Errour non-plust, or, Dr. Stillingfleet shown to be the man of no principles with an essay how discourses concerning Catholick grounds bear the highest evidence. Sergeant, John, 1622-1707. 1673 Approx. 408 KB of XML-encoded text transcribed from 144 1-bit group-IV TIFF page images. Text Creation Partnership, Ann Arbor, MI ; Oxford (UK) : 2004-08 (EEBO-TCP Phase 1). A59220 Wing S2565 ESTC R18785 12439912 ocm 12439912 62077 This keyboarded and encoded edition of the work described above is co-owned by the institutions providing financial support to the Early English Books Online Text Creation Partnership. This Phase I text is available for reuse, according to the terms of Creative Commons 0 1.0 Universal . The text can be copied, modified, distributed and performed, even for commercial purposes, all without asking permission. Early English books online. (EEBO-TCP ; phase 1, no. A59220) Transcribed from: (Early English Books Online ; image set 62077) Images scanned from microfilm: (Early English books, 1641-1700 ; 948:1) Errour non-plust, or, Dr. Stillingfleet shown to be the man of no principles with an essay how discourses concerning Catholick grounds bear the highest evidence. Sergeant, John, 1622-1707. [14], 272 p. s.n.], [S.l. : 1673. Reproduction of original in Union Theological Seminary Library, New York. Attributed to John Sergeant. cf. NUC pre-1956. In answer to Stillingfleet's "Faith of Protestants reduced to principles". Index: p. [12]-[13] Errata: p. [14] Created by converting TCP files to TEI P5 using tcp2tei.xsl, TEI @ Oxford. Re-processed by University of Nebraska-Lincoln and Northwestern, with changes to facilitate morpho-syntactic tagging. Gap elements of known extent have been transformed into placeholder characters or elements to simplify the filling in of gaps by user contributors. 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Copies of the texts have been issued variously as SGML (TCP schema; ASCII text with mnemonic sdata character entities); displayable XML (TCP schema; characters represented either as UTF-8 Unicode or text strings within braces); or lossless XML (TEI P5, characters represented either as UTF-8 Unicode or TEI g elements). Keying and markup guidelines are available at the Text Creation Partnership web site . eng Stillingfleet, Edward, 1635-1699. -- Faith of Protestants reduced to principles. Catholic Church -- Doctrines. 2004-04 TCP Assigned for keying and markup 2004-04 Aptara Keyed and coded from ProQuest page images 2004-05 Emma (Leeson) Huber Sampled and proofread 2004-05 Emma (Leeson) Huber Text and markup reviewed and edited 2004-07 pfs Batch review (QC) and XML conversion Errour Non-plust , OR , Dr. STILLINGFLEET Shown to be The Man of NO PRINCIPLES . WITH An ESSAY how Discourses concerning Catholick Grounds bear the Highest Evidence . Multum necesse est ut Propheticae & Apostolicae Interpretationis Linea secundum Ecclesiastici & Catholici Sensus Normam dirigatur . Vinc. Lir. cap. 2. Printed in the Year , 1673. PREFACE TO THE Learned of this Nation . IS it possible then that Errour can admit Principles ? Or ( which is equivalent ) that Truth cannot admit any , but must be quite destitute of such firm Supports ? Or is it even possible that Falshood dare so much as pretend to such Evident Grounds , and offer to make good her Pretence , and not sink in deepest Disgrace for laying Claim to a thing to which it must needs be Evident she has not the least Shadow of a Title ? Certainly , whoever considers attentively that Principles are ( properly speaking ) First Truths , either Absolutely , or with Restriction to such a matter , and withall that these must be most perfectly Self-evident , and other Principles con●ining upon the former , must needs partake a very high degree of Conspicuousness by their near approach to those great Luminary Truths , will , upon the joyning these two Consider●tions , easily conclude such a Pretence Unmain●ainable , if things be rightly stated and propos'd . Besides , since all True Judgments are built on the Things being such as we judg'd it to be , and what●s True is Impossible to be False , it must needs follow that ( all Circumstances taken in ) it was Impossible , and so , a Contradiction , the Thing , at what time we fram'd that right Judgment of it , should have been otherwise then it was . A Contradiction I say ; for that which is in the Thing or Object an Impossibility , is a Contradiction in our Minds inform'd by that Object . Whence results this Great and Clear Truth , that Every Error necessarily involves a Contradiction , and every Truth a First Principle ; and that , though not in Formality of Expression , yet in Reality of Sense they are both of them such . And is it possible that these Best Evidences now spoken of should be held Obscure or False ; or that Contradictions ( their Opposits ) which Principle all Falshoods , should gain the repute of Clearest Truths ? Surely , there must needs be a strange perversion of Nature somewhere , when such Monsters in Rationality can obtain the Esteem of being Legitimate Production● of Reason : And , this must be either in the mindes of the Persons to be inform'd , who are violently sway'd by Passion or Interest to those of their own Party , so as not to consider at all What Evidence there is in what they say , but to accept themselves and cry up to others any piece of Empty Rhetorick , Plausible Talk , or pretty Irony for solid Conviction : or else in the Discoursers who are to inform those Readers ; and the Chief Engin with which they work upon their want of Skill is to talk indeed of Principles , because 't is the highest Credit that can be to be thought to have such Invincible Grounds : But they never look into the Nature of Principles and thence make out to their Readers what kind of Sayings those must be which can deserve that Excellent Name , lest they should disgrace themselves and shame their Cause ; while the whole strength of their Discourse is built on this , that those Propositions they rely on are indeed Right Principles ; and yet , when look't into , are no more like what they are pretended to be then so many old Wives Tales . It seems then to me both most Conducive to the Clearing of Truth , as also the most Candid and Equal way of proceeding to look first into the Nature of Principles , and by laying it open to determin thence what Propositions deserve that name , what not . For , if I rightly perform this , and it appear thence that Dr. St. has indeed produc't such Grounds as have in them the true Nature of Principles and proceeded upon them , all his Discourse thus built , must necessarily be Convictive , and the Result of it a Certain Truth . But , in case he has not produc't any such , his whole Discourse is convinc't to be meer Trifling and Folly. A Principle then , taken as distinguish 't from other Propositions or Sayings , involves two Perfections in it's notion : Evidence and Influence upo● some other Truths that partake their Evidence from It. For , were it never so Evident in it self , yet , if it deriv'd none of that Evidence to another , nor had Relation to any thing besides it self , it might be indeed in that case a Great Truth , but it would no more be a Principle , then that can be said to be a Beginning which has neither Middle nor End , nor any thing following it . Evidence is twofold , Self-Evidence and Evidence by way of Proof . The former belongs to First Principles as hath been at large prov'd in Reason again●t Raillery , Disc. 2. & 3d. Evidence by Proof , belongs to Subordinate Principles , which are Conclusions in respect of those above them , and yet themselves Influential to prove other things . And the Evidence of these must be resolvable finally into Self-evident ones , otherwise it would follow that all Proof must proceed higher and higher in Infinitum , and so nothing could ever be prov'd at all . Now other kindes of Evidence besides these two ( speaking of Speculative Evidence ) are unimaginable ; since 't is most manifest , that what is neither Self-Evident , nor made-Evident is not Evident at all . Hence is seen , that 't is Impossible , the nature of Principles once rightly understood , Errour ( on whose side soever it be ) should maintain it's Pretence to Principles ; Since 't is Impossible that any thing should either be Self-Evident or Made-Evident which is not a Real Truth ; as also Impossible that what 's Evident any way ( or , which is all one , a Truth ) should patronize or abett Errour . This way then of managing Controversies is perfectly Decisive ; For which reason I have frequently prest his Party to it in my Letter to my Answerer and other places , and have been seconded therein by the Learned and worthy Author of Protestancy without Principles ; but none was ever found so hardy to attempt it , till this man of Mettle , hoping his tinkling expression and gingling wit would baffle even Truth it self , took the Confidence to talk of what he never understood . However he is to be thank't by us both and acknowledg'd a Generous Adversary , that , laying aside at present those frivolous Inconclusive ways of quoting Authorities which himself holds may deceive us in all they say , as also those Insignificant Devices of Pretty Jests and other Rhetorical Dexterities , he accepts our Challenge to such a manner of Fight , as must necessarily be Fatal to one side and Victorious to the other . Had he stated also the nature of Principles exactly , and shown his to be such , how formidable a Goliah had he appear'd , and how terrible a man of his hands ? whereas now , if it comes to be discover'd that what he call'd a Sword , or a Canon , is indeed but a Bul-rush , or Pot-gun ( a Pygmy's proper weapons , ) that is , if it be prov'd that those things he bragg'd of and rely'd on as Principles , are in Reality but so many Paradoxes or Impertinences , I hope we may s●●cease our Fears , and turn them into a more pleasant humour . Though the Prognostick be very obvious what he can do in this case , yet who knows but for once he may work an Impossibility , who ( as will appear in the ensuing Treatise ) has told us so many Contradictions . In the mean time , if he thinks fit to attempt any Reply , 't is Evident from the former Discourse what he is to do , unless he will strangely Prevaricate from his Duty ; viz. either to disallow my settling here the nature of Principles , and state them better , that is either to deny that they are to have any Evidence or Influence at all ; or else , if he allows it , to make out that his pretended Principles have those Qualifications ; which is best done by resolving them into First Principles and connecting them distinctly with their respective Consequences . And let him remember that , till he does this , he neither defends Himself against my present Answer , nor gives a home Reply to Protestancy without Principles ( whatever gay things or things he sayes to particular passages in it ) since himself acknowledges these Principles of his were intended an Answer to that Book ▪ and out of the nature of both Treatises they appear to be the proper Return to it . I have no occasion , nor is it my intent here to write against the Church of England or any of her Legitimate Sons : rather I must declare that , in case they all hold as M. Thorndike ( a Man of Eminent Learning & Esteem amongst them ) declares himself to do ( Just weights , p. 159. ) that the Scripture interpreted by the perpetual Practice of God's Church is the Ground of Faith , which implies , that Practical Tradition is that which gives them Christs Sense or Faith , and so is their Rule I must heartily applaud their joyning with Catholicks in the main Point of all , and which settled is apt to unite us in all the rest . What I impugn then here is a pestilent Tenet , destructive to all Episcopacy , and the very Essence of Church ; making Church-Governors Useless in their main Duty of Teaching Faith to their Flock , and Lame in that of Government : For , if every private man is to rely on his own Interpretation , he ought neither believe nor Obey the Church when the contrary seems to his Fancy to be grounded in Scripture ; and , if that man do but alledge he judges in clear in Scripture , and consequently that the Church is corrupt and errs : I see not with what Iustice , according to these Principles , the Church can either excommunicate him or bind him to his Duty . I expect Dr. St. will object , that I deny divers of his Principles which some of ours have granted ; for his Friend Dr. T. and he abound in such sleight Topicks ; To which , though I could answer , that unusquisque in sensu suo abundat in productions of Human Reason , yet I need only alledge Dr. St's ambi-dextrous and ambigu●us way of contriving his Principles to look so with different faces that even the same man may sometimes apprehend them to mean thus , sometimes otherwise . Besides , all his Confuters aym n●t at one End : Mr. E. W. intending only to shew they conclude not the Point they pretend , and which is superscribed to them : Mr. N. O. to shew their Destructiveness to Government ; while I take for my task to discover their Oppositness to all Logick ; True Learning , and Common Rationality , and that there is nothing at all in him of what was pretended , neither Principles , Consequences , Connexion , Conclusions , Reduction , Influence nor End : Nor must he think that every thing that is granted by any for dispute s●ke is allowed for good by the Respondent ; 't is frequent to express we grant things which we only pass as nothing to the main Point which is to be concluded ; nor can Dr. St. pretend with any reason that others have yeelded them to be Principles whereas I deny it : The Authour of Reason and Religion , p. 650. has pithily declared his 〈◊〉 of them and their true merit , in 〈◊〉 words : — Whether the fore-mentioned Principles be True , False , Controverted , or Obscure , no Verity peculiar to 〈…〉 be deduc't from them , — which expresses their want of Clear Evidence , and so quite degrades them from the Dignity of Principles . If any think the Title prefixt to this Book forestals immodestly the Readers Iudgment ; my Reply usust be , that I hope for Readers of more Prudence then to receive Prejudice from so easie an Occasion . A Counterfeit Modesty sprung from Sceptical Despair or Disregard of Truth will naturally dislike such Expressions ; but those who heartily hold there is such a thing as Truth and intirely love It , will esteem the open avowing her compleat victoriousness both Fitting and Necessary : and that she conquers at present , I have all the best Maxims of Rational Nature engag'd for my Security . INDEX . ABsolute Certainty of Faith asserted . p. 21. 22. 50. 51. Attributes of God not engaged to preserve private Interpreters of Scripture from damnable Errours . p. 81. to 85. Not to be argu'd from alone . p. 32. 33. much less from Power alone . p. 33. 34. Certainty how abusively taken . p. 164. 165. 166. 168. 173. 174. 179. 180. True Certainty asserted and from its deepest Grounds explain'd . p. 167. 168. Moral Certainty in Faith discust , p. 176. 177. 178. A Christian Life Spiritual . p. 8. 9. 54. 55. 191. to 195. The Church turn'd with the heels upward by Dr. St. p. 96. 97. His six Conclusions examin'd . p. 211. the nature of Conclusions laid open . p. 222. Faith in Catholicks Rational , p. 29. Infallibility requisit to Faith. p. 92. to 96. 104. 158. 159. 162. how found in the vulgar , how in others p. 133. to 157. Mankind how Infallible and in what . p. 186. to 189. Necessary to the being of a Church . p. 232. 233. 234. Principles agreed to by both sides examin'd p. 7. 8. &c. shown to be two-fold p. 12. Principles not agreed to , examin'd . The 1st p. 20. the 2d p. 22. the 3d. p. 23. the 4th p. 24. the 5th p. 26. the 6th p. 30. the 7th p. 31. the 8th p. 35. the 9th p. 38. the 10th p. 53. the 11th p. 72. the 12th p. 73. the 13th p. 81. the 14th p. 85. the 15th p. 90. the 16th p. 96. the 17th p. 104. the 18th p. 106. the 19th p. 114. the 20th p. 128. the 21th 22th 23th p. 130. the 24th p. 159. the 25th p. 163. the 26th p. 171. the 27th p. 173. the 28th p. 179. the 29th p. 181. the 30th p. 185. Rule of Faith distinctly clear'd . p 44. 45. 49. 54. 55. &c. Vnanimously held by Catholicks . p. 45. 46. How held by the Council of Trent . p. 47. 48. Scripture not the Rule p. 60. to 69. p. 79. 80. How perfect , p. 86. 87. &c. 109. to 113. Sophistry in Dr. St. laid open p. 25. 26. 27. 28. 30. 31. 74. 75. 131. 132. 161. 164. 165. Ignorance in Divinity p. 191. 192. In Logick , p. 228. 236. 237. His Performances reduc't to their proper Principles , Contradictions . p. 236. Tradition the Rule of Faith p. 45. 46. 141. 142. Vnion how to be hoped . p. 51. 52. Writing how capable to be the Rule of Faith. p. 36. 37. 38. Errata . PAge 2. line 4. receive . p. 11. l. 21. perfectly . p. 15. l , 2. disparate . p. 32. l. 1● . then we can p. 45. l. 12. Again . p. 67. l. 27. dele and this as far &c. to the end of the 4th line after . p. 81. l. 29. dele of . p. 84. l. 2. Endeavorers . l. 29. Endeavorers . p. 104. l. 4. dele we . p. 10● . l. 5. his . p. 124. l. 5. and. p. 131. l. 30. dele in the. p. ● . 2. l. 11. infallibly . l. 23. then . p. 834. l. 17. be False . l. 20. about . p. 159. l. 22. if . p. 1●0 . l. 14. as . l. 15. dele be . p. 167. l. 11. dele if . p : 173. l. 18. to a higher degree . p. 177. l. 23. which are . p. 181. l. 2. degree . p. 184. l. 24. ground . p. 185. l. 15. reason given . l. 18. keep men . p. 187. l. 14. is . p. 188. l. 14. dissatisfaction . l. 21. some . p. 192. l. 5. conformable . l. 16. it . l. 26. by her all . p. 193. l. 17. our . p. 198. l. 2. receiv'd . p. 199. l. 14. in wisemen in this point . p. 202. l. ult . The 5th and 6th . p. 214. l. 3. dele to . p. 216. l. 12. its . p 221. l. 18. Dr. St. p. 234. l. 18. applying it . p. 235. l. 23. produc't one . p. 250. l. 9. not . THE FIRST EXAMEN CONCERNING Dr. Stillingfleet's Design in this Discourse , as exprest in his TITLE . 1. IN the first place , the Title superscribed to this Discourse , and signifying to us the Nature and Design of it , is to be well weighed ; that so , we may make a right Conceit of what we are justly to expect from Dr. St. in this occasion : 'T is this , [ The Faith of Protestants reduc'd to Principles . ] 2. Now Principles , as we have discours'd in the Preface , must either be Evident to both Parties , or at least , held and granted by both ; else no discourse can proceed for want of Agreement in that on which all Rational Process is grounded . Also , they must be Proper for the End intended , or Influential upon the Conclusion which the Arguer aims to evince : otherwise , if the thing in question deceive not its Evidence and Truth from them , though those Propositions be never so evident in themselves , yet they cannot be to It , or in this Circumstance a Principle , whatever they may be in others . Wherefore , to make good this Title , Dr. St. is to produce nothing for a Principle , but what is either granted at first by both Parties , or else is of so open and undeniable an Evidence , as all the World must see and acknowledge it ; such as are either first Principles , or those which immediatly depend upon them , and are comprehended under them : or , if he builds on any Propositions as Principles , which are not thus evident but need Proof , he is at least to render them evident ere he builds upon them , And , lastly , he is to apply them close to that which he professes to conclude from them ; otherwise , he can never show them to be Principles in this occasion , any more than one can be a Father who has no Off-spring , or than any thing can be a Ground which has no Superstructures . 3. Next , we are to consider what Dr. St. means by the word [ Faith ] in this place . And , I hope , he will not think I injure him in supposing he has so good thoughts of the Faith of Protestants , as to hold 't is more than a bare Opinion , whose Grounds may all be false : For if so , the Assent of Protestants as Faithful , may possibly be an Error , and all the Tenets they profess to be Truths , and hope to be sav'd by believing them , liable to be prov'd nothing , perhaps in reality but a company of Lies . If then ( as in this supposition he must ) he hol●s the 〈◊〉 of Protestants Impossible to be Fa●●e , he is 〈◊〉 to reduce it into 〈◊〉 Grounds and Principles as are likew●●e Impossible to be False ; and , consequently , if it relies on Authority , he is to bring Infallible Authority for it ; all that is Fallible ( as Common sense teaches ) admitting Possibility of Falshood in whatever is grounded on it . Such Grounds then or Principles he is oblig'd to produce for the Faith of Protestants , in case he holds it may not perhaps be an Error for any thing he or his Church knows But , in case he judges this Assent or Belief of Protestants may be True Faith though the Grounds of it may be False , then he ows me an answer to Faith Vindicated , where the contrary is prov'd by multitudes of Arguments ; not one of which has yet receiv'd one word of sober Reply from him or Dr. Tillotson ; though , as appears by the Inferences at the end of that Book , it most highly concerns them both to speak to the several Reasons it contains . 4. In the third place we are to reflect what may be meant by the word [ reduc'd ] in the said Title . And , since all Truths not self-evident , nor known by immediate impression on sense , are at first deriv'd or deduc'd from Principles ; this word [ reduc'd ] having a signification directly contrary to the other , intimates to us , that Dr. St. makes account he has begun by putting the Faith of Protestants which is the Conclusion , and brought it back ( for so the word [ reduc'd ] imports ) to Principles ; whereas 't is Evident to every Scholar , he proceeds in a way quite contrary to what he here pretends . First , laying six Principles agreed on , then thirty others , which , since they go before his Conclusions we are to think he meant for Principles too , and thence drawing in the Close , six Inferences or Sequels ; which is most manifestly to deduce from Principles , not to reduce to them . 5. But , however it be blameable in one who owns himself a Scholar , especially pretending the rigorous and learned way of proceeding by Principles , not to understand the nature of the Way himself takes ; yet let us kindly suppose that Dr. St. out of an unwariness only , made use by chance of an improper word ; which being but a human lapse , is more easily pardonable ; especially , since the Method he here undertakes , viz. to begin with Principles , is ( if rightly manag'd and perform'd ) the most honorable for a Scholar , and the most satisfactory that may be , and , so , deserving to make amends for many greater faults . Let him then by [ reduc'd to Principles ] mean deduc'd from Principles ] yet since both reducing and deducing , imply the showing a Connexion between those Principles , and what 's pretended to be drawn from them ; and this either Immediate , as to every particular Conclusion , or Mediate : We are to expect Dr. St. should still show us this Connexion : which is best and most clearly done , by relating each of his six Conclusions to their respective Premisses or Principles : that so , by this distinct proceeding and owning particularly whence each Deduction follows , we may be better enabled to discover the Goodness of his Consequences , and thence discern clearly the Truth of those Conclusions ; which we are to suppose , his Intention in making those Discourses . 6. In the last place we are to weigh very well what is meant by that signal and particularizing word [ Protestants : ] for 't is the Faith of these and these only , which he undertakes here to reduce to Principles . And I will have the kindness for him , as to suppose he so much zeals the Purity of the Protestant Church , as not to defile her with the mixture of Anabaptists , Independents , Quakers , and such like , much less the most abominable Socinians who deny the Trinity , and the Godhead of Christ. Therefore , these being secluded from the notion and name of Protestants , we are encouraged by this Title to expect such a Discourse as is not proper for Socinians , or any of those other Sects to alledge for themselves ; otherwise it might and ought with as much right be entitled The Faith of Socinians , Quakers , &c. ( as the Faith of Protestants ) reduc'd to Principles . The sum then of what we are by this Title to expect from Dr. St. is this ; viz. to shew us such Grounds for our Assent to Points as divinely reveal'd , as are Impossible to be Erroneous ; and such as are not competent Allegations for Socinians , Arians , &c. but proper to Protestants only : Also , that these Grounds or Principles are such as are either self-evident or made evident . And this he is oblig'd necessarily to do , unless he will sustain either that Socinians , Fift-Monarchists , &c. are Protestants ; or , that the Faith of Protestants is but Opinion ; or , that there can be any Principles which are neither evident of themselves nor by means of others , that is , no ways evident , or not evident at all : Or , lastly , that he can show us any Conclusion reduc'd to Principles , or deduc'd from them , without shewing us that it is connected with them . This then is what Dr. St's words bid us expect from him ; let us see now how he answers this expectation . Second Examen . Six Principles agreed on by both sides examin'd , and their Import and Vse weigh'd . 1. HE begins with laying down six Principles agreed on by both sides ; and they are ( as to the main ) all of them very True and granted by us , if rightly understood : wherefore in case any ambiguous word do occur , I am to explain it , that so our perfect concurrence with him in admitting them may be rightly apprehended , and the discourse more unoffensively proceed , in case these Principles should come hereafter to be made use of . They are these . 1. That there is a God from whom Man and all other Creatures had their Being . 2. That the notion of God doth imply that he is a Being absolutely perfect , and therefore , Iustice , Goodness , Wisdome and Truth must be in him to the highest degree of perfection . These two first are rigorously and literally true , and worded very exactly . 3. That man receiving his Being from God , is thereby bound to obey his will , and consequently is liable to punishment in case of Disobedience . This Proposition is also most true ; yet that it may more throughly be penetrated and rightly apprehended , it were not amiss to note , that though the word [ obey ] generally amongst us signifies doing some outward action will'd by another , yet in this occasion 't is to signifie also , nay principally , the exercising Interiour Acts of our soul , viz. of Faith , Hope and Charity ; in which kind of Acts consists our Spiritual Life , as we are Christians . That then this Principle may be better understood , I discourse it thus ; that , Because God , as far as concerns his own Inclination ( or rather Nature ) precisely , out of his over-flowing Goodness will all Good , and amongst the rest , the Means to Eternal Happiness to his Creatures ; and the Believing in Him , Hoping all good from Him , and Loving him are such Virtues or Perfections of the Soul as are apt and connatural means to raise and dispose it towards the attainment of Bliss or Fruition of the Deity , hence he wills that man should believe on him , hope in him , and love him ; whence are apt to follow the outward observances of his Law , and if they follow not out of these motives they are not properly virtues or truly Perfective of the soul in order to its Last end , nor available in the least to the attainment of Bliss ; nor Acts of Obedience to God's will , nor in true speech the keeping his Commandments . God therefore willing us Happiness to be attain'd through the proper means to it , it follows that those who disobey this Holy will of his , that is , those who do not cultivate their minds with the said Virtues of Faith , Hope and Charity , become liable by such their disobedience to eternal misery ; as wanting through this neglect , the Proper Means which is to elevate them to the capacity of attaining Heaven . 4. That in order to Man's obeying the Will of God , it is necessary he know what it is ; for which some manifestation of the Will of God is necessary , both that Man may know what he hath to do , and that God may justly punish him , if he do it not . 5. Whatever God reveals to Man is infallibly true , and being intended for the Rule of Man's obedience may be certainly known to be his Will. I approve very wel of these two Principles . And to this end I make it my request to the Proposer of them , that the word [ manifestation ] and [ certainly known ] may be understood in their proper signification for that which is True , or Absolute Certainty ; and not be taken abusively as Dr. T. still takes it for such a Certainty as is indeed Incertainty , as is shown at large in Reason against Raillery and Faith vindicated . Again , that we may know whether this be a Principle agreed to by both sides , as Dr. St. pretends , I shall first put down our Tenet , which is ; that ( at least ) the Pastors of the Church , who are to teach the Faithful , convert Unbelievers , ( amongst whom are many acute wits ) as also to defend their Faith , and make out the Truth of it , may , nay must have Infallible Grounds , and so be Infallibly or Knowingly Certain of what God revealed to Man , that is , of their Faith. If then Dr. St. grants the wisest portion in Gods Church to be thus Infallibly Certain of their Faith , we agree with him in this Proposition ; but if he denies this kind of Certainty to them , and consequently ( there being no middle between Infallible and Fallible ) says they , and so , the whole Church is only Fallibly-Certain of what they believe ; he both speaks non-sense , and lays for a Principle agreed on by both sides , that which is absolutely deny'd by us , and indeed the main point in Controversy between us . 6. God cannot act contrary to those Essential Attributes of Iustice , Wisdom , Goodness and Truth in any way which he makes choice of to make known his Will unto man by . This Principle is absolutely granted , having no Fault in it , but that it expresses not all the Truth it ought ; for God not only cannot act contrary to those Essential Attributes , but he is oblig'd by his very Nature to act perfectly according to them , in making choice of such a Way or Rule to make known his Will unto man by , as shall be ( all things consider'd ) most proper for Mankind ; that is , most suitable to the respective Capacities of those who are to be led by it , that so their Acts of Faith ( as far as they spring from the Provision of motives laid by God ) may be pefectly rational ; and also most effectual to the end for which God intended that Rule and Faith which depends on it . These are the six Principles Dr. St. proposes as agreed to by both sides ; which ( in the main , and thus understood ) are of so universal a Nature , and such sacred Truths , that if he draws any necessary consequences from them to the establishing the Faith of Protestants , or overthrowing that of Catholicks ( which latter seems chiefly intended ) his Victory is likely to be very compleat ; If he does not , but rather makes no use at all of them in concluding from them what he pretends , and his Title imports , it must needs be understood that they were only produc'd to make a plausible show , and to prepare the Readers mind to Apprehend he must necessarily conquer all before him , having such sacred Principles engag'd in his Patronage . One thing more I am to add on this occasion ; which is , that no discourse at all can proceed , unless all the Principles be agreed to by both sides ; for , if the Person against whom we argue deny our Principles , 't is a folly to hope by means of them , to force him to admit of the Conclusion depending solely on those Principles for its Truth and Evidence . But we are to reflect , that an Adversary may two manner of ways grant us our Principles ; either voluntarily and of his own accord ; or else forcibly , that is , convinc'd by strength of Argument , if the Principles be subordinate ones , and so can admit Proof ; or for fear of shame from Human Nature , if they either be First Principles , or that the Controversy by discourse be reduc'd to that most Evident Test. Since then Dr. St. makes account we yeild him but these six voluntarily , we are to expect from him such manifest proofs for the other thirty , as may make us by the clearness of their Evidence , or under the penalty of having Mankind our Enemy for deserting Rational Nature , assent to their verity : otherwise , there is no hopes for him to conclude any thing at all , while we are at liberty to deny every thing he builds on . But alas ! how far is it from such Talking Disputants , even to think of such performances ; though the necessity of his duty , if he pretends to Principles , obliges him unavoidably to it . Third Examen . Sifting the first nine Principles that seem to concern the Nature of Divine Revelation in Common , and its several ways . AFter these six Principles agreed on , follow thirty other Paragraphs , or whatever else we may guess it fit to call them ; and they are introduc'd by this Transition . These things being agreed on both sides , we are now to inquire into the particular ways which God hath made choice of for revealing his Will to mankind . I expected that since Dr. St. had promis'd us to reduce the Faith of Protestants to Principles , he would after he had put down the Principles voluntarily agreed to by both sides , have pursu'd the Method himself had made choice of , and have produc'd next , the Principles made use of by him in this particular matter which we are not voluntarily agreed on ; and either have maintain'd them to be First Principles , and so , self-evident ; or else subordinate ones , and deriving their Evidence from those First , and therefore have shown us their derivation from them , or Connection with them . This had been a Method becoming a man pretending to ground himself on Principles , especially in a discourse where this , and this only was pretended ; for by this means it might , as reason requires , have been examin'd first , whether those Principles had subsisted or no in themselves ; which , if they had , then only the Consequences had needed Examination ; and so the Business of Truth had been quickly decided . 2. But , instead of this candid and clear and Methodical proceeding , thirty odd kind of Sentences , Sections , Paragraphs , or I know not what , come hudling in one after another , of such uncouth fashions , such desperate and disagreeing natures , so void of coherence with one another , that none knows well what to call them , not even Dr. St. himself , as appears by the Carriage of the matter . Some of them seem deductions from the Principles agreed on . Others seem to contain Intire discourses of themselves . The Illative particle [ therefore ] or its Equivalent , which necessarily Ushers in all Conclusions , is so rarely heard of here , that one would verily think they were all Premisses or Principles ; but this Conceit is again thwarted , because divers of them are meerly Hypothetical Propositions , involving sometimes such a condition as never was put ; others are bare voluntary Assertions and False into the bargain . Some few of them pretend modestly to own themselves deductions from some other Paragraphs , but yet onely hint it afar off , as it were , not speak it out plainly , as if they fear'd some danger : Others pretend to draw a Consequence in their Close , not at all following from the part foregoing . Lastly , the whole mass of them hang together like a rope of ●and for want of declaring their Relation to others ; and , though now and then they counterfeit a semblance of some sleight coherence , yet their whole Frame is loose and ill-built for want of an orderly and visible dependance of one part on another . Now , this odd variety in their Complexions puts an attentive Considerer at some loss what to name them ; no Apellation fitting the thirty but that which is common to such Quantities of matter or Multitudes of lines ( whether it be sense or non-sense ) such as are Paragraphs , Sections , and such like : since their motly nature will neither let us call them Deductions , nor Conclusions , nor Principles , nor Propositions , nor Discourses , nor Inferences , nor Postulatums , nor Axioms , nor Maxims , nor Proofs , nor any thing of any such nature ; and yet all this while the superscription is , The Faith of Protestants reduc'd to principles . 3. It were not amiss for all that , to consider what Dr. St. himself calls them , and to hope thence for some better knowledge of their nature than we could attain to by our own Consideration . But he is at variance with himself about the point , no one common name being capable to fit them all , where the things to be named are of so many Parishes or Families . All he does ( as appears by his Transition ) to make them all taken together , amount to an Inquiry into the particular ways which God had made choice of for revealing his Will to mankind . I do not by any means like this Insignificant word [ Inquiry ] 'T is so very safe , that 't is absolutely Inconfutable . Had he said candidly and plainly , [ Here follow the Principles not agreed on voluntarily which therefore I will make Evident , that my Adversary's Reason may be forc'd to acknowledg their verity , and by that means my discourse proceed , and way be made towards some Conclusion ] he had offer'd me some play , for then I might possibly have discover'd the weakness or Inevidence of his Principles , or the slackness of his Consequences ; but now all my Attempts are defeated by this one pretty word [ Inquiry ] for though I should hap to confute every line in all the thirty Paragraphs , yet still after all this , none can deny but he has inquir'd into the Point in hand , whether he have produc'd one word to evince it , or no : Thus Dr. T. ( in his late Preface ) got rid of the hardest and mainly concerning passage in Sure-footing , by vertue of two insignificant words , alledging that he had [ sufficiently consider'd ] it in his Rule of Faith , which words were perfectly verify'd , though ( as appears in Reason against Raillery Disc. 8th ) he readily granted all I contended for as to that point . Once more I desire our Learned Readers to reflect on the different manner in which I and my Adversaries bear our selves towards one another . I candidly avow my Grounds to be Evident Principles , my Consequences to be necessary , my Arguments to be absolutely - Conclusive or demonstrative ; and by so doing I offer them all the fair play imaginable ; and , ( trusting to the invincible force of Truth ) expose my self freely for them to lay hold of my discourse where they see it their best Advantage . They on the other side make a show indeed of bringing their Faith to Principles , because the very pretence is honorable ; but when it comes to performance are so far from owning the Principles they proceed on for such , that ( except in those six agreed on , which , as shall be shown , are not one jot influential to the point they are aim'd to evince ) they not so much as name the word [ Principle ] nor vouch any Argument Conclusive , or any Consequence to be Necessary , much less candidly affirm such in particular to be thus qualifi'd ; but hide and obscure all these in one dow-bak'd slippery word [ Inquiry ] by which means none can tell where to take any sure hold of any part of their Discourse . 4. Notwithstanding that Dr. St. is thus shy to name these thirty Paragraphs , Principles , in regard they are so monstrously unlike those Clear and Evident Truths , which use , and ought to bear that sacred name ; yet 't is manifest by his carriage he meant them for such , and would have them thought such too ; for they immediately follow after the six Principles voluntarily agreed on , as if they were the other sort of Principles , not voluntarily agreed to ; and all of them antecede his six Conclusions or Sequels which he puts immediately to follow out of them . Again , the Running Title superscrib'd to them is , [ The Faith of Protestants reduc'd to Principles : ] All which manifests to us beyond Evasion that he makes use of and relies on them as Principles , though he be something bashful to call them so directly . Wherefore in compliance with his Intention , we will for once strain a word to the highest Catachresis that may be , and by a strange Antiphrasis , call Black , White , and all these Paragraphs , Principles . 5. Yet , though there be nothing of candid and clear and consonant to any maxims even of Natural Logick in this Discourse , yet I must allow that there is as much cunning and slight and Sophistry in it , as could well be stufft into so narrow a room : Wherefore , that I may not be like him , I shall openly profess before hand what I undertake , viz. to show plainly that he hath not spoke one efficacious word to the purpose he intended ; that is , he has not produc'd any one Principle , one Reason , one Argument , either settling in the least , the Faith of Protestants , nor unsetling that of Catholicks . This will be seen by our Examination of each particular Principle in order , and the Answer to them . To which I now address . 1. An entire Obedience to the Will of God being agreed to be the condition of mans happiness , no other way of Revelation is in it self necessary to that end ; than such whereby man may know what the Will of God is . Love of God above all things , and of our Neighbour for his sake being the Fulfilling of the Law , does by consequence include in it self eminently an Intire Obedience to the Will of God , and is agreed to be the Condition of mans Happiness . Yet this Love or Charity presupposing Hope , and both Hope and Love presupposing Faith as their Basis ; both of these do by consequence come within the compass of Obeying the Will of God , and are in their several manners and according to their several natures [ Conditions of mans Happiness . ] as I doubt not but all sober Protestants will grant . Again , Faith being part of our Obedience to the Will of God , and so , commanded by him , and it being against those Attributes of God agreed on by both sides , to command Man to act contrary to the right Nature himself had given him and establish'd it Essential to him , that is , contrary to true Reason ; Also , Faith being a Virtue , and so agreeable to right Nature , nay more , a supernatural Virtue , and so , perfecting and elevating Right Nature or True Reason , not debasing or destroying it ; it follows , from these and many other Reasons alledg'd in Faith Vindicated , that this part of our Obedience call'd [ Faith ] must be rationabile obsequium , a Reasonable Obedience , and that our Assent call'd [ Belief ] taking it as impos'd by God , is conformable to Maxims of Right Reason , and that it perfects , and not in the least perverts Human Nature . But it is directly opposit to Human Nature as given us by God , or to Right Reason , to assent and profess that Points of Faith are True ( as the Nature of Christianity settled by our Saviour enjoyns us ) in case we are to rely solely on the Divine Authority for the formal Motive of this our believing or holding them such , and yet when we come to doubt concerning their Truth , cannot possibly arrive to see any Grounds absolutely Certain , that the Divine Authority is indeed engag'd for the Truth of the said Points . Also , 't is quite opposite to Human Nature to love Heaven above all things , in case there be not Grounds absolutely certain that God has told us there is such a thing as Heaven , or such a Blissful state attai●●ble by us in the sight of Him : wherefore , when Dr. St. says no other way of Revelation is in it self necessary to this end , or to the Entire Obedience to Gods Will , than such whereby man may know what the Will of God is ; we are to mean by the word [ know ] that at least the governing part of Gods Church , or Ecclesia docens , may be absolutly-certain that the Points of Faith , ( the assenting to and professing which , and grounding upon them Hope and this all-over-powering Love of Heaven , the main part of our Obedience ) are True or Impossible to be False . If then Dr. St. takes the word know in this signification , this Principle is granted : if in any other , or for a great Hope only that they are True ( as I fear when it comes to the point , he intends no more ) I must for the Reasons here given , and many more alledg'd in Faith Vindicated , and Reason against Raillery , deny that no other way of Revelation is necessary , and put him to prove it , which he neither has done , nor can do . 2. Man being fram'd a rational Creature capable of reflecting upon himself may antecedently to any External Revelation , certainly know the Being of God and his dependance upon him ; and those things which are naturally pleasing unto him ; else there could be no such thing as a Law of Nature , or any Principles of Natural Religion . I suppose he means by the word [ God ] the True God , and then 't is not so evident that every Man in the state of corrupt Nature may arrive to know him , however some few may , and in the State of Right Nature , All. And in case he takes the words [ certainly know ] in their proper signification , then he may consider how ill his Friend Dr. Tillotson discourses , who professes not to have , even with the assistance of Christianity , that Certain Knowledge of the Being of God , which ( as Dr. Still says ) was attainable by the meer Light of Natural Reason . 3. All Supernatural and External Revelation must suppose the truth of Natural Religion ; for , unless we be antecedently certain that there is a God , and that we are capable of knowing him , it is impossible to be certain that God hath reveal'd his will to us by any supernatural means . If he means here Priority of Nature ; 't is to be granted ; for this Proposition [ God has reveal'd ] implies and presupposes as its basis [ God is ] But , if he understands it of priority of Time , as I conceive he does , then I both deny the Proposition , and the validity of the Reason given for it . For , 't is Evident both by Reason and Experience , that manifest and Convictive Miracles ( which are supernatural and external Revelations ) done before the Heathens , who yet know not the true God , in Testimony of Christianty , at once or at the same time made it certain that he whom we adore is the True God , and also that God reveal'd his will by supernatural means : and so 't is not Impossible ( as Dr. St. here affirms ) to be certain of such a Revelation , without knowing any time before hand that there is a God , nor must All Supernatural and External Revelation needs suppose the Truth of Natural Religion , that is , of the Knowledge of the True God , as he pretends ; since such a Revelation may cause that Knowledge , and so antecede it , not be antecedent to it . 4 ▪ Nothing ought to be admitted for Divine Revelation which overthrows the Certainty of those Principles which must be antecedently suppos'd to all Divine Revelation . For that were to overthrow the means whereby we are to judge concerning the Truth of any Divine Revelation . This Discourse seems at the first show to carry so clear an evidence with it , that nothing appears so Irrational as to doubt or dispute it . And indeed 't is no less , if the words in which it is couch'd be not equivocally taken , but still be meant in the same sence . To prevent then the growth of a witty piece of Sophistry which I foresee creeping in under the disguise of an ambiguous word , I am to provide against it with a distinction both pertinent and necessary to the present matter . These words [ Divine Revelation ] may either mean the way or Act of Revealing , or else they may mean the Thing divinely reveal'd , that is , the Point of Faith : which differ as showing and thing shown , or as an Action and it's Effect . In the same manner as the word Tradition is sometimes taken for the Way of Delivery , sometimes for the Thing or Point delivered . When they are taken for the one , when for the other , partly the circumstances and the aim of the discourse determin , partly some annext particle or variation of the word ; so that , if they be taken for the Thing reveal'd or deliver'd , and be express'd singularly , 't is call'd A Divine Revelation , or A Tradition ; If plurally , Divine Revelations , or Traditions . Now it seems something doubtful in whether sense it be taken here , for § . 1. he speaks of the Way of Revelation , which can onely mean Revealing , and in the two following ones 't is taken in the same sense as appears by the words [ God hath reveal'd ] found in the Third . But this matters not much , so it be here taken in the same sense throughout ; which I fear 't is not ; For , the word [ Revelation ] is here made use of thrice ; and , in the first and last place it seems plainly to mean the Points revealed ; in the middle the Way or Act of Revealing ; yet the two following Principles incline the doubtfulness of the Expression to mean the Points of Faith themselves ; Though this be , to speak moderately , by far the more preposterous and absurd Tenet , as shall hereafter be shown . But I am to provide for both parts since I am to skirmish with such an ambidextrous Adversary ; and therefore , applying this discourse to his Proposition , I distinguish thus , and grant that Nothing ought to be admitted for Divine Revelation ( taking those words to signifie the Act of Revealing ) which overthrows the Certainty of those Principles which must be antecedently supposed to the Act of Revealing : Also I grant that nothing ought to be admitted for Divine Revelation ( taking those words to signifie Points of Faith revealed ) which overthrows the Certainty of those Principles which must be antecedently suppos'd to those Points . This is candid and clear dealing , and far from that sophistical and equivocating ambiguity which ( contrary to the Genius of Truth ) he so constantly and so industriously affects . 5. There can be no other means imagin'd whereby we are to judge of the Truth of Divine Revelation , but a Faculty in us of discerning Truth and Falshood in matters proposed to our Belief ; which if we do not exercise in judging the Truth of Divine Revelation , we must be impos'd upon by every thing which pretends to be so . Here are many quaint things to be considered . For , if Dr. St. means that we cannot judge of Truth without a Faculty to judge of Truth , 't is a 〈…〉 Principle , though very litt●● 〈◊〉 his purpose . But 't is most 〈◊〉 para●oxical to say that no other means can be imagin'd to judge of Divine Revelation , but such a Faculty . For , if there can be no other means imagin'd but this Faculty , then This is all the means ; and so those Knowledges which are to inform and direct this Faculty are no means at all : whence all motives to Faith , Rule of Faith , all Teaching , nay Scripture it self are to no purpose ; For none of these are our Faculty of discerning Truth and Falshood . Again , what is meant here by [ Divine Revelation ? ] If it be meant of the formal Act of Revealing , then 't is False that there can be no other means to judge of its Truth but a Faculty in us of discerning Truth and Falshood in matters proposed to our Belief : For these Matters are Points of Faith , and 't is a madness to think we must begin with examining their Truth ere we can know that God has truly or indeed reveal'd them ; since the Knowledge that God has reveal'd or spoken is had ordinarily by natural means antecedent even to the Revelation it self , much more antecedent to those Points ; viz. by the Rule of Faith , which shows the Divine Authority engag'd for their Truth . But , if he means by Divine Revelation the things or Points divinely reveal'd , and ( as appears by those words [ matters propos'd to our belief ] he bends strongly that way ) then the sense is evidently this , that we must judge the truth of the Points of Faith by exercising a Faculty of judging of the Truth of those Points : And since to judge is to exercise our Faculty of judging , it amounts plainly to this , that we must judge of the truth of Points of Faith by judging of the truth of points of Faith ; which is an Identical Proposition and perfectly true , but not at all to his purpose . Yet it is too : for 't is creditable now and then to speak clear Evidences , however in reality they prove Impertinencies . But if Dr. St. means nothing but that we must use our Faculty of discerning Truth and Falshood , that is indeed our Reason even in Assenting to things above Reason , or to Mysteries of Faith , he says very right : For 't is most Rational to believe that to be True which God , who is essential Verity , has said ; and exceedingly Rational to believe God has said it , or ( which is all one in our case ) that Christ and his Apostles have taught it , upon an Authority Inerrable in that affair . And thus my Faith may be most Rational without exercising my Reason in scanning and debating the Truth or Falshood of the matters propos'd to my Belief , or examining the Points of Faith themselves . Nay more this Method of his is most preposterous and absurd ; For , the Mysteries or Points of Faith being elevated above the pitch of our ordinary Natural Reason , and such , ( for the most part ) in which Gods Infinity most exerts ( as we may say ) It 's utmost , but the Knowledge of the Rule of Faith which is to ascertain to us the Divine Revelation or that God has told us them , lying level to our Reason as inform'd by natural Knowledges ; hence , to relinquish the method of examining the Truth of Divine Revelation by those Knowledges which lie within our own ken , and to begin with those which are most elevated above it ( as it is to comprehend the extent of Gods Infinite Power ) is both against all Art and Common sense : Both which tell us we must begin with what 's more easily knowable and thence proceed to what is less Knowable . Nor is there any danger of being impos'd upon by everything that pretends to be Divine Revelation ( as the Dr. scruples , ) as long as we are Certain that God cannot lie , and that God has said this ; for these put , the thing is most certainly True. 6. The pretence of Infallibility in any person or Society of men must be judged in the same way that the Truth of a Divine Revelation is ; for that Infallibility being challeng'd by virtue of a supernatural Assistance , and for that end to assure men what the will of God is , the same means must be us'd for the trial of that , as for any other supernatural way of God's making known his Will to men . Here the words [ A Divine Revelation ] which he now first uses , give us to understand that Dr. St. means a Point of Faith and not Gods Revealing it or Divine Revelation ; which words he us'd formerly . And this is farther confirm'd by his saying that that Infallibility which is challeng'd by vertue of a supernatural Assistance must be judg'd in the same way that the Truth of a Divine Revelation is : For , such an Infallibility through supernatural Assistance of the Holy Ghost , consists in the Sanctity of the Church , which is a Point of Faith , and so the words [ A Divine Revelation ] which he joyns and parallels to it , must mean a Point of Faith also . Whence is discern'd what marvellous dexterity Dr. St. hath us'd to gain a notable Point against us , and how smoothly he hath slided from Gods revealing Faith to us , or the Act call'd Revelation , to the Points of Faith reveal'd : In hope by this confounding one with another to perswade his unattentive Reader ; that , because 't is the only right way of procedure to begin with the using our natural Reason so to judge whether God hath Revealed such a point or no ; therefore 't is fit to begin with the same Method in examining the Points of Faith themselves which pretend to be reveal'd , and thence conclude whether they be indeed divinely reveal'd or no : which how absurd it is hath lately been shown . But to come closer and apply this to his present Discourse . The Pretence of Infallibility by virtue of supernatural Assistance must indeed be judged in the same way that the truth of a Divine Revelation is ; for both of them being Points of Faith must be judged by the same way all other points of Faith are ; viz. by the Evidence there is that the Divine Authority cannot deceive , and that it stands engaged for those Points . 7. It being in the power of God to make choice of several ways of revealing 〈◊〉 Will to us , we ought not to dispute from the Attributes of God the necessity of one particular w●y to the Exclusion of all others , but we ought to enquire what way God himself hath chosen ; and whatever he hath done , we are sure cannot be repugnant to Infinite Iustice , Wisdome , Goodness and Truth . I do not remember to have heard that any man living ever went about to dispute from the Attributes of God alone , the necessity of one particular way to the Exclusion of all others , nor does it appear how 't is possible to do it without considering also the Nature of those several ways of Revealing : in doing which if we come to discover that only one is ( as things stand ) of it self sufficient for that End , and all others pretended to by those against whom we dispute depend on It for their Certainty , then they can safely argue from the Attributes of God , particularly his Wisdome that none but this could have been actually chosen by him . So that Dr. St. seems here to counterfeit an imaginary Adversary , having never a Real one . This will better appear if we attempt to frame a Discourse from Gods Attributes alone . In endeavouring which it will appear that all we can argue from that single Head is this ; that , What 's disagreeable to Gods infinite Iustice , Wisdome , Goodness , and Truth cannot be will'd by him , and what 's agreeable can . Now who sees not that this signifies nothing either to the Exclusion or Admission of any particular Way , unless we subsume thus , But this or that is most agreeable or disagreeable to the said Attributes ; whence follows , therefore it is to be admitted , or rejected by him . Whence 't is clearly seen that no Argument can be drawn from those Attributes alone without taking in the consideration of the nature of the Way it self , and its sufficiency or insufficiency , as Dr. St. himself confesses in common at the end of the 8th Principle , though he perpetually avoids to examin the particular nature of his Way , and its Fitness of mankind to build Faith upon its evidence . Yet let us see at least though it be so plain a point how weakly he proves that we are not to argue from those Attributes , It being ( says he ) in the power of God to make choice of several ways , &c. we ought not to dispute from the Attributes of God the necessity of one particular , &c. so that the Argument stands thus , Because 't is within the extent of Gods Power , therefore it crosses not but agrees with all those other Attributes ; otherwise , if it did , we could with good reason argue from them against Gods having made choice of such a way . Now this reason of his is so palpably absurd that I admire the meanest Divine living could stumble upon it . For what man who holds God Omnipotent can doubt but that his Power can reach to reveal his Will to every single man by hourly Apparitions , the flying of Birds , nocturnal Dreams , or throwing of Dice upon a Fortune-book : yet no wise man will doubt but were we to inquire what is the way fit for God to reveal his Will to mankind by , we should reject these as misbecoming Gods Wisdom , &c. and for the same reason all others but one , in case noneX but that one were of it self qualified to do that Effect as it ought , and so befitting Gods Wisdome to make choice of it ; and yet , notwithstanding all this , it might lie within the the compass of the Power of God to chuse several others . It follows ; but we ought to enquire what way God himself hath chosen ; and whatever he hath done we are sure cannot be repugnant to Infinit Iustice , Wisdom , Goodness and Truth . All this is yeilded to , unless he means this to be the only way of arguing from Gods Attributes , as he would seem ; which I must deny , and demand of him why 't is not equally Argumentative to say , This way of Revealing or Rule of Faith , as both Experience and Reason shows , is evidently incompetent to give Faith that Certainty which its Nature and the many Effects to be produc'd by it , and Obligations incumbent on it , require it should have ; therefore I am sure 't is repugnant to Gods Justice , Wisdom , Goodness and Truth , and so can never have been chosen by him . Or thus ; God is infinitly Wise , Good , Iust and True ; therefore he hath not chosen a way so Incompetent to those Ends. In the same manner as out of the known Incapacity of a sieve to draw water , or to ferry one over the Sea to the Indies , we may conclude demonstratively that 't is unbeseeming Gods Infinite Wisdome , Goodness , Justice and Truth to assign that for a Means to attain that End : Or , if God in some extraordinary case intends such a Miracle , 't is necessary all those who are to use those means be absolutely assur'd of this wonderful Assistance ; otherwise if they compass not that End , but perish in the Sea , they may blame their own presumptuous rashness ( which would needs tempt God ) for their miscarriage and not God , who never bound himself by promise in frequent and ordinary transactions to bring about Effects miraculously by Imcompetent Causes . How weakly Dr. St. presumes rather than proves that God has chosen Scriptures Letter to be the Rule of Faith will be seen hereafter . 8. Whatever way is capable of certainly conveying the Will of God to us may be made choice of by him for the means of making known his Will in order to the happiness of Mankind . So that no Argument can be sufficient à priori , to prove that God cannot chuse any particular way to reveal his mind by , but such which evidently proves the Insufficiency of that means for conveying the Will of God to us . First , Taking the words [ certain conveying ] to mean Absolute Certainty as I prov'd before in this , and in divers Treatises of mine to be requisit , I am next to distinguish the word [ capable ] which may either mean that the Way in common may possibly bear it , in case it shall please God to use his best Power to improve it , and make up its defects with all the Assistances it can need . Or it may mean that such a way or manner , as it stands now on foot in the world ( for example the Scriptures Letter as 't is now contriv'd ) is of it self capable of conveying the will of God to us with absolute Certainty , without needing any other Thing to regulate us in the understanding it . Whatever is capable in the later sense I grant may be made choice of by God for the means of making known his will : For , this being suppos'd to have in it self actually all that is requisite for such an effect , is fitting to be made use of by God , whose Wisdome and Goodness it becomes ( when he acts not miraculously ) to use every thing as it is or according to its nature establish'd by the same Wisdome . But I deny that what is capable in the former sense may alwaies be thus made choice of by God ; For , however such a way in common may be made capable to do that effect , if it should please God to exert his Power to support its natural defectiveness , as is exemplifi'd before in Dreams , Apparitions , and those other odd methods there mention'd ; yet 't is unsuitable to Gods Wisdome , Goodness or other Attributes to show himself so extraordinarily in things which reach the Generality of Mankind , and this for a perpetuity , and so ought to be allow'd onely his ordinary Concourse ; especially if other means be already plac'd in the world able to perform this with a constant , orderly and connatural assistance . If then we can prove the Insufficiency of any Particular means ( taking it alone as 't is now found extant ) belonging to such a way in Common , for example of the Scriptures Letter as it now is , to give Mankind Absolute Certainty of Gods sense , or Faith ; then , however the way of Writing in Common can possibly be supported by Gods Infinit Power so as to be able to work the Effect of thus Certifying us of its sense , yet not being such of its own nature , taking it as it stands now thus contriv'd , 't is not a fitting Instrument for Gods ordinary Providence to make use of for such a general Effect as is the Certifying all sorts of people of their Faith. 9 There are several ways conceivable by us how God may make known his will to us ; either by Immediate voice from Heaven , or inward Inspiration to every particular person ; or inspiring some to speak personally to others ; or assisting them with an Infallible Spirit in Writing such Books which shall contain the Will of God for the benefit of distant persons and future Ages . All this is granted and much more ; for there are innumerable other ways conceivable how God may make known his Will to us , besides those here recounted , in case we regard only Gods Power to do it , and set aside his Wisdome and other Attributes ; namely those four ways mention'd by me above , and multitudes of other such . But , out of all these , Gods Wisdome , which has pre-establish'd the nature of all things , will make choice of That which is fittest to perform the Effect intended , that is , to certifie absolutely the first deliver'd Faith to us who live now . And , left it should be too early understood which Way is best for that End , which would forestall and render void Dr. St's future discourses , he therefore very politickly quite leaves out any peculiar mention of our Rule of Faith , which one might have thought deserv'd a place amongst the rest . Leaves out I say , for those words [ or inspiring some to speak personally to others ] sute better with Prophetical Messengers than with the Tradition of Gods Church . Wherefore , premising this Note , that it is agreed Christ and his Apostles taught and settled the whole Body of Faith at first , and therefore that there needs no more for us to know Gods Will now , but to find out what is the best means of conveying the same down to our days , I beg leave to supply Dr. St's . neglects , and to insert into the middle of this § . these words , [ or else by the way of open Attestation of a world of Immediate Christian Fathers to a world of Children by living voice and constant practice of what they had learn'd by their daily sensations . ] which had Dr. St. done , any considerate Reader , whom his much talking of Gods Power and what God may do , had not diverted from reflecting that his Wisdom determins his Power in ordinary and General Effects to do what accor●ing to the establish'd natures of things is the fittest means to compass such an end , would quickly have inclin'd to judge this the most connatural and fittest way , and therefore actually to have been made choice of by God ; being assisted or supported by the basis of Human Nature according to its Sensations which are naturally fram'd to receive right Impressions , and according to his Rational Faculty , which determins him to speak Truth still in open and undisguisable matters of Fact ; and , if that Body of men call'd the Church had any effectual means of Goodness in practice amongst them , super-assisted also by Grace not to v●ry from right Faith , and knowingly deliver a False for a True one . And thus ends the first Division of Dr. St's . Discourse promising to reduce the Faith of Protestants to Principles . In which I observe but a few things even hinted that can make for his purpose : and not so much as any one of them prov'd , but either slightly and slily insinuated , or dexterously brought in , not by Connexion of Terms , ( far be any such piece of Confidence from so Learned and profound a Jeerer at Demonstration ) but by the virtue of some pretty Equivocation . I remind the Reader of the chief of them by putting some of my opposite Propositions , each of which is made good in its respective place . 1. An Entire Obedience to the Will of God is principally performed by a heartily-assenting Faith , a Lively Hope , and an Ardent Charity , and not by outward actions otherwise than as they spring from these ; therefore the way of Gods revealing his Will to us , or the Rule of Faith which grounds these , must be absolutely-certain or Impossible to be False . 2. The Nature of the Mysteries or Points of Faith are more remov'd from our knowledge than those Maxims which assure us that God reveal'd them ; therefore 't is not proper to begin with examining those Points but the Grounds for Gods revealing them . 3. This way of proceeding is perfectly secure ; for , the Divine Authority being granted veracious , if there be Infallible Grounds that God has said them , those Points are Infallibly True : If not , they are not Points of ●aith ; and so , not worth examining whether they be True or no. 4. Gods Power alone gives us no Light what is or is not the Rule of Faith , but his Wisdom , Goodness , &c. joyn'd with the Knowledge of the Fitness or Vnfitness of the Thing pretended to be so . 5. Gods Wisdome makes choice of that way to reveal his Will to the Generality of Mankind , which , according to its nature as now establish'd , is a capable or fit Instrument to such an Effect ; and not by that way which is only capable to do it by an extraordinary working of his Power . These may serve for Antidotes to the opposite Positions , if he thinks fit to own them . For , though he is able to deliver himself as clearly as most men , if he pleases , yet he affects all over this discourse a strange perplext Intricacy and Ambiguity ▪ and he puts down his Principles in the same manner as a crafty Lawyer who had a mind to bring an Estate afterwards into dispute , pens Writings . Much shifting wit there is in them , but nothing of candid , clear and down right . And this Intricacy is made greater by his unconnected way of discoursing ; no man living being able to discern in better half of his odd-natur'd Principles what influence they have , either Immediate or Mediate , upon any thing following . The rest of what is contain'd in these nine , are either Absurdities , already laid open ; or else Impertinent Truths , as will be seen by their uselesness in the Process of this Discourse . A Discourse CONCERNING The Rule of Faith , Necessary to the better clearing the following Principles . THe several Ways of Revealing , ( at least as many as Dr. St ▪ thought fit , ) being propos'd , he goes about in the next place to establish one of them , viz. Writing , to have been intended by God to be the Rule of Faith , or , the fittest means to ascertain Faith to us who live now ; and this he does in the first five Principles ▪ Whence he proceeds to reject the Infallibility of any Church whatever either to attest or explain those Writings ; and this he attempts to prove in the five ●ex● . On this occasion it were not amiss to declare before hand , what I mean by Rule of Faith , or rather to repeat something of that much I have writ formerly concerning that point in my Second Appendix to Sure-footing , and elsewhere ; that so ( all equivocation being taken away ) it may more clearly be seen where the Point sticks on Dr. St's . side , as also that his understanding me to have different sentiments from some Catholick Divines in this matter may be remov'd ; for , if I understand my self or them , there is no variance at all between us in the Thing , but only in the Word . It being agreed then amongst us all that what Christ and his Apostles taught is Gods Word , or his Will , and the Means to Salvation ; all that is to be done by us , as to matters of Faith , is to know with Absolute Certainty what was the first taught Doctrine , or Christs sense ; and whatever can thus assure us of that , is deservedly call'd the Rule of Faith. Now , the word Rule made use of to mean a Spiritual or Intellectual Direction , is Metaphorical , or translated from some Material thing , as most words that express Spiritual Notions are ; and 't is one of those kind of Metaphors which are transferr'd from one thing to another for some Proportion or Resemblance between them . For , as a Material Rule is such a thing , as , if one endeavour to go according to it , and decline not from it , preserves one from going crooked ; so , this Intellectual Rule call'd the Rule of Faith , is of that Nature , that , if one go according to it , and swerve not from it , it preserves one from going wrong or from erring , in his knowledge of what is True ( or First-deliver'd ) Faith ; and Faith being intended for persons of all sorts or Capacities , the Rule of Faith must be able to preserve even those of the meanest Capacity from Erring in Faith while they relie upon It. Agian , this being the Proper and Primary Effect of the Rule of Faith , and every Nature that is , having essentially in it self a Power to produce of its self , and without the Assistance of any other its Primary Effect ( or rather being it self that Power ) as man to discourse , Fire to burn , &c. it follows that , since to preserve all that relie on it in right Faith is the Proper effect of the Rule of Faith , what has not in it self the Power to do this , and this of its self , independently on any thing else but on God ( who establishes the Natures of all things to be Certain Powers to produce their Proper Effect ) is not in true speech a Rule of Faith : Since then not one Catholick in the World holds that Scriptures Letter of it self and independently on something else ( viz th● Church's Tradition attesting the Truth of the same Letter , and Interpreting it ) has in it self Power thus to certifie persons of all capacities of Christian Faith , without possibility of Erring , nor any one but holds the Churches Authority is able alone to do this Effect , ( since 't is known and confest it actually perform'd this in the beginning ) there is not one Catholick that I know of who holds either that the Scripture is the Rule of Faith ( taking the words in this sense ) or that any thing but the Churches living voice and Practice , or Tradition is It ; and , so taking the words properly , as I do , they all agree with me . On the other side , taking those words [ the Rule of Faith ] for any thing that contains Faith , or that may signify it with absolute Certainty to people of all sorts , not of it self , but meerly by vertue of another , whose Power of Asserting the Truth of the Letter in those Passages ( at least ) that concern Christian Faith , and of unerringly Interpreting it lends it to be thus certainly significative of Gods Will ; taking , I say , [ Rule of Faith ] in this sense , as some of ours do , I grant with them that Scripture is a Rule of Faith. So that still I agree with them in the Thing ; only I dissent from them in the word , and judge that this Container of Christs Doctrin , as now describ'd , is but improperly call'd a Rule of Faith ; as not having in it self the nature of such a Rule , that is , not , having a Power in it self , and of its self thus to ascertain Faith by absolutely engaging the Divine Authority . This Distinction now given I learned from the Council of Trent ; which no where says that Scripture is a Rule of Faith , as it does expresly of Tradition ( Sess. 5. ) but only that it contains Faith , as also Tradition does ; but whether it contains it in such a manner that all those who are to have Faith by relying on it , may by so doing , be absolutely secur'd from erring , which is requisite over and above to make it in true speech deserve the name of a Rule , the Council says nothing . I am sure it is far from saying that people of all sorts reading the Scriptures and attending solely to the Letter as interpreted and understood by their private selves , shall be sure never to erre in right Faith ; nay , it engages not for their security from erring so much as in any one point ; which yet ought to be said , if Scripture in it self , and of it self have the power of regulating them in their Faith or be a Rule . Rather the Council by its Carriage says the direct contrary ; for , though being about to define against Hereticks it professes to follow in its definitions the written word , yet 't is observable * that it no where builds on any place of Scripture , but it professes at the same time to build its Interpretation of that place on Tradition ; which evidently argues that though Scripture in the Judgment of the Council contain'd the Point , yet that which indeed regulated the Council in its Definitions , was the Tradition of the Church , as it also expresly declares where ever it defines . And I dare say that there is not one Catholick in the world who thinks the Council knew not both what and how to define against Luther and Calvin at that time , without needing to seek its Faith anew in Texts of Scripture ; which plainly concludes that the Council was not regulated by It , or look'd upon it as her Rule , but only consider'd it as of a sacred Authority and available against Hereticks professing to rely on Scripture , and accusing the Church for going contrary to the Word of God. Nay the Council defines that none should dare to interpret Scripture contrary to the sense which our H. Mother the Catholick Church hath held and does hold ; which clearly takes it out of private hands , and makes the sense of the Church , ever held , the only Interpreter of Scripture , especially in matters of Faith , and extends to all Scripture ; which unavoidably makes it no Rule of Faith. I am sure the Distinction now given shows my sentiment consistent , if not perfectly agreeing with that Common Opinion of our Divines , that Scripture is a Partial Rule ; or that Scripture and Tradition integrate one compleat Rule . For they clearly mean by those words that Faith is partly contain'd in Scripture , partly in the Tradition of the Church . So that what they had an eye to in so doing was not the Evidence requisit to a Rule , but only the degree of Extent of Scripture to the matter contain'd in it ; whence 't is evident they meant onely that Scripture contain'd some part of Faith , which I perfectly allow to it , and perhaps more . This is my Judgment concerning the notio● of the Rule of Faith and what is such a Rule ; and these my Reasons for that Judgment : If any one thinks he can go to work more Logically and exactly in finding out the true nature and notion of a Rule , and show me I take it improperly , I shall heartily thank him , and acknowledge my mistake . But I never yet discern'd any such Attempt , nor do I see any reason to fear any such performance . And I much doubt should any Catholick Divine out of a Charitable Intention of Union ( which I shall ever commend and heartily approve ) trusting to the Equivocalness of the word , say Scripture is the Rule or a Rule , I much doubt ( I say ) that , when the thing comes to be examin'd to the bottom , it will scarce tend to any solid good ; for , however Words may bend , yet the true Grounds of Catholick Faith are Inflexible ; and we must take heed lest , while we yield them the Word , they expect not ( as they may justly , having such occasion ) that we should grant the Thing properly signify'd by that Word ; which if they do , we must either recede , or else forgo Catholick Grounds . But now the difference between me and Dr. St's party is in the very Thing it self , and this as wide as Contradiction can distance us . For * Dr. T. ( whom he still abetts ) makes it possible that he has neither True Letter nor True sense of Scripture : that is makes his Rule of Faith , and consequently his Faith built solely on It , possible to be False . And all that go that Way fall unavoidably into that precipice , while they admit no Grounds but what are Fallible , as I have shown at large in Faith Vindicated and Reason against Raillery . Whereas I still bear up to the Impossibility that Christian Faith should be a Ly , and consequently I maintain that the Rule of Faith which engages the Divine Authority on which its Truth solely depends , and without engaging which it might be all False , must be Impossible to be False , or Infallibly certain . And hence , taking my rise from the Nature of Faith , in which all Protestants and indeed all that have the name of Christians ( except some few speculators ) agree with me , viz. that , taking it as built on those Motives left by God for his Church to embrace Faith , that is , taking it as it ought to be taken , 't is above Opinion and Impossible to be False ; hence , I say , building on this mutual Agreement , I pursue a solid Union , which I declare my self most heartily to zeal ; Hoping that this point once distinctly clear'd against the Sophisms and blinding Crafts of some weak Heterodox Writers , it will quickly appear that 't is every mans Concern , who is of Capacity , to look after such Grounds that the Divine Authority ( on which the Truth of all Faith depends ) is engag'd for the Points he holds , as are absolutely Certain or Impossible to be False . And I make account , that , were this quest heartily pursu'd , it would quickly appear , both by others Confessing the possible Falsehood of theirs , as also by inforcing Reasons , nay by Dr. Tillitsons yielding to the sufficiency of this Rule , even when he was to impugn it , that nothing but Tradition or the Testimony of the Church can be such a Ground . Perhaps also it might be shown that both more learned and more sober Protestant Authors have own'd the admitting Tradition and a reliance on the Churches Authority for their Faith , and for the true sense of Scripture in order to the attaining true Faith , than those are who have maintain'd this private-spirited way so zealously advanc'd by Dr. St. of leaving it to be interpreted by every vulgar head ; to the utter destruction of Church , and Church-Government . This is and shall be my way of endeavouring Vnion , which beginning at the bottom , and with our mutual Agreement in so main a point that it bears all along with it , viz. the Absolute Certainty of Faith , is hopeful to be solid and well built , and , so , Effectual ; if it please God to inspire some Eminent and Good Men to pursue home a Principle which themselves have already heartily embrac'd . If not , I have this satisfaction that I have done a due right and honor to Christian Faith , and given it that advantage by asserting its perfect security from error , as , Gods Grace assisting , is apt to make it work more efficaciously both interiourly and exteriourly in those who already possess it . Fourth Examen . Sifting the the ten following Principles concerning the Letter-Rule and Living Rule of Faith. THe right nature of the Rule of Faith being thus stated , 't is high time to address to our Examen how Dr. St. from Principles settles us such a Rule beginning from his tenth . 10. If the Will of God cannot be sufficiently declar'd to men by Writing , it must either be because no Writing can be Intelligible enough for that end , or that it can never be known to be written by men Infallibly assisted . The former is repugnant to common sense , for words are equally capable of being understood , spoken or written ; the later overthrows the possibility of the Scriptures being known to be the word of God. I have already said , and in divers books manifoldly prov'd , that no declaration of God's will , or ( which is all one in our case ) no Rule of Faith , is sufficient , con●●dering the Nature and Ends of Faith , 〈◊〉 obligations arising from it , but 〈…〉 to be false , and built on Infallible Grounds . This premised , we are to inquire , whether Writing be the best Way for thus assuring it in all Ages to the end of the world . To come then closer to our Answer . We are first to reflect again what Dr. St. means by the Will of God , at least what he ought to mean by it : For , these words at the first sight , seem to signifie onely some External Actions commanded by God to be performed or avoided ; and it is the Dr's Interest they should be taken onely in this sense ; for such a will is more easie to be signifi'd by Writing than some other things of a more abstruse , spiritual and dogmatical nature , which yet are of absolute Necessity to be believ'd by the Church , such as are the points of the Trinity , Incarnation and Godhead of Christ who dy'd for us : since then Gods Will extends not only to aim at Mankinds Attainment of his Last End or True Happiness , but also to provide for the best means to it , or , to give us knowledg of those Motives which are apt to create in man a hearty Love of Heaven above all things ( the best Condition of Mans Happiness or Immediate disposition to it ) it follows that the holding all those Tenets which contain in themselves such Motives , do all come within the compass of the Will of God. To omit many others , I will instance in two Points , of main Concern and Influence towards Christian Life ; namely the Godhead of Christ , and the Real Presence of Christs Body in the Sacrament . Now , who sees not how wonderful an Ascendent both these , if verify'd , must needs have over Christian hearts ? Can any Amulet of Love be so charming , or apt to elevate to the Love of God above all things , as to be ascertain'd that he who was really GOD , Infinite in all his Attributes , and Infinitely happy in himself , should , purely out of his overflowing Goodness toward miserable mankind , take his nature upon him , become his Brother , Friend , Physician , Master , nay suffer for his sake many hardships during his life , and at length buffeting , scourging , crowning with thorns , and a most cruel death on the Cross ; and to keep the remembrance of these many Benefits warm in our hearts to give us after a wonderful manner his most precious Body and Bloud in a Sacrament instituted for that end ; by this means not only reviving the memory of the former incomparable love-motive , but also adding new Incitements to that best of virtues by our apprehending lively that he so dearly embreasts and embosoms himself with us by his uniting himself to us through his corporal presence , that so our souls may by means of the Love springing from this consideration , feed on , and be united to him Spiritually ? On the other side , if these be not Truths , but that the Church may perhaps erre in embracing them , who sees not that the Church it self is Idolatrous ( at least , materially ) in giving True Divine Honor which is Proper only to the Creator , to a Creature ? Each of these two Points then is of that High concern as to Christian Life and Practice , that it must needs be of its own nature either a most wicked and damnable Heresy to deny or else to assert it : Wherefore 't is the highest Impiety to imagin that God has left no Way to ascertain Mankind whether these two Points ( omitting many others ) be True or False ; since 't is unavoidable they are , if True , the greatest and most efficacious helps to Christian Devotion that can be ; If False , the greatest Hindrances to the same ; as corrupting the best Devotions of those Christians into Idolatrous worship . The Knowing then the truth of these and such like , being most certainly will'd by God , we are to expect such a Rule of Faith as is declarative of these , and such as these , with Absolute Certainty . Let us now consider whether Writing be the best means for such an end ; which if it be not , it may certainly be concluded from Gods Wisdome , Goodness , &c. that it hath not been made choice of , or intended by God for it . But 't is observable that Dr. St. perpetually waves any Discourse of this nature , and chuses rather to argue from Gods Power ; which though I have already shown how Incompetent and Absurd it is , let us examine at least what works he makes of it . If ( says he ) the will of God cannot be sufficiently declared to men by writing , it must either be , &c. I must distinguish the words [ cannot be declared by writing ] as I did formerly ; and affirm that they may either mean , that the Way of Writing , as taken in the whole latitude of its nature and standing under Gods Infinite Power ordering it with all possible Advantage to the end intended , cannot sufficiently declare Gods will , as to such Points : or , they may mean that Gods Revelation of his Will by Writing , so qualifi'd as it is now actually found in the Scripture , cannot sufficiently , or with absolute Certainty declare Gods Will as to the Points aforesaid to men of all capacities in all future Ages . Taking them in the former sense , I deny the Proposition , and say that Gods will as to such Points can be sufficiently declar'd by Writing . For , 't is absolutely within the compass of Gods Power to contrive a Book on that manner as might define exactly , or else explicate at large in what precise sense every word that expresses each point of Faith is to be taken , and to provide that it should never be taken in that book in more than that one sense ; or , if in more , to notifie to us in which places 't is taken in a different meaning . He could also have laid it so , that a hundred or two of Originals of these Books might be preserv'd publickly in several distant Countries from the Beginning , which might by their perfect Agreement bear Testimony to one another ; and , so assure us the Text was kept hitherto inviolate even to a tittle , and also remain a Standard to correct all the multitudes of Diverse Readings which , as experience shows us , is apt otherwise to set the Copies at variance with one another . He could also have so order'd it that the Original Languages might have been as well understood by the Generality of the Church as their own is , & so have avoided the Uncertainty of Translations : Again , lest crafty Hereticks should at any time for the future , by wittily alluding places , or playing upon words , or other Sophistries , pervert the sense ; Gods Power could have caus'd a Book to be written after the manner of a large Prophecy , foretelling that in such a time 〈◊〉 place , such and such a Heretick should arise , perverting such and such a Point , and forewarn men of his Sophisms and Errours . This and much more might have been effected by Gods Power to establish Writing such an absolutely Certain and Intelligible Way : which why his Wisdome should not have done , in case Faith be an Assent which , while it relies on the Ground God has left for Mankind cannot be an error , ( as it may be if none can be absolutely certain both of the Text and sense of Scriptures ) I would gladly be informed : Especially since Dr. St. tells us here ( Princ. 15. ) there is no need of an Infallible society of men , either to attest or explain them , and all that is Fallible ( as common sense tells us ) falls short of elevating it above possibility of being an Errour : whence follows that there being no means on foot in the world , Tradition of the Church failing , or being set aside , to secure us absolutely of this ; it can only be had by the Extraordinary Operation of Gods Power securing the Letter of such writings , and rendering those VVritings themselves perfectly Intelligible in the manners assign'd , in case VVriting be indeed the RULE OF FAITH . VVriting then can be the Rule of Faith , or able thus to ascertain Faith to us if Gods Infinit Power undertakes the framing it such as I have express'd ; but , because experience tells us 't is not so order'd , let us leave this Platonick way of considering how thing , should be in that supposition , and following the Aristotelian , consider things as they are ; and accordingly examin how G●ds Wisdome has thought fit to order such Writings actually ; and thence gather whether ( however 't is agreed between us , they be most excellent for other uses and ends ) they were ever intended by the same Wisdome for a Rule of Faith. To evince the contrary of which , ( not to repeat those many Arguments I have brought elsewhere , ) I fartner offer these Reasons . First , If the Writings of men divinely inspir'd were meant for a Rule of Faith , then either all such Writings , as such , are therefore to belong to that Rule , or some onely ; If all , then since some Writings granted to have been written by such persons are known to be lost , it may be doubted , nay it ought to be granted that the present Written Rule is defective in the nature of a Rule , unless it be well made out that those divinely-inspir'd Writings which were lost were of another Nature then these extant , and therefore that they had no part in being a Rule : The Proofs for which point ought to be very pregnant and convincing ; otherwise it may be question'd whether any Books writ by men divinely inspir'd had in them the nature of a Rule , or were intended for that end by God. And this is particularly inforc'd , because , Dr. S● here ( Princ. 28. ) makes Scripture the Rule and Measure of what we are to believe ; and if the Measure fall short , 't is to be fear'd the thing measur'd or Faith will fall short likewise . But , if he says onely some of those divinely-inspir'd Writings were sufficient , 't is very necessary it should be made out how many are needful ; that so it might be throughly understood what are the precise Grounds of Christian Faith : concerning which yet there is much difference in opinion amongst those who hold the Letter-Rule ; which signifies that none of them know distinctly what themselves assign or hold to be that Rule . Or , if he says that onely those which Gods Providence has preserv'd are that Rule ; then he must either say that Gods Providence therefore preserv'd these because they contain'd holy Doctrin and were writ by men divinely-inspir'd , or were apt to benefit future mankind ; and then , by the same Reason , those which perish'd should have been preserv'd too ; or else , that God preserv'd these in particular because these which remain are , besides those qualifications , Proper and Sufficient to be the Rule of Faith. And then he begs the Question , and supposes his own Tenet true , even while he is proving it so . Nex● , supposing the Originals of these Books now extant to have been once the Rule of Faith ▪ it was requisite the Church in the beginning shou●d have look'd upon them as such ; and consequently have made account for the first 300 years ( till when they were not collected or universally propos'd ) it had no Absolute Certainty or Entire Body of their Faith. But , of this we hear not that any had the least Jealousie , or that they lookt after Books of Scripture as Things without which the Church was not either absolutely Certain of its Faith , or had not all its Faith. Again , had those Books been then the Rule of Faith as ( considering that some of them were unacknowledg'd , one scatter'd here , another there accidentally ) is sensless to imagin . Yet , how can we ●ow , or , future Ages hereafter have Absolute Certainty that some substantial word or other is not alter'd , omitted , or inserted in those places that concern the main Points of Faith ( for example , the Godhead of Christ , or the Real Presence ) in case there be no Infallible Authority to attest the Truth of it , which Dr. St. denies here Princ. 15. It is not evident he must say that none of these can be made out with Absolute Certainty , and consequently confess with * Dr. T. that all this may be otherwise ; unless he have recourse to Gods Extraordinary Assistance to the multitudes of Transcribers and Translators , because of the Necessity the Letter should be thus preserv'd still unchang'd , in regard otherwise none could say his Faith is True : which again begs the Question , and supposes it the Rule of Faith instead of proving it so . Farther , Let the Letter be suppos'd exactly like the Original , how will that Letter secure from all possible Error all that rely on it , as the Rule of Faith ought , or , to use Dr. St's words ( Princ. 15. ) reveal so plainly the whole will of God , that no sober Enquirer can miss of what is necessary for salvation ? Now if they cannot miss of what 's necessary for salvation , they must needs hit on it , and so are in a manner Infallible , as to that point , while they rely thereon . To put it to the Tryal , let us consider what Disputes there are out of Scriptures Letter , between Socinians and their Opposers about a Trinity and the Godhead of Christ : and what between Catholicks and their Adversaries about the Real Presence . How many Interpretations of [ This is my Body . ] How many Allusions of one place to another in both those Points to hammer out the Truth , and these agitated on both sides , by Bodies of eminent men , excellent Scholars , Acute Scripturists ? Must every sober Enquirer , and every private ignorant person who sincerely endeavours needs hit on the right , and judge better of these Points than all those Learned men ? Or , must we needs conclude that all those learned Enquirers found in each of those vast different parties are mad or Insincere ? I wish he would prove this : 'T is his best Interest , and would give his Argument some likelihood ; which till then has none : for the Fact being so notorious , how earnestly they all endeavour to find out the Truth of these points by the Letter , none will judge but that if their Heads or Hearts be not strangely disorder'd by Folly or Insincerity , the Letter which shou●d inform them , is strangely incompetent for that end . But 't is remarkable how neatly Dr. St. skips aside from the Point . He undertakes not to give us any Assurance that his sober or sincere Enquirers shall by vertue of this his Rule of Faith , find out that any one point of his Faith is an Absolutely Certain Truth , but only that he shall not miss of what is necessary for salvation , that he shall not erre , or at least , not be damn'd for it . So that , for any thing appears by his discourse , let him but read the Scripture , though he holds nothing but Error by so doing , yet he is still in the way to salvation by the very Reading and Running into Errour . But this deserves a particular reflexion hereafter . Lastly , the very nature and Genius of the Scripture , as it now is , shows that , however it be excellently Vseful for perfecting the Lives of the Faithful in many regards , yet it was never intended for the Rule of Faith. For , ( to omit innumerable other reasons frequently alledg'd by our Authors , ) Its several parts were evidently writ on several emergent occasions , and have not the least semblance as if the whole had been purposely compil'd to deliver an intire Body of Faith. Nor does it observe any method tending to clear each several Point . For , it neither begins with defineing or explaining every word made use of in signifying those Points , which is the best means to avoid Equivocation , the Ground of all mistake : nor does it pursue home the evidencing any one Point , by making us aware of the sinister senses in which each word expressing that Point might seem to be taken ; nor does it put objections against each Tenet , and establish us in the right Apprehension of it by solving them , nor distinguish by laying common Rules to know when the words are to be taken properly , when Metaphorically , much less tell us particularly in which places each word is to be taken thus or thus : nor can it justifie with absolute or Infallible Certainty either its Text or Copy to be substantially like the Original , nor ( if we may trust Dr. St. here Princ. 15. ) can any Authority on Earth supply that necessary duty for it : nor , ( it being requisite to compare one place to another so to find out the sense ) does it tell us which place is to be compar'd to another as its proper Explainer , nor of the two alluding places which is to stand firm and be taken as the Letter lies ; which to bend its signification in correspondency to that other ; without fore-knowledg of which 't is pure folly to think to avail our selves by comparing Places . None of these things , I say , are found in the Scriptures Letter as it lies ; which notwithstanding , and perhaps many other such like , it had been agreeable to Gods Wisdome and Goodness to have given it , in case it had been intended by him for a Rule of Faith , or such a Direction by relying on which , people of all capacities might have so well-grounded an Assent to those Points , as is impossible to be an Errour while they thus relie on it ; which Assent in Christian Language we call [ Faith ] On the other side 't is evident that of some Points it gives onely accidental hints here and there without insisting upon them amply or explaining them fully ; and that Book which was most designedly intended to assert Christs Divinity , was yet so far from putting it out of all dispute or preserving it from being oppos'd and call'd in question , that never yet did Heresie prevail so much against Gods Church as did the Arians , who deny'd that very Point of Faith. But what needs more to evince this Point than these two Arguments , one à priori , the other à posteriori . All words are either Proper or Improper and Metaphorical ; of which Proper ones express that the Thing is indeed or in reality so : but Improper ones that 't is not indeed or in reality so : whence it happens that in matters of so exact Truth as Points of Faith ( especially when the Points are of main Concern ) it imports a plain Heresie either to take a Proper word for an Improper , or , an improper one for a Proper : For example , those Texts expressing that God has hands , feet , repents , grieves , is mov'd by our Prayers , &c. are , if taken properly wicked Heresies and destroy the Spiritual and unchangeable nature of the Godhead . Also , to take those words Christ is man , suffer'd , dy'd , rose again , &c. improperly , are wicked Heresies too , and take away the main supports of our salvation : This being so , it follows that the absolutely-certain Knowledg when the words of Scripture are taken properly , when not , being determinative of what 's true Faith , what Heresie , it must be had from the Rule of Faith it self , and so from the Letter of Scripture , if that be indeed the Rule . But this Knowledge is not had from the Scriptures Letter ; for this must either be done by that Letters signifying in each place expresly or equivalently that the words are properly or Improperly there taken , which is Impossible to be shown , nor was ever pretended ; or else by signifying the contrary Point in another place ; and this , as far as the bare Letter carries , or abstracting from all Interpretation , can onely signifie that the Letter in one place seems to contradict it self in another place ; and this , as far as the bare Letter carries , or abstracting from all Interpretation , can onely signifie that the Letter in one place seems to contradict it self in another place , which is far short of giving us an unerring security which side is Truth . Or , if it be said , the Letter alone gives us not this security without some Interpretation , then this Interpretation performs what the Letter ( if it be a Rule ) ought , but could not , and determines with Absolute Certainty when the words are taken properly , when not ; that is gives us our Faith ; and consequently that Light or Knowledge , whatever it was , which the Interpreter brought with him , and had it not from the Letter , gave us the right sense of Scripture ; and , so , It , not the Scripture was the True Rule of Faith. From the Effect , or à posteriori I argue thus : We experience that Great Bodies of men of divers sects , with equal earnestness ( as far as appears to us ) go about to find their Faith in the Scriptures Letter , and equally profess to rely upon Gods Assistance to that end ; wherefore either we must be forced to judge that none of those several sects do sincerely desire to find True Faith in the Scriptures , and so by Dr. St's Principles no sort of men in the whole world has right Faith : which quite takes away all Christianity ; or else we must think all of them truly desire to find right Faith in the Scripture , and rely on Gods help to assist them , In which case , since the fault is not in them taken as applying themselves to their Rule , and relying on it , and yet 't is mani●e●t they differ ( that is one side errs ) in most Fundamental Points , as in the Trinity , Divinity of Christ , Real Presence of Christs Body in the Sacrament , &c. it follows unavoidably that the Faul● is in those persons in holding it their Rule , for , in case they err'd not in holding it to be a Rule , that is in case it were indeed apt to ascertain them absolutely if they apply'd it , and that they did actually apply it , it is impossible they should have ever err'd . Scriptures Letter then is far from securing men of all sorts , while they rely on it , from Errour ; since whole Bodies of men , and , amongst those , multitudes of great Scholars and learned Scripturists erre grievously and that in most Fundamental Points , even while they rely upon it : Which if it destroy not the nature of a Rule , I know not what does . This Discourse being forelaid , we shall be able to make shorter work with his Principles , to which we now address . Whereas then in his tenth Principle , he contend ; that the will of God can be sufficiently declar'd to men by writing . I answer , That by Extraordinary Contrivances and Actings of Gods Wisdome and Power it may ; but that this will avail him little , since 't is evident that de facto God has not thus exerted his Wisdome and Power in making Scriptures Letter fit for that End ; whence we conclude that it was never meant for a Rule : and , whereas he says that words are equally capable of being understood , spoken or written ; I deny it absolutely ; for nature teaches us that the countenance and Carriage of the Speaker , the Accent of the voice , the giving a due and living Emphasis to the words , with the whole Complexion of Circumstances in which the Speaker is found , and which generally are not unknown to the person to whom he speaks ; and , amongst these , principally , his applying himself pertinently to the present exigency , Thoughts and Expectation of the Hearer : All these , I say , and many others give Living voice an incomparable Advantage over Dead Characters in point of Intelligibleness and Expressiveness : And , though Dr. St. may contend that whatever advantage in signifying , That has over This , may possibly be put in writing and exprest by means of many large Explications writ by the person himself that was to deliver his mind , yet he can never show that those Multitudes of words in those very Explications have the same degree of Significativeness and Intelligibility as if they had been spoken vivâ voce by their Author ; since they will still want all or most of the Advantages now spoken of , which manifestly determine the signification of words . To omit , that all this will little make for his purpose when he comes to apply it ; since Scripture has no such large Explications writ upon it to supply that less clearness of expressing which the way of writing is necessarily subject to , if compar'd with that of speaking : much less if daily practise go along with living voice to declare mens minds , as is found in Tradition . As for what he adds , and builds on , that Scripture may be known to be the word of God : If he means it may be known to be such according to the Grounds he proceeds on , he ought either to have put it amongst Principles agreed on by both sides , or else have prov'd it ; which he no where attempts , but afterwards ( Princ. 15. ) very solidly and learnedly disproves and confutes : while he denies the necessity of any Infallible society of men to attest or explain those VVritings ; For , since in the bare Letter as it lies , there are found many passages which contradict one another , and , abstracting from all Interpretation and Attestation of the Letter , no part of it is to be held truer than other ( for if it once lose the repute of being Gods word , as in that case it must , 't is all equally liable to be false ) it follows that if there be neither any men Infallible in attesting nor in explaining those Writings , all the World may be deceiv'd in performing both those duties ; and , so , all Mankind may be deceived both in judging the Scriptures which we now have to be the same book which was writ at first , since there is no INFALLIBLE Attestation of it , and also may be deceiv'd in judging there are not Contradictions in it , since there is no Infallible Explanation of it to secure it from many such Imputations , Evident in the bare Letter taking it as un explain'd or uninterpreted . Any man of reason would think that to leave Scripture in such a pickle , were but a slender provision to give it such a Certainty as will fit it to be a Rule of Faith , if he but reflects that that Rule must be the Basis of all our Knowledg that God ever reveal'd any thing at all ; that is , of all Mankinds way to salvation . But suppose it thus granted that the will of God can be fufficienty declared to Men by writing , in the manner declared above , let 's see what follows . 11. It is agreed among all Christians that although God in the first Ages of the VVorld did reveal his mind to men immediately by a voice or secret inspirations , yet afterwards he did communicate his mind to some immediatly inspir'd to write his VVill in Books to be preserv'd for the benefit of future Ages , and particularly that these Books of the New Testament which we now receive were so written by the Apostles and Disciples of Iesus Christ. This is granted : only it is not agreed among all that bear the name of Christians of what nature this benefit is which God intended men in future Ages by the Scriptures , whether of strengthening them in Faith , and stirring them up to good Life , or teaching them their Faith at first and assuring it to them nor how this benefit comes to be deriv'd to the Generality , whether by Immediate reading and penetrating it themselves : or , through the Preaching and Instruction of some others deputed by God for that end , who have Faith in their hearts already by some other Means : But we are to expect Dr. St. will in the process of his discourse clear this point solidly and throughly , for 't is the main hinge of all this Controveesie : He goes forward thus . 12. Such Writings have been received by the Christian Church of the first Ages , as Divine and Infallible , and being deliver'd down as such to us by an Vniversal consent of all Ages since , they ought to be owned by us as the Certain Rule of Faith ; whereby we are to judge what the Will of God is in order to our salvation ; unless it appear with an Evidence equal to that whereby we believe those Books to be the Word of God , that they were never intended for that end because of their obscurity or Imperfection . This whole Paragraph amounts to one Proposition , which is this , such Writings , ( viz. penn'd by men divinely inspir'd for the benefit of future Ages ) receiv'd at first , and deliver'd down ever since as Divine and Infallible , are to be held the Certain Rule of Faith , unless there be Evidence of their Defectiveness , equal to that of their being Gods Word . Which is a bare Assertion , neither prov'd from any Principle agreed or not agreed on , and therefore perfectly Groundless , and unprov'd ; and False into the bargain , though the main stress of his whole discourse relies on it . Now that 't is False I prove , because its Contradictory is True. For , there may be writings penn'd by men Divinely inspir'd and deliver'd down to us as Divine and Infallible , and yet we need not be bound to hold them the Rule of Faith , though we have not equal Evidence of their defect as we have that they are the VVord of God. Since to be writ by men divinely-inspir'd , to be Divine , Infallible , and the word of God , signifies no more but that they are perfectly Holy and True in themselves , and beneficial to mankind in some way or other ; and this is the farthest these words will carry ; but that they are of themselves of sufficient Clearness to give sincerely-endeavouring persons such Security of their Faith while they rely on them as cannot consist with Error ( which is requisit to the Rule of Faith ) these words signifie not : They may be most Holy , they may be most True in themselves , they may be exceedingly Vseful or Beneficial to mankind , and yet not be endow'd with this Property , which yet the RVLE OF FAITH must have . And whereas he says they are for these reasons to be owned for the Rule of Faith ( that is we are for these reasons to judge and profess them such ) unless it appear with an equal evidence , &c. that they are defective ; sure he never understood what Iudging and Professing is built on , who can make such a Discourse : Our Assent or Iudgment is built on the Grounds or Reasons which conclude the thing to be as we judg , and not on our seeing nothing to the contrary : for , in case the reasons produc'd conclude not the thing to be so , the not appearing to be otherwise will avail nothing to conclude it so : All it can effect is to make us maintain our liberty of suspence and Indifferency that so we may be void of forestalment or prejudice and free to believe it when competent or conclusive Reasons shall appear to evince it . What then Dr. St. is to do , is to produce Conclusive Reasons to evince that the Letter of Scripture has such a perspicuity and other Perfections belonging to such a Rule as must ground that most Firm , Vnalterable and ( if rightly grounded ) Inerrable Assent call'd CHRISTIAN FAITH , and this considering the Nature of Faith , the Effects which are to proceed from Faith , and Obligations issuing from it , and Incumbent on the Faithful , as such ; But in stead of performing this necessary Duty of his , to argue as if , though the Reasons he brings conclude it not , yet it must needs be so because we have no Evidence 't is not so , is , so pleasant and new invented a way of arguing , that he must find the VVorld a new Logick , and Mankind it self a new nature ere he will arrive by means of such Discourse at any Conclusion . And , whereas he seems to build much on the word [ Equal , ] alledging that we must , for the reasons there given , hold the Scriptures the Rule of Faith unless it appear they are defective with an Evidence [ Equal ] to that whereby we believe those books to be the word of God : 'T is absolutely deny'd , not only for the reason lately given in common , that , none can be bound in reason to hold or own any unprov'd Position ; but particularly because of the peculiar nature of the thing we are discoursing of ; For , the Rule of Faith being that which is to tell us God said such or such things , or engages the Divine Authority for their Verity , if we should happen to misuse Scriptures Letter , by letting loose people of all capacities to rely on it as their Rule of Faith , then , in case it should peradventure not have been intended by God for this end , but for some others , we expose our selves and others to the desperate danger of running into Endless Errors by this misusage of Scripture , and of adhering to those Errors as firmly as if God himself had spoke them ; that is , we hazard erring irrecoverably in matters which ate the proper means of salvation , and blaspheming God daily in making him the Patron of Lies . In this case then there is particular caution to be used , and so , if upon sincere and strict Examination it be but any thing dubious that Scripture was never intended by God for a Rule of Faith , we can never be obliged to hold or own it for such , especially not having any Certain Argument to conclude it such ; much less must we be oblig'd to hold it to be such unless we have EQVAL Evidence of its Unfitness to that whereby we believe those Books to be the word of God , unless Dr. St. will say that nothing ought to restrain a man from hazarding the greatest mischiefs in the world but perfect Evidence , that no harm will come of it . So that still his main business , and without which he does nothing at all , remains yet to be done ; which is , to bring solid convincing Proofs that God intended Scripture , or his Written Word for the Rule of Faith ; that is , for such a Rule as people of all sorts relying on it should be Infallibly or absolutely-secur'd from Error by so doing . In making good which concerning Point he hath hitherto trifled exceedingly . Nay himself here is afraid to own the Goodness of his own Proof ; otherwise he would never have thought it fit to annex those words , Vnless it appear with an Evidence equal to that whereby we believe those books to be the word of God , that they were never intended for that End because of their obscurity or imperfection . For , the Evidence whereby it appears those Books are the word of God must be conclusive ( else according to his Grounds , we can never conclude one word of Faith True ) and so an Evidence equal to it must be Conclusive likewise : If then he had thought his reasons to prove Scripture the Rule of Faith were Good and Conclusive , Common sense would have forbid him to add these cautious words Vnless it appears with an equal evidence , &c. for Common sense tells us no Conclusive reason can possibly be brought for the Negative , if Conclusive Reasons be once produc'd , or be producible for the Affirmative ; It appears then by this behaviour of his on this occasion that he distrusts that either he has produc'd any Conclusive reason for that main Point of Scriptures being intended for the Rule of Faith , or that any can be produc'd . Lastly , That we may give perfect satisfaction to this Fundamental Principle of his , though perhaps there is not Evidence Scriptures Letter was never intended for the Rule of Faith equal to that whereby we believe those Books to be the Word of God , in regard we believe this upon the Authority of Gods Church which is supported with the whole strength of Best Nature and Supernaturals , yet we have rigorous and Conclusive Evidence that it is not penn'd in the very best way imaginable to avoid all ambiguity of words and forestall mistakes , as being immediately inspir'd by God , whose works are perfect , if it had been intended by him to be our Rule of Faith , it ought to be . And I shall presume I have already brought Conclusive Evidences both à priori and also à posteriori in my answer to his 10th Principle to evince that it has not in it the nature of such a Rule , nor consequently was it intended by God to be such a Rule . How incomparably excellent soever it be for other Ends for which it was indeed and solely intended . But omitting all the rest at present , I remind him of one ( which I cannot too often repeat ) and enforce it upon him thus . He cannot deny but the Points of a Trinity , and Christs Godhead are most Fundamental Points of Faith , he cannot deny but both Protestants and Socinians rely on the Letter of Scripture for the sole Rule of their Faith , and sincerely endeavour to know the meaning of them , which is all he requires on the Persons side : He cannot deny but that , notwithstanding this , one party holds There is no Trinity , and that Christ is not God , the other that there is a Trinity , and that Christ is God , and so one side erres most Fundamentally : He cannot deny but , Error being a Defect , there must be a fault somewhere to beget this Error , that is , either in the Persons judging of what the Rule of Faith tells them , or else in judging that to be a Rule which is not the Rule ; for in case they erre in neither of these , 't is impossible they should erre or misconceive at all in matters of Faith. He cannot deny in any reason , but the persons on both sides being such acute men and excellently well vers'd in the Letter of Scripture have both Capacity enough , and apply that Capacity to their power by as great a Diligence as any ; nor can he in Charity deny but they sincerely endeavour to know the meaning of it in such points . Therefore he cannot deny but the persons attending to the Rule are faultless either in understanding Scripture in these points , if it be to private Understandings clearly intelligible , or VVill to understand it if they could ; and indeed 't is Incredible they should not will or desire this , since they use such exact diligence in it , and solemnly profess to rely on the Letter alone , or that did they indeed sleight the Letter or purposely decline relying on it , their byass should not manifestly appear in so long time , and they be branded for Evident Insincerity : He cannot deny then but the Persons are faultless as to their Capacity and Will to understand the Rule ; therefore , unless he will renounce his Reason , he cannot deny but the Fault must be in the same Persons , judging that to be the Rule , which is not ; and consequently that the Letter of Scripture is not alone and of it self clear and Intelligible enough to preserve private men , both capable and diligent and relying solely on It from possibility of Error , no not from actually Erring in most Fundamental Points of Faith , nor consequently has it in it the true nature of the Rule of Faith , and so , since God never intends any thing should do what its Nature reaches not to do , that is should do what it cannot do , 't is manifest Scriptures Letter was never intended by God for that End , or to be such a Rule . 13. Although we cannot argue against any particular way of Revelation from the necessary Attributes of God , yet such away as writing being made choce of by him , we may justly say , that it is repugnant to the nature of the design , and the Wisdome and Goodness ●f God , to give infallible assurance to persons in writing his Will , for the benefit of Mankind , if those Writings may not be understood by all persons who sincerely endeavour to know the meaning of them in all such things as are necessary for their salvation . It is not yet prov'd , nor ever will , that God hath made choice of the Way of writing for a Rule of Faith , nor design'd it for that end , nor that the benefit he meant Mankind by such Writings was to Ground their Faith on what appear'd to their private Judgments to be the sense of the Letter ; therefore 't is no wonder if all persons stould hap to misunderstand it even in such things as are necessary for their salvation , notwithstanding their sincere endeavour to know the meaning of them , since God has never promis'd that any who takes a way never intended by him for such an End , shall infallibly arrive at that End by such a Way ; nor is the Wisdome and Godness of God at all concern'd in preserving any from Error if they take such a Way , especially if we reflect upon these following Considerations . First , That God hath no where engaged his word to secure every single or private man from Error who shall sincerely endeavour to find his Faith in the Scripture , in case he rely on his own private Judgment & neglect to hear his Pastors : whence if such private persons rely on Gods promis'd Assistance to such an End , they rely on what neither is , nor ever was , and so no wonder their hopes fail them , if those Hopes be groundless . Secondly , They cannot but know , if but meanly vers'd in the world ; that whole Bodies of men , and amongst them divers of great learning , interpret Scripture several ways in very concerning points of Faith , and it must needs favour of a proud self-conceit in any person to think God regards his single self more than he does whole Bodies and Great Multitudes . Again , it cannot without a strange Unreasonableness & Uncharitableness be imagin'd or judg'd that not one person of those many who adhere to the opposite Tenet as clear to them in Scripture according to their best Judgment , does sincerely endeavour to know the meaning of these Sacred Books ; and , if they do , then Common sense tells this private person that the whole Foundation on which his Hope is built , is unsound ; and that more is requisite than the Letter of Scripture and a sincere endeavour to understand it ; and that if these suffice to direct him right , they ought for the same reason be sufficient to direct another ; and so he ought to doubt whether himself or those others proceeding on the same Grounds and having the same Means , be in the right , that is , he ought to doubt of his Faith no better grounded . Lastly , This private man belongs to some particular Church , and so has Pastors and Governors set over him to teach and instruct him , and those too ( as wee 'l suppose ) read and rely on the Scriptures ; Also , he must judg this Church sincerely endeavours to know the meaning of Scriptures ; for this being the requisit condition to find right Faith , without this his Church has no right Faith , and so is no Church : now for a private man who is subject to such a Church , and ought to be taught by the Pastors of that Church , not to submit to the Judgment of that Church and his Lawful Pastors , as to the Sense of Scriptures or his Faith , even though they be sincere endeavours as well as he , but to adhere to that for his Faith which appears to his private self to be in the Scriptures , though he contradict and defy all the Church he his a member of in so doing ( which he ought to do , if he proceed on this Principle that Scriptures may be understood by all persons who sincerely endeavour to know the meaning of them in all things necessary for his salvatiou , for he ought not for any mans sake relinquish his Faith or its Rule . ) I say , to behave himself thus , as in that supposition he ought , is such an intolerable , ma apert Presumption , so Sensless and Unnatural and Self-condemning a Rebellion , and such a Fanatick Spiritual Pride , as I much doubt will give a man but small title to hope for Especial Assistance from Gods Wisdom and Goodness , At present I onely remarke the Faults of this Principle which are these . First , That it supposes God has made choice of , or designd the Scriptures to be this Rule of Faith for private persons . Next , that Gods Wisdome and Goodness is Engag'd that it be thus Intelligible to every sin●ere Eadeavourer ! Neither of which is in the least prov'd or proveable . Lastly , when he comes to the close ; instead of making it so intelligible as that all sincere Endeavors might therby be absolutely secur'd from erring as to the Truth of their Faith , ( which is the Duty of the Rule of Faith ) seeing very well these slight Grounds were not able to carry so far , he substitutes in their room these waty words [ in all such things as shall be necessary for their salvation ] so that though they erre in all the main points of Christianity , yet for any thing we know , or these crafty common words inform us , they have still all that is needfull to save them , that is though they go wrong all their lives they are still all the while in the way to Heaven . But , I suppose Dr. St. means that no more is necessary for any ones salvation than just as much as he can understand in Scripture . Which I wish he would once begin to set himself to prove & make out by some convincing argument : I am heartily weary of speaking still to his unprov'd and voluntary Assertions . 14. To suppose the Books so written to be imperfect , i. e. that any things necessary to be believed , or practised are not contained in them , is either to charge the first Author of them with fraud , and not delivering his whole mind , or the Writers with Insincerity in not setting it down , and the whole Christian Church of the first Ages with folly , in believing the Fulness and Perfection of the Scriptures in order to salvation . As far as I apprehend , the foregoing Principle was intended to shew that Scripture was sufficirntly Intelligible to be the Rule of Faith , and this under examination is to prove it to be the measure of Faith as he calls it , Princ. 28. and all he contends here is that it CONTAINS all that is necessary TO BE BELIEV'D and practic'd . And , that we may not multiply disputes , I grant those Holy Books contain all he pretends , some way or other either Implicitly or Explicitly ; either in Exprest words , or by necessary con●equence . But , that those Books contain , or signifie ( for they are the same ) all that is to be believed and practiced , so evidently that all persons who sincerely endeavor to know their meaning , and this for all future Ages , may thence alone ( as his discourse aims to evince ) that is , without the Churches interpretation , arrive to know what 's necessary for their salvation , with such a Certainty as is requisite for the Nature and Ends of Faith , and the Obligations annext to it , I absolutely deny , and if he means this by the word [ Perfection ] which he adds to [ Fulness ] I deny also that either the first Author can be charg'd with Fraud , since he promis'd no such thing ; or the Writers with Insincerity , since they were not commanded , nor did intend thus to express it ; nor , as far as appears , had any order from God to set down his whole mind , but only writ the several pieces of it occasionally : nor did the Christian Church in the first Ages , ever attribute to Scriptures such an Intelligibleness as that private persons should ground their Faith upon their Evidence without needing the Churches Interpretation , if we speak of all points necessary to Mankinds salvation , as he seems and ought to do . And here I desire to enter this declaration to all the world , that I attribute not the least Imperfection to the Holy Scriptures ; Every thing has all the Perfection it ought to have , if it can do what it was intended to do , and in the manner it was Intended . Treatises of deep Philosophy are not Imperfect , if they be not as plain , as plainest Narrative Histories ; no not if they be ita editi ut non sint editi , in case they were meant as a matter for the Author to explain and dilate upon to his Scholars ; nor are the Laws Imperfect , though they often need Learned Judges to interpret them . Nor are we to expect that the Prophecy of Isaiah should be as plain as the Law of Moses . The Immediate End of writing each piece , as far as appears to us , was occasional , St. Pauls Epistles were evidently so ; nor can I doubt but they were perfect in their kind , and apt to signify competently to those to whom he writ what he intended ; so that , if they had any farther doubt , they might send to ask him , or do it viva voce ; and yet we see that even in those days when the complexion of all the Circumstances was fresher and neerer then now , some unlearned persons err'd damnably in mistaking and misconceiving them , that is , while they went about to frame their Faith out of them ; 'T is questionless also they rely'd upon them as Gods Word , or dictated by the Holy Ghost , else they had not so built upon them , or adher'd to them . They might sincerely endeavour too to know their meaning ; yet , if the Writings were disproportion'd to their pitch they migh Erre damnably for all that . What farther End God intended the H. Scriptures for , appears not by any Expresse either promise or declaration of our Saviour ; but out of the knowledge that they were writ by persons divinely inspir'd and the Experience the Church had of their Vsefulness towards Instruction and Good Life , joyn'd with the Common Knowledg we have that all Goods that come to the Church , happen through the ordering of Gods Providence , hence we justly conclude ( as Dr. St. well says ) that they were intended and writ also for the Benefit of future Ages . And from their Vsefulness and the success of their Use , we may gather how God intended them for the Church . The Learned and stable sons of the Church read them with much fruit to excite their wills to Goodness . The Pastore of the Church make excellent use of them in exhorting , preaching , catchising , &c. and in many other uses of this sort they are excellently beneficial , which are so many that were it now seasonable for me to lay them open at large as I truly hold them , none would think I had little Reverence for Scriptures ; but in deciding Controversies , or finally silencing Hereticks , as the Rule of Faith ought to do , by the unavoidable evidence of the Text to private persons no use was ever made of them ( alone ) with any success as the Fathers also complain ; Unless the the Churches Authority , going along , animated the dead Letter in dogmatical passages , and shew'd the sense of the places to have been perpetually held from the beginning , and so give It the Sense , Majesty Authority and Force of Gods VVord , elevating it thus above the repute of being some private Conceit or Production of Skill and Wit interpreting the Letter . Scripture then is perfect , or has all due to the nature God intended it ; if , duly made use of as the Churches best Instrument , it be able to work those Effect● spoken of , though it be not so Evident or self-authoriz'd as to be the Rule of Faith. We give it absolute Pre-eminence in its kind , that is , above all other Writings that ever appear'd in the world ; but we prefer before it Tradition or Gods Church , which is the Spouse of Christ , the Pillar and Ground of Truth , and consisting of the Living Temples of the H. Ghost , for whose sole Good , as its Final End , Scripture it self was intended and written . 15. These Writings being owned as containing in them the whole Will of God so plainly reveal'd , that no sober enquirer can miss of what is necessary for salvation ; there can be no necessity supposed of any Infallible society of men either to attest or explain these Writings among Christians , any more than there was for some Ages before Christ of such a Body of men among the Iews , to attest or explain to them the VVritings of Moses or the Prophets . He that owns this , must own it without reason for any thing appears yet ; for Dr. St. has afforded us hitherto nothing to prove this point but a few words craftily laid together , which , when look'd into , have not a jot of reason in them . And the like empty inside we find in this present Principle . For , if the whole will of God be plainly reveal'd in Scripture , then in case nothing else be requisit to understand Gods will but the disposition of soberly enquiring ( as he puts no other ) it must follow that no sober Enquirer can miss of knowing there the whole will of God ; and since every Article of Faith is part of Gods VVill , it would follow hence that every sober Enquirer may understand all Faith in Scripture , which yet the Dr. is not dispos'd to say ; as appears by his avoiding to put down what the tenour of his discourse requir'd , namely , that the whole will of God is so plainly reveal'd in Scripture that no sober Enquirer can miss [ of knowing his whole will there ; ] and instead of it substituting , that the whole will of God is so plainly reveal'd in Scripture , that , no sober Inquirer can miss of [ what is necessary for salvation ] which words may be true though they fall far short of knowing the whole will of God by that means . Next , it is very material , and it would be very requisi●e to know how a man must be qualify'd to be a sober Enquirer . In order to which , we may reflect that ( as was said before ) it ought in reason be judged Gods will that we should know whether Christ be God , and whether his Body ( and consequently Himself ) be really in the Sacrament ; lest we either want the best Incitements to Devotion if he be , and we judge he is not ; or else commit material Idolatry by judging him to be so , when he is not so . Now I would have him clearly show ( clearly , I say , for all depends upon it , according to his Grounds ) in what either the Roman - Catholicks or the Socinians fall short in point of being sober enquirers ; for 't is plain they must both fall short of being such if the whole will of God be clearly reveal'd in Scripture , since the former holds Christ is really in the Sacrament ; the other , that he is not God , the contrary to both which I suppose Dr. St. holds to be the true sense of Scripture . Farther , if there can be no necessity of any Infallible society of men either to attest or explain those Writings , 't is Evident there can be no need of a Fallible society of men for those Ends. For if Writings which are attested or explained by a Fallible Society of men be the Rule of Faith , or the Grounds God has left us to build our Faith on , and it be evident that a Fallible Attestation or Explication may possibly lead us into nothing but Errour , it would follow that God himself may possibly have led all Christians hitherto and still leads them to the end of the world into actual Errour ; since a reliance on Fallible means of knowing the Letter and Sense cannot possibly raise any Assent beyond possibility of being Erroneous . There needs therefore by Dr. St's discourse neither Infallible nor Fallible Societies ; and so according to his Principles , farewell all Church , both Catholick and Protestant , as far as concerns these two main Duties , on which all else depends . Again , though all this were true , and that the Scriptures were own'd as containing in them the whole VVill of God so plainly reveal'd that no sober Enquirer can miss of what 's necessary to salvation , and that therefore there needed no Church to explain them . Yet 't is a strange Consequence that therefore there can be no necessity of any Infallible society of men to ATTEST , them , or to witness that the Letter of Scripture is right . This is so far from following out of the former part of his Disc●●●se that the contrary ought to follow ; 〈…〉 prejudicing his own pretence , that 〈◊〉 conduces exceedingly to it ; for , certain●y , his sober Enquirer would less be in doubt to miss of what is necessary to salvation in case the Letter , on which all depends be well attested , than if it be not , and most certainly an Infallible society of men can better attest that Letter than a Fallible one , and those Writings can with better show of reason be owned to contain in them the VVill of God , if their Letter be attested beyond possibility of being wrong , than if left in a possibility of being such ; for if the Letter be wrong , all is wrong in this case . It might seem wonderful then what it is that thus byasses Dr. St. against his own Interest ; And I wish I had reason to think it were not a kind of Innate Antipathy against not onely our Church but Church in Common , and a desire to attribute as little to it as he can possibly though he hazzard some prejudice to his own Cause and even all Christian Faith into the bargain . His whole way of discourse here bends strongly towards the taking away all divine Institution of Pastors ( for this would oblige the people to hear them ) and levelling all into a Fanatick Anarc●y . I would gladly interpret him otherwise ; and imagine that perhaps he means that , since 't is own'd the Scriptures thus contain Gods will , therefore there needs not be supposed any Infallible society of men either to attest or explain them ; but I cannot conceive he should think Scriptures Letter must be own'd to be right without some either Fallible or Infallible Authority to attest it to be such ; or that , however he may sceptically dread no Authority can be Infallible , yet that he will deny but that it were good there were such an Authority to attest Scriptures Letter , nay needful too in case he heartily held that Christian Faith built ( according to his Grounds ) solely on that Letter may not possibly all be a Ly ; which common sense tells us , it may be , in case we may all be deceiv'd in the Truth of the Letter . Lastly , That for some Ages before Christ there was no Necessity of such a Body of men among the Iews to attest or explain to them the VVritings of Moses and the Prophets , is first not prov'd , and yet Dr. St. builds upon it as confidently as if it were evidently concluded , or else Self-evident . Next , what mean those words [ for some Ages before Christ ? ] If the whole time of the Mo●ai●al Law ; then 't is evidently false , since ( Deut. 17. v. 10 , 11 ▪ &c. ) God commanded upon pain of death to do according as some persons he had appointed for that end should explain the Writings belonging to that Law ; and if these men had not some way or other been secured from Errour , God by commanding the subject Laity under so heavy a penalty to act as they adjudg'd , had both led them into actual Errour , and punisht them thus grievously in that case for adhering to Truth ; which are too horrid blasphemies to be heard or imagin'd . But , if they mean onely , for some time of that Law , or some Ages immediately before Christ when the Synagogue was most corrupt , this implies a Confession that such a Society was necessary in the Ages foregoing ; and then Dr. St. is to show us why it was not equally necessary in the later as in the former , and not suppose it gratis . Nor was the Synagogue ever more corrupt than in our Saviour's days , and yet we see how severely he enjoins the Jews of that time to obey the Scribes and Pharisees because they sate in Moses his Chair ; which it were blasphemy to say Christ could do , if he had not secur'd their Doctrine from being Erroneous , that is , preserv'd them Inerrable in that Affair . Add , that were all granted , yet there is far more necessity of explaining the Scriptures now , than at that time : For the Law was in a manner all of it , either matters of Fact to be done , or Moral Duties and so agreeable to nature ; whence both of these were far more easily expressible in proper language , and consequently Intelligible , than the sublime , spiritual and mysterious Tenets of the Law of Grace ; which are more hard to be exprest in per words ; and being more removed from our knowledg , the natures of the Things are more hard to be penetrated , and so those words more difficult to be rightly comprehended and understood without an Interpreter , than were those other . 16. There can be no more intolerable usurpation upon the Faith of Christians than for any person or society of men to pretend to an Assistance as Infallible in what they propose as was in Christ or his Apostles without giving an equal degree of Evidence that they are so assisted as Christ and his Apostles did ; viz. by miracles as great publick and convincing as theirs were ; by which I mean such as are wrought by those very persons who challenge this Infallibility , and with a design for the Conviction of those who do not believe it . Thus the Dr. makes sure work against the Infallibility of any Church ; which overthrown , his single self nay any private man or woman that has but self-conceit and confidence enough to proceed openly upon these Principles of his , is upon even ground with the best nay all the Churches in the World at the main point of understanding and determining what 's Faith , what not : Nay more , may defie all the Governours of all Churches in the World , if he or she be but conscious to themselves that they sincerely endeavour and soberly enquire for the true meaning of the divine writings ; for these being their Rule of Faith , and being assu●ed by Dr. St. that they cannot miss , if they soberly enquire , of what is necessary for salvation , and being inform'd by common Reason that 't is a point very necessary to the salvation of a Christian , or one who is to follow and adore Christ , to know whether he be God , and so may without fear of Idolatry have Divine Honour given him or no ; these things being so , in case it should seem to the best judgement of such a man ( and let him be , for example , one brought up in the Church of England and newly turn'd Socinian ) that Christ is not God , he ought not to relinquish his Rule of Faith at any rate , nor what he judges the Scriptures sense of it ( this being his Faith ) but maintain it boldly against all his Pastors ; talk , and quote Scripture as briskly as the best of them all ; desy them to their faces , nay , dye in defence of his interpretation of it , and be a special Martyr though he take his death upon it , that all his lawful Pastors and the whole Church of which he is a member , are most hainons Idolaters for giving the worship proper to God , to a man. In this case 't is plain , the Church cannot pretend to oblige him to believe her interpretation of Scriptu●e ; Alas ! all such power is quite taken out of her hands by these new principles ; not to act exteriourly as she does ; for that were to oblige him to deny his Faith in his Actions and carriage , and this in so hainous a point as committing flat Idolatry , and which his Rule of Faith tells him is such . Nor to acquiesce so far as to hold his tongue and not contradict the Church ; for 't is both ingratitude to God who has so plainly reveal'd it to him in Scripture , not to stand up for his honour so wickedly violated by the Church ; and withall most uncharitable to his neighbour not to communicate to him the light he has receiv'd by such plain Revelation from God's word , and to endeavour his reducement from so grievous an Idolatry , especially if this man be a Minister of the Church of England , whose Office and Duty 't is to hold forth or preach what he judges God's word : Nay , though it were a Lay-man or a Lay-woman , all 's a case ; why may they not with as much reason make known so concerning a truth plainly reveal'd to them , as Aquila and Priscilla did of old . As for all power of the Church to restrain them that 's quite thrown out of doors . Humane commands can have no force when the best duties to God and man are neglected by obeying ; and the more the Church is obstinate and opposes this private man or woman , by so much greater is the necessity of his ( or her ) informing the Church right , and standing up for the Truth . Hereafter more of this : at present let us see how he destroyes infallibility in the Church , which is his chief design , and indeed it makes very much for his purpose ; for I so far concurr with him , that if it be but fallible in attesting or explaining Scripture , 't is little available to the grounding Christian Faith , so that if infallibility be but overthrown and these Principles setled in its stead , every private man is a Church ; which ( our corrupt nature loving liberty ) will no doubt be very taking , and please the rabble exceedingly . He is so earnest at his work that he stumbles for hast . For , first , who did ever pretend to an infallibility equal to what was in Christ or his Apostles , as his words import ? Christ was essentially infallible ; the Apostles by Immediate Inspiration from God : The Church pretends indeed to be infallibly assisted , but that she pretends to have it either essentially as God has it , or by way of immediate inspiration , as the Apostles had it , is a thing I never yet learnt . 'T is enough to justify her constant claim of infallible assistance , that she have it mediately , or by means of the ordinary working of natural and supernatural causes , so shee but have it . And to have it this way seems far more agreeable to reason than the other of immediate inspiration , as to have by way of immediate inspiration was far more fitting for the Apostles ; For neither was it in their dayes accepted by a great portion of the world that Christ was God , or his Doctrine truth , that so they might receive it transmitted from the foregoing divinely assisted Church , that these and these doctrines were His , but they were the First that were to propagate this doctrine ; and publish and make out the Truth of it : not could their own testimony avail to the end in●ended ; for what could they testify ? That Christ said thus , and did such and such miracles to testify the truth of his doctrine , or that the H. Ghost inspir'd them ? The latter was latent , and the hearers had but their own words for it ; the other was patent indeed , and so fully Convictive to those who knew and convers'd with them , and were acquainted with the Circumstances , but to remote nations , whither two or three of them were to go and Preach , it signifi'd little , and depended upon their bare words . Hence Miracles were at first ( and shall till the end of the world in like cases be ) absolutely necessary , to make such unheard of Tenets enter and sink into the hearts of great multitudes how circumstanc't soever . But , when afterwards a World , or vast Body of men were by those Extraordinary Means settled unanimously in a firm beleif that Christ was God , or at least that his doctrine was true , there could need no more but to know it was continu'd down all along the same , to make deserters of his Church ( against whom we dispute at present ) accept it ; and it being visible , audible and practical , and so subject to sense ; hence Attestation of the foregoing Age to the Age succeeding was the most Proper way to continue it down ; and perfectly Certain , being now grown so Ample and Vast ; and the Attesters being Intelligent Persons , and having the sense of Christ's Law written in their heart , could deliver and explain themselves pertinently to all arising difficulties , and clear all possible misunderstandings , which the dead Letter could not ; and so this Living rule is perfectly Intelligible too . I omit here the Supernatural assistances , which those who comprehend what most effectual means of Sanctity there is in the Doctrine , Sacraments , and Discipline of the Church , and consequently ( as appears by divers excellent effects of it ) the Product also of those means , or Holiness in great multitudes of the Faithful , will see and acknowledge , do incomparably strengthen the Authority of the Church , in delivering down right Faith. Hence appears our D●s . unreasonableness intimated to us in this principle : That though Connatural and Ordinary means be now laid in the world to continue Christ's doctrine from ou● time forwards , and were laid in the first Age to continue it along hitherto : Though Common Reason and ( as I remember ) St. Austin have taught him that , into the place of Miracles succeeded the consent of Countries & Nations ; though Mr. Baxter , whom perhaps he holds as Holy a Father , as great a Saint , and as eminent a Scholar as St. Austin himself , have told him in his More Reasons for the Christian Religion , &c. p. 32. That humane testimony may be so circumstanc't as amounts to a natural infallible certainty , instancing in the existence of King Iames ▪ and our Laws being made by King and Parliament ( which how Dr. T. his Schollar will like I know not ) and so the Churches infallibility in Faith to the end of the world might descend down to us by testimony to have been the doctrine of Christ and his Apostles , without needing New miracles done still to evince it : Nay , though himsel● in correspondency to both these Doctors , does in his Rational account p. 205. make Tradition of the same use to us now which our Eyes and Ears had been , if we had been actually present when Christ delivered his Doctrine and wrought his miracles , and so could as well certify us of the first taught doctrine , as if we had seen and heard it , and consequently of the Infallibility of the Church in case that were a point of Doctrin taught at first ; yet now , one of his principles must be , that no Argument though never so strong and convictive , no Tradition how well qualifi'd soever it be , nor any Plea in the world though never so legal and evident , shall acquit the Church from a most intolerable Usurpation if she challenge Infallibility , but down right Miracles , full as great ( observe his ●igour ) publick and convincing as were those of Christ and his Apostles , and wrought by those very persons that challenge this infallibility , nay , and wrought with a design too for the conviction of those who do not beleeve it . How shrewdly sure this Rome●destroying Principle is laid ! But if one should ask seriously whether a Convincing reason to prove this infallibility , I mean such a one as evidently concluded the point , might not do without a miracle , I know no rational man that ever would deny his assent upon such a condition ; nor would Dr. St. perhaps in another occasion ; but here , oh here 't is another case ! His hatred against the Church of Rome's Infallibility is so vigorous that he professes to desy Demonstration it self , that is , renounce Humane Nature rather than admit it ; nothing but Miracle with all the nice cautions imaginable shall serve the turn . A notable resolution , and only parallel to his whom nothing would satisfy of the truth of Christianity , but the miraculous appearance of his Angel Guardian : but the Miracle not being granted him , he dy'd an Atheist . In a word , if the Church ever usurpt't the pretence of Infallibility , I hope she first invaded it at one time or other : Now , since as long ago as St. Paul's time she we was called by that good man Columna & Firmamentum veritatis , The Pillar and Ground of Truth ; which words ill consist with a Fallible proposer of such truths as belong to her sphear o● points of Faith , he ought to shew and make out when the Church lost that Title and preheminence ; otherwise , since she is found claiming it now , and actually holding and possessing it upon the tenure of Tradition as promis'd her by Christ , we have very good reason to hold , she never usurp'd it at all , but inherited it by a continued line of Succession from the beginning of Christianity to this very day : Nor has it ever seem'd Intolerable to any but to those whom nothing would content but new fangled Innovation , and altering the long-establish'd doctrine of Christ , deliverd down perpetually from his time . 17. Nothing can be more absurd then to pretend the necessity of such an infallible Commission and Assistance to assure us of the truth of these writings , and to interpret them , and at the same time to prove that Commission from those writings from which we are told nothing can be certainly deduc'd such an assurance not being supposed ; or to pretend that infallibility in a Body of men is not at liable to doubts and disputes as in those books from whence only they derive their Infalliblity . The first part of this Principle is granted as to the Absurdity of the Position , abating the Degree of it ; for , I take it to be equally or more absurd not to assent to the Infallibilty of a great body of men ( which is all that is pretended ) whatever Reason or Tradition appear for it , without an evident Miracle . The second part is likewise granted , in case it suppose ( as it seems to do ) the knowledge of their Infallibility deriv'd only from those very books which they recommend , and in passages which they are to explicate , ere they can be sure of such an infallibility . Otherwise , 't is possible a book ; obscure in multitudes of other passages may be clear in that one which relates them to the Church or that body which they are to hear and obey as to the proper interpreters of the Scriptures in Dogmatical and controverted passages which belong to Faith. But the Dr. should do well to shew us any society of men or Church , that pretends to build her Infallibility only on the Scriptures interpreted by that very Infallibility . Otherwise it will not touch our Church who claimes the Supernatural assistance of the Holy Ghost upon her Rule of Faith , Tradition : and , as for her being naturally supported from errour in attesting former doctrines 't is grounded by those who discourse of that point upon Humane nature as to its infallible Sensations and on its Rationality , which renders it incapable to do any thing without a motive , as they must do , should they transmit a not-deliver'd , that is , an evidently-new doctrine for an old or deliver'd one . 18. There can be no hazard to any person in mistaking the meaning of any particular place in those books , supposing he use the best means for understanding them comparable to that which every one runs who beleeves any person or society of men to be infallible who are not ; for in this later he runs unavoidably into one great error , and by that may be led into a thousand ; but in the former God hath promis'd either he shall not erre , or he shall not be damn'd for it . This whole Paragraph is built on a false and unprov'd supposition , viz. that any Adversary of his beleeves any society of men to be Infallible which is not . Other faults there are in it , and that good store ; as , granting in effect here what he lately deny'd , that a man using the best means for understanding Scripture may mistake the meaning of any particular place , though not with a hazard incomparable to that of the other : whereas , if Scripture be the Rule of Faith as he contended , 't is impossible that a man relying and proceeding upon it , and using that means in the best manner he can possibly , should come to erre in his Faith ; for in this case the man having done all that can be done by him as to the understanding the Rule , the fault must needs be in his judging that to be a Rule which is none . But this main and fundamental error is coucht in the last words ; [ in the former , God hath promis'd he shall not erre , or shall not be damn'd for it , what mean [ in the former case , &c. ] This certainly and nothing but this , if we may trust his own words ; in mistaking the meaning of any particular place in th●se books supposing he use the best means for understanding them : Now 't is a strange thing to me , that God should promise that a man mistaking the meaning of these books should not erre in so doing : But omitting this slip of Dr. St's . Reason or memory ; I ask what means this disjunctive promise , either of not erring or not being damn'd for it ? Why it means that Dr. St. knows not well himself what to say to the point , or whether he should stand to it or no , that a man using the best means for understanding Scripture , that is , according to him , the best means lest by God for him to arrive at Faith , should not erre , and therefore he warily subjoyn'd [ or he shall not be damn'd for it ] and then he thinks himself secure enough from confute ; it being a hard thing to conclude of any particular well● meaning man when he is damn'd , when not ; whereas it might perhaps be no such hard matter to prove whether what he held was true or not . I could ask him whence or how he comes to this assurance of God's disjunctive promise here so confidently asserted , on the truth of which the salvation of so many souls necessarily depends ? Not by Tradition : For this would make him rely on a society of men , or a Church , which he hates with all his heart ; not by Scripture , for this would make the same thing be the proof to it self : not by Reason , for we are to suppose he has done his best in that already , and yet ( as is shown ) has effected nothing . But I would demand of him seriously ; did God ever promise that if one takes such a way as ( for want of a due intelligibleness in proportion to his capacity ) is not able to secure him from error , he shall not erre , or that if he will needs be wiser than his Pastors and chuse a Means for such an end which God never intended for that end , he shall yet be sure to arrive at that end by that means ; or that , if by relying on it and erring , he shall happen to fall short of sufficient means , he shall notwithstanding miraculously be sav'd without sufficient means ? These are the points he is to consider well , and speak to , and not thus confidently call every thing a Principle which he thinks fit to say on his own head , though never so extravagant . In a word , let him prove Scripture to have in it the nature of a Rule of Faith , or ( which will fall into the same ) to have been intended by God for that end , that is , to be of it self such to people of all capacities that soberly enquire , as secures them from erring in Faith while they rely on it , and this of it self without needing any society of Men , or Church to attest or explain it , and then I shall yeild his discourse to run as currently as his own heart can wish : but in proving this , he hitherto hath and ever must fall short most miserably . He hath often , as I noted formerly , instead of saying his Rule of Faith should preserve those who endeavour to follow it from error or from missing of truth , substituted those words , cannot miss of what is necessary for their salvation , and such like : The examination of which words I have reserved till now ; and , that I may do him all right imaginable , I will press his Argument ( or rather indeed bare saying ) in behalf of Scripture as far as my reason can carry it . None can deny but that the knowledge of a very few points are sufficient for well-meaning particular persons , as appears by the Iewe● that were sav'd , and many silly and weak Christians since ; nor can it be deny'd but every one that reads Scripture or hears it read by one they dare trust , may understand some few good things , to which if they live up heartily ( and if they do not 't is their own fault ) they shall be sure to be sav'd : And as for such points as a Trinity , Christ's Godhead , Real Presence , and such like , the knowledge of them ( even in case they are truths ) is not of necessity to salvation , since none doubts but tis , absolutely speaking , possible to be sav'd without knowledge of them since many have been actually sav'd who never heard of any such points . Having impartially said in short the best I could in Dr. Sts. behalf , and much more than he has said for himself ; let us see now what ought to be reply'd in behalf of Truth . To make way to it , I premise these Maxims . 1. That according to the Ordinary course of God's Providence , men are sav'd by means . 2. That All points of Faith , are to some degree Means of salvation . 3. That according to the several Circumstances and Exigencies of particular persons , one needs more Means than another . 4. That , therefore , it must be said some have miscarry'd because they had no more of those means of salvation apply'd to them , who might yet have been sav'd had they had more . This being so , how great a presumption and madness it is to affirm that every man who reads the Scripture shall be sure to understand there so much as is sufficient means for His salvation ; or motives to work up his soul to a disposition for Heaven , considering his Exigencies , without needing the knowledge of other Points which contain other Motives ten times more forcible perhaps to move and excite him to true interior goodness ? Is it not manifest , that ( considering mens several capacities , which 't is a perfect Phrenzy to think they must needs be perfectly adjusted to their spiritual necessities ) one may as well say that every one who throws a Die upon a Fortune book shall most certainly light on his own Lot , as that every one who reads Scripture shall , let his exigencies be what they will , find motives sufficient for his salvation ? If Dr. St. sayes that some one or two Points have prov'd sufficient for some few , therefore they might have serv'd All if they would , and that God's goodness towards Christians obliges him to no more ; I reply , First , That he speaks against nature , since t is evident some temptations require greater Motives to overcome them than others , and no man can assure us , that those who have fewest motives shall not have the strongest temptations . And if it were but rightly comprehended that t is Love of God which unites us to him , and so saves us , and that 't is for want of this those miscarry , who do miscarry , it would be easily understood that many excellent and incomparable motives , as the Godhead of Christ and such like are lost to weak souls , and consequently Heaven , by their not understanding them ; and not only so , but by the necessary connexion of truths with one another , while they misunderstand the Scripture , and so , by their holding opposite to such great truths oppose in their thoughts other points of Faith , those also lose their motive force , whence their souls become tainted with multitudes of erroneous Maxims and Practices . Secondly , this answer takes away the necessity of all other points of faith but of such a few of them only , which have hapt by the very especial assistance of God's preventing and assisting grace to have accidentally ( as it were ) suffic'd to have sav'd some few . If he sayes that , proceeding on this manner , none can hold an error ; for they are to hold nothing but what they see to be evidently there , and in all other things which they see not they are to suspend . I would know what should hinder them from thinking they see that to be evidently there , which is not evidently there ; since 't is acknowledg'd the vulgar or Generality are but bad judges and distinguishers of a true Evidence from a Counterfeit one ; besides , there are in the open Letter as it lyes , many Heresies ; and if they know these to be such , how can they be sure of any thing they read there to be True , since nothing is plainer in the letter than are those Heresies ; unless it be said that natural or moral Maxims taught them these places are to be literally understood , and did not tell them so of the other ; and then , they are beholding to those Maxims and not to Scripture for their faith , since in that case It has taught them no more than they knew before . Again , may not an acute wit make out to the generality of D. Sts. Faithfull , that to know the meaning of Scripture right , they must compare one place with another ; and then , by doing so dexterously , make them beleeve a thousand Errours to be pure Scripture , and God's Word , which are not . Much more might be said on this occasion ; but I only make one reflexion on this Principle , and so proceed . His intent in it is to shew which Party runs greater hazard . The Adherers to Scripture us'd on his fashion , or those who hear the Church ; and he would run us down by vertue of an unprov'd Supposition , that the Church is not Infallible . To offer him fair play , let us grant him all the advantages he pretends to in Scripture , and let him grant us all we pretend to secure us , in the Church , and then compare the two hazards together ; nay more , let us condescend as much as himself can imagine , even so as to abate the Infallibility of the Church , and to grant that she is Fallible ; and yet the very light of Nature will stand on the side of our Faithfull against his . For , this teaching them that Superiours are to be obey'd , and their Teachers to be heard and believ'd in things not known to be against God's Command , and experience telling them that Scripture is oft times liable to dispute in passages that to both sides seem clear ; both Humility , Prudence , Obedience , and the due care of their Salvation and all Virtues that can be concern'd in this kind of action , incline them strongly rather to adhere to what Persons wiser then themselves , or their Pastors conceive to be the meaning of Scripture , than to what seems so to themselves , in opposition to the same Pastors and Multitudes of other Christians , who are evidently of greater knowledge , and , as far as they can be inform'd , of equall sincerity . 19. The Assistance which God hath promis't to those who sincerely desire to know his will , may give them greater assurance of the Truth of what is contain'd in the Books of Scripture , than it is possible for the greatest Infallibility in any other Persons to do , supposing they have not such assurance of their Infallibility , God hath promis't no Assistance that those should arrive at their end who take a way disproportion'd to that end ; otherwise God should oblige himself to work constant Miracles as oft as well-meaning people out of weakness should act imprudently . Next , if men desire sincerely to know Gods will and be humble ( and if they be not 't is doubtfull their desire is not sincere as is ought ) they will , as God's command , the Order of the World , and common Reason obliges them , be rather willing to trust their Pastors who are better qualifi'd for such Knowledge , and whom God hath set over them to instruct them , what is the sense of Scriptures , than trust their own private shallow judgments . And , 't is observable that Dr. St's . discourse all along concerning this point , is a plain begging the Question ; For , if God have left a Church and commanded the Faithfull to hear it , and conform to it's Faith , and consequently to receive the sense of Scripture as to Points of Faith from it , then there is no necessity of Scripture's being intended to be plain to all Capacities of it self , nor of thinking men may sincerely desire to know God's will in Scriptures , and use due means to understand it , without making use of the Churches Judgment in that affair ; upon which false supposition Dr. St. wholly builds his otherwise perfectly ruinous discourse ; Wherefore , his supposition being deny'd , I must reply , that those who sincerely desire , to know Gods wisl , have a certain virtue in them called Humility ; and this teaches them not to overween in their own opinion , but to think that their Pastors appointed by God to teach them are generally wiser then those who are to be taught , and that those who are wiser know better than those who are lesse wise . A little of this plain , honest , rational Humility would quite spoil all Dr. St's discourse , and convince all his Principles to be a plausible piece of Sedition and licentious presumption , tending of its own nature utterly to destroy all Church and Church-Government ; and , if applied to that Subject , Temporal too . I should be glad to know what means the word [ such ] in the last line ; if he means Infallible , and that the Church pretending to Infallibility must have Infallible Assurance that she is Infallible , t is asserted by us ; and his supposition that she is not , is absolutely deny'd : For the Church is Infallibly certain that Christ's promise to her shall not fail ; and also Infallibly certain by constant Tradition and the beleef of good Christians in all Ages that Christ has promis'd her this Security or Immunity from Errour in Faith , none questioning it but those who have rebel'd and revolted from her . In a word , this whole Principle is Faulty , being built on a False and unprov'd Supposition ; and were the Supposition granted , and that the Church were Fallible , still it were false , that his Faithfull would have greater Assurance of their Faith than ours , as hath been partly now shown , and more amply in my Reply to the foregoing Principle . Recapitulation . The Sum then of Dr. St's Performances in these ten Principles of his , which most Fundamentally concern his Faith , and the pretended Reduction of it to Principles , is briefly this ; that he hath not brought so much as one single Argument proving either that Scripture's Letter is the Rule of Faith , nor that Tradition or the Infallible Testimony of Gods Church is not it . And as for the particular Maxims or Sayings of his , on which he chiefly relies , they have been one by one disprov'd , and the opposite Truths establish't ; As , 1. That Faith being such an Assent , as when built ( as it ought to be ) on the means left by God for mankinde to rely ou , is impossible to be False , and so that Means or the Rule of Faith being necessarily such as while men rely upon , it is impossible they should erre ; These things , I say , being so ( as I have largely prov'd in Faith Vindicated , and the Introductory Discourse to this present Examin ) Dr. St. has not so much as made an offer or attempt , to show that Scripture is the Rule of Faith. 2. That since 't is agreed God can contrive Writings sufficiently Intelligible for that End , or sufficiently clear to ascertain those who rely upon them of their Faith , and yet , on the other side , 't is evident God has not de facto done this , or contriv'd such Methods and ways as our Reason tels us evidently , are proper means to keep those Writings call'd the Scriptures from being thus mis-understood by severall Parties , even in Fundamental Points , as we experience they are it follows hence most manifestly that God never intended the way of writing for the Rule of Faith. 3. Since several Parties of excellent capacities in understanding words aright , and both owning Scripture for their Rule , and applying themselves with greatest diligence to know the true sence of it , do notwithstanding differ in those Fundamental Points of a Trinity and the God-head of Christ ; 't is manifest that Scripture is not able so secure those who rely on it to their power of the Truth of their Faith , and so is not the Rule of Faith. 4. Again , since in passages that concern Faith the knowing whether the words be taken properly or improperly is that which determines what is Faith , what not ; and this knowledge is not had from Scripture , it follows , that Scripture is not the Rule of Faith. 5. God has no where promis'd that he will still assist those who sincerely endeavour to compass an end , in case they take a way disproportion'd to attain that end ; and which way was ( consequently ) never intended by him for such an end : for this were to engage himself to do perpetual Miracles , when ever any one should act irrationally . Wherefore , unless it be first solidly prov'd that Scripture is the Rule of Faith , or apt of its own nature to give those who rely on it Inerrable security of the Truth of their Faith while they thus rely on it , and consequently that it was intended by God for such an end , none can justly lay claim to God's assistance , or tax his Justice or Veracity if they fall into Errour ; Much lesse , if they neglect those Duties which Nature makes evident to them , and common Christianity teaches , viz. to obey and hear their Governours , Pastors and Teachers ordain'd by God , and rely on their own private Wit , or God's Immediate Assistance to their single selves rather than to those Publick Officers of the Church God had appointed to govern and direct them , for this intolerable spiritual Pride is so odious and pernicious that it most justly entitles them to delusion , Errour , and Heresie . 6. Hence , since God has left some means for Faith , and 't is Blasphemy to say that those who rely according to their utmost power on the means left and Intended by God to lead Men into Truth , can , while they do so , run into Errour ; which yet private understandings ( as was seen ) may , relying on the Written Word ; it follows 〈◊〉 unavoidably that some other way is left ( which is not Writing ) to secure the Relyers on it from Errour in Faith , or to be to them the Rule of Faith. 7. Scripture not being the Rule , and Christ's Doctrine being once settled and accepted in the Christian part of the World , by means of Miracles , there needed no more but to derive it down to future Ages ; and , this Doctrine being Practicall , and , so , objected to to our Sences , Testimony was sufficient to do it , so it were sufficiently qualify'd , that is , the best and on the best manner supported that any ordinary means can be ; such was the Testimony of the Church ( or Tradition ) which , besides what is found in humane Testimony , has also the whole body & joynt force of supernaturall motives to preserve the Testifiers Attentive and Veracious . Thus the Church or the Christian Society of Men being establish't Infallible in delivering down Faith , needs not prove her Infallibility by Miracles ; but 't is sufficient the Faithfull beleeve that Christ promis't to protect her from Errour ( and consequently to beleeve the An est of her Infallibility , or that she is infallible ) upon the same Rule they beleeve all their Faith and the Scriptures too , viz. upon Tradition ; and that her Controversiall Divines who are to defend Faith , by way of Reason or Argument prove the Quid est of this Infallibility or make out in what it consists or in what second Causes this ordinary and constant Assistance is founded , and consequently prove it's force by such Maxims as ground the Certainty of Humane Testimony , and ( if the Reader comprehends them ) by the strange efficacy of supernaturall motives also conspiring to strengthen Nature as to that effect of rightly testifying the Doctrine received and beleeved to be Christ's . 8. There is no Necessity then of proving this Infallibility meerly by Scripture interpreted by virtue of this Infallibility ; Nor do the Faithfull or the Church commit a Circle in beleeving that the Church is Infallible upon Tradition . For first , taking them as Faithfull precisely they are meerly Beleevers not Reasoners , or such as put one proposition artificially before or after another . Next , they beleeve only the supernaturall Infallibility built on the Assistance of the Holy Ghost , that , is , on the Churches Sanctity ; and this is prov'd by the Human Testimony of the Church to have been ever held since the beginning , and the force of the Human Testimony of the Church is prov'd by Maxims of meer Reason . Add that the Certainty of such a va●t Testimony is self-evident practically ; in the same manner as 't is self-evident that the Testimony of all England cannot deceive us in telling us there was such a man as King Iames : whence no Circle can possibly be committed , if it be beleeved for it's own sake , or rather known by its own light though there would be if discoursing it rationally we should put the same Proposition to be before and after it self . 9. Since those who have the least capacity of penetrating Scripture , and consequently ( according to Dr. St. ) have the fewest Motives of good life applyed to them may frequently live amongst greatest Temptations , that is , in circumstances of needing the most ; 'T is a blind Undertaking , and no securer nor wiser , than idle Fortune-telling , to bear men in hand that persons of all capacities who sincerely Endeavour shall understand Scripture in all such things as are necessary for their Salvation . 10. Since 't is most evident that private Iudgments may err in understanding Scripture but not evident that Christ has not promis'd his Church Security from erring in Faith , they run the greater hazard by far who rely on their private sense of Scripture , then those do who rely on the Church ; especially , since the Church denyes not Scripture but professes to go according to it , and so in common reason is likely to comprehend its meaning far better than private men ; but most especially since our Moderns when they first began to rely on their own Judgments of Scripture for their Faith , revolted from hearing the Church , and rebell'd against Pastours and lawfull Superiours , which both Gods Law and the light of Nature taught them they were to follow and submit to . Thus our new Apostle of the private spirit of Gifts and new Light , hath endeavour'd to pull down the Church and subvert the Foundation laid by Christ ; and instead thereof to set up as many Churches as there are private and proud Fancies in the world . Each of which may by this devillish Doctrine defy the Church for Teaching him his Faith ; or for governing him as as a Church , that is , governing him as one of the Faithfull ; for she can bind never a subject in conscience to any thing but what her self and each man judges to be True and Sound ; wherefore , if any or each private person understands Scripture another way then she does , he is enfranchis'd by his Rule of Faith ( which he ought not relinquish ) from her Authority ; she may in that case wish him well and pity him as every old wife may also do ; and he in return may wish well to the Church end pity her ; She may endeavour to admonish and instruct him better , so to pluck him out of his Errour ; and he in requital , that he may not be behind-hand with the Church in Courtesy , may with equal nay better Title admonish the Church of her failing , and endeavour to pull her out of her Errour , or ( as the new phrase is ) reform her ; for , being conscious to himself that he reads the Scripture and sincerely indeavours to know the meaning of it , he has all the security of his Faith , ( and consequently of the Churches being in an Errour , ) that may be ; Nor can he being thus gifted , want Power to preach to her and others ; For , certainly the World would be most perversly ordered , if they who are in Errour , should have Licence and Power to propagate their Errours , and those who follow Truth should have no leave to propagate Truth . Thus the Church has lost all power , that is , has lost her self , being able neither to lead nor drive her equally-gifted Subjects : so that her exercising Jurisdiction over them would by this wicked Doctrine be a most Tyrannical persecution , and every such private man's refractory Disobedience ( see the wonderful gifts of the private spirit ! ) would become a most Glorious Confession of Christian Faith ; and every Rebell acting against the Church , ( so he be but so self-conceited as to judge he knows more of God's mind in the Scripture then all the Church besides ) would by this Doctrine ( in case the Secular power should think fit to curb his Insolence ) be a most blessed Martyr , such , no doubt , as John Fox'es were . The Fifth Examen . Sifting the Eleven remaining Principles , which seem Chiefly to concern the nature of Faith. WHoever hath perus'd the foregoing Examin , and reflected well upon what a sandy Foundation Dr. St. has built his Faith , will doubtless expect that he will assigne it such a nature as is of no exceeding great strength ; for fear lest his weak Grounds ' should not support his Superstructures nor his Proofs carry home to his Conclusions . Now the Conceit which the Generality of Christians have of Faith , importing it's true Nature , is that 't is such an Assent as is impossible to be an Errour or False ; Whence follows , that its Grounds are likewise such : And indeed , since all hold , That Faith is an Immoveable and Unalterable Assent which is to bide by us and we by it all our whole lives till we arrive at our future state , the Region of Light , where we shall see facie ad faciem , who sees not that it must be held ; and so ( since there can be no Necessity to hold a thing to be what 't is not ) must be Impossible to be false ? for , otherwise were we to hold it , that is , were it self possible to be False , it ought to be held Alterable , when ever more Light should appear discovering it to be an Errour . To evince this Truth I have produc't multitudes of Arguments in Faith vindicated , none of which has been thought fit to be reply'd to , though mine and Faith's opposers still craftily persist to insinuate the contrary Errour ; But I will at present make use only of one , which will , I conceive , best conclude the Point between us . For , Dr. St. makes Scripture the Rule of Faith , and so speaks of Faith as standing under what he conceives the firmest and clearest Ground , and which was left by God for Mankind to embrace Faith. I do the same when I assert the Churches Testimony or Tradition to be the Rule . So that neither of us speak of the particular odd ways by which some persons casually come to have Faith , nor of Faith as had by such means , but of the common road-way left by God for Mankind to attain to Faith , and of Faith as standing under such a Means or Rule . Upon this Agreement if we joyn issue , and proceed , it seems that nothing but evident Obstinacy against manifest Truth can hinder us from agreeing in our Conclusion . For since , if we may be deceiv'd in beleeving even while we follow the direction of that Rule which God himself has appointed to light us to Faith , it would follow that there is no means imaginable likely to do that effect , as also that God himself had deceived us , which is both Blasphemous and Impossible , it must follow , That Faith built upon the Rule left by God ( whether Scripture or Tradition ) must be Impossible to be an Errour , and consequently its Ground or Rule must be Impossible to be False or Erroneous . Wherefore Dr. St. is oblig'd as well as I am to hold heartily this double Conclusion , and , if he attempts to discourse of that point , to make it out , that the Rule he assignes is such as cannot leave us in Errour and our Infinitely-perfect God in the blame . How far short he hath fallen hitherto of making out his pretended Rule of Faith ( viz. Scripture as standing under the Judgement of every private person ) to be Impossible to suffer men to err while adhering to that way , is already shown ; How heartily now he asserts Faith it self , built on the Means or Rule left by God , to be Impossible to be Erroneous or False , comes next to be examined . 20. No mans Faith can therefore be Infallible meerly because the Proponent is said to be Infallible : because the nature of Assent doth not depend upon the objective Infallibility of any thing without us ; but is agreeable to the Evidence we have of it in our mind●s ; for Assent is not built on the nature of things , but their Evidence to us . This Principle begins with a Fallacy of non causa pro causa : For what man in his Witts ever said or held , that Faith must therefore be Infallible , meerly because the Proponent is said to be Infallible ; must a meer saying , that is , a saying neither self-evident nor prov'd , be held a competent Ground to build the Existence of any thing upon ? But let us suppose that Dr. St. by the words [ is said to be ] meant [ is ] or [ prov'd to be ] as is indeed our true Tenet , let 's see how he confutes us . Our Tenet is , that in case the Proposer of Faith be Infallible , all that rely on It for that particular are by so doing Infallible likewise . He argues against us from the nature of Assent which he sayes depends not on the Objective Infallibility of any thing without us , but is agreeable to the evidence we have of it in our minds . If he means by the words [ depends not ] such a dependence as is Immediate , I grant it ; For our Assent being an effect wrought in our Soul , and a Result of some foregoing knowledges , notions or natures of things within us , which produce that Assent if it be a Conclusion ; or compound it if a First Principle ; 't is impossible any thing without us , and staying there , without evidencing it self to our minds , or breeding some Interiour discovery of it●elf there , should beget any Assent at all concerning it . But , if he means by those words that our Assent depends not mediately , or depends not at all on the Object without us , as his large Expression seems to signify , then 't is absolutely deny'd ; For the Evidence of the Thing in us , is an Effect of the nature of the Thing without us ; nor could evidence of the Thing in us cause Assent without such dependence on the Object or Thing without us , for , unless by means of the Object and dependence on it , this Evidence it self could not be . The last words , [ For Assent is not built on the nature of things but their evidence to us ] is but a Tautology or short rehearsall of the reason lately given , and so needs no new Answer . Yet , however D. St. for want of Logick expresses himself ill & confusedly , there is notwithstanding a kind of knot in in his discourse , and I shall lend my best Assistance to loose it ; but , first it will be necessary to put down his three next Principles , since they all seem to club into one Dilemma against Infallibility 〈◊〉 Proponent . 21. It is therefore necessary in order to an 〈◊〉 Assent , that every particular person be infallibly assisted in judging of the matters proposed to him to be beleeved ; so that the Ground on which a necessity of some Externall Infallible Proponent is asserted , must rather make every particular person Infallible , if no Divin Faith can be without an Infallible Assent ; and so renders any other Infallibility useless . 22. If no particular person be Infallible in the Assent he gives to matters proposed by others to him , then no man can be Infallibly sure that the Church is Infallible : and so the Churches Infallibility can signify nothing to our Infallible Assurance without an equal Infallibility in our selves in the belief of it . 23. The Infallibility of every particular person being not asserted by those who plead for the Infallibility of a Church , and the one rendring the other useless ( for , if every person be Infallible , what need any representative Church to be so ! ) and the Infallibility of a Church being of no effect if every person be not Infallible in the belief of it , we are farther to inquire what certainty men may have in matters of Faith , supposing no externall Proponent to be Infallible . Ere I begin my Discourse I am to note Dr. St's . shuffling way of contriving his Sentences here , or of penning his Principles as he call's them . His 21st contends 't is necessary to Infallible Assent that every particular person be infallibly assisted in judging of the matters proposed to him to be beleev'd . And the 22d in consonancy to it , mentions the Infallibility of particular persons in the Assent they give to matters proposed by others to them , which clearly signify that Faith cannot be Infallible unless we have Infallibility or Infallible Knowledge of the Points of Faith ; for what can [ matters propos'd to us to be beleev'd ] signify else ? On the other side in the 21st Princ. he seems only to aim at proving , there must be Infallibility in us that the Proponent is Infallible . Also Princ. 22. he concludes , that to our Infallible Assurance there is required equal Infallibility in our selves in the belief of the Churches Infallibility . And lastly , Princ. 23. he concludes , the Infallibility of the Church of no effect if every person be not Infallible in the beleef of it . Which expressions are of quite different sense from the former ; and require not In●●llibility in the in the matters propos'd to beleeved , as did the other , but only in knowing the Proponent to be Infallible . Now , because I have no mind to cavill but am heartily glad when he gives me occasion to handle any good point , I will not take him as his former words sounded , it being perfect Nonsense to require evidence of the Points . Propos'd ere we can be certain of the Authority that Proposes them ( for what need can there be either of any Proposer , or of knowing him Infallible , if we be Infallible certain antecedently of the Points themselves , ) but I shall willingly pass by those expressions as effects either of a strange Unwariness , or of a crafty Preparing for future Evasion , and discourse of the Later Thesis ; For in truth it hints at a very excellent difficulty , though he proposes it but ill and pursues it worse . I will therefore clear his discourse from his contradictory expressions , and put it home and close as well as I can , and so as I hope himself will not say I at all wrong it . He seems them to argue thus . Objective Infallibility in another ( viz. the Proponent ) avails nothing to make my Faith or Assent Infallible , unles I be also Infallibly certain that the Proponent is Infallible , wherefore ( in case Infallibility be requisit to Faith ] every one of the Faithfull must be also Infallible . But this renders both these Infallibilities useles and Insignific●nt ; for the Infallibility of the Church is of no effect , if every person be not Infallible , and if every person be Infallible what need any Church Representative or Councill be so : Therefore , this Doctrine of an Infallible Proponent is frivolous and Inconsistent . To make way towards the clearing this considerable difficulty , I premise these few Notes . 1. That a man may be Infallible , or out of the power of being deceiv'd in some particular thing two manner of wayes : Either , from his penetrating the reasons which conclude the thing to be as he judges , that is , from his knowledge that the Thing is so , which we may fitly term Formally Infallible . Or else by adhering , not through Knowledge , but accidentally as it were , to some thing which is a reall Truth , though he penetrate not the Grounds why it is True ; or by adhering to the Judgment of another person in some thing or Tenet whose Judgment is indeed well grounded and Certain as to that Thing , though he see not 't is so . And such a man may fitly be said to be materially Infallible . Both of them are absolutely secur'd from Errour or Infallible Fundamentally by the Thing 's being such as they judge it to be , that is , ( in our case ) by relying on a Proponent which is Infallible ; and they differ only in the wayes by which they come to rely upon that Proponent ; the one being led to it by perfect Sight that the thing must be so , or that the Proponent must be Infallible ; the other perhaps blindly , at best not out of clear discernment embracing that Judgment , yet , as long as he adheres to the Judgment of another man who cannot be deceiv'd or in an Errour as to that thing , himself is actually secur'd from possibility of erring ; and so , Infallible or Incapable to be in an Errour likewise . To this difficulty I had regard in my Faith vindicated when I distinguish't between Faith's being True in us , and True to us . For the blindest Assenter that is , though he stumble upon a Truth , yet if he really hold it , his Judgment is truly and really conformable to the Thing or Object , and consequently True or Impossible to False , and so himself undeceivable or uncapable to be in an Errour in holding thus : yet , if we go abut to relate that Truth which is in him , to evident reasons or Grounds in his mind , connaturally breeding that Conformity of his Judgment to the Thing , there is no such thing perhaps to be found ; whence , 't is not True to him , or evident to him 't is True , since he sees not or knows not that 't is True ; yet still , as I said before , he is Infallible or Impossible to be in an Errour while he adheres to it as True , because that Judgment of his is in reality comformable to the thing . 2. 'T is requisit and necessary that the Assent of Faith in every particular Beleeyer be at least materially Infallible , provided it be built ( as it ought ) upon the means laid by God for Mankind to embrace Faith , that is , upon the Right Rule of Faith. For ( omitting many other mischiefs and Inonveniencies ) otherwise , as was lately prov'd , it would follow that God , who is essential Truth , did lead Mankind into Errour , in case relying sincerely on what God order'd them to rely on , their Judgment , by so doing , did become Erroneous . 3. 'T is requisit and necessary that the Assent of Faith in diverse particular Beleevers be formally Infallible , or that those persons be Infallibly certain by Evident Reason , that the Authority or Rule of Faith they rely on cannot herein deceive them . Else Great Witts and acute Reflecters whose piercing understandings require Convictive Grounds for their Faith , would remain for ever unsatisfy'd ; nor could the wisest Christians sincerely and heartily Assent to , nor with Honesty profess the truth of their Faith , nor could any prove it True to establish Rational doubters in it , or convert men of exact knowledge to it , or convince Hereticks calling the Truth of it in question . Nor could Governours and Leading Persons with any Conscience or Credit propose and Preach the Truth of Faith to the Generality : Also it 's Truth being otherwise unmaintainable , the best vigour of Faith and it's efficacy to work through Charity , must needs be exceedingly enfeebled & deaded . 'T is necessary then that the Grounds of Faith be both Conclusive of it's Truth , and also penetrable by those whose Proper work it is to make deep Inspection into them ; whence they will become formally or knowingly-Infallible that the Authority they rely on for Faith's Conveyance cannot possibly deceive them . 4. Besides these men who are to be Formally Infallible in the Grounds of Faith , and so able to discourse of those Grounds , and make out their Absolute Certainty by way of Skill or Art , there ought to be moreover another sort of men in the Church Formally-Infallible in discerning the True and distinct notion of each Point of Faith and this is the proper work of the Governours of the Church . For these , by reason of their State of Life , which is to meditate on God's Law day and night , their perpetual Converse with the Affair of Faith , by Preaching , Teaching , Catechizing , Exhorting ; their Concern to overlook their Flock lest any Innovatour should infect them with Novelties ; their Constant Addiction to observe exactly their Rule , Tradition , the Standard by which they govern themselves in distinguishing the true Faithfull from revolting Apostats . or Hereticks ; their Duty to be well vers't in the Doctrine of Fathers , and Acts of former Councils , and according to these soberly and gravely ( not quirkingly and with witty tricks ) to understand and interpret Holy Scripture : These Eminent Personages , and Chief Magistrates and M●sters of the Faithfull being t●us furnisht with all requisite endowments to give them a most dist●nct and exact knowledge of the doctrine descended to them by Tradition , and of the sense of the Church , in case any Heretick revolts openly from the formerly deliver●d Faith , these Men , I say , are by the Majesty and sway of their mo●t venerable and most ample Authority to quash and subdue his petty party newly sprung up ; and either reduce him to his duty by wholsome advice and discipline , or , if he persists in his Obstinacy to cut him off solemnly from the Church by Excommunication , that so the sounder Faithfull may look upon him ( according to our Saviours command ) as on a Heathen or a Publican● , it being thus made evident , that he stands against all his Superi●urs , and rebels against the most sacred Authority upon Earth . Or , in case that Heretick cloak his poisonous doctrine in a●biguous expressions , or goes about to pervert the words used formerly by the Church , by drawing them to a sinister sense never intended by Her ; They , being perfectly acquainted with the language and sense of the Church , are to invent and assign proper words to express the Churches sence , and such as are pertinent and effectual for the present juncture and exigency to defeat the crafty Attempts of those quibbling Underminers of Faith : or else , they are to clear the true sence of the former words us'd by the Church by declaring in what meaning the Church takes and ever took them ; And sometimes too , beating the Heretick at his own weapon , Scripture's Letter , by avowing this to be the sence in which the Church ever took such and such places . Hence , they are said to define Faith , that is , to expresse in distinct words it 's precise Limits and bounds , that so no leaven of Errour may possibly intermingle it self ; and , to seal and recommend their Acts by stamping on them the most Grave , most Venerable , and most Sacred Authority in the whole Christian world . Now , that this Authority of the Church Representative is Infallible in knowing the Points of Faith , and that on the best manner is prov'd hence , because , if such a Learned Body , consisting of the most Eminent and Knowing Personages in the world , can be deceiv'd while they rely on the Means left by God to preserve mankinde from errour in understanding the Points of Faith , 't is evident no man in the world can be ●●cur'd thereby from Errour , and so the Means would be no Means to arrive at Truth , but rather a Means to leade men into Errour , since they err'd relying solely on that , which , it being supposed to have been intended by God for a Contrary end , is absolutely Impossible . 5. Though the Substance or Essence of Faith consists in believing what is True upon the Divine Authority certainly engag'd for those Truths , which is the Formal Motive of Believing , and therefore 't is enough for trne Faith that the ●Generality of the Church or the Vulgar be materially Infallible in their Faith ; yet it addes evidently a great perfection to Faith that they be Formally Infallible , and that the Faithfull see with Infallible Certainty that the Divine Authority is actually engag'd when they believe . First , because Faith is an Intellectual Virtue , and so to proceed knowingly upon it's Grounds , makes it more Agreeable to the Understanding and Perfective of it . 2. Because the more evident 't is , that the Divine Authority is engag'd , the more heartily those who reverence it , are dispos'd to submit their Iudgments by believing : whence Faith in such Persons is more lively , firm and Immoveable , also more Efficacious and ( if other Considerations be equal ) more apt to work through Charity , than it is in others . Moreover , such Faithful are incomparably more able to satisfy and convert others ; being able ( as is supposed ) to make ●ut evidently the Grounds of their Faith ; Wherefore , every thing being then in it's perfectest state when 't is able to produce it's like , or another of it 's own kinde , 't is a signe that Faith in such men is Ripe , Manly , and Perfect ; since 't is able to propagate it s●lf to others , or ( as S. Paul phrases it ) gignere in Evangelio . Whence , those who are to convert souls and propagate Faith , are oblig'd to labour all that may be to accomplish themselves in this particular , lest they fall short of this Perfection which seems properly and peculiarly due to their state . For 't is not so opprobrious to the Layity to be unable to perform this , but 't is highly so to them , because they are lame without it . 6. Notwithstanding this , 't is God's Will that all the Faithfull should be formally Infallible in their Faith , or know Infallibly the Grounds of Faith cannot be False , as far as they are capable . For , this being ( as was lately shown ) a Perfection in Faith , and God , who is Essential Goodness , not being Envious , but desirous his Creatures should have all the Good they are capable to receive , especially such goods as tend to the bettering their souls and promoting them towards Heaven , it follows that he wills them this Perfection in Faith , as far as it can stand with the Universal Order of the World , or the particular natures of Things , that is , as far as they are capable to receive it . 7. He hath therefore ordain'd such a Means by which to know his Will as far as concerns our Belief , or what he would have us believe , that is , he has constituted such a Rule of Faith , that it's Certainty may be most easily penetrable by all degrees and sorts of the Faithfull . Whence follows most evidently that Tradition and not Scripture is that Rule . For , of all ways of Knowing and Ascertaining imaginable , nothing is more easie to be comprehended or to satisfy people of all sorts then is that of Witnessing Authority ; as we experience in their perfect belief of K. Iames or K. H. 8ths existence , and such like . The Grounds of which Truths , not needing to be learnt at School , but being either inbred or by an ordinary converse with the world instil'd into them , nothing is easier then for the wiser sort of them to fall into the account of it of themselves , occasion being given ; as also to awaken , as it were , those dormant Knowledges in the Vulgar , and make them reflect and see ( not with a clear and distinct sight as do the wiser portion of the Church , but ) with a gr●sse and confused , yet solid Knowledge , and suitable to their pitch , that a Rule of such a nature is Certain ; and so , those who professedly own and proceed upon it are in the truth ; they who reject it , in an Errour ; Whereas yet they are utterly Incapable by any Maxims in their rude Understandings either to know that the Letter of the Scripture , on the rightness of which all depends was preserv'd from Errour , among so many Translatious and Transcriptions ; or that the Sense is necessarily such as they conceive it to be , amidst such multitudes of Commentators and Sects wrangling about the meaning of that Letter ; nor yet are they competent Judges of the skill of all those several Sects and sorts of men whom they see and hear differ about the sense of it . Tradition then of the Church being thus prov'd the Rule of Faith , 't is both farther shown how Unreasonable , Unnatural and Unsafe Dr. St's private-spirited Rule of Faith is , and also ( even hence ) demonstrated against him here that Tradition of the Church is Infallible ; since being by this moans prov'd to be the Rule appointed by God to light Mankinde to their Faith , 't is impossible that those who rely and proceed upon it , should be led into Errour , and also Impossible that Faith it self thus grounded should be False . But I needed not have gone thus far to confute D. St's four Principles now under hand . The four first Notes had abundantly given them their Answer ; and 't is time we now begin to apply them to that purpose . Whereas then he grounds them all on our Tenet , That No Divine Faith can be without an Infallible Assent , he may please to know that we only mean by those words there materially Infallible , or so as cannot possibly be an Errour : and in this sense we own the Position , and so must he too unlesse he will speak open blasphemy ; For , Divine Faith being a believing upon the Divine Authority , and ( as we both suppose ) upon some Means laid by God himself by which he proposes to us what we are to beleeve , by telling us he has said it , in case an Assent thus Grounded could possibly be an Errou● , it would follow necessarily that God himself would be the Cause of that Errour . The Substance then of Faith could be preserved , and the Chief End of Faith ( our Salvation ) on some fashion attained , were there no more than this , that is , though never a man in the whole world did know or could come to know that the Rule of Faith were Infallible ; provided none in the Church did speculate , and so , looking into the Grounds of his Faith , and finding them ( as far as he could see ) Inconclusive , did begin to suspect the Truth of it ; nor any out of the Church did oppose Faith ; For the Faithfull would in that case be in actual possession of those Excellent Truths call'd Points of Faith , firmly assented to by their Understandings , which were apt to produce tho●e Good Dispositions of their Wills , call'd Virtues ; in the same sort ( though not in the same degree ) as they do now ; and , by means of them , they might arrive at Heaven . Thus the Dr. may see that all he builds on is a pure mistake ; and that all the Faithfull may be thus Infallible in their Assent , and thus Infallible in judging the Proposer does not , nay cannot deceive us ; nay Infallible in judging thus of the matters propos'd to us to beleeve , and yet not one man be Infallibly sure by way of Evident Knowledge that the Church is Infallible ; because all this proceeds not in the least ( in this supposition ) from the reach of any man's Intellective Faculty , but purely from the Goodnesse and Conclusivenesse of the Grounds laid by God , and his good Providence which led those men to embrace them , though they neither penetrate nor went about to discourse them , but simply to believe them ; on the same manner as our ruder unreflecting vulgar are led now . But , in this case , were all the World no wiser , the wisest in the Church would be no wiser then the weakest and rudest vulgar now mention'd ; wherefore , both for that reason , and many others ' assign'd in my 3d and 4th Note , it was absolutely requisite to the Church , and so becoming God's Providence to order that it should be otherwise ; and that the Conclusiveness of those Infallible Grounds on which God has founded our Faith should be penetrable by those who set themselves to such speculations , or fall into doubts concerning them , according as the exigencies of the Church shall be found to need such helps . If this will not serve Dr. St. ( I am sure it will serve to defeat all his Arguments ) I shall farther tell him that the Generality or main Body in the Church is formally Infallible in judging the Church to be such in delivering down the First-taught Faith , as I have prov'd in my 6th and 7th note and elsewhere . Besides my reasons given there and in other places , I must desire him and the rest of my Readers that in conceiving how this may be , they would take their measures from the Absolute Certainty such people are capable of in Parallell matters , and not from their Ability to explain or defend this absolute Certainty , or their Constancy in adhering to it if combated by plausible reasons ; for he is a very mean Reflecter upon Nature , who observes not that the Vulgar have Absolute Natural evidence of many Truths , which yet they can neither give reason for , declare , defend , nor , perhaps ( through levity incident to such weak souls ) do very firmly adhere to ; and no wonder , since so great a man as Sextus Empiricus speculated himself out of the Conceit of the Certainty of his Senses ; of which yet none doubts but Nature , till he began to pervert it by wrong speculations , had given him as Infallible Certainty as to any other , Also , they are to reflect how Infallibility ) or , which is all one , Certainty ) may be in a thousand different degrees according to the greater or lesser Capacity of the subject ; which they will best comprehend by reflecting with how different a Clearness many things appear to us now we are at Age , and how dimly when we were young , which yet we were absolutely Certain of at that time . Nor yet does one of those Infallibilities spoken of render the other Vseless ; for they may either be about different Objects , as if the Church Officers were formally Infallible in knowing what particular Points came down from Christ's time , and penetrat●ng the distinct Limits of each point ; and those other Particular persons be only Infallible in judging the Church to be so ; as it happens in many Controvertists , who are well instructed in the Grounds of their Faith , yet not so well verst in the nature of particular points , but believe them only by Implicit Faith ; or else one of their knowledges may be more Clear and distinct than the others , and so serve to perfect and advance it , in the same manner as Art does Nature . Least of all can it follow that the Infallibility of the Church Representative is needless ; for This is not intended to teach the Faithfull their Faith at first , nor do I remember ever to have seen a Generall Council cited in a Catechism ; but this is performed by the Church Diffusive by her Practise and Language , and by her Pastors in their Catechisms , and Instructions ; But it 's use is to secure and preserve Faith already taught and known , from receiving any taint by the Equivocating Heretick , and to recommend it more Authoritatively to the Faithfull , when clear'd . And , whoever reads my 4th Note will see so many particularities in the Members which compound a Representative Church above others who are purely Parts of Ecclesia Credens , that he cannot in any Reason judge them Vseless , though those others be in an Inferiour degree Certain of their Faith too , For all this while the word [ Infallible ] which seems to have so loud a sound , and is made such a monstrous peece of business by the Deniers of it , is in plain Terms no more but just barely Certain , as I have prov'd Faith Vind. p. 37. 38. and Reason against Rail . p. 113. To come closer up then to my Adversary ; His 20th Principle which speaks of Assent in common is wholly built upon a False supposition , that it can only be Grounded upon Evidence ; For however indeed in perfect Reflecters that are unbyast , Evidence of the Object or of the Credibleness of the Authority , is alwayes requisit to breed Assent , yet Experience teaches us that Assent , in weak and unre●lecting persons , is frequently built on a great Probability , sometimes a very little one , and sometimes men Assent upon little or no reason at all , their Passion or Interest byassing their wills , and by it their Understandings , and this many times even against such reason as would be Evident to another . Again , matteriall Infallibility , which is enough to that Assent we speak of , precisely and solely consider'd , depends solely , at least Principally , on the Object , contrary to what is there asserted . And , whereas he says Princ. 29. that the Infallibility of every Particular person is not asserted by those who plead for the Infallibility of a Church , he sees by this discourse it both is and must be Asserted , and that we maintain that every particular person must be materially Infallible or incapable of erring while he relies on the Grounds laid and recommended by God ; that is , while he believes the Church , which yet is far from rendring the Formal Infallibility of the Church useless ; unless he will say , that because it suffices for the pitch of weak people , ( whose duty 't is not to maintain and make out the Truth of their Faith ) that they be simply in the right , or void of Errour , and that they see after a gross manner that the thing is so , though they cannot defend it ; therefore there is no need that those whose duty 't is to do so , should be able to penetrate the Grounds of Faith , and , so , explicate , prove and maintain it to be True. Nor will it follow , that though the Generality were after a rude and gross manner formally Infallible in their belief that the Church is Infallible , and therefore that the Points she proposes are all likewise Infallibly-true , it will not follow , I say hence , that a greater and clearer and more penetrative degree of Formal Infallibility is useless in Church-Governours ; for , as appears by my 4th Note , there are many other things to be done by them of absolute necessity for the Church , which far exceed the pitch and posture of those dull Knowers of the lowest Class , ( which is the next degree above Ignorance ) and are unauthoriz'd to meddle in such affairs . Unless he will say , that Art is needless because there is Nature , or that there needs no Iudges to decide such Cases in which the Law seems plain . And thus much for the clearing this concerning Point . In the rest of his Principles I shall be briefer . But I must not pass over his Transition to them , which is this [ We are further to enquire what Certainty men may have in matters of Faith , supposing no External Proponent to be Infallible . ] And he need not go far to satisfie his Enquiry : For , it being most evident by the Disputes between the Protestants and Socinians that Scripture needs some External Proposer of it's true meaning in such kinde of Points , as also some External Proposer or Attester that this is the true Text of it ( on which all is built . ) Also it being evident that Dr. St. ( Princ. 15. ) denies any Infallible Proposers of either of these , and that here again he pursues close the same doctrin ; Lastly , this Proposer being such , that , however we can have Certainty without It that the Divine Authority is to be believed , yet we must depend on It for the Knowledge when and where 't is engag'd , that is , we must depend on It for the Certainty of our Faith ; It follows , that in case this Proponent be not Infallible , it can never be made out with Infallible Certainty that the Divine Authority stands engag'd for the Truth of any one Point of Faith , and consequently that the Certainty men have in matters of Faith is not an Infallilible one . And if it be not an Infallible Certainty which Faith has ( as he no where challenges , but very laboriously disproves it ) he need not go far to enquire or learn what Certainty it must have ; for Common Sense tels him and every man who has the least spark of Natural Logick , that , if Faith must have Certainty ( as he grants ) and have not Infallible Certainty , it must either have Fallible Certainty or none at all ; there being no Middle between them ; and so , we must make account , that because it overstrains D. St's weak Grounds to assert Faith to be Infallibly Certain , therefore his next Attempt must be to overstrain Common Sense , and to the inestimable Honour of Christian Religion , maintain that all Christian Faith is Fallibly-Certain . But he must do it smoothly and warily ; and , however he nam'd the word [ Infallible ] loud enough and oft enough when he was confuting it , yet he must take heed how he names the word [ Fallible ] Certainty when he is asserting it , lest it breed laughter or dislike ; though it be evident out of the very Terms that he who confutes Infallible Certainty must maintain Fallible Certainty , sf he maintains any . But now he begins his defence of Faiths Fallible Certainty , and 't is fit we should listen : Monstrous things use to challenge and even force Attention from the most unconcern'd . 24. There are different degrees of Certainty to be attained according to the different degrees of Evidence , and measure of Divine Assistance ; but every Christian by the use of his reason and Common Helps of Grace may attain to so great a degree of Certainty from the Convincing Arguments of the Christian Religion and Authority of the Scriptures ; that , on the same Ground on which men doubt of the Truth of them , they may as well doubt of the Truth of those things which they judge to be most Evident to Sence & Reason . I wish D. S. had explain'd himself here what he means by [ different degrees of Evidence ] whether some Glances or likely Appearances of Truth call'd greater or lesser Probabilities ; or such Intelle●tual Sights at the least of them discovers the th●ng , th●● evidenc't , to ●e be indeed so , or True. I suspect much he means the former , because th●se are the most proper Grounds for Fallible Certainty which he is now going to establish whereas the Latter sort of Evidences would hazard to carry too far and to beget Infallible Certainty , which would quite spoil his most excellent design of setling the Fallible Certainty of Faith ▪ for those Evidences which show the thing to be True , show it at the same time to be Impossible to be False ; whence 't is a thousand to one that such Evidences as these would utterly destroy his beloved Fallible Certainty , and endanger to introduce again by necessary and enforcing consequence that Popish Doctrine of Infallibility which he had newly discarded When he adds that every Christian may by the means here assigned attain to so great a degree of Certainty &c. I had thought he had meant Certainty of the Points of his Faith ; but my hopes were much defeated , when , coming to the Point , he flyes off to his Christians not doubting the Truth of the convincing Arguments of Christian Religion and of the Authority of the Scriptures ; For this is far wide of our purpose and his Promise , which was to reduce the Faith of Protestants to Principles ; whereas these words signify no more but not to doubt of Christianity being the True Religion , or Scriptures being God's word ; but reaches not to what are those points of Christianity or determinate sense of Scripture in particular , which constitutes Protestantism , and only concerns our debate . Now 't is evident that the Roman-Catholicks profess not to doubt of the convincing Grounds of Christianity , nor yet of Scripture , but to hold that Christianity is the only-Tr●e Religion , and that the Scriptures are Holy and God's word : and yet we differ so much from Protestants that he thinks us Idolaters . What we are then in reason to expect from Dr. St. is , that he would bring us Grounds for the Certainty of his Faith as to determinate Points ; viz. Christ's God-head , a Trinity , Reality or not-Reality of Christ's Body in the Eucharist and such like ; and those so certain as that we may as well doubt of what we judge to be most evident to sense and Reason , as doubt of them , as he here pretends ; and not put us off with Common words in stead of particular Satisfaction concerning his Faith and the Certainty thereof . I would ask him then how it comes to pass that the Socinian whom he will not deny to have both use of his reason and common helps of Grace , and both the convincing Arguments of the Christian Religion and Authority of Scriptures to make use of , how , I say , he comes so to fall short of Evidence and consequently Certainty springing from that evidence concerning Christ's God-Head ( which is a Fundamental Point of Christian Faith , ) that he doubts it , nay utterly denies it , whereas yet the Protestant having the same means to work with , judges he has evidence and Certainty grounded on that evidence that Christ is God ; yet all this while they dissent not at all in things most evident to Sense or Reason ? I much fear our Drs. big words concerning his degrees of Evidence and the Certainty of his Faith built on those degrees will , when examin'd , amount to a very obscure evidence and a Problematical kind of Assuredness ; much like those comfortable lights which both parties have when they lay even wagers at Cock-fighting & such games ; giving good hopes to both sides , but good Security to neither . But , so it ought to be , if the Grounds of Faith be not Infallibly but only Fallibly-Certain . which is all he is bent to prove . 25. No man who firmly Assents to any thing as True , can at the same time entertain any suspicion of the falshood of it ; for that were to make him certain and uncertain of the same thing : It is therefore absurd to say that these who are Certain of what they believe , may at the same time not know but it may be False ; which is an apparent Contradiction , and overthrows any Faculty in us of judging of Truth and Falshood . This Principle and the next were , I conceive , intended to preserve the Dr's and his Friends Credit against the Inference at the end of Faith vindicated and diverse other Passages , shewing them either to be far from good Christians in holding that all Christian Faith may possibly be an Errour and Lying Imposture , or else very bad Discoursers of their own Thoughts whilst they equivalently exprest themselves in divers places to be possibly in an Errour in all they believe , nay more all Christians in the whole world to be in the same condition . This , if justified , cannot but reflect on them , being so concerning a Lapse , and I have at Dr. St's brisk instigation charg'd it home in Reason against Raillery ; though I still expres't my self to incline to the more Civil and more Charitable side ; and rather lay the blame on their Understandings then on their Wills and Intentions . Which Book had Dr. St. seen when he writ this , he would have discern'd the triflingness of these weak excuses . But let 's see what he says . His Fir●t part is built on a most gross and senseless Errour , which is , that he who firmly assents to a thing as True is Certain of it , as appears by those words , [ for this were to make him Certain and Vncertain of the same thing . ] I wonder exceedingly where the Dr. ●earn't this notion of Certainty ? Not from Mankinde I am sure , at least not from those who had the use of their Reason . For all these already know it to be Evident that a man may firmly assent to a thing as True , and yet that thing be False ; must that man therefore be Certain of that Falshood , and that it is , though in reality it be not ? We experience , that opposite parties firmly assent to contrary Tenets as True ; for example , the Socinians firmly assent , that Christ is not God , We and the Protestants that Christ is God ; Catholicks assent firmly that they are not Idolaters when they make use of Holy Images in Divine Worship : D. St. firmly assents they are ; at least he would perswade his 〈◊〉 by his Books he does so : Are all these opposite sides Certain of their several Tenets because each side firmly assents to them as True. It were an excellent world for Hereticks if this notion of Certainty would take : For these being ●bst●nate in their Errours no men more firmly assent to Falshoods then they ; and questionle●s the Generality of them judg'd what they held , True too : nay , they must all do so , if they once be put firmly assenting , as in our case : for to assent to a thing is to judge it to be indeed True ; By which means all Hereticks in the world are Certain of their Errours ; and , if they be Certain of them Common Sense tels them they ought to hold what they are Certain of . Again , ●light Probabilities make many weak people firmly assent , so does Passion and Interest ▪ yet they are all by this new doctrin Certain of what they hold , and so all 's well . 'T is now come to light what kinde of Certainty D. St. intended to pr●scribe for Faith after he had rejected Infallibility ; namely , such a Certainty as one might have whether the Thing be True or no , meerly by vertue of firmly assenting to it as True. And in this sense I think I may say he is Certain of his Faith , and I hope he will be so civil as to requite me with maintaining that I am certain of my Faith too , for we ●oth firmly assent to them as Truths , and so we are both very good friends , and by the same method so are Turks and Jews atton'd to Christians . Nothing is so proper to reconcile Contradictions , as a Chimaera , viz. a Fallible certainty , or such a certainty as is none : Identical Propositions are meer toys to them ; or , as Dr. T. says , good for nothing ; But Fallible certainty , or Certainties that are no Certainties , can work wonders , and even do more then miracle . Ridiculous Folly ! not to see that when any one says [ I am certain af such a thing ] all mankind understands him to mean he has such Grounds as infer that thing is as he says , and not only that he has a Firm Assent to it as True , without intending that he has any Grounds to enforce the Truth of it . This is what I often reflected upon in Dr. T. ( Reason against Railery , ) that his discourse still aim'd to take the business of Certainty out of the hands of the Object , and put it constantly upon the Subject , and to make account he was sure the thing was so , because he verily judg'd it , or did not doubt it to be so ; And Dr. St. is here carrying on the same wise plot to which he begun to make way in his 20th Princip . where he told us that Assent is not built on the nature of things but their Evidence to us ' Indeed , if he speak of an Assent which it matters not whether it be True or False , or , rather which is or may be False 't is meerly built on our own Fancies and Conceits ( which I suppose he must mean there by the word Evidence ) But if the Assent we speak of , and to which himself applies it , be that of Faith , which must necessarily be True ; both It and the Evidence which immediately breeds it must forcibly either be built on the nature of things , or else on nothing , and so both the pretended Evidence is a False Light , and the Assent it self False and Chimerical . On the other side , in case if the Evidence and consequently the Assent be built on the Nature of things , which are Footsteps of Gods Infinite Wisdom in which he has imprinted all Created Truths , and establisht them under penalty of the highest Folly and Contradiction to be inerrably what they are ; it follows , that ; in case the Evidence had from those things be indeed a true Evidence or a right Knowledge of their natures , our understanding Power will be the same within as they are without , and so Inerrable in it's Assent and It's Certainty built on those natures ; so that as their Metaphysical verity immediately depending on God , is fixt by that Essentially Unchangeable Being in a participated ( but yet absolute ) unchangeableness in being what they are ; so Formal Verity or Truth in us being an Immediate effect of those Natures thus establisht , working upon our Understanding transfuses into It , that is , into our Knowledge , and consequently our Assent an● Certainty such a proper effect of themselves as sutes with the Subject in which 't is received , viz. an Intellectual Unchangeableness or an Unchangeableness built on Knowledge of those Natures , that is an Infallibleness . No wonder then both our Drs. in their weak discourses fly off so from depending for their Assents or Faith on the Objects or Natures of things , and recurr still to the Subject , for by this means Common Sense is driven out of the world , and Non-sense and Contradiction grow in great request . And , first , Infallibility or true Certainty is radically destroyed , which otherwise ( according to the discourse now made ) must forcibly be admitted : then Fallible Certainty comes into great Credit , or such a Certainty as is firmly assenting to a thing as True whether ●t be true or no ; that is , such Certainties as are no Certainties but Wilful Adhesions ; such a Faith as is no Faith but Fancy ; such a Religion as is no Religion but Folly or Interest ; and such Truths as are no Truths but possible Falshoods : In a word , the Object set aside and the dependence of our Assents upon things without us , as the Dr. would have it , the subjects are at Liberty to hold and say what best likes the spirit within them , or their voluntary Fancy ; in which consists the glorious Liberty of D. St's Blessed Reformation . I grant him then ●hat no man who firmly assents to any thing as true , can at the same time entertain any suspicion of it's Falshood . But I deny that this plea will either acquit him or Dr. T. from the imputation of making Christian Faith possible to be False which was objected ; for why may not this man who firmly assents to a thing as true , now , or to day , both suspect and see it to be False to morrow , unless he can shew that that Assent of his depends on the Object or is built on the unchangeably-fixt natures of Things , which Dr. St. denies in express terms , Princ. 20. or what can establish him in his Assent of Faith , if that do not ? Is it not evident he may change if he may see true Reason may be brought against it ? What would do him credit in this case is to offer to make it out that , ( Assent requiring Evidence , and , so , Firm Assent Clear Evidence , ) he has this Clear Evidence from the Object to ground this Firm Assent , for then we may be sure his Assent will be Unalterable and solidly-grounded , or Impossible to be False , as becomes Faith ; not desultory , Inconstant and weakly-built , as is the nature of Opinion . But this my two Adversaries must not do : For how can they pretend to an Unalterable Assent , if Assent be not built on the nature of Things only which are Unchangeable ? or how to Clear Evidence , if they may , notwithstanding that Evidence be still deceiv'd : as they must say all the Church may in the Grounds of their Faith if Infallibility be denied : Or lastly , how will their Evidence be Clear , if the nature of M●ral Things will not bear so clear an Evidence or afford us so much light of themselves as by it to conclude absolutely the Thing is so ; as when it comes to the point I foresee both these profound Admirers of Morall Certainty will heartily maintain , and Dr. T. in his Prefa●e to his Sermons p. 29. in express terms blames me for expecting in the Grounds of Faith. And whereas he says , 't is absurd to say that th●se who are Certain of what they believe , may at the same time not know but it may be False . I grant it absurd ; nay more , I affirm that in case they be truly Certain , that is , in case their Certainty be taken from the Thing or Object , then not only they may not kn●w at the same time , but it may be False , but not at any time ever afterwards , unless the thing it self hap to be in that regard Alterable . For true Certainty is built on the thing 's being as it is , and nothing can ever be truly known to be otherwise than it is : But , if he takes Certainty in a wrong sense for a Firm Assent to a Thing as True , however that Assent be grounded ; then , though upon supposition he firmly Assents , he cannot at the very same time be shaken in that Assent or not firmly Assent , yet he is far in that case from any Knowledge or Intellectual Certainty one way or other : because he regards not the Thing or Object , whence only true Knowledge can be had , whatever he deems or imagines concerning the truth of that which he firmly assents to . La●tly , these Excuses are quite besides the purposex : I never accused their thoughts ; They are beyond the reach of my sight ; but their Discourse and Writings I can see , and discover that they make Faith possible to o● False , as I have shown at large in Reason against Ra●ll●ry : I meddle not then with what they assent to , or whether or no they can or do hold the contrary ; what I objected was that their words in their books imported the possible Falshood of Faith : for which they yet owe satis●action to all Christians for the common Injury done to Faith , and as yet they have given none at all . 26. Whatever necessarily proves a thing to be true , does at the same time pr●ve it Imp●ssible to be False ; because 't is Impossible the same thing should be True and False at the same time : Therefore they who assent firmly to the Doctrin of the Gospel as true , do thereby declare their belief of the Impossibility of the Falshood of it . The first part I easily grant , and the reason for it to be most valid . And , for the same reason , I expect he will in counterchange grant me this Proposition , that whatever words say , prove or imply a thing possible to be False , do at the same time say , prove , or imply that 't is not necessarily true . And then Dr. T. must consider how he will avoid the force of it , who makes Scripture the sole Rule of Faith , or the only means for Mankind to be assur'd of their Faith , and yet ( Rule of Faith , p. 118. ) professes that both the Letter and Sense of it are possible to be otherwise than the Protestants take them to be ; which , in case they take their sense of Scripture or Faith to be True , must mean , possible to be otherwise than True , that is , possible to be False . Whether his own contrary Positions hang together or no , is not my Concern . As for his Inference , I deny that assenting ( being an Interiour Act ) is declaring ones belief . But I suppose he meant it thus . Therefore they who [ declare they ] assent firmly to the doctrin of the Gospel as True , do thereby declare their belief of the Impossibility of the Falshood of it ; and thus , this is readily also granted ; only in requital I expect he should ( for I am sure he must ) grant me this counter-proposition , that therefore they who declare their belief of the possibility of Falsh●od in Faith and it's Grounds , or of the Letter and Sense of the Gospel , do thereby declare they do not assent firmly to the doctrin of the Gospel as true . Which done , let Dr. St. and his Friend look to the Consequences of it . It lies still very heavy upon their Credit as Writers , and ever must till they retract it . No sincere Protestant who loves his Faith more then their Writings , will ever be brought to endure it , if he once set himself seriously to consider it . 27. The Nature of Certainty doth receive several Names , either according to the nature of the proof or the degrees of the Assent . Thus Moral Certainty may be so called , either as it is opposed to Mathematical Evidence , but implying a firm Assent upon the highest Evidence that Moral things can receive ; Or , as it is opposed to higher degrees of Certainty in the same kind . So Moral Certainty implyes only greater Probabilities of one side than the other ; In the former sense we assert the Certainty of Christian Faith to be moral , but not only in the latter . This Principle is pernicious to Human Nature as well as to Faith , and destructive to all Principles in the world that are true ones and not like it self . First , it designs to give us the several Names which the nature of Certainty doth receive , but it does indeed acquaint us with some species or kinds of Certainty , unless he will say that the moral Certainty he assignes to Faith is of the same kind with Probability , which I perceive he is loath to own . Next , to what purpose is it to discourse of one or more sorts of Certainty or to distinguish it's Notion , unless we fir●t knew the Common notion of Certainty it self . The word Moral which is one of it's Differences , and chiefly intended to be explained here is hard enough of it self alone ; but when to this shall be added a new difficulty of not knowing what [ Certainty ] which is the Genus means , we are like to make a wise business of it . Now , all the Knowledge we have hitherto gain'd of Certainty in a discourse purposely intended to make us under●tand the Certainty of Faith , is this , that 't is a firm Assent to a thing as true , and that there may be a Fallible Certainty , both manifestly imply'd in his discourse : where , all that we can gather of the Nature of Certainty by the former , is that perhaps 't is a fixing or resting in some Tenet without any ground ; and by the later that 't is a Chimaera or Nonsense . Thirdly , he distinguishes Certainty according to the nature of the Proof , or the degree of the Assent ; but I vehemently deny it as the most absurd Position imaginable , that there can be any kind of Certainty taken from the degrees ●f the Assent in contradistinction to the nature of the Proof , for this would make as if the Subject's or person's assenting more or less did constitute some Certainties without any kind of nature of Proof , that is without any regard had to the Object . After this he acquaints us with one kind of [ Mor●l Certainty ] Watch , he says is oppos'd to Mathematical Evidence . Now I neither discern how Moral and Mathematical come to be opposite to one another , more then Moral or Physical , and Metaphysical or Theological ; less do I see how Certainty an● Evidence have such an Opposition and A●tipathy ; I thought they might have been both on the same side : but I conceive that the goodness of Natural Reason made him at unawares joyn Certainty to Moral , and Evidence to Mathematical ; thereby confess●ng that this Moral Certainty , ( as he apprehends it ) is indeed the Issue of no kind of Evidence at all but of meer Obscurity , or at best of some conjectural glance of Likelihood . But he describes or gives us some distinct Knowledge of this Moral Certainty , telling us that it implies a firm Assent upon the highest Evidence that Moral things can receive , and this he assigns to Christian Faith. Where , first I would know whether this Moral Certainty here mention'd , be an Infallible Certainty , or a Fallible one ; and I presume he will answer 't is a Fallible one , for Infallible and Moral Certainty are opposite ; which is a fair beginn●ng towards the ascertaning Faith. Next , I would desire him to speak out candidly and tell me whether this Moral Certainty put Faith absolutely out of possibility of being False ; or whether , notwithstanding this Certainty , it may with Truth be said , that still absolutely speaking all Christian Faith may be an Errour or Mistake of the world . I presume he will not say 't is absolutely Impossible it should be all a Mistake because 't is so protected by this Moral Certainty ; for he makes this a less degree of Certainty than Mathematical Certainty is , and Dr. T. has told us there can be no degrees in Absolute Impossibilities ; besides , I see not how a Fallible Certainty can establish any Tenet Impossible to be False , for an Infallible Certainty , which is incomparably above that , can do no more . And yet , for all that , 't is dangerous to his Credit , ( for 't is indeed blasphemous ) to say that all Christian Faith may possibly be a lying Imposture for any thing any man living knows ; or that all the Christians in the world , though relying and proceeding to their power on the Means God has appointed to establish them in True Faith , may notwithstanding be possibly in an Errour . I suppose then he will recurr to his late excuse and tell us , that no man who firmly assents to any thing as true can at the same time entertain any suspicion of it's Falshood . But this is nothing to our purpose . 'T is not his Iudgment but his Doctrin which stands impeach't ; not his Thoughts , but his Words , and Discourses ; let him clear those to the world , and I am to remit secret things to God and his own Conscience . I leave then him and his Fr●end to shuff●le about for better Evasions , which I am sure can never be candid and Scholar-like , but some learned quirks and Jeers , and address my self to a farther examination of this worthy Principle . 3ly , then I would ask , whether the Firmness of this Assent which he says here Moral Certainty implies , be taken from the Object , or from the Subject ? I suppose he will say here from the Object , because he says 't is upon the highest Evidence Moral things can receive ; but I perceive him dispos'd even while he says so to blame the Things for receiving no more . I doubt he should rather blame himself for receiving no more from those Moral Objects , who are both as able and as ready to afford him perfect Evidence as perhaps any other things in Nature , did he dispose himself to receive it . For , are not Moral things as firmly establisht in their respective determinate natures as Natural and Mathematical things , from which Establishment all our Science is taken ? Is not a will as Certainly a will , and Liberty as necessarily Liberty as a Triangle is a Triangle ? Again , are not Voluntary , Liberty , Virtue , Vice and such like , very Intelligible words , aud consequently the Natures of Moral things Knowable as well as others in other Sciences . I wonder then why the Evidences of Moral things cannot be as high as that of Mathematical things , since the natures of both are equally Firm , both natures can be known , and so engaged in our discourses of them and from them , and all science or Evidence springs from engaging the Natures of things . The Sum then is , Dr. St. hath given Faith excellent good words , in telling us it's Moral Certainty implys a firm Assent upon the highest Evidence Moral things can receive : but , looking to the bottom of his meaning , he intends it only a Fallible Certainty or such as may still permit it to be False ; and so the right descant upon his fine words is in true construction this . He allows Faith such a Certainty as is Vncertain ; such a Firmness as may both bow and break ; such an Evidence in it's Grounds as is Obscure , and consequently makes it such an Assent as is Irrational : All which and much more must needs follow from this rejecting Infallible Certainty in the Gronnds of Faith. If he thinks I wrong him , let us put it to the test ; Let him take the best of those Evidences or Proofs which ground his Moral Certainty , and put it with the help of a little Logick into a Syllogism or two , and then tell me whether it does necessarily conclude the Truth of Faith or no. If it concludes , why does he not say Faith is absolutely Certain , but mince it with Moral ? If it concludes not , how can all the world avoid but his pretended Evidence is Obscure ; his pretended Certainty built on that Evidence , Vncertain ; the Firmness of that Assent , Infirm ; and the Assent it self to a Conclusion thus unprov'd , and no ways Evident ( in a man capable to comprehend what ought in due of Right Reason cause Assent ) privatively Irrational , or Faulty . 28. A Christian being thus Certain , to the highest degree of a firm Assent , that the Scriptures are the Word of God , his Faith is thereby resolved into the Scriptures as into the Rule and Measure of what he is to believe ; as it is into tht veracity of God as the Ground of his believing what is therein contained . A Christian who is no better Certain then thus ; that is by Grounds allowing only such a Certainty as is not absolutely or truly Conclusive of the Truth of Faith ( as Dr. St. intends no more by his Moral Certainty ) is not Certain at all : As appears farther by the next words , Certain [ to the highest degree of a firm Assent . ] the meaning of which must be that this highest degree of a firm Assent either is the same with the Certainty he intends his Faith according to his former doctrin , and constitutes or explicates it ; or else that at least it helps to make up this Certainty , that is perfect it within it's notion , and make it more a Certainty or a better Certainty ; which makes the Conclusiveness or Evidence had from the Object needless to create a Certainty , and signifies thus much in plain Terms [ Think or imagine what you will , so you imagine it strongly , and hold it stifly , you are as Certain of it as may be . ] Had he said , A Christian is or may be thus Certain by such a Proof had from the Object as was truly Conclusive of the Thing , how Genuin , Coherent & Clear had his Expression been , which now is forc't ; Incongruous and Obscure ? how Agreeable to Reason and the nature of Certainty as all Mankind understands it ; which now is most Irrational and Unsuitable to the same Nature ? How Honourable and Creditable had it been to his Cause , and to himself too as a Writer ? But men that have not Truth on their side , and consequently are quite destitnte of found Principles and true Grounds , must not dare to speak Sense . Himself told us ( Princ. 20. ) that the nature of Assent is agreeable to the Evidence we have of it in our Minds , let him remember then that the highest degree of a firm Assent requires in reason the highest gree of Clear Evidence to beget it , which yet he lately deny'd to be had from Moral things , and attributed it peculiarly to the Mathematicks . So that all is Incoherent , all is Common and big words , hollow and so of a loud and high Sound , but without any determinate Sense . Again , how does it follow , that because a Christian is thus Certain that the Scriptures are the Word of God , that therefore his Faith is thereby resolved into the Scriptures as into the Rule and Measure of what he is to believe ? There is not the least show of consequence for this , unless he had first prov'd that God had intended to speak so clear in the Scripture as every private Understanding should not sail of being secur'd from mistake while it rely'd upon It ; as also that God had spoken to us no other way but by the written Word , which he has no where prov'd , nor can ever prove . And , if the former of these ( as experience tels us 't is ) be wanting , 't is not a Rule to those Persons ; if the latter , 't is not necessarily the Measure of what they are to believe . 29. No Christian can be oblig'd under any pretence of Infallibility to believe any thing as a matter of Faith , but what was revealed by God himself in that Book wherein he believes his Will to be contained , and consequently is bound to reject whatsoever is offer'd to be imposed upon his Faith which has no foundation in Scripture , or is contrary thereto ; which Rejection is no making Negative Articles of Faith , but only applying the general Grounds of Faith to particular Instances , as because I believe nothing necessary to Salvation , but what is contain'd in Scripture , therefore no such particular things which neither are there nor can be deduc't thence . If Christians were bound to hold that God had reveal'd his whole Will in that Book , and this so clearly that all or most Chri●tians could not miss of understanding it right so as thereby to be absolutely Certain of their Faith , then indeed the first half of his Principle here runs very currently and smoothly : but these rubs lying still in the way which Dr. St. has not in the least remov●d , they being also satisfy'd by the General Conceit of Christianity , and by the Nature and Genius of Christian Faith , that it cannot possibly be an Errour or Lye , and , consequently , mu●t have such Grounds as cannot possibly permit all the world to be in an Errour while they rely on them , that is , Grounds which are Infallibly secure , and , on the other side , observing both by experience and Reason that Scripture is not such a Ground as that private Understandings applying to it , are thereby perserv'd from possibility of erring ( as Dr. St. also confesses in his next Principle ) hence they are invited strongly to conceive that God has left some Persons on earth easily to be found who may supply what is wanting of Clearness to Scriptures Letter in the highest Points of Faith ; and that God will some way or other perserve them from erring , and that while thus protected by God's signal Providence ( whether this be performed Naturally , Supernaturally , or both wayes ) they cannot Erre in that Affair , or in acquainting us with right Faith. So that , unless Dr. St. make out solidly that Scripture has in it the true nature of the Rule of Faith , of it self and without needing any Church , he must expect in reason that the very nature of Faith will necessarily incline all sincere persons , who have due care of their souls and of finding out true Faith , to beleeve the Infallibility of the Church . And , whereas he says that their rejection of such Points which have no Foundation in Scripture or are contrary thereto is no making New Articles of Faith , but only applying the General Grounds of Faith to particular Instances , he discourses therein very consonantly to his own Grounds were they worth any thing ; Yet , I have one thing to propose to his Consideration , which is , that to justify his Reformers he must produce Grounds full as good or rather better for the Rejection of those Points as for his Faith ; or to speak more distinctly , he must have as perfect ( or rather perfecter ) Certainty for these two Propositions [ Nothing it to be beleeved which has no Foundation in Scripture ] and [ This or that rejected Point has no Foundation in Scripture ] as he has for any point of Christian Faith For , since upon the Evidence they had of these two Propositions they disobey'd and rebell'd against their then lawful Superiours and Church Pastors , and broke Church-Union , which was evidently forbidden by God's Law , and so the preserving Union & obeying them , is a point of Faith , and which themselves confess is such and binds them as such in case the reasons for their imposing New points be not valid , that is , if these two Propositions on whose Evidence they rely'd when they alledged they were wrongfully impos'd , and thence rejected them , be not True ; it follows that they must at least have equal Evidence ( nay more , for bare Equality would only Balance them in a doubtful suspence berween either side ) that those Propositions on which they grounds their Rejection of those Articles , and disobedience to their Pastours aad Superiours , are True , as they have for their Faith. And , if the Grounds of this Rejection ought to be more Certain then the Grounds of their Faith , there is either some thing wrong in the pretended Grounds of their Faith , or else their Negative Articles ought to be allow'd the honour of being Points of Faith too , since their greater Certainty gives them fair and equal Title to it , if not Absolute Preemin●nce . 30. There can be no better way to prevent mens mistakes in the sense of Scripture ( which men being Fallible are subject to ) than the considering the consequence of mistaking in a matter wherein their salvation is concern'd : and there can be no sufficient reason why that may not serve in matters of Faith , which God himself hath made use of as the means to keep them from Sin in their lives : Vnless any imagine that Errours in Opinion are far more dangerous to mens souls then a vicious life is , and therefore God is bound to take more care to prevent the one then the other . The Dr. being conscious to himself that he had , notwithstanding all his promises to reduce Faith to Principles , and to prove it's Certainty , left it still Vncertain , thought it his best Expedient to close his blinde Principles with a speeding one , which ( to the shame of all Principles ) should maintain that it need not be Certain ; though he couches this sense warily as it behooves him . He seems to ground his Sceptical Discourse on this , that Men are Fallible , and so subject to mistake the sence of the Scriptures . I wish he would speak out once in his life and tell us plainly whether all Mankinde be Fallible in every thing or only in some things , and in some Circumstances ? Again , whether he means that men are naturally Fallible , or supernaturally , that is by means of God's Infinite Power , if it should set it ●elf to deceive them . If the later , 't is not , nor ought to be our Question ; for no man who has any Reverence for God or his Attributes , will ever think that he will do Miracles still to leade Mankind into Errour , but rather judge it becomes his Goodness to provide , in case the Good of the world or the Church should require that some extraordinary thing be done , that Mankind should have notice of it by some Certain way to prevent his Erring , as it happens in the case of the Eucharist . Taking him then to mean that man is naturally Fallible , we enquire further ; Is all Mankind ( however one sence or another accidentally may be insincere in one or another particular ) yet is all Mankind naturally Fallible in their daily Sensations , or which is all one , are the Senses of all Mankind so fram'd as to convey wrong Impressions into his Knowing Power ? If not , they cannot erre naturally : nor do I think Dr. St. will say our Senses thus and in this are Fallible ; If he does , I know not what to say of him ; which is , that he is a perfect Pyrrhonian and unworthy of Mankind's Conversation or Discourse with him ; for , to what end should men discourse with him , if , all his Senses being Fallible , himself knows not whether they discourse or no ? I ask still further , Are men naturally Fallible in some things not had immediately from sense , for example , in knowing that the world was on foot a year before we were born ? or in First Principles , as Aequale est aequale sibi , An Equal equal to it self ? Or in a Conclusion immediately depending on such Principles , as that therefore three lines drawn from the Center to the Circumference are equal , and such like ? I think he will not say it . We see then Men are capable of Infallibility or Certainty of their own nature : wherefore they can aim at it and desire it , especially in Faith , which is of so high a Concern to their Souls and the basis of all their Spiritual Building , therefore , both for that Reason and very many others recounted and inforced by me in Faith Vindicated and elsewhere , they ought to have this Certainty ( especially since the Truth of Faith is neither Proveable , Maintainable nor professible without it ) in case such a Certainty be not in it self Impossible , and that 't is not so , I have said something both in my Reason against Raillery , p. 64. to 67. and p. 112. to p. 116. as also in this present Treatise in my Answer to the 27. Principle . But , setting this aside , we will proceed and demand still farther ; Are men deceivable in knowing what one another means in ordinary Conversation or domestick affairs ? Can the Ma●●er and the Man the Mistress and her Maid understand one another ? Or , in case some ambiguous Expression intermingle it self , cannot the Speaker upon the other 's signifying his dissatisfaction , absolutely clear his doubt , and make himself be throughly understood ? Experience tels us they can , and that they may as easily be mistaken in their Sensations as in such kinde of Expressions . We see then Men are Infallible in many things , and even in understanding words aright in same cases . If then they be Fallible in understanding Scriptures , and this in the main and Fundamental Points of Christianity , as was shown above , 't is evident this Fallibility is not to be refunded totally into the Subject or Man ( since he is capable of Infallible Certainty in other things ) but into the want of Clearness in the Letter of Scripture ( as to such Points ) in proportion to private Understandings , and consequently that it was never intended by God for their Rule of Faith ; since , though both sides rely on this , yet one ( even while doing thus ) is still in an Errour ; and such an Errour as is a Heresie . Since then what we hold is , that men are Infallible in affairs belonging to Faith , and this while they rely on the Grounds left by God for them to embrace Faith , I would ask him in a word , whether he holds all men may be deceived in that very affair even while they do this to the best of their power ? If he says they can , 't is unavoidable all the Christian world may possibly be now in an Errour , and all Christian Faith be a meer lye : As also , 't is evident , that in that case God would have left no ordinary means to secure his Church or any man in it from Errour ; & lastly , that God leads men into Errour , s●nce they acting to the best of their Power ( as is supposed ) their Errour cannot be refunded into them but into the de●ectiveness of those Means , that is their want of Perspicuity or sufficient Plainness to their addicted and faithfully-endeavouring Understandings , even as to those main Points . Thus much to show how craftily Dr. St. to avoid reflexion on the Unfitness of the Rule he assigns , puts it only upon men's being Fallible , and how unreasonably he behaves himself in so doing : Let us now see how he provides against this Fallibility lest otherwise all Mankind should erre in their Faith. He tels us that there can be no better way to prevent men's mistakes in the sense of Scripture , which men being Fallible are subject to , than the considering the consequence of mistaking in a matter wherein their Salvation is concern'd . Well , put this Consideration in men , are any of them by vertue thereof yet Infallible , or secur'd from erring in understanding Scripture ? If not , all mankind may yet according to his Grounds be in an Errour in matters belonging to Faith , and so all Christian Faith may still possibly be False , notwithstanding all the Provision put by him to secure them and It. But if this render them absolutely secure from Erring , then we may hope God's Church too may have the grace given her by God as well as a private man , to consider the consequence of mistaking also , I am sure it as much concerns her , and so the Church ( or , as he cals it a Society of men ) may also be Infallible in understanding and explaining Scripture ; and , by this means , we are come about again to an Infallible Proponent , which we have so zealously labour'd to avoid . In a word , after he has put all Means left by God to be Certain of our Faith , and all the diligence and care possible to be used by man to lay hold on those means , let him either acknowledge that any particular man in the world , and so a fortiori God's Church or any S●ciety of men exactly following & relying on those Means to arrive at right Faith , is by so doing Infallible in that thing or in interpreting Scripture , and by consequence that Christian Faith is Infallibly Certain , or else confess that , notwithstanding all means us'd , all Christian Faith is still either not Certain at all , or else Fallibly Certain , which is a peece of most profound Nonsense ; and , were it sense , signifies plain all may be False . The later half of this Principle , is still more admirable Nonsense than the former , and shows how meanly he is verst in solid Divinity ; he conterposes there the Certainty in matters of Faith , to that which God has made use of as the means to keep men from Sin in their lives ; as if Faith were not intended by God to make men Virtuous and the Certainty of Faith the most effectual part of those means . But because I see Dr. St. though he have a very good witt , yet by reason of his sole Application to verbal Divinity , which never reaches the Ground or Bottom of any thing it talks of , is very Ignorant of what is meant by Christian Life and it's opposite Vice , or Sin , I will take a little pains to inform him better . He may please then to know that it suting best with God's Wisdom to govern the world by way of Causes and Effects , he carries on the course of his Ordinary Providence even in Supernaturalls by means of Dispositions The whole design then of his Goodness is to plant those dispositions in our Soul by means of Religion as may make us most comfortable to himself , that so Ascensiones in corde nostro disponendo , asceendamus de virtute in virtutem donec videatur Deus Deorum in Sion . That is , by Ordering those rising Steps in our heart we may ascend from Virtue to Virtue till the God of Gods be seen in Sion . Hence the life of a Chri●tian , as such , is spiritual , and the Proper way for him to worship God is in spirit , that is by Spiritual Acts or Habits to perfect his Soul , or that part in us which is Spiritual , and dispose is for Heaven ; But Errour is also spiritual , and yet is far from perfecting our Soul , therefore Truth must go along with it , and so we are to worship God in spirit and Truth ; Hence , the first of virtues , in priority of Nature is true Knowledge of God , and of the motives or means to attain him , and the only way for the Generality to arrive at these is by beleeving his Divine Authority upon some way of Revelation which gives his Church and by her and all others Absolute Certainty 't is engaged ; by which means we are perfectly secure that what we proceed upon is God's sense , or Truth , which is the Basis of all our Spiritual building . Out of these Knowledges are apt to spring Adoration , Reverence , Hope , and Love of him above all things , in Christian Language call'd Charity , the Queen of all Virtues , ( major autem horuni Charitas , says St. Paul ) and out of this Love of God above all things , Love of our Neighbour as our self ; in the heartiness of which , or the having that Rational disposition in our hearts to do as we would be done to , consists the keeping all the Commandments of the Second Table ; which is also our good ; for , so , more undisturb'd by Passion , or vexation from the Exteriour World whose order we violate in transgressing against these , we are more free to practice those other vertues which are to elevate us towards Heaven and fit us according to the measure of out pitch appointed by God , for the Attainment of Bliss . Hence is seen what is meant by sin or vice ; For , this , being formally a defect , is only a want of the opposit good Disposition or Virtue . The chief Vice then is Hatred of God , or a very sleighting and perfectly deliberate dis-regard & Posthabition of his Incomparable self , our Final Bliss , to a Creature ; next , Despair , Irreverence , Infidelity , totally , as in Heathenism , or in some particular , as Tur●ism , Iudaism , Heresy : In the last place comes the want of that due Love of our Neighbour for God's sake as leaves our Will dispos'd ( as far as that motive carries us ) to do him any injury for our own temporal Convenience ; in which consists the violation of the Commandments of the Second Table . Insomuch as , though a man commits not one of those Acts there forbidden , out of the motive of Worldly Honour , Civility , Fear or any other such like , yet if he wants that rightly-grounded Interiour Love of his Neighbour and builds not his Avoidance of harming him on that motive , that is , if he be dispos'd to commit them all for any thing that motive would hinder him , however in the sight of man or Exteriourly he keeps those Commandments , yet is he guilty of them all Interiourly or in the sight of God. To apply this then to our present purpose . 'T is seen hence that Faith is the Basis of all virtuous Life , and consequently the want of it the ruin of all virtue and the ready way to all Vice and sin : For , external Acting or Avoiding are nothing to Christian virtue , unless they spring from a Christian motive : and 't is only Faith which gives us those Motives ; and the stability , well-groundedness or Truth of Faith , which renders those Motives effectual . Wherefore , unless the Faithful be materially Infallible while they believe God has revealed such and fuch things , that is , unless God did indeed reveal them , and so their Faith be really True ; all Gods worship and Good life is ill-built , ruinous and fals to the Ground : And unless some of them , or those who are capable to understand it to be True , be formally Infallible , it would work less effectually in all those who should re●lect that they saw not but it might be False , or be made so reflect by others who were enemies to Faith ; nor could the Truth of Christian Faith be defended , or made out , or be Justifiably recommended to others as True , nor with Wisdom and Honesty be profest True , by those who judge themselves capable to look through it's Grounds and yet see nothing Conclusive of Truth in them . Wherefore this Fallible Certainty of his destroys all Efficacy , all Defence and even Essence of Faith , and consequently radically subverts and overthrows all Christian Virtue , and all true Goodness . Which , I attest the Authour and Finisher of our Faith , is the true reason why I with so much zeal and Earnestness oppose him and his Friend , for advancing Vncertainty , and consequently Scepticism in Faith , however they and their angry passionate party are pleas'd to apprehend me . I perceive Dr. St. will hope to evade by saying that Christian virtue may be upheld by the Certainty we have of some Points of Faith , though others be Vncertain : which Points , to make his Uncertainty of Faith go down the better , he cals here Opinions . But , if he means by Opinions the Tenets of a Trinity , Christs Godhead and Presence in the B. Sacrament ( all most highly concerning Christian Life one way or other ) in which we discern great parties differing who all ●dmit the Scripture and use the best means to interpret it as far as we can perceive ; nay , and consider the consequence of mistaking too , which he makes the very best means of all : If , I say , these and such as these be the Opinions he speaks of , and counterposes them to means to keep men ▪ from sin in their lives ; and that the Rule of Faith he assigns leaves whol Bodies of Reliers on it in actual Errour in such Fundamental Points of Faith and of most high concernment to good life , as has been shown , even while they proceed upon it ; 't is evident 't is not the Rule God intended his Church and mankinde to build their Faith on , and so none can presume of security of mistake by relying purely upon it ; but all of Concern not known before by some other means , that is all which it alone holds forth , may be also liable to be a mistake likewise ; unless some other Authority more ascertainable to us then it abets it's Letter in such passages as are plain because they are either meerly Moral or Narrative ; or explain it's sense in others which are more spiritual and supernatural and so more peculiar and Fundamental to Christianity . Recapitulation . To meet with the absurd Positions exprest or else imply'd in the Doctrin deliver'd here by Dr. St. in these last Eleven Principles of his , I take leave to remind the Reader of these few opposit Truths establisht in my former Discourse . 1. That Assent call'd Faith , taken as built on the Motives left by God to light Mankind to the Knowledge of his Will , ( that is taken as it ought to be taken , and as 't is found in the Generality ) is for that Reason Absolutely ( that is , more then morally ) Certain , or Impossible to be False . 2. Though the Nature of Assent depend immediatly on the Evidence we have of it in our minds when 't is Rational ; yet in case it be True , as the Assent of Faith ought to be , it must necessarily be built and depend fundamentally on the nature of the Thing ; since without dependance on It , this Evidence it self cannot possibly be had . 3. A man may be materially Infallible , or out of possibility of being actually deceiv'd in judging the divine Authority is engag'd , by adhering to another's Iudgment who is Infallible , or in the right in thus judging , though he penetrate not the reason why that other man comes to be Infallible . Also he who is thus Infallible , being in possession of those Truths ( reliev'd upon the Divine Authority as the Formal motive of believing them ) which Truths as Principles beget those good Affections in him in which consist our Christian Life : such a man , I say , has consequently enough ( speaking abstractedly ) for the Essence of Saving Faith , though he be not Formally or knowingly Infallible by penetrating the Conclusiveness of the Grounds of Faith. 4. To be thus materially Infallible , or thus in the right in judging the Divine Authority is engag'd , is requisite and necessary for the Essence of Faith ; otherwise the believing upon the Divin Authority when 't is not engag'd , and so perhaps the believing and holding firmly to abominable Errours and Hereticall Tenets might be an Act of Faith ; to assert which , is both absurd and most impious . 5. 'T is requisite to the Perfection of Faith to be formally or Knowingly Infallible that the Divine Authority is engag'd . For , since it hazards Heresy and Errour to judge that the Divine Authority is engag'd for any point when 't is not , it ought to breed suspence and caution in Reflecters till they see it engag'd : & consequently the better they see this the more he●rtily they are apt to assent to the point upon the Divine Auth●rity : So that the Absolute Certainty of the Grounds which conclude the Divine Authority engag'd , betters and strengthens the Act of Faith. 6. However it be enough for the Faith of those whose downright rudeness lets them not reflect at all , to be only Materially Infallible that God's Authority is engag'd , yet 't is besides of Absolute necessity to Reflecters who raise doubts , especially for those who are very acute , to discern some reason which cannot deceive them , or to be formally or knowingly Infallible that 't is indeed actually engag'd for those points . Otherwise it would follow that provision enough had been made by God to satisfy or cause saving Faith in Fools , and none at all to breed Faith wise men ; which , without satisfaction in this in point is in possible to be expected in such through-sighted Reflecters . The same Formal Infallibility is necessary for the wisest sort of men in the Church , both to de●end Faith and establish it's Grounds in a Scholar-like way , as also for their Profession of the Truth of Faith , and other Obligations incumbent on them as Faithfull , and lastly , for the Effects which are to be bred in them by Faith's Certainty . 7. Though then the Rule of Faith needs not to be actually penetrated by all the Faithfull while they proceed unreflectingly , yet it ought to be so qualifi'd that it may satisfy all who are apt to reflect and so to doubt of their Faith ; that is , it 's Ruling power ought to be penetrable or evidenceable to them if they come to doubt : and also so connatural and suitable to the unelevated and unreflecting thoughts of men of all sorts , that it be the most apt that maybe to establish the Faithfull in the mean time and preserve them from doubting of their Faith. Both these are found in Tradition , or Testifying Authority , and not in Scripture's Letter . That therefore , and not This is the Rule of Faith. 8. Infallible Certainty of Faith being rejected , the Moral Certain●y he substitutes must either be a Fallible Certainty or none ; this later is Impious , the former is non-sense ; Wherefore all Dr. St's Discourse of Faith , while he rejects Infallibility , must forcibly have the one or the other of these Qualifications . 9. A firm Assent to a thing as True renders no man Certain of what he thus assents to ; for so Hereticks might be truly Certain of all the pestilent Errours they hold , so they but firmly assent they are True. 10. Faith being the Basis of all Christian Virtues , on which all our spiritual Edifice is built , and from whence we derive all the Certainty we have of all that concerns it , ought by consequence be better grounded and firmer then any or all it's superstructures . Also , 't is ill Divinity to counterp●se matters of Faith to the Means to keep men from sin in their lives , since Matters of Faith or Christ's doctrin is the very best of those Means ; or to pretend that Errours in Opinion ( I suppose he means in Faith , that being the point ) are not more dangerous to mens . Souls than a vicious life ; for this supposes Faith no part of a Christian Life , nor Infidelily , Heresy ; Iudaism or Turcism to be vices : which , by consequence , degrades Christian Faith from being a virtue , contrary to the Sentiment of all Christianity since the beginning of the Church . I shall hope from any impartial and Intelligent Reader who is a Christian , that he will acknowledge these Posi●ions of mine bear a clear Evidence either in the● s●lves , or in their Pr●ofs ; and consequently , that the opposite ones advanc't either Explicitely or Implicitly by Dr. St. are both Obscure and ( which is worse ) Vntrue . The Total Account of Dr. St's Principles . THus have I spoken distinctly and fully to Dr. St's . Principles . It were not amiss to sum up their merits in brief , and give a short character of them ; that so it may be seen how infinitly short they fall of deserving so Honorable a Name . But , first , we are to speak a word or two to the Principles agreed on by both sides : of which the First and Third are great Truths , and the word , God and Obedience due to God , now & then barely nam'd ; but no kind of Conclusions , are drawn from those two particular Propositions influential to the End intended , viz. to reduce the Faith of the Protestants to Principles ; whence , though they are most Certain Truths , yet , as standing here , they are no Principles . The 2d and 4th which concern God's Attributes , are not at all us'd neither . For he cannot use them alone to evince Scripture's Letter is the Rule , unless he first prove that Scripture's Letter is the fittest for that End , and that therefore it become Gods's Attributes to chuse it ; which he no where does : and whereas he would argue thus , Princ. 7. God hath chosen it for a Rule , therefore 't is agreeable to his Attributes ; 't is both Frivolous , because all is already concluded between us if he proves God has chosen Scripture for that end , for then 't is granted by all it must be agreeable to his Attributes ; and also Preposterous , for he makes that the Conclusion which should be , in case he argu'd from God's Attributes , the Principle : For his Argument ought , in that case , to run thus ; Gods Wisdom and Goodness has chosen that for a Rule which is wisest and best to be chosen ; but Scriptures Letter is such ; therefore he has chosen it for a Rule . The 4th and 5th are either never made use of by him as Principles , or else they make directly against himself ; For Fallible Certainty , only which , having discarded that which is Infallible , he sustains , can never make any one know what is God's will. This is an ill beginning , and a very slender Success hitherto ; let us see next whether he has better luck with his own Principles . The first , taking the words literally and Properly as they ought to be taken in Principles , is against himself : for he confesses there that such a way of Revelation is in it self neccessary to our Intire Obedience to God's will , as may make us know what the will of God is ; but common sense tells us that Fallible Certainty ( which only , having rejected Infallible Certainty he can maintain ) is farr from making us Know : This Principle therefore is either against himself , or , if he means to go less by the word Know than what is apt absolutely and truly to ascertain , 't is nothing to his purpose ; for so , it can only settle Opinion and not Faith. The second is Useless , Impertinent , and in part False . The Third is False and Impertinent to boot , The Fourth is Ambiguous , and , taken in that sense , when distinguish't , which he seems to aym at , 't is absolutely False . The 5th is Absur●d , Preposterous and against all Art , in putting us to argue from what 's less known to what 's more known ; and withal totally False . The 6th is Sophi●tically Ambiguous and in great part False . The 7th builds on a groundless pretence , and contains a notorious 〈…〉 . The 8th is to no purpose ; or sin●● ( as appears in the Process of his discourse ) he means by the words [ Certainly ] and [ Know ] only Fallible Certainty which is none at all , he cannot possibly advance by such a discourse towards the settling us a Certain Rule of Faith. Besides he either supposes Scripture , as it now stands , Sufficient , which is to beg the Question ; or else , he confounds God's Ordinary Power working with the Causes now on foot in the world , which only concern'd the present point , with his Extraordinary , or what he can possibly effect by his Divine Omnipitence : The 9th only Enumerates the several ways how God may be conceiv'd to make known his will , and , in doing so either minces or else quite leaves out the Tradition of Gods Church : as if it were Vnconceivable God should speak to men by their Lawfull Pastors in the Church ; whereas yet himself must confess that in the beginning of the Church Faith either was signify'd and certify'd by that or no way . The 10th goes upon a False Supposition and includes two Fallaces , call'd by Logicians non causa pro causa , or assigning a wrong Cause , and omitting the True one ; Also , 't is in part False , in saying words are equally oapable of being understood spoken or written : and lastly , it confounds again God's Ordinary Power with his Extraordinary . The 11th makes account there is no benefit of Divine Writings but in being the Rule of Faith , which is against Common sense and daily Experience . The 12th comes home to the point ; but 't is perfectly Groundless , Unprov'd , False , and as full of Absurdities of severall sorts as it can well ●old . The 13th begins with a False Position , proceeds with a False and unprov'd Supposition , and endeavours to induce a most Extravagant Conclusion only from Premisses granted kindly by himself to himself without the least Proof . The 14tb contains three False and unprov'd Suppositions : viz. that God promis't his Church to deliver his whole will in Writings ; or that the Writers of Scripture had any order from God to write his whole will explicitly ; or , that the primitive Church beleev'd it to have such a perfection as to signify ( without needing the Church ) all saving Truth to every sincere Reader with such a Certainty as is requisit to Faith. The 15th begins again with a False and unprov'd Supposition , and draws thence a consequence not contain'd in the Proof , and , in part , against the interest of his own Tenet ; and , Lastly , brings in confirmation of it an Instance which makes against himself . The 16th putts upon Catholicks a Tenet they never held , and is wholly False , Irrational and Absurd : assuming gratis this position , that nothing but Miracle ought to serve , whether there be other Means laid or no ; Or , that no Proof but Miracle can possibly be sufficient to satisfy mens Reasons in a thing Subject to Reason . For , the Natural Assistance of the Church is such of it self , and the Suppernatural , supposing the knowledge of Sanctity in the Church , is as plain Reason as that the greatest motives to Goodness , and Interiour Goodness caus'd by those motives , will make those good men who have it act as good men ought and are apt to do . The 17th proceeds wholly upon a False Imputation laid on our Church , and on his confounding most absurdly the notion of the Church with that of the Schools ; or rather taking a few speculative Divines , and those the weakest , to be the Church . The 18th is again built on an unprov'd Supposition ( of which kind of Grounds he is still very free ) and on a falsely pretended promise from God so to secure any private-spirited Contemner of the Church that he shall be in the way to Salvation whether he Err● or no ; though ( as common sense and the Order of the world gives it ) he forfeit both his Reason and his Virtue by not hearing his Lawfull and Learned Pastors rather than his self-conceited Ignorant self . The 19th has the same Faults with the former , and is wholly False , even though his own Supposition , mention'd in the close , were freely granted him , which 't is not . The four Principles following are made up of these Errours . 1. That we hold that no man can have a True and saving Faith unless he sees and knows that the Proponent is Infallible . 2. That the nature of Assent ( when rational ) depends not on the Object . 3. That one cannot have an Infallible Assent in Faith without Infallible Assistance to judge of the Points of Faith themselves . 4. That there is no middle between no particular person , and every particular person being formally Infallible ; whereas my Tenet is that some must be so , most may be so , and all need not be so . 5. That because all must be materially Infallible , or in the true Faith , but know not how they are so ; therefore 't is useless that any should know how to make out those Grounds , to settle , explain , and defend Faith and it's Certainty . These with his self-contradiction are the jarring Elements which compound these four terrible Principles , with which he hopes to undermine and blow up the Churches Infalibility , and the absolute Certainty of all Christian Faith. The 24th gives good words in common of Certainty and Evidence , but he means by the former Fallible Certainty , by the Later only some Probability or Improbability , so it but appears so to the Subject . And is a total prevarication , from Settling the Truth of Faith to not doubting the Truth of the Scripture ; of which there is no question . The 25th holds forth a most wicked and gross Absurdity , destructive of all Certainty , Evidence , Faith , Christianity , and even Man-hood , viz. that to Assent firmly to any thing as True , is to be Certain of it : And intimates two others , viz. that a man who is now Certain of a thing , may at another time know that thing to be False , though not at the same time ; as also , that such a Certainty is competent for Belief or Faith. The 26. speaks Evident Truth in the beginning of it , but is nothing available to his cause , but rather against him . The Inference thence is False , being defectively exprest ; and when rectify'd , is also a clear Truth , but highly prejudices himself . The 27. is utterly 〈◊〉 of common Sense , Certainty , Faith and Christianity . The 28. Principle is a weak and inconsistent Discourse . The 29. supposes Scriptures Intelligible enough in all Points of Faith without the Church , and to contain expresly God's whole will , o● every Article of Faith , or at least with such a Ground of it there as that 't is deducible thence by private understandings with a Certainty competent for Faith ; none of which he has at all prov'd , nor ever will. The 30th and last confesses all men liable to Errour in Faith , though relying on the Means left by God to secure them from it ; which evidently makes that means to be none : and assigns a way for their best security , which all Erring Sects in the world ( as far as we can discern ) take , and yet still erre . And , lastly , for an Upshot , he makes account , like a Solid Divine , that our Christian Life is not at all Interiour , but only Exteriour ; and , consequently , that Faith is no part of a Christian's Life , nor the means to the other parts of it , nor Infidelity and Heresy a Sin or Vice ; and then all 's safe , and his Principles stand firm : for then 't is evident that every private man may reject the Church at pleasure , and be sure to understand as much in Scripture as is necessary to Salvation ; for , if these be no sins , and so do not damn a man either immediatly or mediatly , there is nothing that will. But indeed , in Dr. St's kind of Reformation , they are rather to be accounted Cardinal and Fundamental Virtues . Such Sensless Principles ought to produce no better Fruit ; for this sutes their Practice and his Principles : Rebel against God's Church , break the most Sacred Order of the World , and do but talk stoutly and with a bold grace and a pretty way of Expression of Scripture and God's Word , and then all is Holy and Good. Reflecting then back on the nature of Principles , and considering that to deserve that name they must necessarily have in them two Qualifications , viz. Evidence in themselves , and Influence upon some other Propositions which are to derive their Evidence from them ; and it being manifest , both out of this short Review , and much more out of the full Replies to each of them , that not one of those which D. St. here cals Principles , but is either Vnevident and False ; or , if True , Impertinent and void of any the least Influence upon the Point he aym'd to prove by them : They are clearly convinc't to have nothing in them like Principles , or entitling them to the honour of that name ; and that he might with far more reason have call'd them , Conceits , Paradoxes , Quodlibets , or Crotchets . And I know no better way for him to vindicate them , but to entreat his Fellow-Hater of Infallibility Dr. T. who has a special gift at* putting Principles into Categorical and Hypothetical Syllogisms , to undertake these ; that so the world may see the rare consequences that arise from them ; to which , lest he should fail his Friend , we now address . The Sixth Examen of Dr. St's Six Conclusions . ANY man , who had either heard of Logick or reflected a little upon Nature , would verily have thought that such obscure Principles should necessarily have produc't more obscure Conclusions , since the Evidence of the Later , being deriv'd only from the former and participated from them , must needs be found in a lesser degree of Perfection in these , than is the Evidence of those former from whence 't is borrow'd and caus'd . But herein consists Dr. St's Masterpiece ; that though his Principles be never so dark , his Conclusions are yet as light as Noon-day . But I m●st not forestall the Reader 's mirth . What I am to do is to declare in short what kind of things Conclusions ought to be ; in doing which I will say no more than all men of Art in the world , and all who understand common reason will yeeld to be evident . A Conclusion , then , 1. Is a Proposition which follows out of Premisses which are it's Principles . 2. The Knowledge of it's Verity depends on our knowing that the Premisses ( it's Prinples ) are True. 3. Therefore , the verity of these Premisses must be more known to him whom we intend to convince of the Truth of the Conclusion , than is the Truth of the Conclusion it self ; otherwise 't is in vain to endeavour to convince him of this by the other . 4. The Consequence or Following of the Conclusion out of the Premisses , or the Con●uxion between them , must be made known ; for if by vertue of this Coherence it follow not thence , it may be perhaps a great Truth , but 't is not at all a Conclusion . 5. To do this , 't is requisite that each particular Conclusion should either be put immediatly after it●s particular Premisses , or else be related to them ; otherwise , how shall any one be able to judge whether they cohere or no , if he know not what things are to cohere . Lastly , the Conclusion must be such as that in the granting it the victory of the Opponent consists ; and so it must come home and close to the very point in difference between the two disputing parties . These short Notes duely reflected on , we advance to a nearer view of his pretended Conclusions . They are introduc't with these three dry words [ It follows that ] . And here is our first defeat : The Consequences are Six , the Principles Thirty ; and yet no light is thought fit to be given us , which Conclusion follows out of which Principles ; but we are left to grope in the dark , and guess at a thing , which ( as shall be seen hereafter ) no Sphynx or O●dipus can ever make any probable nor even possible conjecture of . I wonder to what end he with such exact care noted all both Principles and Consequences in due Order with numbring Figures : was it only to give us a sleeveless notice that there were just Thirty Principles and just Six Conclusions ? I see no such great Mystery or Remarkableness in that observation as should deserve such a Caution or Care. He should then either have omitted these , or else , to shew them usefull , have afforded us a few Figures more , relating each Conclusion to to it 's respective Premisses or Principles . But the reason of this Carriage is manifest : For , had he done this , we might have examin'd what coherence each Conclusion had with it's Premisses , and whether it follow'd from them by necessary consequence or no : Also , whether the Premisses were more Evident then it self was : and all those other Properties of a Conclusion lately noted ; without which 't is the height of Non-sense to call any saying a Conclusion . Had these considerations come to the Test , his Consequences had come off as ill or worse than his Principles . Let themselves tell us whether I wrong them or no. It follows that 1. There is no necessity at all or use of an Infallible Society of men , to assure men of the Truth of those things which they may be Certain of without , and cannot have any greater assurance , supposing such Infallibility to be in them . This Proposition is so far from being a Conclusion from any Principles , much less from his , that 't is self-known to all men of common sense , and amounts indeed to a first Principle . For , an Infallible Society of men , so circumstanc't as he describes , is most evidently needless , and to no purpose ; and so this Conclusion amounts in plain Terms to this Identical Proposition , only paraphras'd a little , What 's needless is needless , Or , 't is to no purpose to put that which is of no purpose when put , or of no purpose to be put : Which are known by the Light of Nature , and so cannot admit Proof . Is not this a rare man , who first lays such obscure Principles as need Proof , and so ought to be call'd Conclusions ; and then pretends to infer such Conclusions as cannot possibly need proving , being self-evident , and so ought rather to be call'd First Principles ? What I desire at present is that he would please to acquaint us out of which of his ●o Principles it follows , that what needs not , needs not . If out of none , this is no Conclusion , though it be a most Evident Truth . 2. The Infallibility of that Society of men who call themselves the Catholick Church must be examin'd by the same Faculties in man , the same Rules of triall , the same motives , by which the Infallibility of any divine Revelation is . This is of the same nature with the foregoing . For , the former part , which says that this Infallibility must be examin'd by the same Faculties in man , is as plain as 't is that nothing can be examin'd without a Faculty or Power to examin ; or , that nothing can examin but what can examin , which is Evident beyond all possibility of Proof : Or , was ever any man in this world so silly as to imagin that , whereas we must use our Reasoning Faculty in judging the Infallibility of any Divine Revelation , yet perhaps we are to make use not of the same Faculty , but of our Loco-motive , expulsive or Retentive Faculty , in examining the Infallibility of the Church ? As for the rest of it ; if he means , by Rules of Trial and Motives , the maxims and Reasons we have for holding the Truth of any thing ( as he can mean no other ) then 't is manifest that , taking Divine Revelation for a point of Faith reveal'd , 't is Infallibility is to be examin'd by the same means other Points of Faith are , and so 't is to be concluded Infallibly True , as other points of Faith also are , because the Divine Authority is shown to be engag'd for the Truth of it . Again , taking those words to signify the Act or way of Revealing , which goes before Faith , and so is the Object of meer natural Reason , 't is evident its Infallibility is to be examin'd by the same Maxims as the Infallibility of other Human Authorities also are , or rather , thus taken , the Infallibility of the Church testifying deliver'd Faith , and the Infallibility of the Divine Revelation are one and the same thing . So that , Distinguishing his words to clear his sense , his Conclusion plainly amounts to this , that [ Points of Faith are to be examin'd in the same manner as Points of Faith are to be examin'd ; ] or else [ That Things of such a nature Subject to Human Reason , are to be examin'd in the same manner as things of that nature Subject to Human Reason are to be examin'd . ] Or rather , which will fit both of them , that [ Things of any nature are to be examin'd as things of that nature are to be examin'd . ] which is so evident to all men of common sense that it cannot need Proof , and can scarce admit any ; I am sure is never prov'd by him : That is , 't is no Conclusion drawn from any of his Principles , but putting in stead of [ the same Rules of tryal and Motives ] these words [ the same way ] which includes them both equivalently , 't is only a Repetition of his 5th and 6th Principle , and continues the same affected ambiguity in the word Revelation as he us'd formerly ; nay and is the same nonsense too , in case he takes Revelation in either place for a point of Faith reveal'd , and the Infallibility of the Church for that only which is built on Natural Assistance , that is , for it 's Human Testimony : for so 't is most manifest the same motives neither are nor can be common to both . For Points of Faith are receiv'd upon Authority as their proper Motive , and are Relative to That ; and the Human Authority of the Church depends on Maxims of meer natural Reason , and not at all on Authority : which evidence they depend upon different motives , and so must be examin'd by motives which are not the same . This pretended Conclusion then is no new Proposition from his Premisses , as a Conclusion ought to be , but the self same with them ; and is either self-evident , or else a meer peece of Folly and Nonsense , that is ( the Terms of it being clear'd ) both False and unprov'd , and so again no Conclusion , which must be made evident or Prov'd . 3. The less convincing the Miracles , the more doubtfull the marks , the more obscure the sense of either what is call'd the Catholick Church , or declar'd by it ; the less reason hath any Christian to beleeve upon the account of any who call themselves by the name of the Catholick Church . No man in his wits could any more doubt of this then of what 's most Evident by the Light of Nature ; for , Convincingness of Miracles , Evidence of the Marks , and Sense of the Church , being evidently Means or Reasons to believe , this Conclusion , putting less of 〈◊〉 these Reasons , amounts in plain Terms to this Indentical Proposition [ Where there is less reason to believe , there is less reason to believe ] which is Dr. St. can show possible to follow out of any of his Principles as Premisses , as he here pretends , he will do more then Miracle . For he hath not there prov'd in the least that our Miracles are less conv●ncing , our Marks doubtful , our sense obscure ; nor so much as mention'd those points , much lesse gone about to confute our pretence of their Convincingnesse and Evidence : and , without doing this , to pretend this is a Conclusion , and that it follows from his Principles , whereas it is incomparably more evident then the best of those he makes use of , is to abuse the common regard due to his Readers , and to declare he makes account they never knew what belong'd to ordinary Natural Logick , or the Common Light of Reason . 4. The more absurd any Opinions are and repugnant to the first Principles of Sense and Reason which any Church obtrudes upon the Faith of men , the greater reason men shill have to reject the pretence of Infallibility in that Church as a grand Imposture . This is just such another as the former ▪ For it being self-evident that Absurdities and Contradictions are not to be held ; and self-evident likewise that that which recommends such things to our belief 〈◊〉 to be rejected ; this pretended Conclusion amounts to this plain Truth that [ What has more reason to be rejected , has greater ( or more ) reason to be rejected : ] which is an Identical Proposition , so plain that it cannot need or admit Proof ; and , if it did , or could , there is not the least semblance of any thing offer'd in his Principles to prove it by , nor any sentence or clause in them concerning that matter , which has the tenth part of the ●lear Evidence that shines in this Proposition which he pretends follows from them , as a Conclusion . 5. To disown what is so taught by such a Church , is not to question the veracity of God , but so firmly to adhere to that , in what he hath revealed in Scriptures , that men dare not out of love to their souls reject what is so taught . The first part of this , is of the same nature with the former : For the words [ such a Church ] and [ so taught ] meaning absurdly and repugnantly to First Principles , the Truth of it is full as self-evident to all Christians who hold God the Authour of Truth , as 't is that [ The Authour of Truth is not the Authour of Lies . ] The rest of it , which would seem to put the opposite to the foregoing part , and tels us that to disown what is so taught by such a Church is firmly to adhere to what 's revealed in Scripture , &c. is absolutely False ; for to disown what is so taught by such a Church , amounts to no more but to hold to the First Principles of Sense and Reason in points conrrary to those Principles , obtruded by that Church ; which a man may do and yet be an Athiest , for any thing Dr. St. has brought to make him adhere to Scripture : for I much doubt that a profest Fallible Certainty , for such wonderful & extraordinary Points as he will be bound to believe if he becomes a Christian , will scarce be able to give him full satisfaction of their Truth , if he guide himself by the First Principles of Reason , as Dr. St. pretends he should . Nor is it in Dr. St's love of his Soul , as he like a Saint pretends here , but Humour and Interest , to adhere so firmly to his private Interpretation of Scripture for his Rule of Faith ; which he cannot but see has not in it the nature of such a Rule , nor consequently was ever intended by God for such an end : since , renouncing Infallibility in men , he must confess that all possible means being used to finde out Truth by Interpretations of Scripture no better grounded , it still leaves all the Reliers on it in a possibility of being mistaken ( as himself also confesses Princ. 30. ) that is , Insecure that their Faith is True , or only Fallibly Certain of their Faith. Before I proceed to his sixth and last Conclusion , it were not amiss to examine these according to the No●es put down formerly containing some Qualifications necessarily belonging to all Conclusions ; and to show by their want of all those how utterly unlike these five last are to what they pretended to be . And first , not one of them follows out of his Principles as from their Premisses , as I show'd in each of them . 2. Their Verity is known and evident to all Mankind independently on those Principles of his . 3. Their Verity is more known than is that of those Principles . For , speaking of the main import and weight of them ( abstracting from some particular words and phrasing his notions ) they are all in a manner self-evident and Unexceptionable ; whereas his thirty Principles are liable to multitudes of exceptions , as hath been shown in the proper Answers to each . 4ly and 5ly The Consequence , Connexion or Following of these pretended Conclusions out of their Premisses is not so much as attempted to be shown , nor any one of them related to any Principle or Principles ; but all the Figures which distinguish both the one and the others stand for Cypher● and are useless . Lastly , were all these Conclusions , granted him , yet still he is never the nearer having prov'd or compas't what he intended . For , suppose we granted that there can be no necessity of an Infallible Society of men to do that which can be done as well without them ? What if the supernatural Infallibility of the Church must be examin'd by the fame Faculty and the same ways Points of Faith are , or it 's Natural Infallibility the same way it 's Natural or Human Authority is examin'd ? What if we have less Reason to believe it , if it's Miracles be less convincing , it's Marks more doubtfull , and it's sence more Obscure ; and greater reason to reject it , the more absurd it's opinions are , and repugnant to the first Principles of Sense and Reason ? What if to disown such Doctrines be not to question God's Veracity ? What , I say , if all these were granted by us ( as they would have been very readily at the first , though he had never skirmish't and flourish't and kept this pother with laying so formally six Principles agreed on by both sides , and then thirty other of his own ? ) yet , he is not one jot the nearer the reducing the Faith of Protestants to Principles which was promis't us at the beginning , and so we ought to expect the performance of it when he had deduc't his Conclusions , which use to infer the Intent propos'd to himself by the disputant , and to come home to the very point the Arguer would be at . Indeed , if he could show us solidly that Infallibility in a Church were useless ; that , examin'd by such ways and means as it ought , it would be overthrown and could not stand the trial ; that it's Miracles were Unconvincing , it's Marks Doubtfull , it 's Sense declar'd by it Obscure , or that it's Opinions were indeed Absurd and Repugnant to the First Principles of Sense and Reason : very great matters had indeed in that case been done against our Church and Faith , yet still nothing at all to the establishment of his own . A Catholick might in that case have indeed lost his own Faith , and be to seek for another , but never find any meerly by means of these destructive Positions alone ; unless Dr. St. can settle him some other Ground built on better Principles and such as are competent to settle Faith on , which Fallible Certainty ( were it sense ) will never reach . So that were all his Conclusions hitherto freely granted , he is still as far from having attain'd what he propos'd to himself and promis't others , as at the beginning , Nor can ▪ it be imagined why he makes us this mock-shew of Consequences , but only , that as at the beginning he put down most undeniable and most sacred Principles agreed on both sides , so to make his Readers apprehend before-hand he must needs conquer who had such sure Cards to play ( though by his shynesse to make use of them and apply them home it appear'd he had no Title to them . ) so now he puts five undeniable Propositions for Conclusions to make weak nnattentive Readers imagine he had actually conquer'd , for nothing sounds a more compleat Victory , that to in●ferr evident Conclusions ; But the ill luck is , not one of them is a Conclusion , not has that kind of Evidence in it which is peculiar to such Propositions , viz. Evidence-had by means of Proof , but they are all evident of themselves or self-evident , and so a good plot is unluckily spoil'd , I have yet one thing more to say to them , that they have all of them evidently the Nature of Premisses in them , and would do extraordinary service to his Cause taken in that capacity ( as far , I mean , as he ayms to overthrow the Catholick Church ) if the badness of it would let him pursue them and stand by them and apply them . To show which I will put them down in a clear method , that it may be seen where the point sticks . The First Conclusion then has in it the Nature of a Major Proposition ; and put in a Discourse , stands thus . That Infallibility without which men may be Certain of Faith , and cannot have greater Assurance of Faith were it put , is not necessary to be put . But suoh is the Infallibility of the Church of Rome . Therefore the Infallibility of the Church of Rome is not to be put . The second stands thus , ( if it can at all concern the purpose . ) That Infallibility which is to be examin'd by the same Faculties , Rules of Trial and Motives by which the Infallibility of any Divine Revelation is , cannot bear the test , but must be overthrown . But the Infallibility of the Roman Catholick Church is to be thus examin'd . Therefore it cannot stand the test , but must be overthrown . The Third stands thus . That Church whose Miracles are less convincing , marks more doubtfull , sense more obscure , has less reason to be beleev'd . But such is the Church of Rome . Therefore she has less reason to be beleev'd . The Fourth thus . The Infallibility of that Church whose Opinions are absurd and repugnant to the First Principles of sense and reason has great reason to be rejected as a Grand Imposture . But the Infallibility of the Church of Rome is the Infallibility of such a Church whose Opinions are absurd and repugnant to the First Principles of Sense and Reason . Therefore it 's Infallibility ought to be rejected as a Grand Imposture . The Fifth thus . They who disown Doctrins thus absurd and repugnant to the First Principles of Sense and Reason do own and not question therein the veracity of God. But we ( in disowning the Roman Church ) disown such doctrins ; Therefore , We in so doing own , or do not question the Veracity of God. By which discourses 't is evidently seen that the natural posture and place for these five Propositions , in an attempt to overthrow the Roman Churches Infallibility , and to excuse the Protestants for not obeying her , as is here intended , ( for they are nothing at all to the reducing the Faith of Protestants to Principles , which they were pretendedly brought for ) is to make them the Major Propositions , where the Chief Principles to all Conclusions use and ought to be placed . 'T is evident also that these Premisses or Principles stand firm in their own undeniable Verity ; and the only Thing for him to do is to make good all the Minor Propositions ; which done , all the Conclusions must necessarily follow , and so his work is done ; as indeed it always ought to be when the Conclusion is inferr'd . Whereas , making these Major Propositions the Conclusions , 't is manife● he is to begin again and argue from them , when he had concluded , and so was at an end o● his discourse . So that 't is most palpably Evident , that Dr. St. most absurdly , unskilfully and prepo●cerously made those his Principles which were obscure and ungranted and had hundreds of Exceptions against them , and so needed proof , that is , made those his Principles which ought to have been his Con●lusions ; and put those for his Conclusions which were in a manner self-evident and must be granted by all Mankind , and which naturally ought to be the Majors in any discourse on this Subject ; that is , he mistook Principles for Conclusions and Conclusions for Principles ; which perhaps was the reason he made use of those words [ reduc't to Principles ] in stead of deduc't from Principles ; intimating thereby , that his Conclusions were all of them indeed Principles . Did ever Logick and Common Sense go thus to wrack ? His 6th ▪ Conclusion remains yet to be spoke to , and 't is this . 6. Though nothing were to be believed as the Will of God , but what is by the Catholick Church declareed to be so , yet this doth not at all concern the Church of Rome , which neither is the Catholick Church , nor any sound part , or member of it . This is far from being self-evident as were the former , but of it self as obscure as may be , and in that regard is capable of being a Conclusion , had there been any Premisses to inferr it . It comes home also to the point as far as his Intent was to impugn Catholicks ; for were that which it contains concluded , it would import no less than the utter overthrow of the Roman Cause . But , where are the Premisses or Principles which are to infer it ? Must every bold and unprov'd saying , and which begs the whole Question , be cal'd a Conclusion whether it have any Principles or no to prove it by ? If then it have none , why does he put it for a Conclusion , and so pretend he has concluded it ? If any , why does he not show us them , and relate to them ? Is there any thing more important then to be acquainted with those perillous all-overturning Principles on which a Conclusion so desperately destructive to Rome is grounded ? Or , may we not justly suspect that not giving us notice with which of his Insignificant thirty Principles this Romantical sixth Conclusion had any Commerce , he was conscious to himself it follow'd from none of them ; and yet notwithstanding having a mighty mind to be thought to have concluded it , he therefore very politickly call'd his own saying a Conclusion . I know he has pretended elsewhere Idolatrous worship ( forsooth ) has corrupted her and made her unsound , and twenty other Flaws he findes in her ; But then he ought to have made this Proposition be related to those Discourses , and not pretend they follow out of his thirty Principles where not a word to that purpose is found . Moreover , these Churches now in Communion with Rome were once true Churches ; how came they then , or when , to be now so rotten and unsound : Let the time be assign'd when by altering their Faith and worship they became corrupt : Let the persons , place , manners of beginning , proceeding and other circumstances be particulariz'd , that so a matter of Fact of this manifest and concerning nature may be made credible : Above all , how it happen'd that matters of this notorious and important nature should remain unrecorded , and still believ'd that no such change was , and this upon the score of a testifying Authority , so great , that it must be confest even by our enemies , that it was never heard since the Foundation of the world , that so many vast Nations should swallow so prodigious an Errour so tamely in a most manifest and most concerning matter of Fact , and which , if it be indeed an Errour , none can be absolutely secure of the Existence of any former Kings or Actions done before our times , much less of the Authority or Text of any Book in the world . But , I suppose , if these things be prest , the best answer will be some Text of Scripture , as that the Enemy sowed Tares while men slept ; which , interpreted by Dr. St's private spirit , shall sanctifie to us this prodigious piece of non-sense , that the Roman-Catholick Church alter'd her Faith and Christian practise , and yet none observ'd it or took notice of it ; that is , that those many Millions of her Subjects begun ( as they must at one time or other if she indeed alter'd her Faith ) to believe and practice otherwise then they did , yet none of them knew they did so : All slept , and were wrap't up ( God wot ) in the dark night of Ignorance , till owl-ey'd Luther even at that mid-night of Infidelity most blessedly espy'd the Light of the Gospel dawning , and show'd it to Dr. St's Predecessors . Now , whoever reflects how considerable a Part of Christianity those Churches in Communion with Rome make , and how many abominable Corruptions or Sicknesses there are in her , if those of Dr. St's Private-spirited Church may be trusted , will with good reason conclude that the Church has as many diseases in her as an old horse , and very few limbs of her free ; so that it will appear she for whose sake whole nature was made is the greatest Monster for wretchedness , and that her condition is more miserable then any other thing in nature : and consequently , that God's Providence has a slenderer care of his Church then of the most trifling toy in the world ; which ill sutes with the great wonders and extraordinary things he has done for her ; as being made man , dying for her , and such like . It were good too to know how long a memb●● of the Church may remain unsound ere it be time to cut it off ; also , whether it can be cut off , or who are likely to cut it off : without which the Churches case must needs be most desperate , to be almost from top to to● as full of diseases as she can well hold , and no means extant to give her help . But alas , 't is so evident that there are none in the world but her self and some few Sects that have manifestly gone out from her , and it sounds so unnaturally , to say the Tree can be cut off from it's branches , that whatever such Talkers may say in common , yet come once to put it in execution the Absurdity of the Practice of it bewrays the Falshood of Tenet . But to come closer to this voluntary saying of his ; Either the Church of Rome relies for the Certainty of her Faith , on , the right Rule of Faith appointed by God , or she does not : If not , she has no Faith at all , but only Opinion ( however she may hap to be in the right in many Points she holds ) for her Assent will want the Certainty requisite to Faith , as not being built on the stable Grounds God had laid to give it that Certainty ; and , if the Church of Rome have no Faith 't is impossible she should be a Church , or any part of a Church , sound or unsound , as wanting what 's most Essential , True Faith ; and so Dr. St. has provided rarely well for the Mission of his own Church ; for , if ours were no Church , she had no Church-Authority ; and if she had none her self , 't is evident she could give none : whence will follow that the Reformed Churches deriv'd nothing which was Constitutive of a Church from any foregoing one , but were wholly erected anew ; and then I would know what Authority , under that of Iesus Christ who constituted the Church at first , had power to constitute it anew . But if Dr. St. says , that the Church of Rome rely'd on the Means left by God to ascert●● Faith , then 't is manifest that doing so she could not erre in Faith , and so is as sound as may be , whatever our Talking Disputant says . Since then there is no middle between [ relying on the Means left by God to ascertain Faith ] and [ not relying on it ] and so that Body in Communion with the Roman Church must necessarily do one of them ; and if she does rely on it she must needs have all true Faith , and so be very healthfull or sound ; if she does not , she m●st needs have no True Faith at all , and so not only lose her Health but her Essence too , which by consequence un-churches the Reformers also , it were good Dr. St. would consider the point over again , and not talk thus any thing at random without proof . As for his saying ( for saying things craftily , and prettily is his only Talent ) that the Church of Rome , by which I presume he means , as we do , those Churches in Communion with the Roman , is not the Catholick Church , this will be best decided by settling the Certain Rule of Faith , and then , by applying of it , to consider whether any body out of her Communion have not deserted that Rule ; which if they have , they will be prov'd thence to have no Faith , nor consequently to have in them the Essence of a Church ; and so if this defect appear in them all , they can be in true speech no parts of the Church ; in which case it must necess●●ily follow that those in Communion with the Roman are the Catholick Church . Let us begin with Grounds and pursue them by close discoursing and things will easily be decided : but this Talking Voluntaries , this countersfeiti●g and pretending to Principles and Conclusions when there is in reality neither the one nor the other , is good for nothing but empty show . These excellent performances having emboldend this man of Confidence to conceit he has done wonders , he sounds the Triumph of his own Victory in these words . This may suffice to shew the validity of the Principles on which the Faith of Protestants stands , and the weakness of those of the Church of Rome . These words give us occasion to reflect back on his Promise and his Performances : His Promise was to reduce the Faith of Protestants to Principles ; What he has perform'd is this . He has not yet laid one Proposition which is to him a Principle ; ( that is , which he makes use of to conclude what he designs ) but what is both Obscure and False ; He has settled no Faith at all but brought all into Opinion , by discarding Infallible , and maintaining only Fallible Certainty . And had he indeed settled any Faith , yet he has not produc't own word to settle the Faith of Protestants in particular , but all will equally fit a Socinian or a Quaker ; and his way of managing his Rule will much better sute with a Quaker or any Fanatick than with a Protestant . Also , in stead of reducing to Principles , he at first begins to deduce from Principles , and in the process of his discourse he puts Conclusions for Principles , and Principles for Conclusions ; and so reduces and deduces , that is draws backwards and forwards , blows and sups both at once . In a word , the Total sum of his Heroick Atchievments amounts to this . He has layd thirty Principles , which wanting either evidence or else necessary Influence upon what he pretends to prove , are no Principles : He hath so reduc't to those Principles that he makes six Conclusions follow , that is , he deduces from them ; and , so , he has so reduc't to principles , that he has not reduc't to them . He has put that for a Rule , which wanting power to direct aright those who are ro rely on it , is evidently no Rule ; He has attributed such a Certainty to his Faith , as is a Fallible one , that is no Certainty but a Chimaera : and consequently he has so Principl'd Faith as makes it no Faith , but Opinion only . He has made six Propositions so follow out the thirty , which for want of necessary coherence with them do not follow ; Lastly , he has made those to be Conclusions which for want of Premisses , and by reason of their greater Evidence than is fonnd in his Prin●iples , and for many other regards , are not Conclusions but rather Principles . All which is shown in their proper places . So that , his perplexing Intricacy in contriving and posturing his words oddly , being once unravell'd , their affected ambiguity clear'd , and his Insignificances and Incoherences layd open , the Common Light of nature will inform any Attentive and Intelligent Reader that Dr. St. has not reduc't the Faith of Protestants to Principles , but that his whole discourse attempting it is reduc't to Contradictions . Yet in confidence of his vast performances he ventures upon this grand Conclusion that shall strike all dead . From all which it follows that it can be nothing but wilfull Ignorance , weakness of Iudgment , strength of prejudice , or some sinful passion , which makes any one forsake the Communion of the Church of England , to embrace that of the Church of Rome . But with how much greater reason may I conclude , that ( in case the Church of England owns his way of discoursing her● , and holds not that the Tradition , Practice and Sense of Gods Church is to give us that assurance of the meaning of Scripture as to build Faith on it , but that 't is to be left to every priv●te mans Fancy to be his own Iudge in that affair ) nothing but either an Invincibly-weak Ignorance , or the wicked Sin of Spiritual Pride ; making private men scorn to submit their Judgments to persons wiser than themselves , or to be taught by their lawfull Pastors whom God has appointed for that end , can make any man remain in the Communion of the Church of England , and not unite himself to the Communion of the Church of Rome . Especially , since they all hold that Faith cannot possibly be False , & so must hold that the means to Faith cannot possibly lead the reliers on it into errour , and yet ( if but meanly verst in the world ) they must needs experience that those who do rely on their own sense of Scripture differ in most Fundamental points of Christianity , and so , oneside necessarily erre in so doing . FINIS . TRANSITION TO THE Following Discourse . HAving thus totally defeated Dr. St's . Attempt to reduce his Faith to Principles , and shown that in stead of performing this , all the most substantiall parts of his Discourse are reduc't to so many Contradictious , it may perhaps be expected I should assert the Truth of my own by showing that 't is built on such Firm and Evident Grounds . But I presume I have already perform'd this in my Sure-footing and its Corollaries , as also in Faith Vindicated and its Inferences ; and , if it shall appear needfull or be requir'd of me by Learned Men , it may perhaps hereafter be brought into a closer and more rigorous Form. Yet , that it may be seen how easily our Discourses concerning the Certainty and Ground of Faith are resolvable into Evident Principles , I shall annex for an Instance a small Peace of mine ; whi●h , though it was never pretended to be a severe Process by way of Principles , but only meant for a connected Discourse , yet I doubt not but I shall show that each main Ioynt of it where it speaks assertively , has a Firm and Evident Principle at the Bottom , giving it Stability and Evidence , and through vertue of these Qualifications , rendering it Solidly and Absolutely Convictive● THE METHOD ▪ To Arrive at SATISFACTION IN RELIGION . 1. SInce all Superstructures mn●t needs be weak whose foundation is not surely laid ; He who desires to be satisfy'd in Religion , ought to begin with searching out , and establishing the Ground on which Religion is built ; that is , the First Principle into which the several Points of Faith are resolv'd , and on which their Certainty , as to us , depends . 2. To do this , 't is to be consider'd , that a Church is a Congregation of Faithful , and Faithful are those who have true Faith ; Wherefore , till it be known which is the true Faith , it cannot be known which is the true Church . Again , A Council is a Representative , A Father , an Eminent Member of the Church , and a Witness of her Doctrin ; Wherefore , till it be known which is the true Church , it cannot be known which is a Council , or who a Father . Lastly , Since we cannot know which is Scripture , but by the Testimony of those who recommend it ; And of Hereticks we can have no security that they have not corrupted it in favour of their false Tenets ; neither can we be secure which is Scripture , till we be satisfy'd who are the truly Faithful , on whose Testimony we may safely rely in this affair . 3. Wherefore , he who sincerely aims at Satisfaction in Religion ought first of all to find out and establish some assured Means or Rule by which he may be secured which is true Faith ; For till this be done , He cannot be secure either of Scripture , Church , Council , or Father , but having once done this , is in a ready way to Judge certainly of all ; Whereas if he begin with any of the other , or indeed argue from them at all , till the Rule of Faith be first settled , he takes a wrong Method , and breaks the Laws of discourse , by beginning with what is less cortain , and indeed to him as yet uncertain ; and in effect , puts the Conclusion before the Premisses ; unless he argue , Ad Hominem , or against the personal Tenets of his Adversary , which is a good way to Confute , but not to Satisfie . 4. And , because the Rule of Faith must be known before Faith can be known , and Faith before Scripture , Church , Councils and Fathers ; it appears , that to the finding out this Rule no assistance of Books will be requisite , for every one who needs Faith , is not capable to reade and understand Books : There is left then only Reason to use in this Inquiry ; And , since People of all Capacities are to be saved , much sharpness and depth of wit will not be requisite , but plain N●tural Reason rightly directed will suffice . 5. This being so , the Method of seeking satisfaction in Religion , is become strangely both more short and easie . For , here will need no tedious turning over Libraries , nor learning Languages , nor endless comparing voluminous Quotations , nor so much as the skill to read English , all being reduc'd to the considering one single Point ( but such an one as bears all along with it ) and this too comprehensible , ( as will appear ) to a mean understanding . Again , the large debating particular Points in a controversiall way is by this means avoided . For , when the Right Rule of Faith is certainly known , then as certainly as there is any faith in the world , all that is received on that Rule is certain , and of faith . Not but that 't is of excellent use too , to cherish and strengthen the faith , especially of Young Believers , by shewing each particular Point agreeable to right Reason and Christian Principles , and recorded expresly in , or deduced by consequence from the Divinely-inspired Books . 6. Lastly , This Method is particularly suitable to the Nature of sincere Inquirers ; who , if they want the liberty of their own Native Indifferency , and be aw'd by any Authority whatever before that Authority be made out , cannot but remain unsatisfy'd , and inwardly feel they proceed not according to Nature and the conduct of unbyast Reason ; Whereas , when the Authority is once made evident , Reason will clearly inform them that it becomes their Nature to assent to it . 7. But how will it appear that 't is so easily determinable by common Reason , which is the right Rule of Faith ? Very evidently . But first we must observe , the Assent called Faith , depends upon two Propositions , [ What God hath said is true ] and [ God hath said this ] out of which two necessarily follows the Conclusion , that this or that in particular is true . Of these two we are concerned only in the later : For to examin Why God is to be believed when he has said any thing , which they call the formal Motive of faith , is not a Task for those who own Christianity . But all we have to do is to finde out What God hath said , or ( which in our case is all one ) What Christ has taught ; and that , whatever it be which acqnaints us with this , we call THE RVLE OF FAITH ; as that , which Regulates our belief concerning Christs Doctrine , or the Principles of Religion . Now I affirm i● may be obvious Reason be discover'd which this Rule is ; and that by looking into the Nature of it , or considering what kinde of thing it ought to be ; which is no more than attentively to reflect what is meant by those two ordinary words , RULE & FAITH . 8. And both of them acquaint us that the Rule of Faith must be the means to assure us infallibly what Christ taught . For , in case a Rule , though we apply it to our power , and swerve not from it , leave us still deceivable in those points in which it should regulate us ; we need another Rule to secure us that we be not actually deceiv'd , and so this other and not the former is our Rule . Next , Faith ( speaking of Christian Faith ) differs ●rom Opinion in this , that Opinion may be false ; but Faith cannot : Wherefore the Rule of faith , both as 't is a Rule , and as it grounds Faith , doubly involves Infallibility in its Notion . 9. Let us apply this to Scripture and Tradition , ( for setting aside the Light of the private Spirit grounding Phanaticism , there are no more which claim to be Rules of faith ) & see to which of them this Notion fits ; that is , whic hath trnly the Nature of the Rule of faith . And this is perform'd by examining which of them is of its own Nature , if apply'd and held to , able to assure us infallibly , that Christ taugbt thus and thus . 10. And for the Letter of Scripture , not to insist that , if it be deny'd , as many , if not all the parts of the New Testament have been by some or other ; or mention that those who receive the Bo●ks , do often and always may doubt of almost any particular Text alledged , whether some fault through Malice , Negligence , or Weakness be not crept into it ; in which Cases the Letter cannot evidence it self , but needs another Rule to establish it ▪ I say , not to insist upon these things , which yet are undeniable , We see by experience Multitudes of Sects differing from one another , and some in most fundamental Points , as the Trinity and Godhead of Christ ; yet all agreeing in the outward Letter . And it is not onely Uncharitable , but even Impossible to imagin that none among so v●st Multitudes do intend to follow the Letter to their power , while they all pro●ess to reverence it as much as any , read it frequently , study it diligently , quote it constantly , and zealously defend the sense which they conceive of it , fo far that many are even ready to die for it : Wherfore it cannot be suspected but they follow it to their power ; and yet 't is so far from infallibly teaching them the Doctrine of Christ , that , all this notwithstanding , they contradict one another , and that in most fundamental points . The bare Letter then is not the Rule of Faith , as not being of its own Nature able to assure us infallibly , though we follow it to our power , what Christ has taught ▪ I would not be mistaken to have less Veneration than I ought for the Divine Books , whose Excellence and Vsefulness as it is beyond man to express , so peradventure among men there are not many who conceit this deeper than my self ; and I am sure not one amongst those who take the confidence to charge us with such irreverent thoughts : But we are now about another Question . They are the Word of God , and their true Sense is Faith ; We are enquiring out the Rule of Faith ; whose office t is not to satisfy us that we ought to believe what God has said , which none doubts of , but What it is which God has said . And I affirm , That the Letter alone is not a sufficient means to assure us infallibly of this ; and the experience of so many erring Thousands , is a lamentable but convincing proof of it . 11. On the other side , there needs but common sense to discern , That TRADITION is able , if follow'd to ones power , to bring infallibly down to after Ages , what Christ and his Apostles taught at first . For ; since it means no more but delivery of Faith by daily Teaching and Practise of Immediate Forefathers to their respective Children ; and it is not possible that men should be ignorant of that to which they were educated , of that which they daily saw ; and heard and did ; let this Rule be follow'd to ones power , that is , let Children resolve still to believe and practise themselves what they are taught by , and practis'd with their Fathers ; and this from Age to Age ; and it is impossible but all succeeding Children which follow this Rule , must needs from the Apostles time to the end of the World , be of the same Faith which was taught at first : For , while they do thus , there is no change ; and if there be no change , 't is the same . Tradition then , thus understood , has in ▪ it the Nature of the Rule , of Faith , as being able , if held to , to bring down infallibly what Christ and his Apostles taught . 12. We have found the Rule of Faith , there remains to find which body of men in the World have ever , and still do follow this Rule . For , those , and onely those , can be infallibly assured of what Christ taught , that is , can onely have true Faith ▪ Whereas all the rest , since they have but Fallible grounds , or a Rule for their Faith which may deceive them , cannot have right Faith , but Opinion onely ; which may be false , whereas Faith cannot . 13. And first , 't is a strong presumption that those many particular Churches in communion with the Roman , which for that reason are called Roman-Catholicks , do hold their Doctrine by this infallible Tenure ; since they alone own Tradition to be an Infallible Rule , whereas the Deserters of that Church write whole Books to disgrace and vilify it : And , since no man in his wits will go about to weaken a Tenure by which he holds his Estate , 't is a manifest sign that the Deserters of that Church hold not their Faith by the Tenure of Tradition , but rather acknowledge by their carriage that Tradition stands against them ; and that 't is their Interest to renounce it , lest it should overthrow their Cause : Wherefore , since Tradition [ § . 11. ] is the only means to derive Christs Doctrin infallibly down to after Ages , they , by renouncing it , renounce the only means of conveying the Docttine of Faith certainly to us , and are convinc'd to have no Faith , but only Opinion . And not only so , but even to oppose and go point-blank against it , since they oppose the only-sure Method by which it can with certainty come down to us . 14 Besides , since Tradition ( which I always understand as formerly explicated to be the Teaching the Faith of immediate Forefathers by words and practise ) hath been proved the only infallible Rule of Faith , those who in the days of K. Henry VIII . and since have deserted it , ought to have had infallible certainty that we receded from it formerly : for , if we did not , but still cleav'd to it , it could not chuse but preserve the true Faith to us ; and if they be not sure we did not , they know not but we have the true faith ; and manifestly condemn themselves in deserting a Faith , which for ought they know was the true one : But , Infallible Certainty that we had deserted this Rule , they can have none , since they neither hold the Fathers Infallible , nor their own Interpretation of Scripture ; and therefore unavoidably shipwaack themselves upon that desperat Rock . Which is aggravated by this Consideration , that they built not their Reformation upon a zealous care of righting Tradition , which we had formerly violated , nor so much as Testimonial Evidence ( as shall be shown presently ) that we had deserted It ; but all their pretence was that we had deserted Scripture : and , because they assign no other certain means to know the sense of the Holy Books but the Words , and those are shown to be no certain means [ § . 10. ] 't is plain the Reformers regarded not at all the right Rule of Faith , but built their Reformation upon a weak Foundation , and incompetent to sustain such a building . Whence , neither had the first Reformers , nor have their Followers , Faith at all , but only Opinion . 15. On the contrary , since 't is known and agreed to by all the World , at what time all Deserters of our Church , of what name soever , broke from us ; as also who were the Authors and Abettors , and who the Impugners of such New Doctrins ; besides , in what places they first begun , and were thence propagated to others : but no such thing is known of us even by our Adversaries , whom it concerns to be most diligent Searchers after it ; seeing they are in a hundred mindes about the Time when , and the Persons who introduc'd these pretended New Doctrins of ours , which they say vary from Scripture ; as may be seen by their own words in several Books , and amongst others , one call'd , The Progeny of Protestants , and this for every point in which they pretend we have innovated : 't is plain that when we charge them with deserttng the known Doctrin of the former Church , and the Rule of Faith , we speak open ▪ and acknowledg'd evidence ; when they accuse us of the same , their charge is obscure and unknown even to the very Accusers ; nay , plainly prov'd false by the necessity of the things being notorious , if it happen'd , and the constant disagreement of those who alledge it , when or how it happen'd . 16. I say Notorious ; for , since Points of Faith which ground all Christian practise , are the most concerning Truths in the World , it cannot be but the denyal of such Truths must needs raise great commotions before the opposite Truths could be nniversally spread ; and the change of Christian Practise and Manners which depend on those Truths , must be wonderfully manifest and known to every body ; wherefore ; had we been guilty of such a change , and introduc'd New Tenets , and propagated them over the Christian world as is pretended , it must needs be manifestly and universally known that we did so ; neither is it possible the change should be so Insensible and invisible , that our very Adversaries cannot find it out ; especially this alone making their Victory over us so certain and perfect . For , seeing we own TRADITION as an Infallible Rule , We are irrecoverably overthrown , if they make out that we ever deserted It : and , surely , nothing should be more easie than to make out That , than which , if True , nothing can possibly be more Notorious . 17. Moreover , since it cannot be , that Multitudes of men should profess to hold points both infinitely concerning and strangely difficult to believe , and yet own no ground upon which they hold them : if we ever , as 't is said we have , deserted Tradition , we must , till the time we took it up again , have proceeded upon some other Ground or Rule of Faith : And , because none ever charged ●s with proceeding upon the Letter of Scripture or Phanaticism , and besides th●se there is no other but Tradition , 't is plain we never deserted , but always stuck to Tradition . 18. Besides , 't is impossible that that Body of Men whi●h claim for their Rule of Faith , an uninterrupted Tradition from the Apo●●les days , should not have held to that Rule of Faith from the beginning : For , otherwise they must have taken it up at some tim● 〈◊〉 other , and by doing so , profess to the 〈◊〉 , that Nothing is to be held of Faith , but what descended by an uninterrnpted delivery from the beginning ; and yet at the same time acknowledge that all they then held was not so descended , but received by another Rule , this of Tradition or uninterrupted Delivery being then newly taken up ; which is so palpable a Contradiction , that , as Humane Nature could not fall into it : so , if it could , the very pretence would have overthrown it self , and needed no other confutation . 19. Add to this , that none of tbose many Sects who from time to time have deserted our Church's Faith and Discipline , and so become her Adversaries , ever yet pretended to assign the time when we took up this Rule of Tradition ; and yet a change in that on which we profess to build all the rest , must needs be of all changes the most visible , and most apt to justifie the carriage of those Revolters . Wherefore , 't is demonstrably evident on all sides , that , as this present Body of men , call'd the Roman-Catholick Church , does now hold to Tradition , so their Predecessors uninterruptedly from the Apostles days did the same ; that is , did hold to it ever . And , since 't is shown before [ § . 11. ] that this Rule , if held to , will certainly convey down the true Faith unchang'd to all after Ages , 't is likewise demonstrable , that they have the true Faith , and are the truly Faithful , or true Church . 20. And hence by the way , is clearly seen what is meant by VNIVERSAL TRADITION , and where 't is to be look'd for and found ; which puzzles many men otherwise very judicious and sincere ; who profess a readiness , nay , a duty to follow Vniversal Tradition , but they are at a loss , how we may certainly know which is Ie. For , since 't is evident that to compleat the notion of the Vniversality of Mankind , ( for example ) it were absurd to think we must take in brutes too , which are of an opposite nature to Mankind , but 't is sufficient to include all in whom the nature of Mankind is found ; so , to make np the notion of Vniversal Tradition , it were equally absurd to think we ought to take in those in whom the nature of Tradition is not found , but its Opposit , that is , Deserters of Tradition or their Followers ; but 't is sufficient to include those in whom Tradition is found as in its Subject , that is , Adherers to Traedition , or Traditionary Christians . All , therefore , that have at any time deserted the Teoching and Practise of the immediately fore-going Church , how numerous and of what name soever they behave no show of Title to be parts of Vniversal Tradition , ; and only they who themselves do , and whose Ancestors did ever adhere to it , how few soever they seem , are the only persons who can with any sense pretend to be those , of whom , as Parts , Vniversal Tradition consists . Whence also that Rule of Vincentius Lirinensis , directing us to hold that which is believ'd in all places , all times , and by all , which is so mis-apprehended by our Modern Dissenters , is clearly understood ; viz. by taking it with Restriction to all those who hold to Tradition . For , otherwise , should we not restrain it to those only who have adher'd to the Rule of Faith , but enlarge it to the utmost extent of the words , so as to comprehend also those who have deserted that Rule , nothing could possibly be held of Faith whlch any Heretick had ever deny'd : and so , in stead of being a Rule to dist●nguish or know what we are to believe , it would by thus confounding right Faith with all the Heresies in the world render it utterly Impossible ever to know what 's Faith , what not , or discern Christ's true Doctrin from Diabolical Errours . But to return whence we digrest . 21. It follows from the former discourse , that those men who stick to Tradition , can , by applying that their Rule , certainly know who have true Faith , and which body of men is the true Church ; likewise , that a Representative of that Body is a true Council , and that an Eminent Member of it delivering down to the next Age the Doctrine believ'd in his , whether by expresly avouching it the Chnrches sense , or confuting Hereticks , is a true Father . Lastly , they can have Infallible Certainty both of the Letter and Sense of Scripture , as far as concerns Faith : For , if any fault which shocks their Faith , whether of Translator or Transcriber , creep into any passage , or , if the Text be indeed right , but yet ambiguous , they can rectifie the Letter according to the Law of God written in their hearts , and assign it a sense agreeable to the Faith which they find there ; between which and that of the Holy Writers , they are sure there can be no disagreement , as being both inspir'd by the same unerring Light. 22. Contrariwise , those that follow not this Rule , and so are out of this Church , of what denomination soever , First ; can have no true Faith themselves : 'T is possible indeed and usual that some , and not seldom , many of the Points to which they assent , are True , and the same the truly Faithful assent to , yet their Assent to them is not Faith ; for Faith ( speaking of Christian Faith ) is an Assent , which cannot possibly be false ; and not only the Points assented to , but the Assent it self must have that distance from Falshood , ( as is prov'd at large in Faith vindicated ) else 't is not Faith , but degenerates into a lower Act , and is call'd Opinion : Now the strength of an Assent rationally made , depends upon the strength of its Grounds ; & all Grounds of that Assent call'd Faith , ( I mean such Grounds as tell us what Christ taught ) besides Tradition , are proved ( § . 10. ) weak and none : Without It , therefore , there can be no true faith . Next , for want of that only Infallble Ground they cannot have Certainty which is true Faith , who truly Faithful , which the true Church , which a true Council , who a true Father , nor lastly , which is either the Letter or Sense of Scripture in Dogmatical passages that concern Faith. And , since they have no Certainty of these things , they have no right , nor ought in a Discourse about Faith be admitted to quote any of them ; but are Themselves , and the whole Cause concluded in this single Inquiry . Who have a Competent , that is , an impossible to be false , or Infallible Rule to arrive at Faith. 23. The solid Satisfaction , therefore of those who inquire after true Faith , is onely to be gain'd by examining who has , or who has not such a Rule . This METHOD is short and easie , and yet alone goes to the Bottom . All others , till this be had , are superficial , tedious , and , for want of Grounds , Insignificant . The Former Discourse Reduc't to Principles . TO shew the precedent Discourse built on most Firm and most Evident Principles , and such as I have describ'd in my Preface , I request the Reader to look back with attentive Consideration upon it's several parts , and he will discern that § . 1. The First Paragraph is only a Descant upon this Proposition [ The Ground is to be laid before the superstructures ] or ( which comes to the same ) that [ He who builds must build upon something ; ] or , to put it in more Immediate Terms [ What 's First is to be begun with ] that is [ What 's First is to be First ] which is resolv'd finally into this Proposition supremely Identical [ A thing is to be what it is . ] § . 2. The Second relies on that famous Maxim of Logicians , that [ The Definition is more known then the Thing defin'd ] which is self-evident speculatively : For the words once understood , it comes to this that [ what clears another thing must be clearer it self ; ] that [ What explains , must explain ] The latter part of it implies , that in plain things depending on Authority [ Honest men are to be trusted before Knaves ] which is self-evident practically . § . 3. The third is but an Inference from the two fore-going ones , and manifestly depends on the same self-evident Principles . § . 4. The Fourth is a farther Deduction ; and ( since to satisfy rationally is to make men know one way or other ) plainly amounts to this [ What 's to be known by all must be possible to be known by all ] which is as self-evident as 't is that [ That cannot ( or is impossible to ) be done , which is Impossible to be ●tne . § . 5. The Fifth is only a short Descant upon the fore-going parts of this Discourse , and so is reduc't into the same Grounds with them . § . 6. The Sixth is as evident as 't is that [ Men are not to Assent upon Authority ( or believe ) if there be no Reason for it ] or that [ Rational Agents are to act rationally . ] § . 7. The Seventh states the Question concerning the Right Rule of Faith , and shows the way to look after it by vertue of this plain Truth , [ The Meaning of the word signifying any natune is the nature signify'd by that word : ] or , which is the very same [ What 's meant by any word is meant by that word . § . 8. The former part of the 8th is resumed into this clearest Truth [ What leaves us in need of a Rule is not a Rule ] or [ A Rule is able to regulate ] which is perfectly equivalent to this [ A Rule is a Rule . ] The Second Part averrs , that Faith ( taking it for an Assent upon the Motives laid by God which cannot leade into Errour ) is not ( it's opposit ) Opinion ; which is equivalent to this [ Faith is Faith. ] § . 9. The Ninth only directs our Application of the two preceding Paragraphs to the same purpose . § . 10. The former part of the Tenth is full as Evident as 't is that [ Those who are not Scholars ( as the Generality of the Faithfull are not ) cannot be satisfy ; d rationally in those things which require Scholarship ] which , since to be satisfy'd rationally signifies to know , imports thus much that [ Those who cannot know , cannot know . ] And the second part is as clear as 't is , that [ That is not the Way which multitudes take & yet go wrong ] which , since a Way is that which is to carry one right , is as palpably self-evident as 't is that [ A Way is a Way . ] § . 11. The Eleventh which contains the main and in a manner the only point , has two parts : One , that Mankind cannot be Ignorant of what they see , and hear , and do . For , since both Reason and Experience tels us , that Senses in Men are Conveyers of Outward Impressions to the Knowing Power , should Impressions upon those parts not be conveyed thither , they would , in that case , not be Sensitive or Animals , and so no Men : And , did they not perceive when such Impressions are convey'd as they ought , they would be destitute of a Power receiving Knowledge by Senses , and so again , no Men. So that this first part is as evident as 't is that [ Mankind is Mankind . ] And the Second part of this § directly engages this Identical Proposition [ The same is the same with it's self . ] that is , both of them are self-evident , or immediatly implying what is so . § . 12. The Twelfth has nothing new but what is built on this Manifest Truth [ None can be assur'd without Means to assure ] which , since [ Means ] speaks that by virtue of which as a necessary requisit an End s to be compas't , that is , without which it cannot be compas't , amounts to this self-evident Truth ; [ That cannot be done which cannot be done . ] § . 13. The Thirteenth has for it's Basis this undeniable Verity ; 'T is presumable that they who constantly maintain a Tenet do hold the same Tenet and judge it available to their Cause , or for their purpose , and that They who write against it and vilifie it do not hold it in their hearts , nor judge it to be available to their Cause . Both which are perfectly the same with this Proposition which Practice makes self-evident . [ Men not Frantick or in some high Passion will not act directly against their own Interest or to their own overthrow ; ] or to this which is self-evident speculatively [ Rational Agents left to their nature will act as they are , that is , rationally . The rest of this § is shown to be self-evident in our Discussion of the 11th . § . 14. The Fourteenth supposing the Evidence of the 11th , 13th , and 10th is reduc't to this clear Truth [ They act irrationally and unjustifiably who relinquish a Rule Infallibly-Certain upon Vncertain Grounds ] or that [ 'T is better to proceed upon Certainty than Vncertainty ] which Nature teaches all Mankind . § . 15. The Fifteenth contains these two Truths for it's supporters , both of them self-evident practically . [ That charge is Irrational which is grounded on a Thing unknown to the Accusers , and that Rational which is grounded on matter of Fact notorious to the whole Christian world . ] § . 16. The Sixteenth subsists by vertue of this Evident Truth [ An Vniversal Change in matters both manifest to sense and most concerning must needs be Notorious . ] which engages that Principle [ Man is Sensitive or an Animal . ] Whence , this being a direct part of the Definition of Man , 't is consequently Self-evident . § . 17. The Seventeenth is reduc't to this plain Proposition [ Men of Reason cannot hold and own themselves and propose to others Points most difficult to believe , upon pretence that they came from Christ , and yet yield nor own any reason why they held they came from Christ ] or thus , [ Men either have or else yeeld no Reason where there is most need of both : ] which comes to this that [ A pressing Necessity ( which is the most violent of Causes , & which in our case strains Humane Nature & if it act nor , frustrates it of it's end ) has no Effect at all ] which destroys all Causality , and consequently all Science in the World. § . 18. The Eighteenth is as plain as it is that Mankind ( amongst which were in all Ages persons of great Wit & Goodness ) in matters of highest moment and which require the best and surest Ground can continue to hold such things , and yet confess the Ground on which they hold it naught and Insufficient ; or upon second Thoughts going about to settle a better , palpably and directly contradict their own pretence ; which is to say [ Where there is most need of reason men do not use it at all ] And , since Effects are not done without Causes , ( which in our case are Motives ) and the greatest Necessity is the most powerful of Motives or Causes , if that move them not to act rationally nothing will do it ; and so it implies by consequence the contradictory to this Identical Proposition [ Rational Agents are capable to act rationally . ] § . 19. The Nineteenth has the same Basis with the 16th and 17th . § . 20. The 20th is meerly this Identical Proposition dilated [ All in any kind are the Vniversality ( or All ) in that kind . § . 21 , The Twenty First and Second are Grounded on those Evident Truths [ Those who have Means to arrive at an End can arrive at that End ; and those who have not means cannot . ] And , since [ Means ] speaks that which makes an End compassable , they amount to this [ That wh●●●c●● be done can be done , and that which cannot , cannot . ] § . 22. The last Paragraph , supposing the fore-going ones True , is of the same strain ; and full as evident as it is , that [ None can arrive at an End without what 's Necessary to arrive at that End ] or that [ That cannot be done which is Impossible to be done . ] Postscript . Having thus attempted to reduce the main Parts of my Discourse concerning the Ground of my Faith to First Principles . it is required of Dr. St. that in maintaining his , he would not decline the same Test : This if he thinks it safe to undertake , it will quickly and evidently appear on whose side Truth stands . And this is mainfestly his Task who pretends to Principles . For he must either vouch those he produces to be First Principles , or reducible to the First , else he must confess them to be none at all . I have little hopes he will think it fit to expose his Discourses to this Noon-day-Evidence ; nor indeed will the Genius of Errour endure such a Triall as the going about to connect it with First and Self-evident Truths : for what Communication can that Darkness have with this Clearest Light ? and I conceive it was Clearness of Style , that is , a Grammatical or Rhetorical Clearness , and not a Logical or Rational one , ( which consists in resolving his Discourse into First Principles , ) that Dr. Tillotson boastingly attributed to him in his Sermon-Preface ; for himself ( as is evident by his whole way of writing ) never dream't of any other . 'T is more to Dr. St's purpose ( which is to keep things from being understood ) to avoid by all means this discovering Method and all arguing from the nature of the Thing ( whence he foresees no small danger of too great Evidence is likely to spring ) and to leade his Reader into a Wilderness of Words ( whole Libraries of Authors ) where , by his way of managing Citations , which is by Criticising , upon ambiguous words and phrases , they may dance in the Maze till they be weary . I hear he is about this stratagem ; and that he ayms , out of some high Expressions of the Fathers concerning the Excellency and Self-sufficiency of the Scriptures to prove the Vselesness of the Church to ascertain Faith. But , alas ! how he will be defeated ? Not one Testimony of any Authority will be found which comes home to his purpose , or proves that private men need not the Churches Interpretation ere they can securely build their Faith on it ? To save him therefore the labour of collecting and Printing multitudes of these to no purpose ; and his Readers from the fruitless toil of troubling themselves with Impertinences , I produce him one out of Vincentius Lirinensis worth thousands ; for it speaks with as high Reverence of Scripture , and of it's Fulness , Perfection , and Self-sufficiency as any , perhaps more ; and so he cannot not with any reason except against it ; and being intended purposely to speak to this Point must needs be the most apposit decider of the Question that can be ; not to add the Acceptation and Esteem that Excellent Treatise of his ever had from the Church , which argues it's perfect Conformity to the Churches Sense in setling and stating the Right Rule of Faith. I transcribe then from this Ancient and Learned Father his whole Second Chapter ( in his Treatise Entitled Against the profane Innovations of Heresy ) which is this . Hic for sit an requirat aliquis , &c. Here perhaps some may ask , since the Canon of the Scriptures is perfect , and enough nay more th●● enough suffices to it self for all things , what need is there that the Authority of the Churches Sense should be joyn'd to it ? Because all men do not take the Holy Scripture , by reason of its depth , in one and the same meaning , but divers men interpret it's sayings diversly , so that as many Opinions in a manner as there are men seem possible to be drawn thence . For Novatian expounds it one way , Photinus another , Sabellius another , and Donatus another ; Arius , Eunomius , Macedonius , take it in one sense ; Apollinaris , Priscillianus in another sense : Jovinian , Pelagius , Coelestius understand it thus ; and lastly , Nestorius otherwise . And therefore it is very necessary by reason of so great windings of so various Error that the Line of the Prophetical and Apostolical Interpretation may be directed according to the Rule of the Ecclesiastical and Catholick Sense . From which place we may Note , 1. That though he allows the Canon of Scripture perfect and sufficient for all things , yet by showing it Interpretable divers ways , and this by Great and Learned men , and so that they fall into multitudes of Errors by those Inerpretations , and thence requiring the Authority of the Churches Sense as necessary to understand it right so as to build Faith on it , he plainly shows , that Scripture alone is not sufficient for this End , since it needs another to atchieve it . And hence it is not said simply [ it suffices for all things ] but [ Sufficit sibi ad●omnia , It is sufficient to it self for all things ] which can only mean that it has all the Perfection due to it 's own nature ( as I shew'd above , p. 87 , 88 , 89. ) or is sufficient for the ends God intended it for , reckon'd up by S. Paul to Timothy , amongst which no such thing is found as , sufficiency of Clearness to every sober Enquirer , so as to build his Faith on his private Interpretation of it , without the direction of the Churches Sense ; only which will come to Dr. St's purpose . Since then I allow Scripture all Sufficiency and Perfection but this of being sufficiently clear to private Understandings so as to build their Faith on their own Interpretations of it , I allow it all this Learned Father or the Ancient Church ever did . 2. 'T is observable that he puts not the fault in the Persons , but gives for the reason of their misunderstanding it , the depth or deep sense of the Scriptures : which argues that though some few out of wickedness wilfully mistake , yet the General reason of the miscarriage is the disproportion of the Seripture to private Vnderstandings in Dogmatical Points of Christianity , as I constantly maintain . 3. He cals the Interpretation of it [ a Line ; ] which is Flexible and Dirigible ; and the sense of the Catholick Church the Rule ; which lies firm , as apt to direct another ; and so with me he makes the sense of the Catholick Church the only Rule of Faith. 4. This Sense of : he Church is intimated to be Antecedent to all Interpretation of Scripture , and therefore the Church must have had this Sense or Knowledge of Faith by Tradition ; there being no other way becoming Gods Ordinary Providence but these two . 5. These things being so , 't is most Evident that when in the former Chapter he mentions the Authority of the Divine Law ( meaning the Scripture ) and the Tradition of the Catholick Church , he meant them jointly , as appears expresly by the very next words beginning this present Chapter ; nor did he speak there of the means of bringing men to Faith , as the Rule of Faith ought to do , but of keeping them in Faith or preserving them from sliding into Heresie ; and since he attributes in this Chapter , Convictiveness of what 's Faith only to the Churches Sense ; 't is manifest all that remains to be attributed to Scripture is Agreeableness of it's Letter ( if a good Pastor expound it ) to the present Faith of the Church ; to see which , exceedingly comforts Faith in the hearts of the already-Faithful , who must need 's have a high Reverence for the Holy Scriptures Authority . The whole strain then of my Discourses here against Dr. St. concerning the Rule of Faith is perfectly consonant to this Learned Father of the Church and to all Antiquity . Only our frequent and close Contests with our acute Modern Dissenters have obliged us to a more Scholar-like way of distinguishing our Notions exactly which the Ancients did not , and ( Faith being contain'd in two things , the Scriptures and the Breast of the Church ) of determining which of them is the Proper Ascertainer of Faith to all the Faithful and those which are to be converted ; and so in true and exact Speech the Rule of Faith ; and both this Father and Evident Reason give it to be the Church . What then Dr. St. is to do in this Point ; if he makes any such Attempt , is to alledge Convincing Testimonies that the Ancient Fathers held Scripture so plain to every Sober Enquirer as to give him such Certainty that he may safely build his Faith on his own Interpretation thereof , without needing the Churches ; when he produces such Testimonies as come home to this or an Equivalent sense he will work wonders ; and , unless he does this , he does just nothing . But I foresee two unlucky difficulties ; one , that he will not find one Testimony of any Authority which excludes the Church from this Office , as himself directly does ; next , that could he produce thousands , he would spoil them all at the next word , and render them Inconclusive , that is , Insignificant , with telling us very soberly they are all Fallible as to that effect ; and consequently were perhaps in an Error in all they say . FINIS . Notes, typically marginal, from the original text Notes for div A59220-e9740 * See Sure Footing 2d Ed. p. 145 , 146. * Rule of Faith. p. 118. Rule of Faith p. 153. Reason against Raillery p. 190 , 191 , &c. Notes for div A59220-e11460 * Rule of Faith. p. 118. Notes for div A59220-e23410 See his Preface to his Sermons , p. last .