Her Testimony, Quoad nos, is more clear, more known, and more immediatly Credible, than Scripture can bee.

14. 3. Difficulties may arise concerning the Scriptures Ca∣non, and sense also, which none can decide but the Church only, and vpon that Account, Shee is more Credible and mo∣re immediatly known to vs, than the Scriptures abstruse Sense, which is very often remote from vs, before God speaking by this Oracle, laies the truth open in clearer Terms. And what wonder is here? Whilst Sectaries confess, (to vnderstand the true sense of God's word in matters most Fundamental) other

Rules and means must be vsed. The Original Languages are to be examined, seueral Passages compared together, daily Reading and pondering the different places with much Prayer also, seem necessary. What is this to Say, but that their reading, pondering, and comparing, are in order to them, means and Rules more immediatly known▪ then the hidden Sense of Scripture? Herein then lies the difference, that we in Lieu of their fallible reading recurr to an Infallible Church, and Say her Testimony is more perspicuous, easy, and clear to vs, than the dark Verities in Scripture are to them, after all their pondering and compa∣ring.

Notes

• Sectaries Obiections only, answe∣red
• why Secta∣ries cannot resolue their Faith into Scriptures
• As Catho∣licks Doe into the Church?
• The agree∣ment of all, Concerning Scripture is an effect,
• Not the Ori∣ginal Proof of the Scrip∣tures Cre∣dibility.
• The Sectarles Plea taken from any vniuersal fallible Con∣sent, is groundless.
• whole Mul∣titudes against Sectaries.
• Sectaries plainly Conuinced.
• Obserue the Proofs.
• The Book of Scripture misinterpre∣ted Proues nothing.
• But Secta∣ries do So, and tis pro∣ued.
• How the Chutch is both the Truth belie∣aed. And the Mo∣tiue also why we belieue.
• Sectaries must solue this difficulty
• By two In∣stances we ciear, what is asserted.
• How, and in what Order we belieue the truths Proposed by the Church?
• This general Assent first precedes.
• Afterward we descend to other par∣ticulars.
• The reason why faith must be reso∣lued, into Gods Testi∣mony Spea∣king by the Church.
• This way of belieuing most easy.
• The Chur∣ches Testi∣mony not meerly à Condition.
• How the Mo∣tiues indu∣cing to belie∣ue
• Are Doctrin•• of the Church also.
• In what sen∣se Scripture was Com∣pleat to the Primitiue belieuers.
• Why not so now to vs, without Church au∣thority?
• Two Terms, explicated.
• A Reuelation may be in it selfe Diuine.
• Thought it appears not so to all.
• The Chur∣ches Testi∣mony Clear.
• And necessa∣ry for other Reasons.
• What Secta∣ries ack∣nowledge.