every one Point of our Religion and Faith Now to prove what I have set down to be the only true solid and infallible Grounds of the true Christian and Catholick Faith 1. That Scripture is this Ground is granted by M. Menzeis and all Protestants so needs no proof as to them 2. That sole Scripture without the Declaration and Exposition of the Church as an infallible Propounder Expounder and Judge cannot be this Ground is proved at length in my fourth Section and presently you shall see it again 3 That Apostolical Traditions are necessarily joyned with Scripture Is 1. proved from clear Scriptures most expresly commanding us to receive them 2 Thes 2.13 Therefore brethren stand fast and hold the Traditions which ye have been taught whether by word or by Epistle 2 Thess 3.6 Now I command you brethren in the name of our Lord Jesus Christ that ye withdraw your selves from every Brother that walketh disorderly and not after the Traditions which he received 1 Corinth 11.2 Remember me in all things and keep the Traditions as I delivered them to you 2. By the Authority of the Fathers of the first three ages quoted in my sixth Section with that of S. Chysostome S. Augustine and others above mentioned 3. From manifest and Demonstrative reason in some chief Points which all Christians believe without any express Scripture as I have instanced in persons in the Trinity Sacraments in the Church the keeping of Sunday c. and in many Heresies condemned by the Church Councils Fathers yea and Protestants themselves without any clear Scripture can be brought against them as S. Augustine avoucheth of the Errour of Donatists c. Rests then only to prove that the Church's Authority as an infallible Propounder is necessary to make all these Divine and infallible Truths in themselves contained either in Scripture or delivered by Apostolical Tradition both solid and infallible Grounds to us For this I presuppose 1. From the Apostle S. Paul Hebrews 11. That without Faith it is impossible to please God 2. From the same Apostle Ephes 4.5 That there is but one Faith one Baptism one Lord JESUS Christ 3. From him again Hebr. 10.23 That we must hold fast the profession of our Faith without wavering From which Texts importing the Necessity of Faith the Unity of Faith and the steadiness in believing required in Divine Faith it doth follow that some infallible means which all may make use of must be appointed by God to attain to this Faith so absolutely necessary to all For to say God hath commanded us and that under the pain of Eternal Damnation to believe undoubtedly and not furnished infallible means to attain to such belief were to accuse his Goodness Providence and Wisdom And this no Christian or rational man will deny so that all the Question that can be moved is about the infallible means to attain without doubt or wavering to Divine Faith which may perswade infallibly all sort of persons that such things are revealed by God removing all reasonable doubts that can arise either concerning Gods Revelation which is the formal object of Faith or the things he hath revealed which makes its material Object and this means I say again must not only be solid and infallible objectively and in it self as M. Menzeis will have the Protestant Religion and Grounds of it but also subjectively and to us it being the same thing as to make a perswasive motive not to appear and not to be according to that Maxime Idem est non esse non apparere Wherefore a ground however infallible in it self yet not appearing so to us and known to be such availeth nothing as to our belief The Mathematicians Demonstrate the Sun to be many times greater then the Earth and their Demonstration no doubt is both certain and evident in it self yet never shall perswade a Country clown that it is greater then his Cap for that no Demonstration of this is clear and certain to him Even so is it in the Ground of Faith it must be both solid and and infallible in it self and it must be known to be such by all who prudently rely upon it This presupposed to conclude all that has been said and fully prove both the Ground of Faith in the Catholick Roman Church solid as the Rock it is built on and the means for conveying it to us infallible I first show against M. Menzeis or rather for him and his conversion the necessity of an infallible Propounder of what â—e must undoubtedly believe for if this can be made good he engageth again to turn Papist 2. That the true Church is this infallible Propounder â— That the Catholick Roman Church is the only true Church 1. Then as to the necessity of an infallible Propounder If no men no Church be infallible in propounding then holy Scripture and consequently all that is contained in it is only delivered to us by fallible means and so no infallible certainty in Faith The consequence is clear for most infallible Truths may be changed altered corrupted and both fallibly and falsly propounded to us as the first and chief Mysteries of the Christian Religion by Hereticks have been 2. Faith comes of hearing says the Apostle then as there be infallible believers and hearers so must there be infallible Teachers for Hearing and Teaching are Correlatives 3. No other infallible means is or can be assigned by Protestants to Ignorants yea to all who understand not the Original Languages for what is contained in Scripture save only the Authority of their Pastors and Church but this Authority in propounding is not acknowledged infallible by them then no infallible means is left 4. There is no less necessity the Church be infallible in propounding then the Evangelists in penning and the Apostles in Preaching no disparity can be given Gods Word being equally infallible in it self before both as iâ— is now 5. Our Saviour Christ most expresly owns the necessity of an infallible propounder granting the Jews had not sinned in refusing to believe him if by his Works and Wonders he had not evidenced himself to be the Son of God and consequently infallible in his Doctrine 6. For this the gift of Miracles is given to the Apostles and left in the Church to show their infallible assistance in propounding If you answer that was necessary at first but not now because it is the same Doctrine you teach which the Apostles did propound infallibly You say nothing for that it is we doubt of or rather undoubtedly we deny that your Doctrine is the same You presently appeal to Scripture but in vain till first you answer to all that is objected in my fourth Section how ye know infallibly what ye call Scripture to be Gods Word then the Letter you read to be uncorrupted the sense you give to the genuine c. and to all the clear places of Scripture I have brought against most of your particular Tenets I do not here ask
visible in her Pastors and people by a continued succession from the Apostles which held S. Augustine in her Tenet me in Ecclesiâ says he Successie facerdotum I am holden in the Church by the succession of Priests then he reckons out the only high Priests and Bishops of Rome as the lawful Successors of S. Peter as in his 162. Epistle he says in the Roman Church has ever been the Authority of the Apostolick Sea In ecclesiâ Romanâ semper Apostolicae Cathedrae viguit authoritas No other having unity in Faith or the means to preserve it by General Councils which have all been holden in her No other and specially the Protestant Church having either Universality or Antiquity as is clear from their late Rise and little Extent Whatever Protestants and other Sectaries sophistically or Subtilly Object against all this is but weak and should stumble none many stronger Objections Atheists Infidels and Hereticks have made against God our Saviour Christ and the holy Scripture The first Principles most clear by the light of Nature suffer their Objections whence the Scepticks amongst Philosophers as the Socinians amongst Hereticks those admitting of nothing as unquestionably clear and these as infallibly true Wherefore to conclude all I have said the Catholick Roman Church being so gloriously marked so generally attested and so notoriously known to be the true Church established by Christ and his Apostles ever conspicuous and visible ever working Miracles converting Infidels making Saints ever holding Councils deciding controversies keeping unity opposing Hereticks and maintaining true Faith upon Solid and Infallible Grounds having so clear testimony from the Fathers from Scripture from God having charisma veritatis certum the Gift and Grace of certain and infallible Truth says S. Irenaeus origines firmas sure beginnings saith Tertullian Veritatem undequaque munitam verity solidly grounded and guarded says S. Epiphaniâ—s haeres 55. authoritatem stabilissimam most solid and constant Authority says S. Augustine Ep. â—8 may 〈◊〉 not say justly with our Countryman Richard of S. Victor l. 1. de Trinit c. 2. Si error est quem credimus à te decepti sumus If it be Error we do believe in this Church and upon her Authority it is thou O God who hath deceived us for with such signs this Doctrine is confirmed that it can be from no other but thee Let the impartial Reader here compare both Protestant Grounds and Doctrine with ours and see after all their Objections and Cavils what they bring for their new doubtful and inconstant Opinions against our old infallible and constant Faith what against our just claim our clear right our long and uninterrupted possession They come in with the Scripture in hand as the Fundamental Law against which there can be no prescription but what Scripture I pray you save that they have wrested from us olim possideo prior possideo says Tertullian it was first delivered to us we have it of old and we conserve it whole and intire But not so Protestants the many Books they reject shows it is but like a torn bond in their hands blotted in as many places as there be things put in of new or others rased out in their Bibles And then as they bring it it is altogether forceless and can make no security as a rent Charter without Subscription Witness or Seal Gods Subsciption would be seen and acknowledged if it were presented by them as at first by the Apostles with Supernatural 〈…〉 Motives witnesses if they could show it handed down from age to age by infallible Propounders his-Seal in Miracles But the Protestant Church granting her self to be fallible and being destitute both of infallible Motives of credibility and miracles can be no sure propounder of Gods Word neither can it as propounded by her be any sure ground to us Yea Examine well all the Principles Protestants build their Pretended Reformation upon and you shall find them all mearly Whimsecal Paradoxal and improbable For what Probability can there be 1. Of what they say against us that the Popish Church as they call it which they grant to be most antient should have continued so long and ever possessed the greatest part of the Christian World holding Councils condemning Heresies converting Infidels working Miracles and that the Protestant Church which they will have to be the Catholick or Universal all this time was no where to be found never once made mention of by any Author without Councils Statutes or Laws published to the World never converting one Kingdom opposing one Heresie having one Writer of note witnessing her Faith and Doctrine her doings or sufferings her Pastors or People That the antient Congregation diffused through the whole World should be Heretical and the new one in some few corners be Orthodox That corruption of Doctrine did enter so insensibly into the Roman Church that no Councils no Fathers did see or censure it who have observed many lesser things in private men that all the Fathers I have quoted in my 6. Section should have unanimously holden ever since the Apostles what Protestants call Popish Errors or that so many Learned men in the Roman Church who have dived into the very depth of most abstract Sciences could not see before Luther what in Scripture was clear 2. What probability for what they vent of their first Apostles and Reformers that God did send one Apostate Friar who in the Monastery as he confesseth lived so mortified chast and devote but quitting it is so hurried with his passions of Lust and stings of Conscience even for this his new Doctrine as may be seen in the Preface of his Works in Latine and his Table Conferences without any visible mark of his Mission to reform both his Word and Church in opposition to all her ordinary Pastors at that time that the Church before him I mean Luther as he himself glories should have been destitute of the true Letter and sense of Scripture of true Worship true form of Government c. that notwithstanding so many solemn promises made by God the Word should not depart out of the mouths of Pastors nor the true Church be so much as obscured yet that Christ should have suffered the light of the Gospel to be under a Bushel and the Cuhrch invisible for more then a thousand years That his Reformation should be the work of God and the world ever worse since it That Protestancy should bring back true Faith which is divided into so many Heresies and has caused so many Troubles Divisions and Schisms 3. What show of probability or solidity in Protestant grounds that the ground of Faith which they will have to be sole Scripture as every one reads and understands should support all the Heresies in the World That this Ground given us for keeping of Unity should make all our Divisions in Religion To deny the Authority and Tradition of the Church infallible and yet take Scripture on it that the whole Representative Church in a General Council is not infallible in its Decrees and yet private men reading Scripture are infallible in what they believe That what was at the Margent in their first Bibles would be now put in the Text That pure Scripture should be a cleer Ground for Protestancy and not one Point specifical or special to it to be found in Scripture in express words In fine that Protestants should have the pure Word and rely on the Originals their best Writers granting they have not found so much as an Authentick Copy any where If you will see what probability at last they have either for their Doctrine or Church consider amongst Protestants with the Author of a late Answer in Writ Faith without Unity a Body without united Members a Law without a Judg a Church without an Altar Religion without a Sacrifice Sacraments that do not sanctifie Divine Service without Religious Ceremonies Preachers without a call Doctrine without Infallibility Belief without a ground Commands impossible to be kept Exhortation to what is not in our power Reward without Merit Reprobation without demerit Sin punished where there is no free will new Apostles without Mission or Miracles Reformation without Authority the private Spirit against the whole Church new lights against old revealed Verities single mens Opinions against the common consent of the Fathers Scripture received or rejected upon the Catalogue of the Jews in a word wavering Pastors unsetled Government unstable Faith FINIS
hoc fundatus veritatis obtinet canon contra hoc robur contra hunc Inexpugnabilem murum quisquis arietat ipse confringitur Is it not on the Church her Infallible Authority St. Augustine admits the Scriptures contr Ep. fund c. 5. Ego vero Evangelio non crederem nisi me Ecclesiae commoveret Authoritas Doth he not stick so close to the same Authority of the Church that he sayes Ep. fund c. 4. If any clear testimony were brought out of Scripture against it he would neither believe Scripture nor Church for that on the Church her Authority he believed the Scripture Quod si forâ—e in Evangelio aliquid apertissimum de Manichaei apostolatu invenire potueris infirmabis mihi Catholicorum Authoritatem qui jubent ut tibi non credam quâ infirmatâ jam nec Evangelio credere potero quia per eos illi credideram Was not the Church Judge in Religion for the first two thousand years before any Scriptures were written Was not again the Church of the Jews the same Judge after the Law was given till Christ his time and this by the express Order of God in Scripture Deut. 17. v. 8. would God there direct them unto a Judge and punish them with death for not obeying in matters of the Law and Religion an Authority which might any wise deceive them Or in the Law of Grace it self has Christ in St. Matth. 18. v. 17. commanded us to hear a Church not Infallible or subject to errour Is not the Church of God built on a Rock so that the gates of Hell shall not prevail against her S. Matth. 16.19 Has not the Church this promise from Christ S. Matth. 28.20 And loe I am with you even to the end of the world Is not the Church called by the Apostle S. Paul 1 Tim. 3.13 The Ground and Pillar of Truth However Mr. Menzeis will have this ground sole Scripture In fine if these and such like Texts we should hear the Church receive her Decisions obey her commands be not clear what is clear in all the Scripture or if they be subject to diverse Interpretations who can better judge of their true sense then the same Church Will you say Natural Reason with the Socinians or the private spirit with Anabaptists and Quakers or conferring of places and passages with Protestants Is there any one more rational then the whole Church of God any spirit to be trusted rather then the Spirit of Truth promised to her or any one better versed in all the places of Scripture then all the Bishops and Pastors of the Church composing her Supreme Judicatory in a general Council Let us hear I pray you the Fathers upon this I mean the Authority both of Church and Councils as an Infallible Visible Judge the better to silence Mr. Menzeis vain glorious bragging S. Irenaeus l. 1. c. 49. We must believe those Priests that are in the Church those that have a succession from the Apostles who together with Episcopal Power have according to the good pleasure of the Father received the certain gift of truth And again the same S. Irenaeus c. 62. the Church shall be under no mans judgment he excepts not Mr. Menzeis yea nor Luther nor Calvin to reform her for to the Church all things are known in which is perfect Faith of the Father and of the dispensation of Christ and firm knowledge of the Holy Ghost who teacheth all truth Origen praef in lib. periarch That only is to be believed for truth which in nothing disagrees from the Tradition of the Church and in understanding Scripture we must not believe otherwise then as the Church of God hath by succession delivered to us S. Cyprian de unit eccl That the Church cannot be adulterated with Heresy S. Chrysostom in c. 2. is That all the Hereticks in the World cannot pervert her Doctrine S Cyril of Jerusalem Catech. Myst 18. That what she once hath received from Christ she ever holds S. Cyril of Alexandria l. 5. in Is c. 54. That she is founded by Christ in truth for 〈◊〉 S. Ambrose l. 4. Hexam c. 2. That she cannot fail Eusebius Caesariensis de praeparat Evang. l. 1. c. 3. That her Faith is invincible to the very Powers of Hell S. Augustine l. 4. de bapt c. 4. I know by Divine Revelations that the Spirit of Truth teacheth the Church all truth S. Augustine again l. de Utilit cred c. 16. Fear not to run to the bosom of the Church which by succession of Bishops descending from the Apostolical Sea manifestly even to the acknowledgment of all mankind hath obtained the height of Authority Hereticks who on every side barked against her being partly by the consent of Nations partly by the Authority of Councils partly by the Majesty of Miracles condemned to which Church not to yield primacy is a point either of highest Impiety or headlong Arrogancy In fine the same S. Augustine Ep. 118. To think not right what the Catholick Church practises is most insolent madness I leave to the Physicians judgment what foot of this Distemper and Madness had the first Reformers of the Church not only thinking and calling what she practised Idolatry and Superstition but even judging and condemning her of Apostacy Schism and Heresy as Mr. Menzeis here of Arrogancy and Pride Odi Ecclesiae illius fastum I hate says he that Churches Pride speaking of the Catholick Roman Church for calling her self Infallible but let me answer him as Plato Diogen Calcas Ecclesiae fastum majore fastu he most persumptuously accuses her of Pride no lawful establisht Judicatory being proud in censuring private Delinquents as they deserve but Rebels to their lawful Judges in censuring them both Presumptuous and Proud with him But least any with Mr. Menzeis should apply all these Testimonies of the Fathers to the diffusive body of the Church and not to the Representative in a general Council as if the one were Infallible in Believing and not the other in Teaching according to that promise of Christ in S. Matth. 28.20 Go teach all Nations and lo I am with you all days to the end of the world We must remark that when the necessary good and preservation of the Church requires the performance of Christs words and promises in future ages no less then in the Apostles time then we are to take them for all ages except there be some express limitation made as to Preach Baptise remit Sins feed his Flock lead men in all Truth c. Yet because each Apostle had a power over all the Church this is said to every one of them but to their Successors who have not each one this power together in a Council which for this all the Fathers in all ages have acknowledged as a Soveraign and Infallible Judicatory what ever Mr. Menzeis standing to his Great Principle say to the contrary Thus S. Cyril l. 10. de trin averres Decrees of General Councils to be most Holy and Divine Oracles S. Leo
Auricular confession on the 5. Ch. of James seven Sacraments in his Postscript on the first Ep. and 1. Ch. to the Corinths Wherefore Melancton Ep. ad Micon thus censures him I have read Wickliff and found in him many Errors he never held nor understood Justice of Faith which is the Protestants main Fundamental With the same confidence M. Menzeis calls the Waldenses Protestants who held the Real Presence that the Apostles were but Lay-men that all Magistrates fall from their Dignity by mortal sin that it is not lawful to swear in any case c. as witnesseth Illyricus in Catal. Wald. Confess Bohem. c. And with these the Grecians upon a private Letter sent as he pretends by a Patriarch to the Arch-Bishop of Canterbury though all who ever conversed with Grecians know they say daily Mass hold Transubstantiation seven Sacraments Prayer to the Saints and for the dead c. as all may see in the censure of the Oriental or Grecian Church and deny the procession of the Holy Ghost from the Son and consequently make no distinction betwixt these two Persons in the Godhead But it is enough to M. Menzeis it seems that they disown the Pope to be called Protestants and so Turks and Tartars may come in with them Whence I leave to judg how constant a Protestant M. Menzeis is owning such Doctors and Doctrine and what Credit again he deserves after so many clear Testimonies and that even of learned Protestants and the very writings of the persons in question convincing him of most notorious falshood and Errour The most antient and holy Fathers as S. Ireneus Tertullian Philastrius S. Epiphanius S. Augustine Theodoret S. John Damascen and others who have written a Catalogue of Heresies did not certainly distinguish Fundamentals and Integrals amongst Divine Truths sufficiently propounded as Protestants do when they condemned many lesser things as Heresies and consequently damnable Errours then what they think to have no repugnancy with Fundamentals and essentials in the Doctrine of the true Church as in the Pelagians Novatians Donatists Monothelits who all embraced the Trinity Incarnation Passion of Christ c. S. Epiphanius Heres 75. and S. Augustine l. de heres C. 33. condemn the Arians for denying the Fasts commanded by the Church the first remarking they were accustomed to eat flesh on Fridays and in the Lent yea chiefly in the holy Week wherein Christ died S. Hierome in his 2. book against Jovinian condemneth him for saying Fastings and all other Exercises of good works were not meritorious S. Augustine in his Book of Heresies c. 54. condemns the Eunomians for teaching no sin could hurt a man if so he had but only Faith S. Epiphanius haeres 64. all who denied free will S. Hierome Vigilantius in his Book against him for affirming the Relicks of the Saints ought not to be reverenced the same S. Hierome against Jovinian with S. Augustine in his Book of Heresies C. 82. condemn him for holding Wedlock equal in dignity and merit to virginity S. Augustine again l. Contr. Julian C. 2. the Pelagians for teaching the Children of the Faithful Parents did not need Baptism but were born holy and in his 1. Book 2. C. and last against Maximus the Arians for not receiving Traditions Now let M. Menzeis choose either to acknowledge all these and many such like condemned Heresies by the Fathers to be no Fundamentals and consequently that many other things then these which Protestants call Fundamentals are necessary to be believed under the danger of incurring Heresie and Eâ—ternal damnation or owning them as such let him confess Protestants Err even in Fundamentals with them seeing all here condemned is Protestant Doctrine borrowed from those more ancient Hereticks and condemned by the Fathers even then 4. As to that he says all Fundamentals are clear in Scripture and that according to S. Chrysostome S. Augustine S. Irenaeus S. Thomas of Aquine and Sixtus Senensis holding what ever is obscure in one place to be clear in some other I answer very easily with a manifold distinction 1. To such eminent Doctors of the Church as he cites most Scriptures are clear I grant to all indifferently I deny 2. To such as take the places of Scripture commanding us to hear the Church and hold fast the Traditions of the Apostles conserved in her as two main Fundamentals for clearing all the rest I grant to others I deny 3. With Vincentius Lyrinensis c. 2. to such as level the Line of Prophetical and Apostolical interpretation to the square of the Ecclesiastical and Catholick sense I grant to others I deny 4. With Doctor Field a Protestant in his 4. Book C. 14. to such as be first setled in those things which the Apostles presupposed in their delivery of Scriptures I grant to others I deny Neither are these my Distinctions any wise to shift the Argument which maketh nothing either against us or for him But to clear the Fathers words in the very genuine sense they speak them See S. Chrysostome his meaning in his 14. Hom. on S. John S. Augustines contra Cresconium C. 33. where he says if any one fear to be deceived in this question through its obscurity let him ask Councel of the Church which the holy Scriptures do demonsrate without any ambiguity That of S. Irenaeus in his 2. Book Ch. 47. and more expresly in his 1. Book Ch. 49. S. Thomas his words That what ever is necessary to be believed under the Spiritual Sense that some where is manifestly declared by the Letter as they do not specifie to whom this manifest declaration is made so we grant it to the Church and her Doctors for to her all things are known says St. Irenaeus in which is perfect Faith as to the Apostles it was given by our Saviour Christ to know the Mysteries of the Kingdom of Heaven 5. But I would ask M. Menzeis did ever any of these Fathers receive the Scriptures as the undoubted Word of God otherwise then on the Churches Authority S. Augustine saying I would not believe the Scriptures if the Authority of the Church did not move me to it is no less clear for this then Scripture it self in Fundamentals Or did ever any of them fancy to himself a place of Scripture as clear for any thing the whole Church standing in a contrary Judgment For this is the only Point we debate with Protestants and clearly prove both by the Scriptures and Fathers against them 6. However Scripture be clear in Fundamentals in the sense I have given that is particularly and in as many words or generally and as commanding us to hear the Church yet surely it doth not set down all that is Fundamental in express terms if we trust the Fathers whom M. Menzeis appeals to as holding Scripture clear in Fundamentals or can all be so evidently deduced from scripture but by the Authority of the Church that Hereticks be silenced and Unity preserved in Faith S. Chrysostome on
Communion with the Church therefore cannot erre The Church hath from Christ and ever has exercised a Judicatory Power in all belonging to Faith and Worship therefore cannot err Christ hath sealed constantly in all Ages her Doctrine with Wonders and Miracles therefore it cannot err To conclude if the Church and her Pastors assembled in Councils mistake clear Scripture misapply Scriptures deceive or be deceived what particular man can either justly censure her and them or solidly Ground himself Magna vis veritatis great is the strength of Verity and nothing more true then what is here holden out that to admit with Mr. Menzeis of no Infallible visible Judge of Controversie is the only Fountain and Spring of all Divisions Schisms and Heresies to which this one Protestant Principle opens so wide a Gate SECT IV. Wherein Mr. Menzeis first Ground of the Protestant Religion to wit sole Scripture is shewn to be no Ground to them and that they have not reformed the Church according to the uncorrupted Scriptures but corrupted the Sciptures to deform the Church SCripture then is Protestants ground of Religion and in it all Fundamentals are clear this is very plausible to the ignorant people who think it to be so upon their Ministers Tradition and highly Glory both in reading and explaining the Bible Yet no peculiar Ground to them as was required all Hereticks for ought M. Menzeis hath said pretending with as great reason the same Neither have Heresies says St. Augustine l. 1. c. 4. contr ad vers leg proph or certain Doctrines bewitching the mind sprung from any other Head then from good Scriptures not well understood But to proceed with order before we come to the understanding of Scripture First What Scripture I pray you is this the Protestant Ground Is it the Scripture Translated or in the Original Tongues Mr. Menzeis speaks nothing of this The learned Chamiers cited as a chief Protestant Champion by him in his Panstratia l. 1. c. 2. s 15. Says only true Originals adding as for Translations the sense of Protestants is that all of them of what standing name or credit soever they be and with what Diligence Sincerity or Learning soever they were made are only so far certain as they agree with the first Context I mean says he as they express that sense which is certainly manifest to be the true sence of the Hebrew and Greek words And Doctor Daniel in his Treatise the Dippers Dipped has these words p. 1. No Translation is simply Authentical or the undoubted Word of God To these Subscribeâ— Doctor Baron our Countrey man inferiour to no Protestant I know either in Loyalty or Learning Tract 1. c. 2. p. 46. Laici illiterati c. Unlearned Laicks says he believe only Implicitly confusedly and 〈◊〉 upon the Divine Authority of Scripture formeâ—ly taken by reason they can have no certain express and distinct knowledge of the Doctrine contained in Scripture as such or of the agreement of Translations in vulgar Languages with the Originals yea they know not so much but upon other mens testimony and report as that the Doctrine propounded to them to be believed is set down in the Scripture or written Word at all Whence followeth according to these learned Protestants the ground of the Protestant Religion must be only the Scripture in the Original Languages that is Greek Hebrew and Syriack which of a thousand Protestants 2. does not understand Where then must all other Protestants ground their faith a very few number of Linguists being excepted shal they believe only Implicitely and on other mens report as D. Baron will have them But this is the Colliers Faith Mr. Menzeis jears though I fear all his skill in Languages often force him to turn a Collier himself or shall they rely on Translations which Chamiers after all diligence used and Doctor Daniel with him confess not to be the undoubted Word of God but in so far as they are known to agree with the Hebrew and Greek Texts and how few undoubtedly know this Yea Protestant Translations of the Bible are so generally corrupt that you shall find none that has not been challenged even by most learned Protestants for manifold corruptions and that very gross To begin at Luther let us hear Zuinglius of him Tom. 2. ad Luther C. de Sacram. fol. 412. Where after detection of many corruptions in Luther he concludes thus See how thy case standeth that in the eyes of all men thou art seen to be a manifest and common corrupter of holy Scripture which thing thou canst never deny before any Creature how much are we ashamed of thee who hereto have esteemed thee beyond all measure and now find thee to be such a false fellow Neither can Luther deny his corruptions himself for in that place of St. Paul where a man is said to be justified by faith he grants l. Contra Cochleum p. 408. he puts into the Text the word only which the Apostle has not Licet Paulus verbo sola non utatur qou ego usus sum and is not this a main place Protestants use against us so well are they grounded in Scripture Of Calvin Charles Molinaeus in his Translation of the New Testament part 2. fo 110. says Calvin in his Harmony maketh the Text of the Scripture to leap up and down as the truth it self declareth he useth violence to the Letter of the Gospel and in many places clearly transposes it and besides this addeth to the Text. Are these the Reformers of the Church by the uncorrupted word or corrupters of the Word to deform the Church Castalio saith of Beza That to note all his Errors in translating the New Testament it would require a great volume Five times he differs from himself though one of the best Linguists ever Protestants had King James a great Scholar as a great Monarch in the sum of the conference before his Majesty thinks the Geneva Translation the worst of all others And Mr. Parkes in his defence of the first Testimony concerning Christs descending into Hell says as for the Geneva Bibles it is to be wished that either they be purged from those manifold Errours which are both in the Text and at the Margent or else utterly prohibited Now as to our own Translations in English Mr. Bruges in his Apology Sect. 6. Says plainly that the approved Protestant Translation hath many omissions many additions which sometimes obscure sometime pervert the sense And M. Carleil p. 116. remarkes that the English Protestants in many places detort the Scriptures from their right sense and shew themselves to love darkness more then light falshood more then truth they have corrupted and depraved the sense obscured the Truth deceived the Ignorant and supplanted the simple And Mr. Broughton a chief Linguist in England in his Epistle to the Lords of the Privy Council desireth them to procure speedily a new Translation because that which is now is full of Errours And in his
are twenty several Opinions concerning Justification all drawn from the Scriptures by the men only of the Augustan confession There are sixteen several Opinions concerning Original sin and as many Definitions of the Sacraments as there are Sects of men that disagree about them Lastly He concludes Num. 8. since those ordinary means of Expounding Scripture as searching the Originals Conference of places Parity of Reason and Analogy of Faith are all dubious uncertain and very fallible He that is the wisest and by consequence the likelyest to Expound truest in all probability of Reason will be very far from confidence because every one of these and many more are like so many degrees of Improbability and uncertainty all depressing our certainty of finding out truth in such Mysteries and amidst so many Difficulties Remark well all this discourse from so great a Protestant Doctor finding no certainty of the true sense of Scripture by all the means of Interpretation and reflect with all a little in how hard a condition Protestants stand admitting no Infallible visible Judge in Controversy but boldly undertaking to decide all that which is controverted by sole Scripture Explained by such fallible means and yet more fallible men It is but a Labyrinth of windings and turnings to pass from Scripture as clear in words to conferring of places and deducing consequences after Prayer used and diligent search made with a well disposed mind then to the inward motion or the private Spirit against which the Prophets and Apostles so generally exclaim Ezekiel in his 13. Chapter wo be to the foolish Prophets who follow their own Spirit S. Peter in his 2 Epistle Chap. 1. No Prophecy of Scripture is of Private Interpretation Neither is the question here what is inwardly required in every private man to believe Scripture but what is the external visible and infallible Rule of Faith for that is out of all doubt with us Faith is a supernatural and infused virtue to which the pious motion in the will is no less requisite then the Supernatural light in the understanding to assent to what is revealed by God But seeing neither this light nor pious motions as they are supernatural and incline only to believe a revealed truth do manifest themselves to be such Therefore many thousands even well disposed persons and who seek God in the sincerity of their hearts oftentimes perswade themselves till they be better instructed they believe such a thing as a revealed truth by God which is a condemned Error by him And this none can deny who will not maliciously condemn a world of zealous Ignorants yea some even most learned and holy Fathers who with St. Cyprian in the Point of Rebaptization have believed an Error for a revealed Truth before it was clearly decided by the Church However whether it be this or something else M. Menzeis calls a well disposed mind others the Spirit or the private spirit the Spirit of the Righteous man and so forth I say it cannot be either with the holy Scripture or alone the Rule of Faith and Judg of Controversie 1. Because none without some Particular help can be Infallibly assured of this Interiour Motion Affection or Spirit whether it be Natural or Supernatural from God or the Devil the Spirit of Darknes or Light now no man as M. Field confesseth L. 4. C. 7. Proveth any thing is or may be doubted of by that which is as much to be doubted of as it self 2. We are counselled in the 2 Epistle of St. John Ch. 4. Not to believe every Spirit but to try the Spirits if they be of God But if the Spirits must be brought to the Touchstone of Trial if they must be judged and approved by some other well known and undoubted Authority they are not the sole Rule and Supreme Judg of Faith and Controversy Because this Spirit is secret and hidden our Faith publick and evidently credible this Spirit particular our Faith Catholick or Universal this Spirit the gift of every particular man our Faith subject to no private censure Wherefore M. Hooker Eccl. Pol. L. 1. Sect. 14. and Whitaker against Stapleton C. 2. C. 4. Ingeniously grant that the outward Letter of Scripture sealed with the inward and private Spirit is not a sufficient Warrant for every particular man to receive or reject Scripture Books but that the publick Authority of Gods Church is necessarily required Whence I say further with S. Augustine l. Contr. Ep fund c. 5. That Authority which we obey and believe testifying the Books of the holy Ghospel the same must we believe witnessing this to be the sence of the Ghospel that is not the private Spirit but the same Authority of the Church Thirdly This private Spirit is so far from being the Judge of controversy upon any pretence of adhering to Scripture either as clear in it self or explained by it that instead of compounding debates and keeping unity the chief Office of this Judg it is the very Root of Dissention and Fountain of Heresies and Schisms for as by experience we see it to be different in divers persons so as the Bell to fools it speaketh as they fancy it inclines as they are affected it points out the Object according to the Colour which is in the eye It is like a false light which makes the Aspect of best and fairest Figures vary It is often a blind zeal or a prejudicate Opinion which hinders to see what is clear in Scripture as S. Augustine l. 3. de Doctr. C. 10. well Remarks If the Prejudice saith he of any Erroneous Opinion preoccupate the mind whatsoever the Scripture hath to the contrary men take it to be a Figurative Speech So that it furnisheth to every Sectary reading Scripture his own Spectacles in conferring places his own Rule of proportions His private Weights to ponder Reasons his particular Forge to coine Opinions his secret Touch-stone to try Doctrines his own Reed to measure the Temple Sanctuary and Altar Makes him his own high Priest Pastor and Judg setting up within himself a Supreme Judicatory giving ever sentence in his favour and censuring all the world beside So that none standing to this Rule can be compelled to the unity of the Church and yet none can be accounted Hereticks as the learned Suares l. 1. de defi fid C. 11. most judiciously remarketh if we take Scripture as men read who think themselves well disposed or Expounded by it self according to the Dictamen of the private Spirit for ground for who can swarve from Scripture as clear according to his particular Judgment and Spirit which he even esteemeth to be the Spirit of God Scripture therefore cannot be Judge of Controversie as M. Menzeis will have it 1. By reason the sentence of this Judg must breed a certain and Infallible assurance of all that can come in doubt which Scripture cannot do It being infallible indeed in it self but not to us who may doubt if such a Book be Canonical such
who in his Book against the Sacramentarians says plainly They believe in God the Father Son and Holy Ghost in vain all these things avail them nothing for as much as they deny this Article of the Real Presence and attach him of falshood who said of the Sacrament This is my Body And he had reason for St. Thomas 2.2 q. 5. a 3. with other Divines teach he has no Spiritual Faith who believeth not every thing little or great Fundamental or not Proposed to him by the same Authority Whereupon they infer that no Sectary upon his own choice adhering to this or that believeth any thing So Tertullian l. de praesc speaking against Valentine says some things of the Law and Prophets he approveth some things not that is difalloweth all whil'st he disproveth some 3. From all this appeareth how idlely this distinction of fundamntals not fundamentals in the Protestans sense was brought in by them it serving to no other purpose then to palliate their divisions at present deceive Ignorants in the pretended succession they claim to in old condemn'd Hereticks whose Errors they will have to be no Fundamentals As M. Menzeis taking Hierome of Prague John Huss Wickcliff the Waldenses and Grecians for true Protestants before Luther to make up an imaginary Succession in the Protestant Church which to do with any apparent shew of Truth 1. He should prove those Sects to have been the Catholick Church spread through the whole world and owned as such by the Fathers of those times 2. Justifie their Doctrine which we find partly in their own Writings partly in the most Authentick Records of the Ages wherein they lived to have been in many things most false erroneous and unchristian 3. Their succession from the Apostles times finding their Bishops and Pastors in the Registers of the Church History or Fathers Neither will he make this good by the Authority of Friar Reiner who speaking of the Waldenses whom he names Lionists says at most even as Illiricus quotes his words some affirm they have been from the time of Pope Sylvester others from the dayes of the Apostles M. Menzeis to make the Argument stronger will have Friar Reiner to say absolutely they were from the time of the Apostles with his ordinary ingenuity but what I pray you concludes he from this Those who said so being Lionists themselves as witnesseth Piliâ—hdorphius So a little before Waldo there arose Hereticks who falsly bragged of the same even as after them Protestants do now But if you or they either sir were in all ages from the Apostles tell us the Authours in every age who marked the succession of your Pastors where lived your people c. then refute the great number of learned Writers who lived when such Sects did start up in a suddain as a Mushrome in a night marking their Rise and noting their Errours which certainly they had never done if such Doctrine had been professed before as that of the true and visible Church But to speak a word in particular of every one of those Sects with what ignorance and falshood M. Menzeis calls them true Protestants you shall presently see And first in John Huss to whose name I am sure he has a more just claim then to his Religion if we trust all the most Authentick Records of Huss his Doctrine I cite not for this the Juridick Acts of the Council at Constance because Popish not Father Gordon of Huntley no less eminent for his Learning then Birth because a Jesuit though living in Prague in Boheme where Hussits most abound and having made most diligent enquiry of their Tenents he found as he witnesseth Cont. 3. de Euch. c. 17. they did hold Invocation of Saints Prayer for the dead the Fastings and Ceremonies of the Catholick Church with free will confession of Sins seven Sacraments c. But I hope he will trust Fox a most firy Protestant speaking thus upon the 2. Ch. of the Revelation What did Huss at any time teach or defend in the Council wherein he did not seem superstitiously to consent with the Papists what did the Popish Faith decree concerning Transubstantiation which he likewise with the Papists did not confirm who celebrated Mass more Religiously then he or more Religiously observed the Vows of Priestly Chastity Concerning Free Will Predestination informed Faith that is without Charity the cause of Justification and merit of good Works what other thing did he hold then is taught at Rome All this he and more in his Monuments that he did acknowledge seven Sacraments and the Popes Supremacy p. 216. and 227. And if he should as yet disown Fox as a private Writer yet must he trust Luther as a man extraordinarily sent by God to Reform the Church and the 14. Apostle The Papists burned Huss says he Colloq Germ. C. de Antich when as yet he departed not a fingers breadth from the Papacy for he taught the same which the Papists do only he found fault with their Vices against the Pope he did nothing To the same purpose Luther has much more Tom. 2. in Assert art 30. and Tom. 3. in Ps 2. But in fine should not Huss himself be trusted better then any his works are extant and perusing them you shall find he did hold seven Sacraments upon the fifth of S. James Transubstantiation in his Book of the Lords Supper Ch. 2. and 3. the Sacrifice of the Mass in his Sermon of Funerals Purgatory and Prayers for the Dead in the same place confession of sins to a Priest in his Treatise of pennance invocation of Saints in his Epistles 22.30.35 Veneration of Relicks upon Ps 115. yea in his question of believing the Popes Supremacie as to his office dignity and power though with this Caveat common to him with Wicliff that ecclesiastical dignity as well as Civil was grounded on Inherent Justice and so lost by Mortal Sin which neither Catholicks nor Protestants do teach Nevertheless M. Menzeis is not ashamed to own Huss for a Protestant so constant is he in professing his Fundamentals which he will have to be in Scripture so clear I insist not so much on the rest yet to say a little of every one Of Hierome of Prague Fox pag. 585. relateth whatever was his Opinion in other things yet stood he constantly in defence of the real Presence and Transubstantiation saying he did give more credit to S. Augustine and other Doctors of the Church who affirmed the same then to any that denyed it Wikcliff again M. Menzeis is not ashamed to call a Protestant who in his own Writings so expresly holds against them 1. Worship of Images in his 9. Ch. of the Eucharist Images says he we adore purely as signs but God we must adore with all our power It is therefore granted that Relicks Images and the Sacraments be with prudence to be adored He did also hold Invocation of Saints in his Sermon of the Assumption into Heaven of our blessed Lady
as the Word of God upon the sole Authority of the Church As M. Whitaker against Stapleton p. 1. c. 11. I deny not but the Churches Tradition is the Argument whereby to convince what Books are Canonical and what not M. Fulk in his Answer to a Counterfeit Catholick The Church hath judgment to discern the Word of God from the Writings of Men. M. Covel in his defence of Hooker Doubtless it is a tolerable Opinion of the Church of Rome to affirm that the Scriptures are holy in themselves but so esteemed of us for the Authority of the Church And M. Hooker in his Ecclesiastical Policy we all know that the first outward Motive leading men so to esteem of Scripture is the Authority of the Church And as these own her Authority in Propounding the Scripture Books so other Protestants in resolving all Doubts and deciding all Debates as Bancroft Lord Archbishop of Canterbury in his Sermon on the 8. of February 1588. God says he hath bound himself to his Church of purpose that men by her direction might in matters of doubt be relieved he speakes of the Representative Church which onely directeth Master Field in the Epistle to his Treatise of the Church Seeing the Controversies of Religion are grown in number so many and in Nature so Intricate that few have time and leasure fewer strength of understanding to examine them what remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which among all the Societies of men in the World is that blessed company of holy ones that houshold of Faith that Spouse of Christ and Church of the living God the Pillar and Ground of Truth that so they may imbrace her Communion follow her Doctrine and rest in her judgement Here again the Representative Church both Judging and Teaching M. Hooker in the Preface of his Books of Ecclesiastical Policy We are right sure of this that Nature Scripture and Experience have taught the World to seek for the ending of Contentions by submitting it self to some judicial and definitive sentence whereunto neither part that contendeth may under any pretence refuse to submit And what is this but a General Council M. Bilson in his perpetual Government is clear for it To have no Judge sayes he for the ending of Ecclesiastical Contentions were the utter subversion of all peace Synods are surest means to decide doubts Sr. Edwin Sands in his Relation of the Religion used in the West parts of the World The Protestants are as severed and scattered Troops each drawing a diverse way without any means to take up their Controversies c. No ordinary way to Assemble a General Council of their part which is the only hope remaining ever to aswage their Contentions 3. Reason evinceth it The true Church is the School of infallible and Divine Truths then she must have infallible Masters and Propounders A fallible Church is most properly named by a Learned Writer a Spiritual cheat it may well be called the Ground of Opinion Doubt and Despair but not of Infallible and Divine Faith If the Sheep hearing the voice of their Pastors and following them be misled who shall be their sure Guide And if all the Fathers and Doctors of the Church together assembled may mistake either the uncorrupted Letter or true sense of Scripture who I pray you can assure himself he takes it aright No infallibility in matteâ—â— of Faith and Religion is left upon Earth 〈◊〉 the high Bishop and chief Pastors of the Church unanimously Teaching and Propounding cannot err It were more then madness any man should say the contrary and yet hold himself infallibly secure of what he believes Would a Protestant be but once at the pains to speak to an Infidel for his conversion to the true Church calling all her Pastors even assembled in a Council fallible I should willingly hear what he could so much as say in general for Protestancy yea or for the Christian Religion No doubt he should first speak of one true God then of Christ and Faith in him as necessary to salvation telling his Proselyte how out of his Goodness and Mercy towards us he had made himself Man and died upon the Cross for our sins Yet afterwards had risen again and by his Miracles showen both his Civinity and Power and by these strange Works and Wonders having established his Church he had delivered his Will and Doctrine to her in his Written Word called the Holy Scripture Upon this the Infidel no little astonished at such a Discourse surely should ask him some Ground for it and how he could be perswaded it were true Here I imagine the Bible is produced as the Word of God and sole ground of Faith But who assures me of this says the infidel It was attested by many Miracles which Christ and the Apostles did work who first preâ—â—hed it Answers the Protestant they were holy men chosen by our Saviour Christ for the conversion of the World they did Teach his Word Infallibly They did set it down in Writing confirmed it with Wonders and left it to the Church How long ago replies the Infidel Nigh 1700. years answers again the Protestant One Question more says the Infidel have you any infallible Witness in your Church or any Infallible External Motive that this is the same Word of God that was Preached by the Apostles and delivered by Christ or that in confirmation of it ever any Miracle was wrought The first needs none says the Protestant it is clear to all well disposed persons turn Protestant and you will Evidently see it to be the Word of God and the second is sufficiently attested in it Presently the Infidel having received further instruction in most Points of Protestancy and made more earnest to see how all that has been taught him is true desires he may have for a time the Bible and diligently perusing it finds some things in the Historical Books look like Fables many more in the Prophets he doth not understand many seeming contradictions betwixt the two Testaments many points he was taught by his Protestant Master not in Scripture at all yea many things clearly against it Of all which he asks his Master a diligent account And first whether at present there be no man or company of men can resolve him infallibly of all these doubts None concludes the Protestant but Scripture it self for since the Apostles there is in the Church no Judg no Propounder infallible If so Sir you conclude nothing with me says the Infidel but here I end with you for the Book you ground all you have said upon as if it were clear and infallible to me like the first Principles in our Philosophers Schools is so deeply obscure and highly above the reach of reason that without some powerful motive and inducement no reasonable man can believe it And since you grant it was at first propounded with infallible Motives which now have ceased It seems God would
who convert King Lucius and his Subjects Scotland ows its conversion to Pope Victor by his Envoys and Legates Ireland to Pope Celestine who sent thither S. Patrick England to S. Augustine sent by S. Gregory the great Clovis first Christian King of France is converted by S. Rhemigius Bishop of Rhemes the Franconians by S. William the Thuringians Hassits and a great part of Germany by S. Boniface the Flemins by Eligius the Danes and Swedes by Ansgratius the Sclavonians and Hungarians by the two Adelberts the Polonians by Aegidius Tusculanus sent by Pope John the 13. run thus through all the other Kingdomes and Provinces of the Christian World you shall constantly find the same And this as in all former Ages so in ours witness the Conversions of the Japonians Indians Brasilians Mexicans Peruans Canadas Algonquins and many other Savage Nations in America the Coasts of Afric and remotest corners of the Earth where the Catholick Roman Church ever like to her self in the Primitive times and her Pastors and Preachers to the Apostles continue their Labours to this day with such success by the blessings of God that they have converted ten to the Christian Faith for one Protestants have perverted But what Kingdom Province or Town did ever Protestancy enter in which it did not find Catholick Never so many Sects of Hereticks yet not one goes to convert Infidels all their business is with Papists and all their Forces employed against the Roman Church a clear Demonstration she is the only true Church so generally opposed by them all But whatever they can do is in vain shee being built on the Rock against which all the Powers of Hell shall not prevail Their Disputes serve for nâ—thing but to clear her Doctrine their Controversies but to confirm her Faith their Persecutions but to Crown her sufferings their unchristian Maxims against the Evangelical Counsels of voluntary Poverty vowed Chastity and a retired humble devote austere and obedient life but to make more gloriously appear the incomparable Sanctity Holiness and Vertues of her Saints And this is the third thing remarkable in the Apostles and Primitive Christians which in all following Ages hath so gloriously shined in the Catholick Roman Church their examplary holiness in following Christ by renouncing to the World living chast contemning both Riches and Pleasures their holy hatred of themselves the hardship of their travels and labours for the conversion of others their continual Fasting and frequent Prayer This Mark of the Churches Sanctity is set down in the Creed I believe the holy Catholick Church It is confirmed by Authority of Scripture S. Paul in the beginning of all his Epistles almost calling the Churches to which he writes holy as in that to the Romans Corinthians Ephesians Philippians and Colossians as S. Peter calls the Church generally the holy Nation it is also Visible to all as the goodness of a Tree is seen by the Fruit so the holiness of the Church by her Works Now let us see in what Church the greatest Lights of the Christian Religion have shined what Church hath most Monuments of Christian piety in what Church the Examples of Christ and his Apostles have been most narrowly followed Who have built most glorious and goodly Edifices of Churches to the honour and for the service of God who so many Monasteries to harbour his more devoted Servants who so many Hospitals for the poor who best Evidenced true Faith by good Works who have most put in practice all the hardest Maxims of the Gospel who taken greatest pains for the Salvation of Souls who show'n greatest love towards God and greatest charity to their neighbour whether Papists giving so liberally to God and his Church or Protestants taking back what they had given By their Fruits ye shall know them says our Saviour Christ our actions give testimony of our Faith The holy Fathers writing so many lives of our Saints witness enough their unparallel'd piety yea and God himself working so many Miracles by them How many Princes and Monarches in the Catholick Roman Church have laid down their Crowns at the foot of the Cross have quitted Kingdoms renounced pleasures forsaken the World taking themselves to a poor humble mortified and austere life how many thousands yea millions of Eremits Monks and other Religious persons men and women have totally consecrated their lives to the service of God No Age no Order no degree of Persons in this Church wanteth most Eminent men in Sanctity and Holiness Above 30. Popes have been all most glorious Martyrs besides many more Saints as our Gregories Leo's Celestines c. our holy Bishops are in number above the Stars of the firmament and our Priests and Religious like the Sand of the Sea S. Henry Emperour S. Lovis K. of France S. Edward King of England S. Malcolme and S. David Kings of Scotland with S. Helena Mother to Constantine the great S. Margaret S. Cunegund S. Elizabeth and many others all Kings and Queens have shown the Sanctity of our Monarchs See the holy Court and History of the Church for the holiness of so many amongst the Nobility and Gentry and the Lives of our Saints and Writings of the Fathers for the eminent virtues of innumerable â—f others both amongst the Gentry and Commons S. Chrysostome S. Ambrose S. Augustine S. Bernard and other holy Fathers having honoured their Memory and Festival days with most Eloquent Sermons in their praise as God by his Omnipotency and Power hath sealed their sanctity with undoubted Miracles both in their Lives and in their Deaths What can all the Sectaries which have ever been shown like to this or what can they say against it shall it be that all are not Saints even amongst our most Austere Religious men but neither were all Saints amongst the Apostles and the Primitive Church even in their time wanted not its scandals which showeth it was not only composed of the Elect the total separation of the good from the bad is not the work of men now but of the Angels at the last day till then as the Tares grow up in the best Fields of Corn so shall there be ever many wicked and scandalous in the true Church But out of it no Saints no safety for sinners no Sacraments that sanctifie no means of reconciliation with God I insist not here any further on the other Marks of the true Church as their Antiquity Universality Unity and the very name of Catholick which are to be found at length verified of the Roman Church in many whole and large Volumes No other Church having eâ—er been generally called by this name or known under it but all by their private Denominations as the Arians Pelagians Eutychians Macedonians c. in Old so the Lutherians and Calvinists now And if we call this Catholick or Universal Church also the Roman Church we speak with S. Paul calling the Catholick Faith spread through the whole world theirs No other Church having constantly appeared