SCOLDING NO SCHOLARSHIP IN THE ABYSS OR GROUNDLES GROUNDS OF The Protestant Religion as holden out by M. Menzeis in his Brawlings against M. Dempster We have heard of the Pride of Moab he is very proud even of his haughtiness and his Pride and his wrath but his lyes shall not be so Isaiah 16. V. 6. According to Protestants Translation The house of God which is the Church of the living God the Pillar and Ground of Truth 1 Tim. 3.15 Printed for the Author 1669. Sr. William Baird of Newbaith Bart. AN Advertisement HAving but a very few things whereof to Advertise the Reader I address no Epistle to him Yet one thing I must friendly tell him being to ask a Courtesie or two at his hands 1. Then he shall know this short Reply to Mr. Menzeis greater Book was offered to the Press at Aberdene within a moneth after it first appeared but the Stationer being inhibited by Publick Authority and that as is thought at M. Menzeis desire I was forced first to make it to be transcribed and then fitted for abroad where it is not easie to us to have any thing well Printed or returned in hast 2. I must beg upon this account the Errata and faults in Orthography may be excused I not being present to correct them 3. I desire none would think tedious or superfluous in some Sections very many Quotations yea some even here and there repeated for that in questions of fact things cannot be otherwise proved and to remit the Reader either to the first Authours of them or the places wherein they were cited before or in other Controversie Books were to divert his thoughts and attention and put him to such pains as few will take 4. I pray that he do not mistake me in refuting M. Menzeis Grounds for I onely take to prove that the Scripture and Doctrine of the Primitive Church can be no ground to Protestants denying an Infallible Visible Judge for both these as infallibly propounded by the true Church I most cordially imbrace and wish all may do with me AN Answer to a Letter sent from Aberdene with Mr. John Menzeis his Reply to Mr. Dempster for Reclaiming a Country Gentleman from Popery SIR YOur Letter shewing equally such zeal for the Protestant Cause and affection to me hath made me read the Book inclosed with such a Character of the Writer as carefully as if it contained Responses and as impartially as if I were a Seeker The Question here moved I ingenuously grant is the main Point if solidly answered could best reclaim me and most of my Profession who amid'st so many Storms raised against us have no small motive to comply if we could look at present to our little Temporal Interest without making a greater and Eternal loss whereof there could be no hazard if Protestants as is here debated could shew any assured and infallible ground for what they profess This Sir is all Mr. Dempster through all his ten Papers requires and we with him he propounds and states the Question most clearly and smoothly though in homely terms by reason of his long absence from home he makes no Digression from the main Point what ever be replyed beside yet engageth after this Point once decided to answer what ever is here retorted instanced or urged against him he answers humbly and mildly however provok'd with most bitter and lofty words Like another Fabius or old Warriour he keeps his Post neglecting all the Flowrishes and Skirmishes of his insulting Adversary who having engaged under his hand to defend the Protestant Religion the onely occasion of this Dispute strives still nevertheless fâ—de arte punicâ that is most deceitfully to impugne the Catholick Roman Faith with a like success to that of Hannibal who let Carthage be demolished and redacted to ashes whil'st he insisted in vain to Sack and Ruine Rome And this is proper to him with most Hereticks all Heresy tending rather to destruction then edification Atheisme rather then Religion and to question what hath been since Christ and his Apostles constantly believed in the Church of God rather then to settle their own new wavering and inconstant Faith upon any solid Principle or Ground Yet Mr. Menzeis most confidently thinking he had got as an unbloody so an undoubted victory hearing his Adversary was dead Petitions the Senate of Aberdene as for a Triumph that his Papers may be put in Print His Learning Loyalty and Religion most justly deserving it for as he is of a daring and stirring spirit so in all things Martially minded his Learning being most in Polemics his Loyalty much in debate and his Religion ever in controversy nevertheless as Umpire in all he deserveth well a Crown as his late late Victory by the Pen a Chariot of Paper This his Triumphal Chariot is not drawn but carried in the Air with high and violent blasts most suitable to his fierceness in fighting with a scolding and railing Tongue which makes his Adversaries deepest wounds Before it go indeed some worthy Persons at least in black upon white and in the Paper follow immediately the flying Colours wherein his late Arms sent from Edenbrough viz. The Bible reversed do shine with this new Motto I take from the present Subject The Grounds of the Protestant Religion The acclamations of the People are not wanting in the mouthes of some sighing Sisters He is Herauld himself sounding constantly his own praises aloud nothing is brought into the Treasury as in Triumphs had wont in old but some hundred Marks for the charges of the Triumph that is the Printing of the Papers exported One thing onely is wanting practised in such glorious showes one Admonitor sitting with the Triumpher to keep him in mind of humane weakness least too great honour should so puff him up as to think himself above the condition of men And this defect Sir I intend to supply in perusing his Book advertising him now and then of some weakness both in Conduct Courage and Strength as his Answers to the Question propounded shall deserve And first if I should answer his most invective Babling Scoldings and Railings with all the Venom he spits out to Ciment the Grounds of his Religion I could easily pay him home even with the general Applause and Acclamations of most Protestants amongst whom the more Moderate and most constant Professors scarce own him his Religion or Grounds as best knowing his Arragant Proud Contentious Spirit his unbridled Tongue his scandalous Carriage in so many Encounters his wavering Belief unsetled Faith and how oft he hath been Episcopal Presbyterian Independent His Pulpit jars with his Collegue in the time of the Covenant his base complyance with the Usurper in the time of Rebellion his variance with his Bishop at the time the Government of the Church was re-establisht how many living Witnesses have heard him Preach and foment Schism and Divisions in the Church Sedition in the State and even treacherous and Treasonable Sermons against
Figuratively as clearly so spoken in Scripture some other place of Scripture must be brought or some other Infallible Authority telling me this in express words otherwise I cannot have that certainty of it which is required in Divine Faith 3. Amongst all the clear places in Scripture to pick out the Fundamental ones how hard is it for every one Not to say Morally impossible M. Menzeis himself granting he cannot do it more then make a Coat to the Moon For by this means all should be obliged to know all Texts of Scripture and then to examine diligently each one first whether it be evident or obscure least it should appear upon examination to be evident which at the first sight did not seem so And secondly Whether it be generally commanded and have a Character of necessity to be believed by all for then according to M. Menzeis Rule I know it to be a Fundamental but Chillingworth his learned Divine tells him a little above to distinguish what was written because it was profitable from what was written because necessary is an intricate piece of business S. Paul to the Heb. 2. C. 6. V. requires no more as necessary as would seem then that he who cometh to God believe he is and that he is a rewarder of them who diligently seek him S. John 3. Ch. 6. says he that believeth in the Son hath everlasting life the Prophet Royal that all who fear the Lord are blessed and many other such passages there be in Scripture which might make a â—â—n think one thing or two at most were necessary to Salvation as sometimes the believing of one Point sometimes the doing of one good action Heaven is promised to Prayer in one place full Remission of sins to Alms deeds in another c. and yet who will say either of these two is sufficient for working a mans Salvation Add to all this I find in Scripture If thou wilt enter into life keep the Commandments S. Matth. 19. Yet Protestants teach that to be impossible and consequenly this Fundamental must lead all to despair as that other make all to presume it being a Fundamental again amongst Protestants that every man should believe he is one of the Elect which being an Article of his Faith may reasonably secure him and yet all not being of this number some from this Fundamental must or should at least presumptuously believe a lye Further the eating of blood and strangled meat is generally forbidden by the Apostles to all the Gentiles converted to the Christian Faith as it was before to the Jews whence I infer what is generally commanded to all should generally be believed by all and so if M. Menzeis Rule be good this must come in amongst the Fundamentals of the Protestant Religion which if it be so in the Pulpit I know not but at Table I am sure it is not A hundred such absurdities follow upon seeking Fundamentals in Scripture by these deceiving signes and uncertain marks M. Menzeis gives us without any Infallible Guide 2. It is to be remarked that Protestants neither agree in setting down Fundamentals nor cannot give a precise Catalogue of Points of Faith they think to be Fundamental as was required of M. Menzies but that also they mistake the very Notion and name A Fundamental verity in the Christian Religion being either that which makes us believe all the rest or without the express knowledge and belief whereof none can be saved Now the Question amongst us is not about this but whether a Man may either suspend his assent or positively dissent from lesser things then these when they are revealed by God and propounded to him by the same Authority with the former For then say Catholicks he is equally obliged to believe them by reason of the formâ—â— Object which is Divine Revelation can in nothing deceive or should in any thing be called in question though in respect of the Material Object or thing revealed we be not so obliged to know it For there is nothing less or more certain when God speaks he being the first verity yea verity it self who delivers all he says with one and the same Infinite Certainty where no degrees of more or less certitude can have place Protestants it would seem as they take Fundamentals will not be tyed to this whence they receive in communion with them and as the true Members of their Church some who hold most contrary Tenets as M. Menzeis the Waldenses Wickliffians Hussists who in his seventh Paper grants the whole body of the Church collectively taken cannot err in Essentials or Fundamentals yet so as that in some whole ages the Integrals may be vitiated But if he understand by Integrals lesser Points of Faith as to their Object and Matter yet equally revealed by God and propounded by his Church to us with chief Mysteries wherein the Protestants mistake and Errour in their Distinction of Fundamentals and Integrals consists his Assertion is both Erroneous Heretical because an Act of Faith grounded on the Motive of Gods Infinite and infallible Veracity in revealing is a Vertual and Implicite Belief of all he has revealed so that the true Belief of one Article implyes a belief of all Wherefore S. Athanasius says in his Creed whosoever doth not hold the Catholick Faith whole and inviolate he shall perish for ever And S. Hierome l. 3. contr Ruff. for one word or two contrary to the Faith many Hereticks have been cast out of the Church Yea S. Gregory Naz. tract de fide says nothing can be more dangerous then those Hereticks who when they run through all things uprightly yet with one word as with a drop of poyson corrupts the true and sincere Faith of our Lord and of Apostolical Tradition S. Basil as Theodoret reports l. 4. Hist c. 6. being desired to relent a little to the time Answered That such as were instructed in the Divine Doctrine do not suffer any Syllable to be corrupt but for its defence if need require willingly imbrace any kind of death And the Church in her Publick Decrees of General Councils strikes with the Thunder bolt of Gods Curse and Excommunication all such as refuse to believe any one Point decided to be of Faith which she could not justly do if every Article she declares were not necessarily believed when known to be decided by her So doth the Church of England Excommunicate all who hold any thing contrary to the 39. Articles though they judg them not all Fundamental As the Athenians punished without remission the least word against the received opinion of their Gods and the Jews says Joseph contra Appion the least transgression of the Law So God threatneth that he shall be blotted out of the Book of Life who ever shall deminish any word of the Revelation Apoc. 22. v. 19. Yet Luther rejecting whole Epistles of Scripture in M. Menzeis Book is called a holy man but so speaketh not Luther of him denying the Real Presence
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
a General Council as infallible in their Decrees Here either acknowledgeth the Records of the Ecclesiastick History and Writings of the Fathers as witnessing infallibly to us the Doctrine of these ages or else must grant he hath no infallible assurance that this his second ground of Faith is solid and Infallible There being no other way left us without particular Revelation to know what Doctrine the Church did teach and believe in the first three Ages save only the Writings of the Fathers and Tradition of the present Church which consequently M. Menzeis must either here own as Infallible or avouch he builds his Faith upon a sandy and fallible ground The first Reformers standing better to their own Principles then he and of much greater sincerity and learning grant plainly the Fathers of the Primitive Church to hold many things in opposition to them Luther L. de servo arbitr C. 2. and in his Table Conferences C. de patrib Eccl. The Authority of the Fathers is not to be regarded in the Writings of Hierome there is not a word of true Faith in Christ sound Religion Tertullian is very Superstitious I have holden Origen long since accursed of Chrysostome I make no account Basil is of no worth he is wholly a Monk I weigh not him a hair Cyprian is a weak Divine affirming there yet further that the Apology of Melancthon doth far excell all the Doctors of the Church yea even Augustine himself Calvin L. 3. Inst C. 5. It was a custome 1300. years ago that is in the second age to pray for the dead but all of that time says he I confess were carried away with Errour And in the fourth Book of his Institutions Chapter 9. he will stand to no Decision of Councils Fathers Bishops but try all by Scripture alone granting generally all the Western Churches to have defended Popery Resp ad Versipell p. 134. Melancthon on the first Cor. 3. speaks plain presently from the beginning of the Church the antient Fathers obscâ—â—ed the Doctrine of Justice by Faith encreased Ceremonies and devised new Worships In like manner Peter Martyr 1. devotis p. 477. that in the Church Errours did begin Immediately after the Apostles and therefore as long as we stand to Councils and Fathers we shall be alwayes in the same Errours Whitaker cont 2. q. 5. C. 7. it is true which Calvin and the Centurists have written that the antient Church did Err in many things as touching Limbo free Will merit of Works c. Chemnitius in Exam. conc trid pa. 200. most of the Fathers did not dispute but avouch that the souls of Martyrs heard the petitions of those who prayed to them they went to the Monuments of Martyrs and Invocated Martyrs by name D. Fulk in his confutation of Purgatory grants Tertullian Cyprian Hierome Augustine do witness that Sacrifice for the Dead is a Tradition of the Apostles yea in his retentive says Prayer for the dead prevailed within the first 300. years And in his Answer to a counterfeit Catholick That Pope Victor in the second Age did practise Supremacy in the Church The Centurists do reprehend Cyprian Origen Tertullian in the third Century and S. Gregory Nazianzen in the fourth for teaching Peters Primacy as they do also S. Cyprian in the third Century of Superstition for saying that the Priest at Mass holds the place of Christ and offers up Sacrifice to God the Father Sacerdotem Cyprianus inquit vice Christi fungi deo patri sacrificium offerre And generally confess the Fathers of the third Age do witness and that not in obscure terms invocation of Saints videas in doctorum hujus soeculi Scriptis non obscura vestigia invocationis Sanctorum They say further in the second Century S. Irenaeus admitteth free Will even in Spiritual actions and that S. Clement every where asserteth it so that the Doctors and Parstors of that Age were in this manner of blindness say they reckoning out in this number S. Cyprian Theophilus Tertullian Origen Clemens Alexandrinus Justine Irenaeus Athenagoras Tatianus c. As doth also Abraham Scultetus with them Yea Doctor Humphrey in his Jesuitisms pa. 2. and else where Eccl. C. 15. says it cannot be denyed but that S. Irenaeus S. Clement and other Fathers of the first and second age called Apostolicks for that they were Disciples of the Apostles or immediately followed them have in their Writings the Opinion of free Will and Merit of Works The Cenâ—ury Writers and Scultetus Tax for the same Clement of Alexandria S. Cyprian Justin Martyr c. In the third Century they say Origen made good Works the cause of Justification and in the 5. accuse S. Chrysostome for handling the Doctrine of Justification impurely as attributing Merit to Works M. Whitaker saith that not only Cyprian but almost all the most holy Fathers of that time were in that Errour as thinking so to pay the pain due to sin and to satisfie to Gods Justice in so far as Luther on the 4. ch to the Gallathians calls for this Hierome Ambrose Augustine and other Fathers Justice-workers of the old Papacy And M. Wotton in his defence of M. Perkins forbeareth not to censure for this very Point of Merit the undoubted and confessed Writings of Ignatius Disciple of S. John Chemnitius in his Examine par 4. p. 20. affirmeth the Antient Fathers Erred in making Pilgrimages to Relicks of Saints and Osiander with the Centurists Cent. 4. that S. Hierome did foolishly contend that the Relicks of Saints ought to be worshipped For owning Traditions Chemnitius in his Exam. Par. 1. p. 87.89.90 reproves Clement of Alexandria Origen Epiphanius Hierome Ambrose Basil Maximus Damacene and M. Whitaker de Sacr. Script S. Chrysostome as speaking inconsiderately when he admitteth them D. Reynolds in his Concla 1. p. 689. somewhat more moderate leaves the censuring of S. Epiphanius for this to the Church M. Whitgift in his defence against Cartwrights Reply grants Ignatius Disciple of the Apostles to have said of Hereticks They do not admit the Eucharist to be the flesh of our Saviour Jesus Christ which flesh suffered for our sins And M. Beacon in his Treatise the Relicks of Rome says the Mass was begotten conceived and born anon after the Apostles time if it be true what Historiographers write Calvin L. 1. Inst C. 4. confesseth in the Primative Church Confession Pennance and Absolution by the Priests and the Century Writers that in the times of S. Cyprian and Tertullian there was used private confession even of thoughts and lesser sins then so commanded as necessary Where any judicious Reader may evidently see how by chief Protestant Authours both the Primitive Church and the Fathers are censured for many Errours Yea and for the very same which are most objected against the Romish Church a most invincible Argument from the confession of our Adversaries That the Church and Fathers of the three first Ages did teach the self same Doctrine with the present Roman Church and
ye 〈◊〉 prove that to be infallibly Gods Word which was preached by the Apostles this they did sufficiently themselves Neither that the Doctrine of Authentick Scripture is infallibly true that was also done before there was a Protestant in the world but coming from those Generals which make all the Answers of your best Writers we desire ye shew by some infallible sign that your Bible is Gods pure Word and your Glosses on it conform to the Sense and Letter To reply Scripture doth evidence it self by its innate light to be Gods Word so that all may sufficiently know it by this and all be obliged to believe it is refuted by Christ himself presently telling us his own hearers had not sinned in not receiving it as such if he had given no External Evidence of his infallibility in propounding for as I have remarked above Scripture hath no greater Efficacy Evidence or Light in our Books then in our blessed Saviours own mouth Neither will the Majesty of the Stile or the purity of the Doctrine do it both these being as great in the the Books of Wisdome and Ecclesiasticus which Protestants reject as in the Ecclesiastes and Canticles which they receive Besides that the first of these two is imaginary as to the Letter there being less Majesty in the Letter of Scripture then in the Philosophers and Orators Writings as is conâ—essed by Paul And the second is in question chiefly in Protestant Bibles which do not agree with any Original or Copy that before Luther can be found if we trust their own Authours whom I have quoted Lastly If all Councils all the Fathers all the Pastors of the Church be fallible then let Protestants bring nothing but Scripture against us for we will receive nothing but upon infallible Authority and all their Volumes of Controversie shall not come to one line Yea further could they bring Scripture for what they teach as they will never be able to do yet without an infallible Propounder and Judg well might we dispute but conclude nothing wrangle but agree in nothing to the Worlds end For as sole Scripture without an infallible Church propounding and Explaining it so a naked Church without infallible Marks and a Doctrine without infallible Motives prove nothing Secondly I say the true Church is this infallible propounder on whose Authority we must rely For proof of this It is to be observed that in holy Scripture there be three Foundations or Grounds of Faith mentioned by the Apostle S. Paul The 1. Is our blessed Saviour Christ 1 Cor. 3.11 Another Foundation no man can lay then that is laid which is Jesus Christ The 2. Is the Apostles and Prophets Ephes 2.29 Built upon the Foundation of Apostles and Prophets The 3. The Church 1 Tim. 3. The house of God which is the Church of the living God the Pillar and Ground of Truth From which clear places of Scripture I remark 1. The Foundation of Faith is ever a Living Visible and Speaking Ground to wit Christ the Apostles Prophets and Church the dead Letter of Scripture being no where called this Ground 2. That these three Grounds of Faith both in the Old and New Law properly speaking make but one according to the same Apostle for another Foundation no man can lay sayes he beside Christ JESUS So that the Prophets Apostles and Church must not be thought different Foundations from Christ all their Vertue in upholding Faith and Veracity in propounding Faith Whence they are called the Foundation and Ground of it coming from the particular assistance of his Spirit Strengthening Inspiring and Directing them Hence also is their infallibility for the Foundation of Christ stands sure says the Apostle 2 Tim. 2.19 And consequently is altogether infallible 3. That the Church here called a Ground which supporteth our Faith is not to be said the only diffusive body of all true Believers but more the Representative Church in her chief Pastors as the Prophets and Apostles in old Wherefore some few Catholick Authors so often objected as holding the Canons and Decrees of Councils only infallible when they are generally received by the whole Church in my opinion are highly mistaken and surely to be understood if any in Express terms speaks so of Councils not wholly Oecumenical or not Lawfully convocated and knownly approved by the Pope or whereof some rational doubt may be made in things essentially required in which cases I grant the general belief of the Church could best warrant the infallibility of their Decrees Otherwise a few particular persons might cope with General Councels as Luther and his Adherents at first Vendicating to himself the Negative voice as if he had been high Bishop in the whole Church which were to take away all possible means of preserving Unity in Faith yea to foment all Schisms and Divisions every one pretending the whole Church holds no such Doctrine whil'st he who is a Member dissents So that such Doctors if they should allow no obligation in receiving the Decrees of the Representative Church to the which they do and must submit even this their Sentence could neither be thought Catholicks or rational men But however some few speak or think God did promise us an infallible Church Isa 2. V. 2 3. Wherein he should teach us his ways and judge amongst the Nations himself not personally for he never went out of Jewry but by her Pastors He has establish'd this infallible Church in St. Matth. 16. V. 19. Upon the Rock Christ hath commanded us to hear her in St. Matth. 18. V. 17. And the persons we should hear in this Church as well as the end wherefore we would hear them and rest upon their Authority is clearly set down in these words 4. Ephes 11. He gave some Apostles some Prophets some Evangelists some Pastors and Teachers for perfecting of the Saints for the work of the Ministry till we all come in the Union of Faith that we henceforth be no more children tossed to and fro and carried about with every wind of Doctrine c. From all which places of Scripture it is Demonstratively manifest that as the true Church is infallible and we bound to hear her yea and to rely upon her Authority as the Pillar and Ground of our Faith so is it most evidently clear that as she speaketh only to us infallibly by the voice of her Pastors and teachers united it is them we should hear seeing God in her not personally as I have said but by them both Judgeth and Teacheth as the infallible Propounders of his Divine Truths with the Prophets and Apostles in old and the infallible Judges of our Controversies and Debates 2. The same is proven from the unanimous consent of the Fathers quoted at length in my third Section for the infallibility both of the Church and Councils And may be confirmed even by the confession of many Rational and Moderate Protestants who receive the Scripture and consequently all and every Point contained in it
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
a tautologizing and vain repetition And in this sense I grant Mr. Dempster tautologizes and in no other But are not rather Mr. Menzies many Instances in this his Epistle against the Catholick Faith and so many times repeated in his Book both tautologies and anomalous motions as altogether false frivolous idle and impertinent to the present Question concerning the Grounds of the protestant Religion wherefore I reflect only on the last viz. That Popish Principles as improven by the Jesuited party are highly injurious to Princes Ergo The Protestant Religion hath solid grounds for this should be his Inference in all he sayes And this an arch Covenanter is not ashamed to write who so treasonably and publickly did preach against his lawful Soveraign but the love and esteem so many of the Greatest and Wisest Monarches in the Christian World have for Jesuits sufficiently vindicate them from all the Calumnies of such a disloyal person After this he sayes If he know his own genius well he takes no pleasure in altercations Answer He is then of a most austere Nature who so shuns all pleasure for it seems Mr. Menzeis lives in altercations as the Salamander in the fire all his Preachings and Writings being full of them He delights so to cavil that he lets not pass Mr. Dempsters Orthographick trespasses which should have been at most imputed to his Amanuensis or Scriviner But if Mr. Menzeis were as Orthodox as Orthographick all were well In his voyage to London to complement the Usurper he made himself Orthographick in the English Tongue but coming down an Independent he was far from an Orthodox mind yet thinks to keep up some reputation amongst Protestants by his Imputations on Jesuits No hope sayes he of prevailing with the Jesuited Faction whose Design as appears is to keep up a stated Schism in Christendom they hinder the conversion of Jews and Infidels Answer No Sir it is only the Hidra of Heresy and chiefly yours divided in so many heads keeps up Schism and Division from the Church and amongst themselves which Monster Jesuits strive to suppress they yea one of them called Saint Francis Xavier hath converted more Infidels to the Christian and Catholick Religion in ten years time then all the Protestants in the World for a hundred and fifty if all Records of History be more worthy of credit then you The conversion of Jews Infidels Hereticks as ever in old times so constantly now is a mark of the true Church to which Hereticks can no wise pretend whose business is to pervert Catholicks rather then to convert Infidels as Saint Hierome well remarks so that in all prudence this he should not have mentioned his younger brethren the Jansenists of whom he borrows most of his Objections against Jesuits speak not of this being no little ashamed when yearly the notable conversions of so many thousand Infidels only by Jesuits and other Priests in Communion with the Sea of Rome come out wherein neither they nor he have any hand Next amongst many controverted points obstructive to the peace and unity of the Catholick Church he sets down first the Churches Infallibility as if the true Church were not infallible both according to the Scripture and Fathers as I shall God willing hereafter prove at length or as if the Church being infallible peace and unity could not be had Secondly the Popes Universal Supremacy as obstructing Unity forgetting what St. Hierome sayes l. 1. in Jovin That even amongst the Apostels themselves one was made head that the occasion of Schism and Division might be taken away Ut capite constituto Schismatis tolleretur occasio Doth the Popes Supremacy in the whole Church hinder peace and unity more then my Lord Archbishops Primacy in the Kingdom Is not this a fling at Bishops in their Diocesses and the Primate in each Nation to say their Supremacy over inferiour Pastors is a let and stop to Peace and Unity in the Church So all Covenanting Ministers speak with him the Unity they aim at being nothing but a Monopoly to set themselves above Pope and Primate upon the ruines of both Church and State Are not these strong and witty Objections put in the Frontispiece of his Book as in the Van The rest I prosecute not they being the ordinary controverted Tenets betwixt Protestants and us answered in every Pamplet of Controversie but the last is too remarkable to let it pass Nay says he Is it not one of the first Queries wherewith Jesuites do assault our people how do you know Scripture to be the word of God As if they would have people rather turn Atheists then remain Protestants A very pretty Reply shews not this his Answer Jesuits and others have great reason to move the Question to which so great a Divine can not better reply Protestants call Scripture their ground of Faith but can evidence by no sufficient Motive of Credibility standing to their principles this Book they call Scripture is the true and Authentick Word of God should not Mr. Menzeis then have setled cleared and vindicated from all Objections and Cavils this his ground but that could have diverted him from Impugning the Romish Faith no it would have done more against it then all his Calumnies of Idolatry being more to the purpose yea ended to the Protestants great advantage all the present debate but all Mr. Menzeis can answer is to call the question Atheistical and a demand proper to Infidels as if good Christians might not ask for Instruction how they may prudently believe and firmly adhere to the grounds of their Religion and Faith In fine he says Many Romanists have called for Reformation Answer true and do as yet daily call for Reformation in Life and Manners but not in matters of belief none of them with Protestants presuming to correct Gods Word and reform the Doctrine of his Church or to censure their Pastors and all the Ancient Fathers with Pharisaical and Puritanical pride This way of calling for Reformation was proper to protestants at their first rise for reforming the Catholick Roman Church and again in the Covenant for the reforming their own They like Foxes indeed to use Mr. Menzeis comparison did raise such dust not to say worse with their tails and heads both that ever since the very air they breath is infected and their eyes so blinded that they cannot open them to see the manifest truth After all this fearing his Book may have a reply he desires all things then be noticed he hath said Answer No this his demand is most unreasonable that at the time one only question is in debate and that a main one concerning the Grounds of the Protestant Religion any thing else should be taken notice of till this be put to a closure On this all the Protestant Religion depends let their grounds be proved solid and we have done for by that we look not on his Digressions as Golden Apples to make us run out of our way in
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
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
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