Protestant Writers spoken of who have done this but nothing as either borrowed from them or as laid out by himself is brought in Many passages of the Fathers are misapplyed Many Cavils Criminations and Calumnies are objected Many strong words as Logomachies Vertigo's and Needle-headed Nicities with Prophecies from Poets are used a great part of Erasmus Chilias spent in Proverbs Much paper blotted but what concluded I shall not here interpose my judgment as Mr. Menzeis publishes his victory as Trumpet in the Triumph himself leaving to each one to read and judge of the papers adding only of him what was said of a Prolix and tedious Orator who on little matter spent much time in many flourishes of words and frequent Digressions Nullum vidi qui magis operosè nihil diceret Multa sed non multum Magni passus sed extra viam Seneca That is I have seen none take greater pains to say nothing he sayes many things but not much he walks at a great pace but out of the way For me as I mind not here actum agere so neither do I presume to add any thing to what Mr. Dempster has said in his way of Disputing which I acknowledge both the shortest and best to make Mr. Menzeis prove his Grounds but he ever declining this and urging we should shew in them any weakness or defect this I here undertake for Mr. Menzeis further conviction and happily some Protestants conversion by the goodness and mercy of God My design being to prove positively the falshood and nullity as well of his great Principle of no Infallible visible Judg as of both his Grounds and that very succinctly in a few Sections without Digressing in the least or medling with what hath been said SECT III. Wherein Mr. Menzeis great Principle That there is no Infallible visible Judge of Controversie in the true Church is Positively refuted as the main Ground of all Divisions Schisms and Heresies and contrary to the Scriptures Fathers and Reason AS all Rebellion in Kingdoms and Common-wealths has its rise from contempt of the lawful Authority of Princes and Magistrates upon the specious pretence of abuse of Power against the Laws of the Kingdom and Liberties of the Subjects So all Heresies in the Church begin with appeals from the Pastors of the Church the only Judges establisht by Christ to his Written Word which is to all Christians as their Law Book LEX REX cry out Rebels with their Calipha Buchanan LEX JUDEX or nolo verba quae non sunt scripta Answers the Heretick with an Arian in the Councel of Nice They will believe what they read and not what they hear though the Apostle teach us that Faith comes of hearing and the reason is because with Mr. Menzeis they acknowledge none speaking in matters of Faith and Religion Infallible No Infallible Visible Judge This is indeed that great Principle Protestants did broach to themselves in the beginning of Reformation and at their very first leaping out from the Church they would admit of no Infallible visible Judge stand to no Sentence or Decree of Church Councils Fathers Now this Principle being supposed by them to be solid and an unquestionable truth nothing can follow thereon but what is true Ex vero nil nisi verum and consequently any private Protestant reading Scripture with a sincere intention may yea ought to adhere to what he thinks to be in Scripture should all the Protestant Church with all her Assemblies Synods Preachers be of a contrary mind Upon this Luther and Calvin leave the Catholick Roman Church and all visible Congregations in the Christian World at that time because sayes Chamiers Ep. 49. though Mr. Menzeis deny it was so Then Apostacy averted the whole body from Christ. They made all the Kings and people drunk from the first to the last says Calvin Inst l. 4. c. 18. and Whitaker Cont. 4. q. 5. c. 3. No Religion but the Papistical had place in the Church Duditius apud Bezam Ep. 1. sayes more if that be true which the Fathers have professed with mutual consent it is altogether on the Papists side Upon this same Principle innumerable other Sects and Sectaries have left again Protestants and the Protestant Church upon this and this only Principle every particular man reading Scripture and taking it as he thinks both words and sense clear is made his own Judge and so as many heads almost as many sentences and diverse Opinions in Religion some thinking Scripture clear for this some for that Sect some admitting or rejecting whole Books of Scripture at their pleasure Yea some and that too too many seeing most clear Scripture tossed and wrested by contrary Sects suspend their Judgment renounce their Faith and quit all Religion not knowing with what party to side Others in fine who think themselves deeper wits as they are more speculative and searching brains having run through all can be said to ascertain any point of Faith save only the Divine Oracle in the Church have turned Scepticks in Religion grounding themselves on meer probability Which Seed of Infidelity sayes the Author of a Treatise Intituled Faith vindicated from possibility of Falshood Sowen when the Infallible Authority of the Church as the rule of Faith was renounced dared first appear publickly above ground in the Writings of Mr. Chillingworth and the L. Falkland dressed up in a plausible Rhetorick and set out under a yet more pleasant Title to Protestants as being against Popery was most graciously received by many Yea when it appeared in Mr. Tilletson his Eloquent and Famous Sermon did begin to get credit as an Evangelical truth and all this upon the foresaid great principle Upon it the holy work of Reformation by private men opposing the Law and Gospel to the judicial Sentence and Decrees of the whole Catholick Church Upon it the glorious work of the Covenant by some factious Zelots against Prince and Pastors in the Protestant Church Upon it Preachers and Pulpits clash at randome Sects and Sectaries multiply the Christian world is put in confusion with endless Jars and Debates in Religion And all this because there is no Infallible Judge of Controversie to give Sentence in favour of any one party silencing all others In a word for that according to Protestants God hath given us a Law without a Judg however inconsistent this may seem with Order Providence and wisdom This one Principle I say once more with the great St. Augustine Serm. 14. de verbis Ap. Ruines the very Grounds of Religion In aliis quaestionibus non diligenter digestis non plenâ Ecclesiae Authoritate firmatis ferendus est disputator errans ibi ferendus error non tamen progredi debet ut fundamentum ipsum Ecclesiae quatere moliatur According to the same St. Augustine ib. whosoever run their heads were they never so great with Mr. Menzeis against this Inexpugnable wall of the Church Authority are crusht Hoc habet Authoritas matris Eccelsiae
God did reveal such Doctrine as theirs either by his Word or Spirit For we receive now no Immediate Revelations as the Prophets and Apostles did in old times nor have we Evidentiam in attestante as the Divines call it that is any Evidence that it is God who speaks points of faith being only propounded to us by men who either put the Scriptures in our hands to read or teach us by word of mouth The Protestants great Principle let 's own no man or Church as an Infallible Judge yea M. Menzeis in his sixth paper offers upon this to turn Papist if the Infallible assistance of the Propounder can be proved necessary but never clears what other way we can be Infallibly assured that all which the Protestants do teach was revealed by God Unless it be in his third paper where speaking of the True and Genuine Sense of Scripture he tells us we may have it as from a Jurist the Explication of a Municipal Law or from a Mathematitian a demonstration of Euclides But what a weak Answer is this Do any receive Demonstrations on Authority as Points of Faith Or is the assent I give to the Law so explained by a Jurist Infallible If Christ himself had not shown his Divinity by his Works and Wonders he grants the Jews had committed no sin in refusing to belive him The Apostles Credentials were their Miracles both did thus evidence the Infallible assistance they had of Gods Spirit to the World and shall any man trust M. Menzeis boldly asserting there is no necessity of any was it not for this the power of Miracles was left in the Church as the marks of her assistance and seals of her Doctrine with other Motives of credibility Notwithstanding Protestants with M. Menzeis will propound to us the Catalogue of Canonical Scripture Books assure us of the uncorrupt Copies and Letter enforce upon our Consciences the sense they give whil'st so confidently obtruding all this they neither dare or do say nor can evidence by any external mark or sign they have the particular assistance of Gods Spirit As if all this were clear in it self with Mathematical Demonstrations But doth Scripture in our Bibles show it self better to be the Word of God now then when Christ was speaking in person Then an external Evidence God did speak by his Son is acknowledged as necessary by him and now shall any man reasonably say there is no necessity of any when he speaks by his servants and Church however this prove efficacious and strong for M. Menzeis conversion it would seem to me more then sufficient for his or any mans conviction Fourthly to claim to Scripture yet so as they can no wise evidence they take it aright is common to Protestants with all Hereticks so no peculiar Ground When Sectaries clash with Sectaries is not all their babling out of Scripture You shall see says Vincentius Lyrinensis c. 35. Hereticks so abound with Scripture as they fly through all the Volumes of the holy Law through Moses the Books of Kings the Psalmes and Prophets c. read the works of Paulus Sam satenus Priscillian Eunomius c. you shall not find ae page which is not Coloured and painted out with the sentences of Old and New Testament Nestorius to support his Heresie gloried as Gennadius reporteth in his Catalogue in the evidence of threescore Testimonies which he produced as the Covenant in three hundred whereof scarce three any wise to the purpose The Valentinians Marcionists Arians will submit to none but Scripture as St. Augustine witnesseth of Maximinus the Arian Bishop in his first Bok against him Neither doth it avail M. Menzeis to say Scriptures are clear in terminis or made clear by conferring of places or show themselves clearly to a well disposed mind First for that though a place of Scripture be clear in it self yet when divers Sects take it diversly a man may justly suspect his own judgment seeing so many of a contrary mind So that it wanteth not difficulty to determine always what is absolutely clear there being many clear places as would seem not to be taken in the clear and obvious sense as the passages Hereticks did most build on will presently shew As when Marcion despiseth Moses and the Prophets upon Christs own clear words in S. John the 10. How many soever have come before me are Thieves and Robbers The Manichees affirmed Christ to be the Sun upon a like Scripture in St. John the 8. I am the light of the world The Waldenses taught no man could be put to death no not by the lawful Authority of a Judge upon clear Scripture again Exod. 20. Thou shalt not kill c. The Devil citeth clear Scripture to Christ and the Jews against his death we have heard in the Law the Messias abideth for ever Moreover many seeming Contradictions in Scripture you shall find in Becan and others one might think clear And many things are believed even by Protestants which be not in Scripture at all as Persons in the Trinity Sacraments in the Church and the Command of keeping holy the Sunday the Scripture neither naming persons or telling what a person is defining Sacraments as M. Menzeis doth or setting down their number abrogating the keeping of the Sabbath or having for the Sunday any command Many places of Scripture again are flatly against Protestants and clear for us as for the Real Presence This is my Body this is my Blood S. Matth. 26. For Justification not by Faith only but also good works Ye see then how that by works a man is justified and not by Faith only S. James 2.24 For Traditions from the Apostles besides the written Word Therefore brethren stand fast and hold the Traditions which ye have been taught whether by Word or our Epistle 2 Thes 2.13 And such like places cited in most Books of Controversie for all Controverted Tenets Protestants never being able to bring any one clear place of Scripture against any of our Tenets not evidently mistaken or confessedly corrupted as when they make S. Paul say a man is justified by faith only Luther above cited granting he has put in the word only which Saint Paul hath not or Thou shalt not make to thy self any Graven Image in place of Idol as is clearly the word Pesel in the Hebrew Text. Secondly as to conferring of places and explaining the more obscure by these which are clear did not Arius boast of this against the Fathers of the Council of Nice proving the unity in Nature of the Father and Son out of these words in S. John the 10. I and my Father are one No says the Arian this place as obscure to us and passing the reach of Humane capacity must be explained by this other more clear in St. John 17. where Christ prayes his Apostles May be one with him as he and his Father are one that is in will and affection and surely the second place is clearer to us and
his Prince and King I instance only that base and perfidious bewraying of Gods Word belying of the known truth and betraying of his Countrey and King in that most unchristian Sermon upon these words How long wilt thou mourn for Saul whom I have rejected Applying them to our most Gracious Soveraign which I should have been ashamed to relate if this notorious Impostor and most absurd abuser of Gods Word had not first in the Preface of a Sermon in Print and now again so often in this his Book most deceitfully and maliciously cryed out Papists could be no good Subjects as if their Tenets did tend to Rebellion whil'st all Loyal Protestants in the three Kingdoms both love and respect our Loyalty how ever they hate our Profession and look upon him with all his Covenanting Fry as a most fiery Incendiary of Rebellion Now Sir if such a man whom you most cry up for his Eloquence as if like another Samson his strength consisted in his hair be a Person fitted to give the Grounds of Religion defend the Protestant Faith or convert any one to his Belief for that with a Pharisaical countenance a Puritanical tone and a strong voice colouring some slight Learning and reading of Pamphlets with plagiary Phrases and Passages to stuff up a Book in Print and turn the Glass twice in his Sermons let any be judge As that Philosopher of old hearing himself praised by the rabble who commonly approve nothing but such stuff as is in themselves did presently make an examen of his actions I hope Protestants seeing their Religion Defended by such a Writer will more diligently enquire of its weakness which they can never better see then in his Papers where having undertaken to give the Grounds of the Protestant Religion the only Subject of this Dispute either by Word or Writ in them all has not as his Adversary well re-marks so much as ten lines to settle clear or defend them in the least but scraping together objections against Catholicks so often answered by them borrows some passages to no purpose at present and heaps up undervaluing words with such injurious scoldings railings and imprecations against an Old Grave Learned and Modest Man that after he hath called him an impudent Liar a Knave Rogue Sycophant Fool a dull and Lethargick-head a Neat-herd in Ignorance a Devil in Malice and what not He imprecates in fine out of his corrupt Bible changing the word Imperet with imâ—reâ—et the same curse Saint Michael did in their conflict to the Devil such is the Pride Passion and poison of his heart so contrary to the Spirit of God After this what may we expect of such a person if we hear the Wise mans saying In malevolam animam non introibit sapientia True Wisdom never enters into a wicked and malicious soul yet Sir to satisfie your loving and friendly desire I intend to examine more at length what Wit and Learning he shews and first in his two long Epistles Dedicatory and to the Reader which could receive no Answer from Mr. Dempster as appearing but a twelvemonth after his death After this God willing I wil positively refute which he so urges may be done First his great Principle of No Infallible visible Judge of Controversie and then both his Ruinous Grounds SECT I. Some brief Reflections on the Title of Mr. Menzei's Book and his two long Epistles Dedicatory and to the Reader HIs Title being in Latine Papismus Lucifugus according to that saying a strong Thief shall have a strange name must needs be explained and surely understood of that New Gospel Light in the Covenant for in it Mr. Menzeis was a bright Star of the first Magnitude or Fiery Comet himself of which Light a Prelatick Poet in answer to a Satyre upon the Consecration of a Bishop Writes thus Your Phoebus from the West did rise A light that did put out mens eyes Welcome Confusion This Light indeed Popery shuns as all other New Lights against old received Christian Verities but not that either of Scripture or Antiquity the onely true Light of the Christian World as flowing from Christ the Sâ—n of Justice and carried by so many holy Popes Bishops and Priests in Communion with them even unto the most remote corners of the Earth as the conversion of all Kings and Countries to the Christian Religion do testifie which Light Mr. Dempster no where declines but constantly holds out to make nothing for clearing the Grounds of the Protestant Religion except it be in shewing them both ruinous and false so that Mr. Menzeis here Offendit in Luce in limine that is stumbles both in the light and in the specious Title of his Book whereof the very first line is not to the purpose The Question being only of the Grounds of the Protestant Religion and not of Popery at all He begins with a great show of humility who am I the meanest of the thousands of Israel Answer Est qui se nequiter humiliat interiora ejus plena dolo Eccles 19. But let his late Bishop in the Church Principal in the Colledge and fellow Brethren in the Ministery bear witness of this when they have opposed him in the least Yea his own Jactancy through all his Papers and Book with his base revilings in every page and under-valuing of his Adversary It is those his humble thoughts of his own abilities makes him so boldly assert there was consultation used in the present Dispute Surprizal intended and a choice Champion pitched upon to Encounter with him as a Hector But the known truth is to all them who had a hand in the undertaking as they did witness in his presence at the Meeting that they had only yielded to his Importunity in desiring a Meeting and that they had taken him only who was next at hand for the time a man most able indeed for a civil Conference but most unable for a Clamorous Dispute as being of a very weak Constitution and of a totally confiscated health But all this Conference must be set out by him in a disguised Dress Mr. Dempster proclaimed an Ignorant Catholicks charged with Calumnies the better to Paint out his Victory and Triumph As in like case another Conference as he quotes by Dr. Prideaux and Dr. Featly of late whom he might have spared to name being as good at Calumniating Inventions as either of them and no doubt but he will be cited hereafter as they now who nevertheless most deceitfully relates both the occasion of the Conference and what passed in it The clamours of women he speaks of if any for it was a most modest person did speak was onely to suppress his clamours heard even at the Cross and witness to his face that he had passed from his engagement to them which was to give and defend the Grounds of the Protestant Religion as he had engaged under his hand and this his missive was the Paper Mr. Dempster kept open at the Meeting which
and speaks thus l. de anima C. 58. Seeing we understand that prison which the Gospel demonstrates to be places below and the last farthing we interpret every small fault there to be punished by the delay of the Resurrection no man will doubt but that the soul doth recompence something in the places below Ibid. we make yearly Oblations says he for the dead Origen hom 6. in Exod. he that is saved is saved by fire so that if a man have something mixed with Lead that the fire doth purge and resolve that all may become pure Gold S. Cyprian l. 4. Ep. 2. It is one thing to be purged a long time for sins by Torment and cleansed by a long fire and another thing to purge all sins by patience and sufferings What fire is more clear then S. Augustine and others be with S. Cyprian and Origen here for a purging fire I know Protestants Expound that place of S. Paul 1 Cor. 3. v. 13 14. of the fire of Tribulation in this life but not so S. Augustine in Ps 37. where citing the words of the Apostle he shall be safe yet so as by fire says and because it is said he shall be safe that fire is contemned yet that fire shall be more grievous then what ever a man can suffer in this life and then entring in a most fervent Prayer continues Purge me O Lord in this life that I need not that mending fire 6. Protestants deny Invocation and honouring of Saints But in the first Age S. Denis eccl Hierarch C. 7. says I constantly affirm with the Divine Scripture that the Prayers of the Saints are very profitable for us in this life when a man is inflamed with a desire to imitate the Saints and distrusting his own weakness he betakes himself to any Saint beseeching him to be his helper and petitioner to God for him he shall obtain by that means very great assistance In the same Age S. Clement l. Apost Constit 5. We command you that the Martyrs be in all honor among you even as James the Bishop and Stephen our fellow Deacon have been amongst us for God has made them blessed and holy men have honoured them In the second Age S. Cornelius Ep. 1. exhorteth to beseech God and our Lord Jesus Christ that his holy Apostles making Intercession for you he would purge you from your sins And Justin Martyr Apol. 2. We worship and adore both God the Father and his Son c. as also the company of his followers and the good Angels and we worship them both by words and deeds and in truth even as we our selves have been taught and instructed In the third Age S. Cyprian l. 4. Ep. 9. The sufferings and days of Martyrs we celebrate with a yearly remembracne And Origen in Lament I will begin to fall down on my knees and pray to all his Saints to succour me who dare not ask God for the exceeding greatness of my sins O Saints of my God with tears I beseech you to fall down before his mercy for me a wretch 7. Protestants deny the use of the sign of the Cross and Images But in the first Age S. Denis l. 2. Eccl. Hierarch c. 2. The sign of the Cross is so much honoured that it is often used both in baptism and other Sacraments In the same Age S. Martial Ep. ad Burdegal Remember the Cross of our Lord keep it in your mind speak often of it have it in the Sign for it is your invincible Armour against Satan Tertullian l. de Coron milit c. 3. In every thing we do we sign our forehead with the sign of the Cross of which practice Tradition is the defender Custome the conserver and Faith the observer And in his time he sayes l. 2. de pudicit The Image of Christ bearing a Lamb was graven on the Chalices used in Churches And how famous is the memory of many more Images in the first three Ages as that of our Saviour sent to Abgarus Prince of Edessa of which see Evagrius l. 4. c. 26. Mataphrastes in the life of Constantine S. John Damascon in his book of Images That which the woman cured of a Flux set up in brass at Caesaraea Philippi as witness Eusebius in his 7. Book Ch. 14. So Zomenus l. 5. c. 20. and Damascene again Ibid. a third made by Nicodemus which being afterward taken by the Jews and in mockery crucified was honored by God with many Miracles as is related by S. Athanasius or some other most antient Author of the Book Intituled of the Passion of our Lords Image Besides these Theodorus Lect. l. 1. Collectan maketh mention of one of our blessed Lady drawn by S Luke Eusebius relateth that he did see many antient Images of Christ placed betwixt S. Peter and S. Paul as much witnesseth S. Augustine l. 1. De cons Evan. c. 10. Damasus in the life of S. Silvester writeth that Constantine in the place where he was Baptized Erected Silver Images of our Saviour and S. John Baptist as also others in the Church of S. John Lateran which the first Christian Emperour had never done nor S. Silvester permitted if the practice of the Church from the Apostles had not been such 8. Protestants deny Free will after the fall of Adam but in the first Age S. Clement l. 3. recognit Asketh how doth God judge every man by his deeds according to truth if he have not in his power to do what is commanded if this be held all things are frustrate in vain shall the study be of following better things In the same Age S. Ignatius Ep. ad Magn. If any man do wickedly he is a man of the Devil not made so by Nature but by his own free will In the second Age S. Justin Martyr in Apol. Unless mankind can both fly foul and undecent things and follow fair and good things of his own free will it is without all cause and blame of theirs howsoever things be done S. Irenaeus l. 4. c. 72. not only in works but even in Faith hath Almighty God reserved liberty of will to Man saying be it to thee according to thy Faith In the third Age S. Cyprian in Deut. l. 3. ad Quirin c. 52. The freedome of believing or not believing is placed in the will In the same Age Origen hom 12. in Num. O Israel what doth thy Lord God require of thee let them be ashamed of these words who deny free will in man how should God require of man unless man had in his power what to offer to God requiring 9. Protestants deny merit of Works But in the first Age S. Ignatius Ep. ad Rom. says Give me leave to become the food of beasts that by that means I might merit and win God In the second Justin Martyr Apol. 2. We think that men who by works have shewed themselves worthy c. shall by their Merits live and Reign with him In the third S. Cyprian l.