Protestant certainty, or, A short treatise shewing how a Protestant may be well assured of the articles of his faith

Imprimatur.

Feb. 13. 1689. Carolus Alſton, R. P. D. Hen. Epiſc. Lond. à ſacris.

Proteſtant Certainty: Or, A Short TREATISE Shewing how a PROTESTANT May be well Aſſured of the ARTICLES OF HIS FAITH.

Let every Man be fully Aſſured in his own Mind,

Rom. 14.5.

LONDON, Printed for Henry Mortlock, at the Phoenix in St. Pauls Church-yard, and at the White-Hart in Weſtminſter-Hall, 1689.

Proteſtant Certainty: Or, a ſhort TREATISE, Shewing how a PROTESTANT May be aſſured of the Articles of his FAITH.

ALthough I doubt not but every real Chriſtian is well perſwaded in his own Mind of the Truth of that Evangelical Doctrine, taught by our Bleſſed Saviour and his Holy Apoſtles, which is indiſpenſibly to be believed in order to his Salvation: Yet ſeeing that in theſe times there is abroad ſo great a paroxiſm, and fermentation of Diſpute about the Certainty of Faith, and the means whereby it my be attained; and ſuch endeavours uſed by ſome Men to unſettle us therein: It will be our Wiſdom to recollect, and conſider well of the Grounds, which we have gone upon, that we may be the better able to hold faſt the form of ſound of Words, that which is good, our Faith and Confidence, and our Profeſſion of it without wavering unto the End. (According as we are Exhorted, 1 Theſſ. 5.21. 2 Tim. 1.13. Heb. 3.6.10.23.) By firmneſs of Aſſent, and conſtancy of Profeſſion, notwithſtanding all the force and fraud, whereby we are, or may be aſſaulted.

And this the rather, becauſe our Faith is Precious, and a Treaſure, the keeping whereof is of infinite Concernment to our Souls, and becauſe we have been forewarned by Chriſt and his Apoſtles, that there ſhould come Wolves in Sheeps Cloathing; falſe Prophets, pretending infallible Revelation from God; falſe Apoſtles, pretending Miſſion, and Commiſſion from Chriſt; Falſe Teachers, bringing in privily damnable Hereſies, Men of corrupt Minds, reſiſting the Truth, Reprobates concerning the Faith; and of this ſort are they that creep into Houſes and lead Captive ſilly Women, laden with Sins, led away with divers Luſts, ever learning, and never able to come unto the knowledg of the Truth. (Matth. 7.15. Ch. 24.3.6, 8.) Againſt ſuch Men we have ſeen many worthy and learned Champions of the Truth enter the Liſts, being raiſed up by God to be helpers of our Faith, and to contend earneſtly for that Faith, which was once delivered unto the Saints. And although their Antagoniſts have uſed all the ſlights of cunning Wreſtlers, ſtripping, and oiling themſelves by ſuperficial and ſlippery Repreſentations (like falſe Arms) that their Adverſaries might not know where to have them, where to aſſault them, or where to faſten their hold upon them, (and Proteus like) transforming themſelves into all Shapes, that, if poſſible, they might twiſt themſelves out of their Gripe and Graſp, yet have they been ſo effectually handled by them, that one would think, that were they capable of any impreſſions from truth, or ſhame, they would either have come over, or at leaſt have given over before this time.

Both ſides in making their appeals to the Readers do ſeem to allow us a judgment of diſcerning both the cauſe and their defence at leaſt for our own private Safety and Satiſfaction. But yet they will be underſtood with this difference: The one will allow you to uſe your Eyes, until you have choſen their Side; but then you muſt reſign them, leſt you ſhould chance to ſee whither they lead you; but the other exhort you to keep your Eyes ſtill in your Heads, and to make the beſt uſe of them you can, for your own ſatisfaction and ſecurity, that you are fairly dealt withal, and not betrayed into Error and Perdition: which is certainly the moſt ingenuous Method of the two, and moſt becoming a good Cauſe and a good Conſcience.

The Doctrine of Chriſt and his Apoſtles, is that Faith which all Chriſtians make Profeſſion to believe; and they queſtion not but it is the Word of God, and therefore infallibly true, ſeeing God is Truth it ſelf, and cannot lye. But it is much Controverted, whether this Doctrine be all contained in the Holy Scriptures, or ſome of it tranſmitted to theſe times by oral Tradition, or by ſome other way.

And ſeeing we Proteſtants do profeſs that all the Articles of our preſent Faith are contained in the Holy Scriptures; as the Doctrine taught by Chriſt and his Holy Apoſtles; let us ſit down, and calmly conſider with our ſelves, what aſſurance we have of theſe, and then come to take into conſideration thoſe other Articles, which are offered to us ſome other way. In both which Inquiries we may receive much Aſſiſtance from what hath been publickly offered to us by the Writings of excellent and Learned Men.

And I think if we can make out to our ſelves but theſe two things, we ſhall have a good Certainty of the Truth of what we believe, as all may, who have the uſe of Reaſon, I and will make uſe of it as they ought.

1. That the Holy Scriptures are the Word of God, revealed by him, and committed to Writing by the infallible Guidance of the Holy-Ghoſt, and contain the Doctrine of Chriſt, his Holy Prophets and Apoſtles.

2. That all the Articles of Faith which we Proteſtants do believe and profeſs, are recorded in the Holy Scriptures as taught by Chriſt, his Holy Prophets and Apoſtles; and there contained, either in expreſs Words, or in Principle, from which they may be firmly deduced and concluded.

But before we come to conſider theſe Particulars, I ſhall obſerve two or three things, for our more clear Proceeding, and diſtinguiſh,

1. Between the kinds of Certainty. There is a certainty of the thing, or Object, which is here in the Doctrine believed, (or the Fides qua creditur) and conſiſts in its immutable Truth, founded on God's Immutable Verity. There is alſo a Certainty of the Perſon, or Subject; which is the firmneſs of the aſſent given unto that certain Doctrine of Faith on cogent Arguments, and exiſts in the Perſon of him that Believes.

As for Inſtance, That Jeſus Chriſt came into the World to ſave Sinners, is a Truth certain in it ſelf, even before we hear of it: But it is not certain unto us, till we do know it certainly to be true. This laſt is called Subjective Certainty, and this it is which we are now chiefly inquiring after.

2. Diſtinguiſh between this ſubjective Certainty (or the Certainty of the Aſſent) and the Kind of the Aſſent given. The Aſſent for its kind may be an Aſſent of divine Faith, cauſed by a divine Teſtimony, and yet this Faith will have more or leſs Certainty in it, according to the greater or leſs Certainty, which we have of the Divine Teſtimony, that the matter of it is true, and that God doth teſtifie it.

3. We muſt diſtinguiſh alſo between the Certainty, or aſſurance given to another rational Man by diſcourſive Argument, and that further Certainty which every faithful Soul hath particularly within it ſelf. For the Arguments cauſing them, are differing, and ſhall be conſidered apart.

Now we aſſent unto all the Articles of our Faith by a Divine Faith, and this Faith is firm and certain ſubjective. But the Romaniſts pretend to give an infallible ſubjective Certainty of them, and ſo by out-bidding us, invite Men over into their Communion.

And it is to be conſidered, whether our ſubjective Certainty be ſufficient for ſaving Faith, or an infallible ſubjective Certainty be required to it. As for our parts, we do not at all doubt, but that God will infallibly, in the event, bring all his Elect unto true Faith, and by it unto Salvation, though he do not make them all infallibly perſwaded of it in this Life. A Subjective Certainty of what we believe, is ſufficient for adhering unto Jeſus Chriſt, and Obedience, the Fruit thereof, and for our own Comfort; and therefore to bring us to Salvation, without being infallibly certain Subjective of all the things which we do believe.

And one cannot readily give an account, why any Men ſhould ſo covet to be infallibly certain of their Belief, and yet in the mean while take up and content themſelves with a conjectural Certainty (or certainty of Hope only) concerning their own Salvation; unleſs it were, becauſe it is the Intereſt of ſome Men to have others fully perſwaded of their Doctrines (of Purgatory, Superogation, Infallibility, &c.) that ſo they may lead them by a blind Belief and Obedience, to what they pleaſe; but to keep them in the mean while uncertain of their Salvation, that they may the more willingly take off their Maſſes, Merits, and Pardons, and ſuch like Commodities, in barter for their Earthly Gold and Silver.

But let us come now to conſider the firſt Propoſition, and how we are aſſured of it; which is

That the Holy Scriptures are the Word of God, revealed by Him, and committed to Writing by the infallible Guidance of the Holy-Ghoſt, and contain the Doctrine of Chriſt, and of his Holy Prophets, and Apoſtles.

And that we may take our Riſe a little backward: That there is a God, and he infallible in Knowledge and Veracity; and that he Created Man after his own Image, are Truths which the World hath been ſo long in quiet Poſſeſſion of, that I think I may take them for granted, (at leaſt for the preſent) and then it is a thing moſt agreeable to the Wiſdom, Goodneſs, and Juſtice of God, to believe that (ſeeing God doth expect that Man ſhould know, worſhip, and obey him, according as Man's dependence on him, and the Preparations which he hath laid in for it in the Fabrick and Furniture of his Nature do require) and it ſeems neceſſary that he ſhould have made ſome ſufficient Promulgation of his Will and Pleaſure unto Man, as a perfect and certain Rule of his Faith and Practice; according to which, he may take an account of him hereafter.

For which purpoſe, the natural Reaſon of Man in this corrupt Eſtate, is not a ſufficient Rule; as woful Experience teacheth, and therefore it was neceſſary that God ſhould make ſome further Revelation of his Mind unto us, to clear up, and correct our natural Notions, and to diſcover what further he doth require us to believe and do in order to Salvation. And for the certainty of ſuch Rule, it is very conſentaneous to the Wiſdom of God, in this ſhortneſs of Man's Life, and multitude of the Perſons concerned, to commit ſuch Rule to Writing, rather than to intruſt it to the conveyance of oral Tradition; which all juſt and wiſe Law-givers have found it neceſſary to decline: But however, a revealed Rule there muſt be, and there is nothing in the World, which can with any Reaſon or Probability lay claim to it, but only the Holy Scriptures, and this they do accordingly. For we often find them challenging to themſelves this Prerogative: Thus ſaith the Lord, and I the Lord have ſpoken it. Jeſus anſwered and ſaid; and he taught the People, ſaying; and all Scripture is given by divine Inſpiration, Holy Men of God, ſpake as they were moved by the Holy Ghoſt. For tho' all the Books of Scripture were not then written when the Apoſtles wrote that; yet all the neceſſary Articles of Faith were, and many more. Which claim, had it not been a true one, it would certainly have been the greateſt Forgery, Uſurpation, and Blaſphemy, againſt God himſelf that is Imaginable; and then we might have rationally expected that the great and good God would have been ſo Jealous of his own Honour, and Man's Salvation, as in all this time, by ſome ſignal Act of his Providence to diſown it, and diſcover the Impoſture. But ſince he hath not done any ſuch thing; but on the contrary hath made it his Work by his wonderful Providence to maintain and preſerve it for ſo many Hundreds of Years, and accompanied the Preaching of it for the Converſion of Souls unto himſelf, and the Reformation of the World of Mankind: What elſe can be thought, but that he thereby owns it to be his? Certainly, ſuch a Proof as this concerning any Man's Book, would be a violent Preſumption that he were the true Author of it; and he would be thought a very unreaſonable Man who ſhould but call it into queſtion. But we have greater Certainty than this for the Matters contained in the Holy Scriptures; I mean the Heavenlineſs of the Matter, the Majeſty of the Stile, the Harmony of the Parts, the Conſent of the ſeveral Writers, the deſign of the whole to lay Man low, and to advance God's Glory in Man's Salvation. Theſe and ſuch like Beams of divine Light are ſo agreeable to the Notion of God written in our Hearts, that both of them do plainly appear to have been written by the ſame Finger of God, and the one to confirm, explain, and perfect the other.

Which Heavenly Characters and claim have been owned and admitted, and the certainty of the Holy Scriptures being the Word of God, revealed by him, and penned by the infallible direction of the Holy Ghoſt, been thereupon believed and atteſted by all the Churches of Chriſt in all Ages (notwithſtanding other differences that were, and are among them) unanimoully, by ſo many wiſe, holy, and learned Men, in a matter which was of infinite concernment to them, to be well aſſured of; and wherein they could neither have any deſign nor opportunity of combining together, for the deceiving of others. Now this unanimous Teſtimony of the Church, although it be but a humane Teſtimony, and not infallible, yet being corroborated by the aforeſaid Conſiderations, it is ſufficient to give any reaſonable Man a ſatisfaction, and an aſſurance, that the Holy Scriptures were revealed by God, and penned by his infallible Guidance; as great as any other matter of Fact (and this is ſuch) can at this diſtance by humane teſtimony be capable of; yea, and a far greater: For there is no Effect wrought by any Man, that can verge forth ſo many Rays from the nature of the Act, or thing done; pointing at, and ſingling out its Cauſe, and owning its Original, but that it might have been done by ſome other Man: So that I might fold up what hath been ſaid into this form of Argument.

That which pretending to be revealed by God, and penned by his Aſſiſtance, hath been owned by his ſpecial Providence; and which having manifeſt Characters of of Divinity ſhining in it, hath been owned, believed, and atteſted by all the Churches of Chriſt in all Ages as the Word of God, revealed by him, and penned by the infallible guidance of the Holy Ghoſt, and containing the Doctrine of Chriſt, and his Holy Prophets, and Apoſtles: That is the Word of God, revealed by him, and penned by the infallible Guidance of the Holy Ghoſt, and doth contain the Doctrine of Chriſt, and his Holy Prophets and Apoſtles.

But the Holy Scripture, pretending to be revealed by God, and penned by his Aſſiſtance, hath been owned by his ſpecial Providence, and having manifeſt Characters of Divinity ſhining in it, hath been owned, believed, and atteſted by all the Churches of Chriſt in all Ages, as the Word of God revealed by him, penned by the infallible Guidance of the Holy Ghoſt, and containing in it the Doctrine of Chriſt, and his Holy Prophets and Apoſtles.

Therefore the Holy Scripture is the Word of God, revealed by him, and penned by the infaillible guidance of the Holy-Ghoſt, and doth contain in it the Doctrine of Chriſt and his Holy Prophets and Apoſtles.

And if all Men would be brought to have ſuch a certainty as theſe Arguments are in themſelves apt to produce in well diſpoſed Minds; they muſt needs think themſelves under the higheſt obligations to provide for the Salvation of their Souls, by following the Directions preſcribed in the Holy Scriptures in order thereunto.

And for the number of Canonical Books in Scripture, we have the like uniform Teſtimony of the Churches of Chriſt in all Ages, ever ſince the Epiſtle to the Hebrews was received by the Latin Church, and the Apocalypſe by the Greek Church. Which two Books do not add any Article of Faith, neceſſary to Salvation; which was not contained in thoſe other Books, which were before that time univerſally received.

But every faithful Soul hath a far greater Certainty of the Holy Scriptures being the word of God, than hath been hitherto mentioned: which I ſhall ſhew when I have conſidered the ſecond Propoſition, which is this,

That all the Articles of Faith, which we Proteſtants do believe and profeſs, are recorded in the Holy Scriptures, as taught by Chriſt and his Holy Prophets and Apoſtles, and there contained, either in expreſs Words, or in Principle, from which they may be firmly deduced and concluded.

Now having ſuch an aſſurance as I have ſhewn above; that the Holy Scriptures are the Word of God, we have built the Articles of our Faith upon this Rock, and ſhall be ready to receive any more, which we can be convinced to be contained in it; but no other, till we have good aſſurance that they have been revealed from God ſome other way: For divine Faith muſt be founded on a divine Teſtimony.

But for the better clarifying of our Thoughts and Apprehenſions in this our ſecond Inquiry, it will not be amiſs for us to diſtinguiſh,

1. Of the Aſſent given to thoſe Articles (which muſt be alway an Aſſent of divine Faith) but a divine Faith is ſometimes Explicit, and expreſs, when we do actually apprehend and conceive of the Propoſition which we aſſent unto, whether it be expreſly laid down in Scripture, or we plainly ſee it to be deduced from what is there laid down.

But ſometimes it is implicite and vertual only, as when we aſſent unto ſome general Propoſition actually apprehended, though we do not diſtinctly conſider the particulars included in it; and in like manner when we aſſent unto ſome Principle laid down in Holy Scriptures, though we do not actually apprehend thoſe other Truths, which have a neceſſary conſequential Dependance on it; we are ſaid to believe theſe latter alſo implicitly, and as it were in ſemine; becauſe we do expreſly believe that, which implies or infers them.

For inſtance, when I aſſent unto this General, God knows the Hearts of all Men; I do implicitly aſſent unto this, God knows my Heart, though perhaps I may not have as yet particularly aſſented unto it. And ſo when I aſſent unto this, that Chriſt was true Man, I do vertually aſſent unto this, that Chriſt had a reaſonable Soul, becauſe it may be firmly inferred from the former, though I have not yet actually inferred it, or aſſented to it.

2. Of the neceſſity of ſuch aſſent, which is diverſe according to the diverſe Nature and import of the matters to be believed. Some are neceſſary to be believed and done neceſſitate medii, or elſe we ſhall never be Saved. Some things are neceſſary, neceſſitate Praecepti only, that is, without the Belief and doing whereof, we ſin.

For the firſt ſort, they are ſuch things, without the believing and doing whereof, God has determined never to ſave a Man; for both our Salvation, and alſo the means and terms of it, depend wholly upon God's Good-will and Pleaſure: and therefore, we muſt take our Meaſures of ſuch Neceſſity from God's revealed Will only. And from that we learn, that God has afforded greater Diſcoveries of things to be believed in ſome Ages than in others, and given greater abilities and advantages to ſome Men than to others; and acordingly doth require more things to be believed, and more explicit Faith of them from ſome Men, than from others; unto which by his Providence, he will bring them, and not ſave them without ſuch a belief of ſuch Truths. And as for the latter ſort, if they be neceſſary to be expreſly and explicitly believed, though we ſin, if we do not ſo believe them (being ſufficiently propounded unto us, and we having abilities to apprehend them) yet upon a ſincere Repentance, the Non-belief of them ſhall not prejudice our Salvation. But in many things, if we do but uſe our beſt endeavours to attain the knowledge of them, having a readineſs to believe and obey whatſoever we can get a particular Knowledge of, to be the Will of God; ſuch an implicit Faith and readineſs will be accepted for the Deed; as if we had expreſly believed them.

Now for ſuch things are neceſſary to be explicitly believed by all Men with a Divine Faith, or elſe they cannot be ſaved; They are not many, and are all contained in the Scriptures, and may be clearly learned from thence by any ordinary Capacity. The Ancients made account they were all compriſed in the Apoſtles Creed, the Lords Prayer, and the ten Commandments; and Bellarmine himſelf confeſſes that they are all contained in the Scriptures (omnia ſunt ſcripta, quae ſunt omnibus neceſſaria, Lib. 4. De verbo Dei non ſcripto, cap. 11.) And that they are ſo, will be evident to any one that will examine the Particulars: And therefore they may be clearly learnt from thence; and we may be as much aſſured of them, as of any thing which we read or hear.

And as for thoſe other Matters, which are further neceſſary for ſome Men to their Salvation: they are alſo contained in the Holy Scriptures; for elſe they were not propounded ſufficiently to beget a divine Faith (for there is no where elſe a divine Teſtimony to be found) and then they could not be neceſſary for their Salvation.

And then for ſuch things as are neceſſary to be believed, only becauſe, elſe we Sin; they alſo muſt needs be ſufficiently propoſed in the Holy Scriptures; ſo as that uſing our beſt endeavours, we may be ſufficiently aſſured from thence of their Truth and divine Authority; otherwiſe they would not be Obligatory.

But we may, and do attain to ſuch aſſurance by a diligent uſe of the means which God hath appointed, and is wont to bleſs, for that purpoſe, viz. By the due and diligent reading and hearing of the Word, with Prayer to God for the direction of his Holy Spirit, by comparing of Scripture with Scripture, and with the Analogy of Faith, and particularly with thoſe neceſſary Truths, whereof we are already convinced, and the reſt of God's Image in our Souls; and by conſulting with others (eſpecially Miniſters who were ordained by God to be the helpers of our Faith) and by the Conſcientious practiſing of what we have already attained to the knowledge of.

By theſe means uſed according to the abilities, which God hath given, all Men may be aſſured of all ſuch Matters, as are needful for Faith and Godlineſs; but ſome Men may receive a greater Satisfaction and Confirmation therein, who are able to ſearch and add the concurrent Expoſition of the ancient Orthodox Churches of Chriſt, and the Fathers of the Primitive times, agreeing among themſelves, and with the Holy Scriptures.

Would Men but make uſe of ſuch means as theſe, and embrace the Truth, when it offers it ſelf in the uſe of them, none would wreſt ſome obſcure paſſages of Scripture to their own Deſtruction, there being other places plain enough, from which they might learn the Truth and their own Duty, were they but truly humble and deſirous to know it. Nor would others have any pretence to keep the Scriptures from the People, becauſe of their obſcurity. But we may well ſuppoſe that thoſe who do ſo, do it rather becauſe the Scriptures are too plain, and expreſs againſt their corrupt Doctrines and Practices. What elſe ſhould make them ſo unwilling to truſt the People with the ſecond Commandment, and hide all the reſt of the Scriptures, (even their very Pater noster) in the dark Lanthorn of an unknown Tongue?

And here, I do not expect to be asked, how the common People can become aſſured that they ſee or hear; that they are Letters and Words which they ſee and hear, and words of ſuch a Language and Signification; becauſe ſuch mincing would be accounted triffling. Altho' to diſ-believe ones Senſes, is no new thing in the Pyrrhonian Philoſophy.

But if we be asked how ſuch People can be aſſured that their Engliſh Bibles agree with the Greek and Hebrew, from which they have been Tranſlated: We hope our Neighbours will let us know the Secret, how themſelves are aſcertained, that what their Prieſt tells them in Engliſh by word of Mouth, is agreeable (I ſay not to the Originals, but) to their Latin Bible, or that there is any true authentick Copy of it extant in the World; and that the Popes have done correcting, and altering its infallibility, or confuting their own; and how they are certain that it is true which the Prieſt tells them was done or ſaid at Rome, by ſome-body (he knows not who nor when) which yet he requires them to believe. And then we may uſe the ſame, or a better Method, and hope they will not charge us with Uncertainty. But in the mean while if we can have but a moderate Certainty from Senſe, Reaſon, and humane Teſtimony concerning ſuch things as theſe, which ſerve only to propound, and hand the object to our Faculties; we ſhall then be better able to aſſure our ſelves of the Truth contained in the Letter, and learn from whom it came, by looking into it, than by laying hold on the hand that brings it.

And for the Certainty which we have concerning the matters of our Faith, though we dare not pretend to any ſubjective Infallibility, yet it is as great a Certainty as God was pleaſed to allow the Church of the Jews before our Saviour's coming; which was ſufficient in its ſelf, both as to propoſal of the Object, and the Medium inducing Aſſent to have wrought Divine Faith in them, and to have ſaved them.

We read that our Saviour ſent them to the Scriptures, and when they ſought for ſigns from Heaven, He did peremptorily reject them; No ſign ſhall be given them. And when the rich Man in Hell deſired on behalf of his Kinſmen on Earth, that Lazarus might be ſent to teſtifie to them what Lazarus ſaw, and himſelf felt: Our Saviour puts words into Abraham's Mouth to check his Error, (Luk. 16.29) They have Moſes and the Prophets, let them hear them; and then adds, If they hear not Moſes and the Prophets, neither will they be perſwaded though one roſe from the Dead: Yea, though himſelf ſpake by an infallible Spirit, and wrought ſo many Miracles; yet he ſaith to the Jews, If ye believe not his Writings, how ſhall ye believe my Words? Joh. 5.47.

Agreeable unto which, St. Peter tells us, 2 Pet. 1.19. That the word of Prophecy is more ſure than the Voice, which came from Heaven, which he had heard; for indeed the Glory which accompanied that, did ſo aſtoniſh him, that he knew not what himſelf ſaid; Mark 9.6. And thoſe who heard the Voice from Heaven, in anſwer to our Saviour's Prayer, John 12.29. were ſo far from being edified, or convinced by it, that ſome of them ſaid, It Thundered. And therefore let us content our ſelves with the Certainty which God hath given us by his written Word, eſpecially having the Types enucleated, and Prophecies fulfilled by Chriſt's Appearing; and the Law of God Expounded by our Saviour's Doctrine, and having better Aſſiſtances for the underſtanding of the Scriptures, than ever the Jewiſh Church enjoyed.

And thus much of the Certainty which we have of our Faith, from ſuch Conſiderations as may paſs in Argument between Man and Man, which I do aver to be abundantly ſufficient for any prudent Man to act upon; who, I am ſure would upon leſs certain Grounds think himſelf bound to make more hazardous Attempts if he were in but half the danger of loſing his Life, that he is now in of loſing his Soul to all Eternity; and therefore it affords a Man a ſufficient external Motive of a prudent Belief, and Ground to follow it with his utmoſt Endeavours.

And therefore, if Men be not wrought upon hereby, the fault will be found to be in themſelves alone. And if any ſhall blame this Certainty, as inſufficient, we may reaſonably expect from them, that they do not require us to believe any Doctrines, whereof they cannot give us a greater Certainty, at leaſt, as great as this.

But beſides all this, every true Believer who hath a true ſaving Faith, (which is the Gift of God alone) infuſed into him, and wrought by the Operation of the Holy Ghoſt, hath a further Certainty of what he believes.

For the Object to be believed, being offered and brought home to his Faculties by the Preaching of the Word, the Holy Ghoſt makes the Ordinances effectual for the working of Saving Faith in the Hearts of all, who are ordained to Eternal Life, by clearly ſhining upon the Truths propoſed to them out of the Holy Scriptures, (in which reſpect it is called a Spirit of Revelation) and by opening, ſtrengthning, and raiſing their Underſtanding by a Special Donum intellectus, 〈 in non-Latin alphabet 〉 to the owning, and acknowledging of the Truth, (in which reſpect it is called a Spirit of Wiſdom, Eph. 1.17.) by which they are enabled clearly to diſcern, and fully to aſſent unto thoſe Divine Rays, and 〈 in non-Latin alphabet 〉 (wherewith its ſelf hath inveſted Divine Truth in the Scriptures) by a kind of ſpiritual Senſation, (as the Eye doth unto Light and Colours; or by a kind of Spiritual Intelligentia, whereby it aſſents unto this Object, as a Firſt Principle in Credendis, un-induced by any preceding Proceſs of Ratiocination; which is a Fides divina Principiorum. And from it, will be produced a Divine Faith to the Concluſion; which may be inferred from it, that ſo much of the Holy Scripture is the Word of God.

Much after the ſame way, by which, thoſe to whom the Word of God was immediately revealed, were aſſured of its being the very Word of God, (and not any illuſion) which was offered to them. But as the Matter there was new, and to be by them offered to the Faith of others, there were added miraculous Works of a Divine Power, to accompany the Revelation into the World; which might give Aſſurance that the Words, becauſe the Works did proceed from God; and this Divine Working was to be obſervable by others, to whom thoſe Meſſengers were ſent; whereunto their own Senſes might give Teſtimony of the Works done; and their Reaſon, That they muſt needs proceed from a ſupernatural Cauſe: But now the Conviction here being but for the Perſon of the Believer, in order only to his particular Salvation; both the Illumination of the Mind, Illuſtration of the Object, and the powerful Workings (which are here upon the Conſcience) accompanying it, are all tranſacted within the Precincts of the Soul, and intended no further; only as they may be reported by him unto others, and then they will have the force of an human Teſtimony of what has paſſed within himſelf.

And this cannot be called a private Spirit; for it is the ſame Holy Spirit which opens the Hearts of all, who receive the Word by a divine, Supernatural Faith, neceſſarily required for their Salvation; and it works this Conviction and Aſſent not immediately (at leaſt ordinarily) but by the means of that ſame word, which it had before revealed by others for the common good of the Church, and the common Salvation of all of them that believe. Such an aſſurance as this is, cannot be wrought, but by God himſelf, and therefore it is Supernatural Faith.

And to ſhew that this is no ſingular Opinion, but the common Doctrine owned and taught by the Learned of both Communions; I ſhall mention only two Teſtimonies, of each one. Aquinas (ſecunda, ſecundae. Qu. 8. Art. 4. in Corpore) ſpeaking of the donum intellectus, ſaith that it illuſtrates the Mind of a Man, enabling it to know a certain ſupernatural Truth. His words are (illuſtrat mentem hominis, ut cognoſcat veritatem quandam ſupernaturalem.) And in the ſame place (ad tertium) he ſaith of the ſame ſpecial gift of Underſtanding, that it is never wanting unto Holy Men in things neceſſary to Salvation; (Nunquam ſe ſubtrahit ſanctis circa ea quae ſunt neceſſaria ad ſalutem) The other is that of Archbiſhop Lawd in his Conference with Mr. Fiſher the Jeſuite; where Paragraph 16. he hath theſe Words. But if by Faith they mean the Habit, or Act of divine infuſed Faith, by which Vertue they do believe the credible Object, and thing to be believed, then their Speech is true, and confeſſed by all Divines of all ſorts. For Faith is the Gift of God, of God alone, and an infuſed Habit; in reſpect whereof, the Soul is meerly recipient: And therefore the ſole Infuſer, the Holy Ghoſt, muſt not be excluded from that work which none can do but He. For, the Holy Ghoſt, as he firſt dictated the Scripture to the Apoſtles; ſo did he not leave the Church in general, nor the true Members of it in particular, without Grace to believe what himſelf had revealed and made credible. So that Faith, as it is taken for the vertue of Faith, whether it be of this, or any other Article, though it receive a kind of Preparation, or occaſion of Beginning from the Teſtimony of the Church, as it propoſeth and induceth to the Faith; yet it ends in God, revealing within, and teaching within that which the Church Preached without. For, till the Spirit of God move the Heart of Man, he cannot Believe, be the Object never ſo credible. Thus far he, and to the ſame purpoſe he produces St. Auguſtine, Aquinas, Canus, and Stapleton.

And this is truly a Divine Faith; not only as it is given to a Divine Teſtimony as the Object, and as induced by a Divine Teſtimony, as the Medium, or motive of Aſſent; but alſo as it is infuſed into the Soul by God, as the Author, and Giver of it; and it cannot be but that the Special Providence of God; that guides Men unto Salvation, ſhould concern it ſelf to bring all ſuch, without fail, to the knowledge and Belief (and ſuch knowledge and Belief) of all thoſe Truths, without the Knowledge and Belief, whereof he hath determined not to ſave them. (But as for any other Men, they do never ſavingly believe.) And as to other Matters, the ſame ſpecial Providence will certainly give them ſuch Aſſurance of them, as he ſhall think needful for his own Glory and Service; and for their Obedience, Comfort, and Salvation, who diſpenſeth to all Men freely ſuch Meaſures of Gifts and Graces, as it pleaſeth him, Phil. 3.15.

And for the ordinary extent of ſuch Aſſurance, it may be further conſidered, That the Aſſurance which a Man hath of neceſſary Truths, will reach unto many more Truths which have conſanguinity, or neceſſary connexion with them, as Cauſes or Conſequents; or elſe by vertue of the Penning, and Context. As we ſee an whole Board faſtned by a Nail driven in one Place, becauſe of the continuity of the Parts; and a Seal confirming an whole Indenture, though affixed but to one part of the Parchment.

And thus a Teſtimony of the Holy Scripture concerning ſome particular part of it ſelf, being the Word of God, will take in very many others.

Thus have we conſidered in the general, what Certainty we have or may have of all the Articles of our Chriſtian Faith, which we do hold to be all contained in the Holy Scriptures, or elſe may by good Inference be deduced from it; both what Certainty a Profeſſor may have within himſelf, and alſo what Certainty he may give of it unto others, or receive of them in diſpute, or by way of Perſwaſion.

And as for ſuch Articles in Particular, it is neither conſiſtent with the deſigned brevity of this Paper, nor indeed needful to ſhew where every one of them is contained in the Scriptures, or how deduced thence; this being already done to every ones Hand, in the many excellent Writings, and (particularly) in the Catechiſms and Syſtems of the Chriſtian Faith, written both formerly, and of later times by learned Men of both Communions; whereunto private Perſons may have recourſe, if they have not yet attained ſufficient Knowledge and Satisfaction therein, by hearing the Word Preached, and Reading the Holy Scriptures.

PART II.

BUT beſides the Articles of Faith, which we in common have received from the Holy Scriptures, there are divers other Matters and Articles offered by the Church of Rome, as neceſſarily to be believed by us, which ſhe tells us, were alſo delivered and taught by Chriſt, and his Holy Apoſtles, and ought to be received and believed by us equally with thoſe contained in the Holy Scriptures, which are not expreſly contained in them; but have been delivered and conveyed down from Hand to Hand to thoſe very times by word of Mouth, or ſome other way: Which are therefore called Traditions, or traditional Doctrines from this particular way of conveyance diſtinct from the Holy Scriptures; which is alſo called Tradition in an active Senſe.

And for the Doctrines themſelves, which they offer to us, if they were really taught by Chriſt and his Apoſtles, we grant they muſt needs be infallibly true, and the Word of God, and atteſted ſo to be by the ſelf ſame Miracles which they wrought to confirm their other Doctrines But we muſt have good aſſurance that theſe were taught by them; which we can never have if they contradict thoſe recorded in the Holy Scriptures to have been taught by them; whereof we are ſo well aſſured already, which yet many of them manifeſtly do.

Therefore let us ſee what Grounds or Arguments are offered to us for the Proof that theſe Doctrines were indeed taught by Chriſt and his Apoſtles. And theſe Proofs muſt at leaſt be equal to thoſe, by which we are aſcertained, that the Holy Scriptures are the Word of God; elſe we cannot be obliged to receive theſe out-lying Doctrines with equal Faith and Certainty (which they tell us is due unto them) as thoſe recorded in Holy Scriptures.

For our Satisfaction herein we are offered Infallible Tradition (as is pretended) that is, that ſome Men have in all Ages to this preſent day been infallibly guided by the Holy Ghoſt to deliver theſe Doctrines to their Succeſſors, and infallibly to teſtifie, that they were taught by Chriſt and his Apoſtles, which is indeed a very great and liberal offer, if they can but make it good; and too great an offer not to be ſuſpected, and therefore we had need to conſider it well; leſt ſo great a matter, if raſhly rejected, ſhould involve us in Infidelity; or if blindly ſwallowed, ſhould prove a Sluce to let in upon us an Inundation of Men's Dreams and Fictions, pretending Commiſſion from our Bleſſed Saviour, and his Holy Apoſtles.

And that we may the better judge of this Matter, let us diſtinctly conſider firſt the Tradition, and then the Infallibility.

And here it is ſomething ſurprizing and entertaining to find, that ſome Men after they have, to ſhew the neceſſity of Tradition, told us, that without it, ſuch and ſuch particular points of Faith cannot be proved from Scripture, ſhould yet attempt to prove the ſame, when they come to treat of them in Retail, from ſeveral Texts of Scripture. For inſtance, Bellarmine, de verbo Dei non Scripto. Lib. 4. cap. 4. Quarto neceſſe eſt noſſe extare libros aliquos vere Divinos: Quod certe ex Scripturis nullo modo haberi potoſt. i. e. That it cannot be known from Scriptures that there are any Books extant in being, which are truly Divine; and yet the ſome Man, Lib. 1. De verbo Dei, cap. 2. can argue in this manner. Scripturas certiſſimas autem, atque veriſſimas eſſe, nec humana inventa, ſed oracula Divina continere.

40. Teſtis eſt ipſa Scriptura—cujus vera praedictiones; Verum igitur eſt quod dicitur—omnis Scriptura divinitus inſpirata, 2 Tim. 3. Verum quod dicunt omnes Prophetae, haec dicit Dominus. That the Scriptures are moſt certain and moſt true, and contain not any human Inventions, but the Divine Oracles. Fourthly, The Scripture it ſelf is Witneſs-whoſe Predictions are true; therefore that is true which it ſays, All Scripture is of divine Inſpiration: and that is true, which all the Prophets ſay, Thus ſaith the Lord.

Nor can it be pretended to be an Argument ad homines, ſince they are never like to convince us of any thing from Scripture, which they themſelves have told us cannot be proved from Scripture. But it ſeems ſuch a Diſputant as Bellarmine can prove that which cannot be proved; or rather it ſhews how little they dare rely upon their own Traditions, and how gladly they would beg a little Credit for ſome others of them, by rubbing their Copper Coin againſt the Gold of Scripture; and how little they matter it, if they may but advance the reputation of their Traditions, though they contradict both the Scripture and themſelves alſo.

But they offer us Tradition for Proof; and why may we not allow Tradition for good Proof that ſuch Points of Doctrine were taught by Chriſt and his Apoſtles, as well as we have done for the Scriptures, being the Word of God? But till they can bring us as good Tradition for theſe, as that for the Scripture was, they ought not to blame us as unfair and partial, if we do not receive them. Let them ſhew us the unanimous Comſent of all the Churches of Chriſt ever ſince the Apoſtles time, atteſting Matters which they judged to be of univerſal concernment for our Salvation; and let this Teſtimony and Tradition concerning theſe things be collaterally corroborated by as evident Beams of Divinity, reſulting from the things themſelves; and then we ſhall be ready to pay a like Aſſent unto theſe Doctrines, as we do unto thoſe which are contained in the Holy Scriptures. But if the Tradition for theſe exotick, or exoterick Doctrines be not to be found in the firſt and pureſt Ages of the Church, but they have been kept under ground by the Diſciplina Arcani (as we are told) for ſo many hundred years together; and if they have ſince been rejected by many Churches, and are apparently the private Intereſt of one particular Church (and that none of the beſt) which teaches them: What reaſon is there that a ſuſpected and accuſed Party's own Word ſhould be admitted as his ſufficient Juſtification? Eſpecially in things known to be falſe by Senſe and Reaſon, and contrary to Holy Scripture; and therein contrary to that far mor general, certain, and impartial Tradition for the Scriptures being the Word of God.

The as for the Infallibility of this Delivery, we know that there is no ſuch Attribute as Infallibility belonging to any Creature, or its actings (although it be impoſſible in ſenſu Compoſito, for any one to err or deceive, while he thinks and ſpeaks the Truth) and therefore all Mans Infallibility conſiſts in his Faculties, being guided infallible by the Infallible God, and by Him kept from Error; and ſo far, and ſo long as he is ſo, he can neither deceive, nor be deceived. Yet even then he is fallible in himſelf. But now, that God ever did, or will ever ſo guide any Man, we muſt come to know it, either by his Promiſe to do it, or his Teſtimony that he has done it; or by the Teſtimony and Tradition of others concerning it.

As for his Promiſe, 'Tis very true, that our Bleſſed Saviour did Promiſe to his Holy Apoſtles and Diſciples, That his Spirit ſhould guide them in all Truth, John 16.13. i. e. Thoſe Truths which he had taught them, verſ. 14, 15. And that by enabling them to remember them, John 14.26. And alſo into Truth concerning things to come, for ſo it follows in verſe 13. And that the Holy Ghoſt ſhould dwell in them, Chap. 14.17.

Now if this Guidance be underſtood of Infallible, and as promiſed to all Chriſt's Diſciples, and all their Succeſſors in their common Faith, it will prove that all true Chriſtians are infallible, which perhaps will be thought too much. Or if promiſed only to all the Apoſtles, and all their Succeſſors in the Miniſtry of the Goſpel; this alſo will prove too much for the Romaniſts purpoſe. But the truth is, that though the Promiſe be to be applied to all the Apoſtles and Diſciples, and all their Succeſſors, yet not to all in the ſame extent of Guidance; for then all their Succeſſors muſt have the Spirit of Prophecy, and the afore-knowledge of things to come, which is not pretended by any to be true; and common Experience ſhews the contrary. The aſſiſtance therefore, and guidance promiſed, relates diverſly to thoſe, to whom the Promiſe was made.

(1.) As to all holy Diſciples in all Ages, whom the Holy Ghoſt doth ſanctifie, it guides them by infallibly bringing them to believe all Truths neceſſary to be believed by them, in order to their Salvation; ſo that they ſhall not fail to believe them; who are therefore ſaid to be led by the Spirit, Rom. 8.14. And to be the Sons of God, and to have the Spirit dwelling in them, Rom. 8.9. John 14.17. But yet they are not ſubjective infallible in their Faculties, or Act of Believing, but only as guided by the Holy Spirit.

(2.) As to all the Holy Apostles, and divers others, Holy Diſciples of that Age; the Guidance promiſed, is to inſtruct and enable them infallibly to know, remember, and Preach unto others the whole Counſel of God, taught by our Saviour for Mans Salvation, and to confirm that Aſſiſtance in Teaching, by miraculous Works; and to ſome of them infallibly to pen is alſo, and unto ſome to fortel things to come.

(3.) And as to all the Succeſſors of the Apoſtles in the office of the Miniſtry, and Preaching of the Goſpel (whether ſingle, or conjoyned) the Guidance of the Holy Ghoſt promiſed is not immediate, conſtant, or ſubjective infallible; but is only ſo far forth, as by its Paſtoral Gifts and Graces it enables them to diſcover and deliver thoſe Truths, which it hath inſpired others in that firſt Age infallibly to record in the Holy Scripture; and which it now intends by their Miniſtry to work the Hearts of all, who ſhall be Saved, to give a true divine Faith unto, and by it to bring them infallibly to Salvation.

For which Purpoſe Chriſt hath promiſed to be with them alway, even to the end of the World, Matth. 28.20. (aſſiſting them by Gifts, protecting their Perſons, and bleſſing their Labours); and that the true doctrine of Faith, which St. Peter had profeſſed, and ſhould both Preach and Pen by infallible Aſſiſtance, ſhould never fail to be Preached and Believed; nor his perſonal Belief of it wholly fail, but continue to eternal Life; and that the Gates of Hell ſhould not be able to prevail againſt his Church, but that there ſhould always be on Earth a faithful People profeſſing the Goſpel Truth, and worſhiping God in the Spirit.

But for any Infallibility that ſuch Succeſſors have in giving the meaning of Scripture, we cannot find that Chriſt ever promiſed it; much leſs to any particular Church, or Paſtor, above all the reſt: And indeed ſome interpretations of Scripture which thoſe have given us, who pretend moſt to Infallibility, are ſo evidently falſe and vain (not to ſay prophane) that they have thereby ſufficiently convinced us of the Vanity of their own Pretenſions.

And as for that appropriating Claim, which is laid to it by the particular Church of Rome, and thoſe of its Communion, there are many ſhrewd and violent Preſumptions, in prejudice of it. As

(1.) That the Aſſertors of it are not yet agreed in what Enſuring-Office to lodge their Infallibility; whether in the Biſhop, or in a General Council, or both, or in oral Tradition; and it may well ſeem ſtrange to us, that thoſe who (as is now pretended) did formerly make ſo much uſe of it, ſhould forget in what Cabinet they laid up ſo precious a Jewel, or forget to deliver the Keys of it to ther Succeſſors; which alone (if ever they had it) may ſufficiently ſhew how poſſible it is for a Tradition to miſcarry.

(2.) It is alſo vilely ſuſpicious, that they ſo keep up their Traditions in their Sleeve; for either they cannot, or will not ever give out a perfect Catalogue of their traditional Doctrines; which (as they tells us) are kept up in reſerve with wiſe Men, perfectioribus in occulto tradita. Which truly has an evil appearance, as if they did purpoſely conceal the juſt number of them, that ſo they might forge ſome upon occaſion to ſerve a turn, when there ſhould be need of a new Article to promote the intereſt of that Church in ſome preſent juncture of affairs: though we would willingly be ſo Charitable as to hope it is not ſo.

(3.) But how ſhall we ever be able to overcome the ſo many Contradictions which have happened between Pope and Pope, yea the Pope and himſelf; between Council and Council, & pila minantia pilis? we cannot ſee how ſuch Contradictions can be conſiſtent with a Spirit of Infallibility; and in the mean while, what a ſcandalous diverſion was it to the World, to ſee two or three Popes at once thundring out Anathema's, and tilting their Infallibilities at one another, and a Council at laſt putting them all in a Bag together?

It ſeems very unworthy of the whole Bleſſed Trinity to aſſert that the Holy Ghoſt, that holy Dove, which was wont to inhabit only thoſe Candida tecta, of pure and ſanctified Souls, and to move and inſpire only Holy Men of God, 2 Pet. 1.21. under the moſaick Diſpenſation, ſhould now in times of a more plentiful effuſion of its Grace and Holineſs under the Goſpel, take up its reſidence in, and give out Oracles from ſuch impure Sinks of Sin, Error and Ignorance, as many of thoſe who have pretended to this infallible Guidance are confeſſed to have been.

That the Holy Spirit, who is ſo apt to be grieved by the reſiſting of his Motions, and even by corrupt Communication (Eph. 4.29.) ſhould digeſt things ſo contrary to his holy Nature, and not withdraw from ſuch a Soul: Or can it be imagined that the Holy Jeſus would ever by his Promiſe oblige the Holy Spirit to ſuch an Office?

And for thoſe few others among them, who were holy and good Men, we muſt be well aſſured that they were true Biſhops; but whether they were duly elected, and ordained, or ſo much as Baptiſed, their Doctrine of the Prieſts Intention being neceſſary to a Sacrament, makes it impoſſible for us to know; and for one that is not ſo qualified, ſuch Aſſiſtance is not claimed or pretended to.

And as for Councils being infallible, the claim allows it only to General Councils: Which certainly may beſt of any pretend unto it from the Promiſe, as being ſuppoſed to be the univerſal Church repreſented, and thereby alſo impowered to conclude all by its Determinations. But was there ever a true General Council, beſides that at Jeruſalem (Acts 15.) whoſe Canons are recorded in the Holy Scriptures, of which we are well aſſured that it was infallibly guided in decreeing, as St. Luke was alſo in recording of its Canons? but that Council tells us nothing of a ſucceſſive Infallibility in the Church of Rome, nor any thing of theſe its Doctrines. And for all other Councils, be they what they will, all their deciſions were to be guided by the Holy Scriptures, and not to be received if contrary thereunto, as the beſt, and moſt ancient of them have profeſſed and practiſed; and ſo did the Holy Fathers own concerning them, and acknowledge concerning their own Writings; never pretending to give or admit of any infallible rule of Faith, diſtinct from the Holy Scriptures: And if they did not pretend to it, but rather diſclaim it, we have little reaſon to believe others, who pretend to it for them; but rather to ſuſpect that they do therein but ſerve their own private Intereſt.

And if we do but well conſider the Pretence, we ſhall find it clogged with ſo many Uncertainties, that it can never make its way through them to give any tolerable Security to particular Chriſtians, which yet it is now made uſe of for.

1. For firſt, a private Chriſtian may be convinced of Truths delivered in the Holy Scriptures, and firmly believe them, and yield Obedience to the Commands therein contained; and be aſſured that in ſo doing he ſhall not fail to attain Salvation; and not only morally and rationally aſſured, but alſo have a Divine ſupernatural Faith thereof, wrought in his Heart by the Gift of God, and the Operation of the Holy Ghoſt, as was ſhewed before. Now either of theſe Convictions or Beliefs do bind the Man not to let go thoſe Truths which he hath ſo believed, whereof Chriſt will one day take an Account, how they have been kept by him; as he did of the Churches. (Revel. 3.8.10.) And therefore he muſt neither through Careleſsneſs loſe them, nor through Cowardiſe deny them, through Treachery betray them, nor through Apoſtacy renounce or diſclaim them.

Wherefore I ſee not how one that hath ſo believed the Truth, can reſign up himſelf to others, and compromiſe his Faith to believe whatſoever they ſhall offer to him: Since thereby he would truſt his eternal Concernments in the Hands of Men, foregoing that ſure hold, which God had given him on the ſure word of Prophecy; to which he ought to bind himſelf, as unto a Rock, or Maſt.

But were that Lawful for him to reſign up his Faith to the Deciſions of a general Council; yet before he could do it prudentially, it were fit he ſhould have good Aſſurance given him.

(1.) That the Council, whoſe Canons are offered to his Faith, was really a General Council, and duly elected by all that were to be repreſented, and concluded by it. But if he muſt ſuſpend till the Church of Rome be agreed on a juſt liſt of general Councils, I believe he may wait till Dooms-day; for at preſent they fluctuate between Eight, and one and twenty, as they do for the Notes of the Church, between Coſterus his three, and Bozius his Hundred.

(2) That the major number of Suffrages were always for the truth, and had the infallible Guidance on their ſide, and therefore, that they were never contradicted by the greater number in any other ſuch general Council; and that the Canons made were the judgment of that major Part, and not of the leſſer.

(3.) That theſe Canons which are now offered to us, are the genuine Canons, which that major part did then make, and ſubſcribe unto, and not ſince counterfeited or corrupted; and that here are all. For Bellarmine, and Baronius, we ſee, make no ſcruple to caſhier a Canon out of an admitted Council, if it be not for their turn, upon pretence that the Pope conſented not to that Canon, though he did to all the reſt; and alſo that a like divine Providence hath watched over theſe Canons, as hath done over the Holy Scriptures.

And yet further, if the Romaniſts think by this Argument to produce in Chriſtians an infallible Aſſent, of a Divine Faith unto theſe Doctrines; then the Prieſt, who brings them to Mens Ears, had need not only to be infallible in receiving and delivering them, but alſo give Evidence that he is ſo, by ſome unqueſtionable Miracle. And yet after all this, unleſs the faculty of the hearer be infallibly guided to aſſent unto it, he will not believe infallibly; for we find that many of the Jews did not ſo much as believe, although they heard our Saviours Doctrine, and ſaw his mighty Works.

All which, and many more that might be named, are ſo great Incertainties, that they are ſufficient to deterr any prudent Chriſtian from ever parting with his preſent Security for a new one, which is thus attended, tho it were Lawful for him to do it.

But how much better is it a for a well-grounded Chriſtian to keep his ſure Footing on the Terra firma of Holy Scriptures, than to commit himſelf to ſo great Uncertainty? Which ſeems to be an adventure not much unlike the Methods of the new Philoſopher, who would perſwade us to ſtrip our ſelves of all the prejudices of Faith, Senſe, Reaſon; yea, and of our very firſt notions, that we may the better ſwim unto that rocky Truth, That we have a Being; and from thence returning to recover as much as we can of that which we laid aſide to try the Experiment.

And laſtly, for the new Demonſtrations which ſome have lately advanced to prove the infallibility of Oral Tradition, from the impoſſibility of its miſcarrying, and that what is this day declared for Apoſtolical Doctrine muſt needs have been always ſo declared, becauſe it cannot be imagined that thoſe who delivered it one day for ſuch, ſhould have forgotten what they had heard but the day before, or that they would report that to others, which they had not heard themſelves: This I ſay doth require, and needs more Charity and good nature in an Adverſary, than it is like to meet withal out of their own Communion, and but rarely there.

And really the Demonſtration is ſo extraordinary, that did not we ſee it made uſe of by themſelves, we might rather have ſuppoſed it to have been hatched by the heat and ſweat of ſome Man's Brain, who was no well-wiſher to the Doctrines, which it is brought in favour of.

But however that be, I am confident that ſeven Cities will hardly contend for the honour of his Birth, who had the felicity to be the firſt Inventor; and for our ſelves, we ſhall deſire to be well aſſured, not only of the goodneſs and infallibility of their Memories, and of their Honeſty, who all along delivered theſe things, but alſo of their due attention to, and right apprehenſion of the things which they heard. And alſo that Men of ſo good Memories might not likewiſe have ſo good Inventions, (or at leaſt ſome of them) as to light upon ſome private opinions of their own, which they might impart unto others, and which might inſenſibly in tract of time be ſpread abroad, and ſo far liked by the generality, that for the very agreableneſs of them to their Minds, and conveniences for their Intereſts, they might be worthy to be aſcribed, either to ſome extraordinary Spirit in the Author, if known; or elſe to the Apoſtles themſelves. And this be ſpoken without any worſe reflection upon their Memories or Fidelity, which have been ſhewn to be a very inſufficient enumeration of the poſſible, yea and probable cauſes of a miſcarriage in Oral Tradition. But this demonſtration has convinced Proteſtants of this, at leaſt, that as far as this is confided in, Demonſtration at preſent runs very low in the Church of Rome. And to keep our Country People from being overmuch convinced by it, we ſhall need only to put them to read a leaf in Chaucer, where they may perceive that our Language, notwithſtanding daily uſe and Tradition, is ſo much altered from what it was three hundred Years ago, that what was then ordinarily ſpoken, is now hardly to be underſtood.

But wherever the Romaniſts ſhall at length agree to place this their Infallibility; nay, though every one of their Communion might have it who would but pretend to it; let them make the beſt uſe of it they can, for their own private aſſurance and comfort. But if they will needs make it Argumentative to convince others of the Divine Authority of what they deliver; we hope they will firſt prove to us ſuch their Infallibility by clear promiſes in Scripture, or teſtimonies from Scripture, or elſe by univerſal Tradition of the Churches of Chriſt concerning it; or elſe ſhew us ſome unqueſtionable works of divine Power wrought in Confirmation (I ſay not of their Doctrines) but of their own Infallibility in teſtifying that the Doctrines were taught by Chriſt and his Apoſtles; which is pretended to have accompanied the Tradition through all Ages, and therefore the Miracles muſt run parallel with it, and accompany it in a conſtant Succeſſion, to be the Credential Letters of the ſucceſſive deliverers and reporters, to the Men of each particular Generation. For it ſeems a very unreaſonable thing for any Diſputant to require ſuch a Poſtulatum to be granted him by his Antagoniſt, that whatſoever he ſhall ſay is not only true, but infallibly true; which is ſuch a begging of the Queſtion, as ſhews how poorly he is provided to give Men a juſt ſatisfaction, and is as much as to ſay; He is reſolved never to diſpute about any thing which he propoſes.

I will add no more, but only this upon the whole Maſter; That while the Romaniſts do offer us more Certainty for the Scriptures being the Word of God, than we need; They cannot perform to us ſo much Certainty for thoſe unſcriptural Doctrines, as we do juſtly require and expect before we entertain them. So prone are ſome Men to dream of Supererogating, while in truth, they fall ſhamefully ſhort of doing their neceſſary Duty.

FINIS.

A Catalogue of ſome Books Printed for Henry Mortlack, at the Phoenix in St. Paul's Church-yard.

A Rational Account of the Grounds of Proteſtant Religion, being a Vindication of the Lord Archbiſhop of Canterbury's Relation of a Conference, &c. from the pretended Anſwer by T. C. Wherein the true Grounds of Faith are cleared, and the Falſe diſcovered; the Church of England vindicated from the Imputation of Schiſm; and the moſt important particular Controverſie between us and thoſe of the Church of Rome throughly examined: By Edward Stillingfleet, D. D. and Dean of St. Paul's, Folio. The ſecond Edition.

Origines Britannicae: Or the Antiquity of the Britiſh Churches; with a Preface concerning ſome pretended Antiquities relating to Britain, in vindication of the Biſhop of St. Aſaph. By Edward Stillingfleet, D. D. Dean of St. Pauls, Folio.

The Rule of Faith: Or an Anſwer to the Treatiſe of Mr. J. S. Entituled, Sure Footing, &c. By John Tillotſon D. D. To which is adjoyned, A reply to Mr. J. S.'s third Appendix, &c. By Edward Stillingfleet, D. D. Octavo.

A Letter to Mr. G, giving a true Account of a late Conference at the D. of Pauls.

A ſecond Letter to Mr. G. in anſwer to two Letters lately publiſhed concerning the Conference at the D. of Pauls.

Veteres Vindicati: In an Expoſtulary Letter to Mr. Sclater of Putny, upon his Conſenſus Veterum, &c. wherein the abſurdity of his Method, and the weakneſs of Reaſons are ſhewn; his falſe Aſperſions upon the Church of England are wiped off, and his Faith concerning the Euchariſt proved to be that of the Primitive Church: Together with Animadverſions on Dean Boileu's French tranſlation of, and Remarks upon Bertram.

An Anſwer to the Compiler of Nubes Teſtium: Wherein is ſhewn, That Antiquity (in relation to the Points in Controverſie ſet down by him) did not for the firſt five hundred Years Believe, Teach, and Practice as the Church of Rome doth at preſent Believe, Teach, and Practice; together with a Vindication of Veteres Vindicati from the late weak and diſ-ingenuous Attempts of the Author of Tranſubſtantion defended, by the Author of the Anſwer to Mr. Sclater of Putney.

A Letter to Father Lewis Sabran Jeſuit, in anſwer to his Letter to a Peer of the Church of England; wherein the Poſtſcript to the Anſwer to the Nubes Teſtium, is vindicated, and Father Sabran's Miſtakes farther diſcovered.

A ſecond Letter to Father Lewis Sabran Jeſuite, in anſwer to his Reply.

A Vindication of the Principles of the Author of the Anſwer to the Compiler of Nubes Teſtium in Anſwer to a late pretended Letter from a Diſſenter to the Divines of the Church of England.

Scripture and Tradition compared, in a Sermon Preached at Guild-Hall Chappel, Nov. 27. 1687. By Edward Stillingfleet D. D. Dean of St. Pauls, the ſecond Edition.

A diſcourſe concerning the Nature and Grounds of the Certainty of Faith, in Anſwer to J. S. his Catholick Letters, by Edward Stillingfleet, D. D. Dean of St Pauls.

The Council of Trent examined and diſproved by Catholick Tradition in the main Points in Controverſie between us and the Church of Rome; with a particular Account of the Times and Occaſions of introducing them. Part I. To which a Preface is prefixed concerning the true Senſe of the Council of Trent, and the Notion of Tranſubſtantiation. By Ed. Stillingfleet, D. D. Dean of St. Pauls.