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
hoc fundatus veritatis obtinet canon contra hoc robur contra hunc Inexpugnabilem murum quisquis arietat ipse confringitur Is it not on the Church her Infallible Authority St. Augustine admits the Scriptures contr Ep. fund c. 5. Ego vero Evangelio non crederem nisi me Ecclesiae commoveret Authoritas Doth he not stick so close to the same Authority of the Church that he sayes Ep. fund c. 4. If any clear testimony were brought out of Scripture against it he would neither believe Scripture nor Church for that on the Church her Authority he believed the Scripture Quod si forâ—e in Evangelio aliquid apertissimum de Manichaei apostolatu invenire potueris infirmabis mihi Catholicorum Authoritatem qui jubent ut tibi non credam quâ infirmatâ jam nec Evangelio credere potero quia per eos illi credideram Was not the Church Judge in Religion for the first two thousand years before any Scriptures were written Was not again the Church of the Jews the same Judge after the Law was given till Christ his time and this by the express Order of God in Scripture Deut. 17. v. 8. would God there direct them unto a Judge and punish them with death for not obeying in matters of the Law and Religion an Authority which might any wise deceive them Or in the Law of Grace it self has Christ in St. Matth. 18. v. 17. commanded us to hear a Church not Infallible or subject to errour Is not the Church of God built on a Rock so that the gates of Hell shall not prevail against her S. Matth. 16.19 Has not the Church this promise from Christ S. Matth. 28.20 And loe I am with you even to the end of the world Is not the Church called by the Apostle S. Paul 1 Tim. 3.13 The Ground and Pillar of Truth However Mr. Menzeis will have this ground sole Scripture In fine if these and such like Texts we should hear the Church receive her Decisions obey her commands be not clear what is clear in all the Scripture or if they be subject to diverse Interpretations who can better judge of their true sense then the same Church Will you say Natural Reason with the Socinians or the private spirit with Anabaptists and Quakers or conferring of places and passages with Protestants Is there any one more rational then the whole Church of God any spirit to be trusted rather then the Spirit of Truth promised to her or any one better versed in all the places of Scripture then all the Bishops and Pastors of the Church composing her Supreme Judicatory in a general Council Let us hear I pray you the Fathers upon this I mean the Authority both of Church and Councils as an Infallible Visible Judge the better to silence Mr. Menzeis vain glorious bragging S. Irenaeus l. 1. c. 49. We must believe those Priests that are in the Church those that have a succession from the Apostles who together with Episcopal Power have according to the good pleasure of the Father received the certain gift of truth And again the same S. Irenaeus c. 62. the Church shall be under no mans judgment he excepts not Mr. Menzeis yea nor Luther nor Calvin to reform her for to the Church all things are known in which is perfect Faith of the Father and of the dispensation of Christ and firm knowledge of the Holy Ghost who teacheth all truth Origen praef in lib. periarch That only is to be believed for truth which in nothing disagrees from the Tradition of the Church and in understanding Scripture we must not believe otherwise then as the Church of God hath by succession delivered to us S. Cyprian de unit eccl That the Church cannot be adulterated with Heresy S. Chrysostom in c. 2. is That all the Hereticks in the World cannot pervert her Doctrine S Cyril of Jerusalem Catech. Myst 18. That what she once hath received from Christ she ever holds S. Cyril of Alexandria l. 5. in Is c. 54. That she is founded by Christ in truth for 〈◊〉 S. Ambrose l. 4. Hexam c. 2. That she cannot fail Eusebius Caesariensis de praeparat Evang. l. 1. c. 3. That her Faith is invincible to the very Powers of Hell S. Augustine l. 4. de bapt c. 4. I know by Divine Revelations that the Spirit of Truth teacheth the Church all truth S. Augustine again l. de Utilit cred c. 16. Fear not to run to the bosom of the Church which by succession of Bishops descending from the Apostolical Sea manifestly even to the acknowledgment of all mankind hath obtained the height of Authority Hereticks who on every side barked against her being partly by the consent of Nations partly by the Authority of Councils partly by the Majesty of Miracles condemned to which Church not to yield primacy is a point either of highest Impiety or headlong Arrogancy In fine the same S. Augustine Ep. 118. To think not right what the Catholick Church practises is most insolent madness I leave to the Physicians judgment what foot of this Distemper and Madness had the first Reformers of the Church not only thinking and calling what she practised Idolatry and Superstition but even judging and condemning her of Apostacy Schism and Heresy as Mr. Menzeis here of Arrogancy and Pride Odi Ecclesiae illius fastum I hate says he that Churches Pride speaking of the Catholick Roman Church for calling her self Infallible but let me answer him as Plato Diogen Calcas Ecclesiae fastum majore fastu he most persumptuously accuses her of Pride no lawful establisht Judicatory being proud in censuring private Delinquents as they deserve but Rebels to their lawful Judges in censuring them both Presumptuous and Proud with him But least any with Mr. Menzeis should apply all these Testimonies of the Fathers to the diffusive body of the Church and not to the Representative in a general Council as if the one were Infallible in Believing and not the other in Teaching according to that promise of Christ in S. Matth. 28.20 Go teach all Nations and lo I am with you all days to the end of the world We must remark that when the necessary good and preservation of the Church requires the performance of Christs words and promises in future ages no less then in the Apostles time then we are to take them for all ages except there be some express limitation made as to Preach Baptise remit Sins feed his Flock lead men in all Truth c. Yet because each Apostle had a power over all the Church this is said to every one of them but to their Successors who have not each one this power together in a Council which for this all the Fathers in all ages have acknowledged as a Soveraign and Infallible Judicatory what ever Mr. Menzeis standing to his Great Principle say to the contrary Thus S. Cyril l. 10. de trin averres Decrees of General Councils to be most Holy and Divine Oracles S. Leo
off to ground their greatness on new Conquests And the Naturalists observe that Trees and Plants do presently fade when their Roots do not spread as the Branches spring up So the Protestant Religion should have instantly been chocked in its Rise and as smothered in the Cradle If Protestants standing constantly to their first Principle had still rejected the Doctrine of the Church under the specious pretence of adhering only to the pure and naked Word as a Ground most pure and clear Scriptures making so clearly against them Wherefore though the first Reformers as I shall presently shew did disclaim the Doctrine of the Church in any Age after the Apostles as infallible or Ground of Faith disclaim the Fathers disclaim Miracles disclaim a Succession from any Yet others after the first heat of passion had a little relented finding all this most disgraceful and a most evident Conviction of their Errours and fearing their Religions both fall and ruine if not speedily propped claim a Succession though from Old condemned Heresies with M. Menzeis here from the Waldenses Wickliffians Hussits as we have seen Cite the Fathers though either to no purpose or else corruptedly with Du Plessis so evidently confuted by the Cardinal Du Peron pretend to Miracles with M. Pool in his Nullity of the Romish Faith though falsly most Protestants disowning Miracles since the Apostles time and all the world witnessing it did never see a Miracle amongst them yea they grant in fine the diffusive body of the Church to be infallible in believing but not the Representative or Pastors even assembled in a General Council Infallible in Teaching with M. Menzeis again here Who upon this gives us for a second Ground of the Protestant Religon The Doctrine of the Church in the first three Centuries or Ages The sole reason he gives for the Churches Doctrine as being a Ground of Faith at that time is because if the Catholick Religion was not then purely conserved in her it was no where to be found ab sit says he blasphemia which without blasphemy cannot be thought Whereupon I first reflect that if it be blasphemy to deny the Catholick Religion must always be purely conserved in some Church many chief Protestants surely speak open blasphemy who most boldly affirm before the Reformation made by Luther and Calvin no Church to have conserved true Religion in its purity at all Luther comment in 1 Cor. 1.15 I was the first to whom God vouchsafed to reveal these Doctrines which are now Preached this praise they cannot take from us that we were the first that brought light to the world Without our help no man had ever learned one word of the Ghospel This M. Wotton both acknowledgeth and confirmeth in Exam. Jur. Rom. Luther might well say he was the first a Son without a Father a Schollar without a Master c. Calvin in an Epistle of his to Melancthon It doth not a little concern us sayes he that not the least suspition of any Discord risen amongst us descends to Posterity for it were a thing more then absurd after we have been constrained to make separation from the whole world if we in our beginning should also divide from one another Chillingworth Ch. 5. Sect. 55. as for the External Communion of the visible Church we have without Scruple formerly granted that Protestants did forsake it Bucer p. 660. All the world erred he speaks before the Reformation in that Article of the Real Presence Bibliander in orat ad princip Germ. c. 72. it is without all question that from the time of Gregory the great the Pope is the Antichrist who with his abomination hath made drunk all Kings and people from the highest to the lowest Brochard on the second Ch. Rev. p. 4. when the first assault was made upon the Papacy by Luther the knowledge of Christ was wanting in all and every one of his members White in his defence C. 37. Pa. 136. Popery was a Leprosie breeding so universally in the Church that there was no visible company of men appearing in the world free from it Bennet Morgentern in his Treatise of the Church calls it ridiculous to say any before Luther had the purity of the Gospel Simon Voyon Cat. Doct. in his Epistle to the Reader says when Pope Boniface was installed then was that universal Apostacy from the Faith which was foretold by Paul M. Jewel upon the Revelation fol. 110. The truth was then unheard of when Luther and Zwingle came to preach the Ghospel Febustian Francus in his Epistle of abrogating Ecclesiastical Statutes says for certain through the work of the Antichrist the External Church together with the faith and Sacraments vanished away presently after the Apostles departure and for these thousand and four hundred years the Church hath been no where External and Visible From all which Testimones of most renowned Protestants yea and of the very first Reformers is evidently proved First that they did not think any visible Church to have conserved at all times the purity of the Gospel which M. Menzeis calls blasphemy to deny Secondly that they claim not a Succession from any that went before them except only from the Apostles what ever later Protestants do falsly pretend Thirdly that they own no more the diffusive body of the Church infallible then the Representative seeing no Church prosessing the Doctrine they did teach is acknowledged by them for many hundred years before the Reformation Fourthly That Popery was the only Religion generally prevailing and openly professed for no less time then fourteen hundred years before Luther Fifthly how well M. Menzeis agreeth with other Protestants in this his second Ground of Faith You shall presently God willing hear both greater and better witnesses deposing against him but first I ask what peculiar reason he has why the Church in her childhood and younger age should be a ground of Faith and not afterwards and in her full maturity as we grant her the fulness of Divine Wisdom even from her birth which did not increase by age so by age it cannot decay We shall now presently see how like the Protestant Church is to that of the three first Centuries but before this I would know why M. Menzeis gives her Doctrine rather for a ground then in following times Is there any peculiar promise made to her any particular reason militates for her or any testimonies of the Scriptures or Fathers given to her in one time rather then in another was her Doctrine then purer her Condition more flourishing her authority greater Doth not M. Menzeis grounding his Faith upon the Doctrine of the Church in any age after the Apostles confirm that Romish Tenet of the Church Doctrine as a Ground in other Ages by parity of reason Secondly I reflect that M. Menzeis who will admit of no Infallible Visible Judg of Controversie of no Infallible Tradition not contained in Scripture nor of any Assembly of the Fathers and Pastor of the Church in
endless Contentions and Quarrels Councils are called Conventiles when they sentence or censure them the Church is changed into a Synagogue the Fathers forfeit their credit places and passages from Scripture are applyed or misapplyed as they list Now a jeer now a jest in handsome Language which jovial and jeering humours most look upon are their common Answers to solid Reasons Evidence in Motive of credibility is mocked at Faiths certainty is changed into probability a few Fundamentals comprehending chief Mysteries what or how many they cannot tel are judg'd only necessary to be believed Errors in Integrals as they call them which make the greatest part of Christian Doctrine are taught to be things indifferent to our belief In them even the Apostles were not in allible say Rainolds and Whitaker with some other Protestant Divines In them the whole Church may err says M. Menzeis and upon this as if she had erred come in all Sectaries to reform her she is old and her Spirits exhausted they have the fulness of the Spirit her Eyes by age are dimmed she sees not what is manifest in Scripture they as younger see clear shee is too Superstitious in her Religious Ceremonies they as more familiar with God use none like Prophets Extraordinarily sent by God they preach against Priests and people they set out a New Gospel of their own as if they were Apostles and Evangelists finding no true Scripture before Yea as if they had Christs own power they abandon the Antient Church as the Synagogue and make up a new one changing both the Priesthood and Sacrifice No more pennances and satisfactions of men to Gods Justice for their offences because Christ hath satisfied for all No more fasting except very seldom and that only for temporal ends No good Works are left in our power they are too hard yea impossible seeing even our best actions are sins Faith only justifieth and to believe is an easie task So the strait path is made plain and the narrow way broad to them Whil'st others strive to work their salvation with fear and trembling chastizing their bodies with the Apostle S. Paul least they become reprobates They live secure that each of them is one of the Elect making even this an Article of his Faith And this they perswade to simple ones with some refined words uttered in the tune of the Sybilles giving responees from the belly so far they are fetched with a deep sigh as if they breathed nothing but zeal some more Learned relying on the acuteness of their wits go willingly along with them not to captivate their understandings or submit to any Visible Judg 〈◊〉 men of interest comply outwardly with the prevailing party keeping their own retentions of mind and this it is which their Preachers for the most part desire of us that we would but comply in hearing that is believe one thing and force our Consciences to profess another Come hear us say they and you shall not be troubled we seek no more and of their most understanding hearers they get no more as I have often heard from themselves We are not say they so Proud and Arrogant as Papists to call our Church and her Doctrine Infallible the Scripture is only so By it judg of us and what we teach as you your selves read and understand This is the liberty of the children of God to be tyed to no Churches Faith to no Councels Decrees to no Fathers Doctrine The Word as clear in it self or explained by it self the Spirit speaking inwardly in our hearts and every mans Natural Reason directed by certain Rules for the right understanding of both is the only means God hath left for the conversion of Infidels conviction of Hereticks and setling of every good Christian in his belief O Liberty Liberty and Freedom of the children of God from the Popes Supremacy Councels Infallible Authority the Churches Jurisdiction in matters of Faith and Religion and generally the usurped power of any Visible Judg. This is M. Menzeis and Protestants great Principle which as I have demonstratively I hope above proved makes all our Debates in Religion and takes away all cerrainty in Faith But because to ruine Protestant Grounds and give no better in their place were rather to destroy then edifie to throw down then to build and in a Controversie of Religion rather to set up Atheism then root out Heresie as M. Menzeis continually cavilling at our Tenets but never once settling his own with so much labor hath done I therefore do here for a Conclusion briefly here set down and clearly prove solid the Grounds of the Catholick Faith The Ground then of true Faith and Religion Established by Christ and his Apostles not only solid and infallible in it self but also clear and perspicuous to all yet special and particular to us in Communion with the Sea of Rome to which no Sectaâ—y Schismatick or Heretick doth or can pretend removing all Doubts deciding all Controversies silencing all sowers of false Doctrine and Errours keepâ—ng Unity stopping Divisions quieting mens Consciences instructing the Ignorant setling the Unstable captivating the understanding of the most Learned to the obedience of Faith and which the greatest and quickest wits of the Christian World that is all the holy Fathers have ever built their faith upon Is Scripture and Apostolical Tradition conserved in the Church as delivered expounded by her both as an infallible Propounder and Judge Whence if any man here ask the Analysie and resolution of our Faith I answer him in a very few words We believe such things as are from Scripture and Apostolical Tradition taught in the Church to be true because God hath revealed them The reason again why we believe God did reveal such things is for that we see evident Motives of credibility in this Church and none else wherein God shows himself Author of her Doctrine confirming it with diverse infallible Marks and chiefly Miracles 〈◊〉 which manifestly appear both his Subscription and Seal Digitus Dei hîc est Pharaoh's Magicians could not but acknowledge this Exod. the 8. V. 19. Seeing only the Dust of the Earth suddenly by Aaron changed into Vermin they cryed out The hand of God is here So that there be two things to be remarked in the Resolution of Divine Faith The first is God revealing Deus revelans And the second is God showing himself Authour of such a Revelation Deus proponens se authorem revelationis say the Divines What God hath revealed is taught us by his Church as an infallible Propounder that he is Author of the Revelations made to her he attests in the Motives of credibility as infallible marks that it is he who speaks So all in our Faith is infallibly from God and all infallibly propounded to us The things revealed by the true and infallible Church and the Revelation by infallible Motives which being clear to all who have Eyes Ears and Understanding make evidently credible and infallibly certain all and
Religion from Prelaticks to Presbyterians from Presbyterians to Independants from Independants to I know not whom again is more like the Weathercock on the Steeple turning at every wind then the Member of any one Church His Exclamations wherewith he concludes his two long Epistles are both ludibrious and childish in misapplying so many Scripture Phrases to the Catholick Roman Church whose Faith is so highly commended by the Apostle St. Paul and holy Fathers in all Ages who ever amongst them did tax her of Errour flie her Communion renounce her Faith decline her Censures question her Authority disapprove her Doctrine or chalenge the Supreme power and Headship of her Bishop In the second age St. Irenaeus extols her Authority All Churches says he l. 3. c. 3. round about ought to resort to the Roman Church by reason of her more powerful Principality In the third St. Cyprian Ep. 55. calls her St. Peters Chair and the principal Church to which Infidelity or false Doctrine cannot have access In the fourth St. Athanasius has his recourse both to her Bishop and her against all his Adversary Hereticks In the fifth St. Augustine thinks her Sentence an end of Controversie Scripsimus Romam Roma rescriptum est quaestio finita est c. And in following ages do not St. Gregory St. German St. John Damascene Venerable Bede St. Bernard St. Thomas of Aquine and generally all the Fathers and Doctors of the Church the same So that I answer his places of Scripture as St. Augustine Petilian's the Donatist Heretick l. 2. c. 5. He brings the words of the Law but takes not heed against whom as the Devil speaks Scripture to Christ not discerning to whom Verba legis dicitis sed in quos dicitis non attenditis sicut Diabolus verba legis dicebat sed cui diceret non agnoscebat And with the same St. Augustine I answer to all Mr. Menzeis pretended victory and triumph over Mr. Dempster Facile est ut quisque Augustinum vincat quanto magis ut vicisse videatur aut si non videatur vicisse dicatur facile est St. Aug. Ep. 174. SECT II. Wherein the Question is stated as propounded by Mr. Dempster and Mr. Menzeis great Principle and Grounds set down as cleared by him with the Design of the Author thereon THe sole Argument that I find Mr. Dempster urges in all his papers in substance runs thus in this one Syllogism That Religion cannot be a true Religion which hath no peculiar principle or ground to prove that it is a true Religion and conform to the true sense of the word of God But the Protestant Religion hath no peculiar ground or principle to prove it self the true Religion c. Then the Protestant Religion cannot be true Mr. Menzeis cavils at this Syllogism as not being in form both the premises being Negatives as well as the Conclusion Mr. Dempster Answers the second is Affirmative and only objectively Negative As if one should say in Latin wherein the form of Syllogisms best appears Sed omnis Religio Protestantium est talis ut nullum habeat peculiare fundamentum quo se probet veram or else Est habens nullum peculiare fundamentum c. which the least Logician in the Colledge presently sees to be an Affirmative Proposition And yet what Clamours hath not Mr. Menzeis made for this as if at the first bout he had disarmed his Adversary So well this great Professor of Divinity is versed in Logick that he cannot resolve and answer a proposition if not set down as to a Bajan Like to that young man who lately come from the Fencing-School and hardly put to it mistaking the thrust is put off his Guard and so both wounded and mocked So the Syllogism standing in good Form the first Proposition in it suffers no debate The second is denyed by Protestants whereupon they are required to produce this peculiar Ground which proves their Religion to be true Master Menzeis after many Wheelings Turnings and Windings in his Scoldings Digressions Retorsions at the end brings two grounds for the Protestant Religion The first Scripture and that clear in Fundamentals or things necessary to Salvation The second its agreement in Essentials with the Faith of the purest and most ancient Primitive Church in the first three Centuries or Ages To clear his first Ground which in his sixth paper he storms to have called his Achilles or strength seeing he had given another which it seems he holds no less strong then it he sets down That all Scriptures are not clear Secondly that Protestants do not exclude means of Interpretation Thirdly by perspicuity he understands in Terms or by firm and clear consequence Fourthly that by this perspicuity again he means an External and objective Evidence which is nothing impeached by the misunderstanding of Hereticks or others Fifthly that by things necessary is here understood whither necessary as means or as commands What he cites in his eight paper as Maximes taken out of George Scholarius a Grecian is but to the same purpose with what he hath formerly said One onely thing I add which he urges most in all his Book that though Protestants do not exclude means of Interpretation in explaining of Scripture and in deducing consequences from it yet no necessity there is that we should know that he who gives the true Interpretation and Sense have the assistance of the Holy Ghost because forsooth this savours rankly says he of that Erroneous Popish Tenet concerning the necessity of an infallible visible Judg of Controversie whereof he proves in his third paper there is none for that a Jurist without any such Infallible assistance may be known to explain aright a Municipal Law and a Mathematician to demonstrate a Proposition of Euclydes This is the state of the Question as propounded by Mr. Dempster and this in substance is Mr. Menzeis Answer to it their debate is long Mr. Dempster constantly putting Mr. Menzeis to it that he would prove these Grounds to be peculiar to Protestants and support their Controverted Tenets with us but this he still declines to bring any Positive proof for either desiring his adversary should rather Positively prove the contrary No says Mr. Dempster make good your Assertion as he who affirms should prove I will not be so put off of my medium I have taken against you Let us see the Grounds you build on in the sence you take them and without any Infallible visible Judg of Controversie assuring you either of the uncorrupt Writings and sincere Doctrine of the Fathers in the first three ages or of the uncorrupt Letter and genuine sense of Scripture first to be solid and Infallible and then to agree peculiarly to you and the business is done You confidently assert both but what Sectary sayes not the same their claim to the foresaid Grounds say ye is meerly pretended rests to see how your own is proved as just Many Digressions and Retorsions against Popery are made Many
Ep. 37.64 A Sentence inspired by the Holy Ghost S. Epiphanius haeres 77. A Decision not to be questioned S. Athanasius Ep. ad Episc Afric The Word of God which endureth for ever S. Basil Ep. 10. The Touch-stone to discern Hereticks Vincensius Lyrinensis in his Book against Heresies c. 4. says all who will not be accounted Hereticks must conform themselves to the Decrees of Oecumenical or General Councils S. Augustine Ep. 162. Calls them the last Sentence can be expected in matters of Faith S. Gregory the great l. 1. Ep. 24. Reverences the first four General Councils as the four Evangills And Constantine the great the first Christian Emperour Ep. ad eccle Alex. as witness Sozomenus l. 1. c. 24. and Socrates l. 1. c. 6. holds the Decrees of the Council of Nice against Arius a Divine Sentence flowing from the mouths of so many and great Bishops inspired by the Holy Ghost Wherefore S. Augustine de bapt contra donat l. 1. c. 7. concludes That no doubt ought to be made of what is by full Decree establisht in a Council Neither is Mr. Menzeis Objection from him of any force for when he speaks l. 2. de bapt c. 3. of mending Councils by Councils upon further experience his words are Cum aliquo rerum experimento aperitur quod clausum est cognoscitur quod latebat clearly shewing he means not any Decision of Faith can be mended which no experience can learn us but Divine Revelation alone can teach Thus to shun prolixity in Citations do not all the Fathers who were ever present at Councils Subscribe their Canons and Decrees annexing Anathemas and Excommunications against all who oppose them in the least I hear Mr. Menzeis Reply to all this first but where is that Infallible Church the Scriptures and Fathers speak of Answer That is not here the question but that there is one which is contradictory to his great Principle That there is no Infallible visible Judge Only I add the Protestant Church cannot be this they speak of she not being Infallible as themselves confess and consequently cannot be the Church and House of God which the Apostle calls the Ground and Pillar of Truth Secondly How many Questions may be moved touching the lawfulness of Councils now the Fathers speak not of the Council of Trent but only of lawful ones Answer a contentious spirit will question any thing but St. Augustine above cited tells you of what is by full Decree establisht in a Council no doubt or question ought to be made Whatever Protestants object against the Council of Trent did not the Arians against the Nicene Council Nolo verba quae non sunt Scripta that is I will believe nothing but the written Word which is but the eccho repeating now what was at first cryed out then Thirdly God has obliged no man to hear Church or Council against his express and clear Word Answer This is true but is not the Church the most faithful Depositary of Gods Word best Judge of what is clear and best Interpreter of what is Obscure For no Scripture says St. Peter Is of private Interpretation and doth not Christ in his written Word most clearly and expresly command us to hear his Church if we will not be holden as Publicans and Heathens Fourthly No Council can be general where all are not called and sit with a decisive voice Answer Should even Hereticks be called to and have in Councils their decisive voices What agreement could this make in Points controverted why not Socinians Anabaptists Quakers as well as Protestants should Presbyterians sit with Bishops Prelaticks in Protestant Assemblies what a pitiful shift is this If so let the Covenant be renewed Bishops again thrust out and Mr. Menzeis set high for yielding obedience to them only through compulsion and fear of loosing his place Fifthly The Church her self when fallen in errour cannot be Judge being Criminal and Impeached of most hainous crimes she cannot be both Party and Judge Answer This Objection is all Utopian and Chymerical if we hear the Scripture and Fathers assuring us she cannot err But giving and not granting she did who then her Judge When Subjects rise against their Soveraign Citizens against their Magistrates Children against their Parents leave they to be their Judges because arraigned by them Even Hereticks must submit to the Sentence and Censures of the Church when they fall at variance with her though they turn Unnatural she cannot become a Stepmother to them Sixthly Infallibility in judging is proper to God Answer yes none but God has it Essentially and by Nature but none I hope will deny he may make the Pastors of his Church as well Infallible in teaching points of Faith as his Prophets and Evangelists in penning the Scripture Books or at least as any Protestant in reading and understanding them Seventhly The Church of Rome is but a particular Church Answer we take it not so when we say the Catholick Roman Church but for all Churches in Communion with the Roman as all Countries under the Roman Emperour are called the Roman Empire and all people under the Law of Moses the Jewish Church though that name taken strictly belonged to the Tribe of Juda because the chief City appertained to that Tribe where the High Bishop resided So the Universal Church is called the Roman Catholick Church by reason of St. Peter and his Successors her high Bishops residing there whence Rome is the Centre of Ecclesiastical Communion infusing unity in the whole dispersed body as the Form of Universality or Catholickship Wherefore St. Cyprian Ep. ad Cornel. Calls her Ecclesiam principalem unde unitas Sacerdotalis exorta est That is the Principal and chief Church the Source and Centre of Unity amongst the Priests of all other Churches and consequently the people Eighthly But whereon Grounded this Infallible Authority of the Church Answer On the clear places of Scripture and Fathers above cited It is the Ground and Pillar of truth therefore cannot err It hath the promise of Gods Spirit to lead it into all truth therefore cannot err It is said to be built on the Rock against which the gates of Hell shall not prevail therefore cannot err Christ hath placed in it Apostles Doctors Pastors and Bishops to the consummation and perfection of the whole body that we be not carried away with every blast of new Doctrines therefore it cannot err It is the House the Spouse the Mystick body of Christ his Lot Kingdom and Inheritance in this world therefore cannot err On the Authority of the Church the Fathers have received the Originals Translations and Sense of Scripture Books yea some chief Points of Faith not mentioned in Scripture as persons in the Trinity Sacraments in the Church keeping holy the Sunday c. therefore cannot err Christ has commanded and that under pain of Damnation to hear the Church in matters of Faith and Religion therefore it cannot err All are obliged to live in
a Copy conform to the Original such a Translation Authentick such a place clear such a sense genuine 2. The Judge of Controversie ought to give a clear sentence which the learned and unlearned may equally understand and as the Law sayes the Apostle is not for the just but the unjust so the Judg of Controversie is not only for the well disposed but more in some manner for others and especially the unlearned and unstable who according to St. Peter Wrest the Scriptures to their own damnation Yea the most learned amongst the Fathers as S. Basil and S. Gregory Nazianzen after much pains in the study of Scripture as testifieth Ruffinus l. 11. Hist C. 9. refuse to interpret them but according to the Rule and Uniform consent of their Fore-fathers not relying on all the means of Interpretation M. Menzeis prescribes and they had reason the Scripture being the Book S. John describeth to be clasped with seven Seals Apoc. 5. v. 16. which Ezekiel termeth the enrolled volume written within and without S. Ambrose Ep. 44. A Sea containing most profound Senses of Prophetical Riddles S. Augustine l. 2. de doctrina Christ C. 6. hard in the Stile Discourse Places as well as in the Subject and Matter which makes him cry out l. 12. Confess c. 14. O the wonderful depth of thy speeches O the wonderful depth S. Hierome Ep. 13. C. 4. Says the Text of Scripture has a Shell to be broken before that we can tast the sweetness of the Kernel and Vincentius Lyrinensis C. 2. That all take not holy Scripture by reason of its deepness in one and the same sense but some interpret one way some another so that there may seem to be picked out as many senses as men for Novatus doth Expound one way and Sabellius another otherwise Donatus otherwise Arius Eunomius Macedonius otherwise Photinus Apollinaris and other Hereticks with them therefore very necessary it is for the manifold turnings and by-wayes of Errors that the Line of Prophetical and Apostolical interpretation be levelled according to the Square of the Ecclesiastical and Catholick sense whereof Tertullian de Praescript gives this reason for that the sense adulterated is alike perillous as the Stile corrupted But what danger of this says M. Menzeis if Scripture be clear men cannot mistake if not wilfully blinded what is so Could not the Law-maker speak as clear as the Judg Answer we have seen there is nothing almost in Scripture but has been and so may be mistaken Therefore the necessity of a Judge however the Law speak clear has been acknowledged by the greatest men and best wits in the world Aristotle in the first Book of his Morals and fourth of his Politicks And Plato in his Republick prefers good Judges even to best Laws Judges have been ever establisht by the Laws in all Nations as by Scripture in the Church of God and the necessity of one to keep concord and unity is partly grounded on the nature of most clear Words and Sentences which may be taken according to the Letter or Sense Properly or Figuratively Morally or Mystically and so forth Partly on the diversity of Opinions men commonly judging as they are affected and diversly of one and the same thing as their understandings inclinations or interests leads them His Majesties Secretary of State may write no doubt as clear as the Lords of Council and Session speak yet his Letters are directed to them in most businesses of weight least others should take them otherwise then written or wrest them to their own ends even so is it of Scripture written by the Prophets and Evangelists and delivered to the Pastors and Doctors of the Church Whence Catholick Romans build their Belief upon Scripture not taken as they fancy but Explained by Apostolical Tradition conserved in the Church and the unanimous consent of the Fathers and if any doubt arise of both these on the General Definition and Decision of the present Catholick Church Protestants as M. Menzeis holds out ground their Faith on Scripture which they have corrected or rather corrupted as clear in it self or made clear by diligent reading and conferring of places with prayers and as they imagine a well disposed mind that is a Prejudicate Opinion that their own Tenets are right Now let any man judg which of these two is most conform to Scripture it self in both Testaments to the practice of the Church in all ages to the consent of Fathers above cited and Reason For first This the Protestant way would seem vain arrogant and presumptuous in so far as that a man who followeth it must be so confident of himself that if he fancy Scripture to be clear for such a Tenet were all the Christian World in a contrary judgment yea had all Christians been so from the time of the Apostles yet must he stand to his fancy grounded upon clear Scripture as he thinks So that no perswasion can remove him from it for that it is a point of his Faith but for a man to be so peremptorily resolute in the sense he hath found in Scripture by his private reading is very presumptuous I say for wherein can he ground prudently such a strong assent as is required in Divine Faith which ought to be above all can be said against it Shall it be on the clearness of the words conference of places on his skill in Tongues on his weighing the precedent and consequent places or on the assistance of the Spirit given to him If so is it not intollerable pride and presumption in any one man to think that no other was ever so clear sighted or quick witted to see and understand in Scripture what is clear no other in such a multitude of Doctors and Fathers so well versed in the Original Languages so circumspect to confer places so exact to weigh Circumstances so acute to draw Consequences in fine so well disposed to find the Truth so fervent in Prayer so particularly enlightned directed and assisted by the Spirit of God What is whymsical Phanatick and Foolish if this be not wherefore Doctor Field ashamed any should think this to be Protestant Doctrine says None of their Divines teach the Scriptures to be so clear that they may be certainly understood by reading and conferring of places For the Rule of Faith says he in his Appendix 2. p. p. 12. is Doctrine descending by Tradition from the Apostles according to which the Scriptures are to be Expounded And in his fourth Book C. 14. The Rule of Faith is the consenting judgment of them that went before us the Rule without which we cannot know the meaning of the things that are in Scriptures for who shall be able to understand them but he that is setled in these things which the Apostles presupposed in their delivery of Scripture Afterward in the 15. Chap. having said There is no question but there be many obscurities in Scripture And in the 18. Ch. having set down many senses of Scriptures in
all that God shall call promise is made but that Baptism is a Seal of the promise of Salvation neither the Text nor any consequence he draweth from it doth evince it The way he proves from Scripture the Lords Supper to be a Seal of the promises of Salvation is rare for that says he it is called the New Testament which we must acknowledge to be no proper Speech but to be only so called because it is Sigillum foederis This is his Commentary on the Text but what a necessary and clear consequence is this If ever such a consequence as clearly deduced from Scripture was heard of I leave it to the Reader to Judg So clearly are the Sacraments and main Fundamentals of the Protestant Religion contained in Scripture or clearly deduced from it But M. Menzeis thought it as it seems by his so long a digression in his last paper a more easie task to impugne our Sacraments though no part of the present work then to prove his own No Scripture Councils or Fathers hold out seven Sacraments Answer yes Sir both Scripture Councels Fathers do not as bare signs with you but as visible or sensible signs of the invisible grace they produce in the Soul as instituted by Christ our Lord for our Sanctification In this sense there be seven Sacraments set down in the Gospel Decreed by Councâ—ls approved by the Fathers And 1 That the Fathers did so understand a Sacrament is confessed by Protestants who even dare censure the Fathers for this As Musculus loc comm p. 299. did S. Augustine for affirming inconsiderately that the Sacraments of the New Testament give salvation Zwinglius Tom. 2. de Bapt. fol. 70. All the Antient Doctors for supposing the water of Baptism to purge sin The Century Writers Cent. 2. C. 4. Col. 47. In particular censures S. Clement Disciple of the Apostles and Justin Martyr for thinking Regeneration not only to be signified but wrought by Baptism and in the 3. Cent. C. 4. S. Cyprian for teaching that the person Baptizing doth give Sanctity and the Holy Ghost to the Baptized 2 That such a number of visible or sensible signs instituted by Christ for conferring grace and taking away sin is set down in Scripture is clear from the following Texts For Baptisme Acts 2.38 Be every one of you baptized for the Remission of Sins Ephes 5.25 Christ loved the Church cleansing it by the Laver of Water For Confirmation Acts 17. Then they did impose their hands upon them and they received the Holy Ghost 2 Cor. 1.22 And he that confirmeth us with you in Christ and hath anoyled us God who also hath sealed us and given the pledge of the Spirit in our hearts For Pennance S. John 20.23 Whose sins ye shall forgive they are forgiven c. Acts 16.18 And many of them that believed came confessing their deeds For the Eucharist S. Matt. 26. S. Mark 14. S. Luke 22. This is my body c. S. John 6. I am the living bread I am the bread of life he that eateth of this Bread shall live for ever For extream Unction S. James 8.14 If any be sick let him bring in the Priests of the Church and let them pray over him anoyling him with Oyl in the name of our Lord c. And if he be in sins they shall be remitted him S. Mark 6.13 And they anointed with Oyl many that were sick and healed them For Holy Order 2 Tim. 1.6 I admonish thee that thou resuscitate the grace of God which is in thee by the imposition of my hands For Matrimony Ephes 5.32 This Sacrament is great In all which places of Scripture we have manifestly the External Sign either called a Sacrament or to it annexed the forgiving of sins or conferring of Life and Grace which makes it a Sacrament of the New Law So that there is no lurking here under ambiguity of words as M. Menzeis will have it However Hereticks vary in explaining Scripture the Word of God doth not vary nor his Church in understanding it 3. As for the Fathers and Councils See the Summary of Controversies of the efficacy and number of Sacraments where the places are marked and the Manual of Controversie Art 28. where both Scripture and Fathers are cited at length Luther himself de Captiv Babyl granteth S. Dennis Disciple of S. Paul to stand for seven Sacraments S. Augustine hath them all Baptism in his 28. Epistle to S. Hierom. Confirmation in his second Book against Petilian C. 104 Pennance in his 2. Sermon upon the Ps 101. Eucharist in his 26. Treatise of S. John and his Ep. 120. to Honoratus where he calls it both a Sacrifice and a Sacrament Extream Unction in his 5. Book of Baptism C. 5. Holy Orders in his 2. Book against Parmen C. 13. Matrimony in his Book of Faith and good Works C. 7. And de bono Conjug C. 24. So that when he speaks of two Sacraments of the Church Gemina Ecclesiae Sacramenta he understands there is two chief ones to wit Baptism by reason of its necessity to salvation And the Eucharist for its Excellency and necessity both in his opinion But to insist further on this here is neither to the present purpose or any part of what I did at first undertake M. Menzeis running here and there as in a Labyrinth to shew the fathers take not alwayes the word Sacrament in the strict and proper sense doth only involve himself in unextricable difficulties standing to his ground of Scripture clear in Fundamentals which no where defines what properly a Sacrament is or any where resolves and determinates what may be ambiguous and doubtful either in it self or the Fathers How then shall we be assured of this without an Infallible Visible Judge When some take even the clearest Scriptures and Writings of the Fathers in one sense some in another But the Catholick Church having received the Sacraments from Christ and his Apostles and constantly Administrated them in the sense and for the ends they were Instituted hath sufficiently declared both the Number and Nature of Sacraments according to the Tradition of the Apostles and constant practise of the same Church which is an infallible Ground to us whilest all Hereticks with M. Menzeis are so intricate in the present Question by the Diversity of Notions they either find in Authours or fancy to themselves some admitting not only seven sayes Mr. Menzeis but seventeen Sacraments some seven times seven some seventy seven yea and more that they lye still either in the Lurking Holes of Obscurity and Ambiguity the better to Palliate their Errours or wander up and down in their unsetled Belief following their Fallible Conjectures uncertain Opinions and Groundless Faith SECT VI. Mr. Menzeis second Ground of the Protestant Religion Viz. The Doctrine of the Church in the first three Centuries or Ages proved no Ground to them yea their very Ruine AS Historiographers remark the greatest Empires have begun to decay how soon they left
with Pope Pius in his confession of Faith in all those Points quoted by them Free Will Merit of Works Invocation of Saints honouring of Relicks Prayer and Sacrifice for the Dead S. Peters Primacy amongst the Apostles the Popes Supremacy in the Church Mass Traditions the Real Presence Confession Pennance Absolution c. So that if M. Menzeis will stand to his own word and trust the Writings of his brethren He is here again engaged to turn Papist Many more such Quotations could I produce from chief Protestant Writers acknowledging both the Church and Fathers of the first three Ages holding most controverted Tenets flatly against Protestants And yet so confident M. Menzeis is he dare take the Church Doctrine at that time for a Ground of the Protestant Religion and this no doubt to shew the deepness of his Learning and how well he is versed in Antiquity till presently we hear the Fathers themselves speaking the better to make both his Weakness and Igorance appear But before I enter upon this I remark M. Menzeis in his 8. paper says we agree with Protestants in all their Positive Tenets and only in their Negatives disagree How true this is I do not now dispute yet must here reflect that all chief Heresies for the most part with that of Protestants have ever consisted in Negations and in denying some Points of Faith generally received in the Church Sabellius denyed three persons in the God-head Eutiches two Natures in Christ Nestorius in Christ one Person The Monothelites two wills in Christ as two Natures The Arians Christ to be consubstantial with his Father The Macedonians the consubstantiality of the Holy Ghost Marcion that Baptism in the Church should be conferred but once The Novatians that sinners after Baptism could be absolved upon Repentance and even such Heresies Protestants most claim to as the Grecians deny the Procession of the Holy Ghost from the Father and the Son the Waldenses deny Princes and Magistrates to conserve their Digities and Power when fallen in mortal sin The Hussits deny that the predestinate could sin the Albigenses Marriages to be lawful the Wickliffians Free Will and so forth Negatio est Malignantis naturae say the Philosophers Negations are of a Malignant Nature whence we see that as Atheism consists in denying God so Heresies are most in Negations as flowing from the Spirit of Pride contradiction Rebellion However it is time we shew what conformity there is betwixt Protestants Negative Tenets and the Doctrine of the Church in the first three Centuries or Ages M. Menzeis provoking so confidently his Adversary to bring any Essential difference from the Authentick writings of these Fathers and upon this engaging to turn Papist I do not here question further then I have done in my second reflection how he who admits of no Infallible Visible Judge can be sufficiently assured of their Authentick Writings for if he take this only upon their conformity with Scripture they can make no peculiar Ground to him rather then other mens Writings having the like conformity with it or can they be caled properly a distinct Ground from it But having seen how many chief Protestants disown the most antient Fathers chalenge them of manyfold Errours censure their Doctrine a most strong conviction against M. Menzeis that they take not their Writings for a Ground let us hear themselves deposing clearly in our favour against him and see if they who have confounded so many Atheists convinced so many Infidels converted so many Hereticks may even happily prevail with M. John I cite here only the Fathers in the first three Centuries after Christ as M. Menzeis makes only his appeal to them In which Ages the Church being still under persecution had not indeed so many Writers as in following times to witness her Doctrine against all Hereticks Yet you shall God willing see how clearly the chiefest of them dissent from Protestants in all controverted Tenets and most disgracefully bely him The Fathers of the first three ages clearly speaking against Protestants in all Chief Controverted Tenets I Begin even at what is most Principal to wit the Popes Supremacy this Potestants deny But in the first Age S. Denis de divinis nominibus C. 3. calls S. Peter first Bishop of Rome the Supreme and most antient top of Divines Where both Primacy and Supremacy is given to him S. Clement Disciple of S. Peter in his first Epistle declares him both the ground stone of the Church and the most powerful of the Apostles S. Ignatius Disciple of S. John in his Epistle to the Romans extolling their Church calls her The Church that presides at Rome In the second Age S. Irenaeus l. 3. contra Valent C. 3. says the Romish Church is the greatest and most antient And again l. 3. C. 3. all Churches round about ought to resort to the Roman Church by reason of her more powerful Principality In the third Age Zepherinus Pope in his Epistle to the Bishops of Sicily decreed That the greater causes of the Church were to be determined by the Apostolick Sea because so the Apostles and ther Successors had ordained In the third Age Origen on the 6. Ch. to the Rom. says The chief charge of feeding Christs Sheep was given to S. Peter and the Church founded upon him In the same Age S. Cyprian Ep. ad Jul. We hold Peter the Head and Root of the Church and again Ep. 55. he calls the Church of Rome S. Peters Chair Yea in the second Century Amandus Polonus M. Spark and M. Whitaker though Protestants confess that Victor then Bishop of Rome whom M. Whitgift calls a godly Bishop carried himself as Pope or Head of the Church So well has Protestant Doctrine in this Point a Ground in rhe Fathers of the first three Ages that Danaeus a Protestant in his Answer to Bellarmine acknowledgeth Soveraign Authority to have been practised by the Popes of the third Age the Centurists Cent. 3. that Tertullian did think the keys to be committed chiefly to S. Peter and the Church to be built on him and S. Cyprian to have taught that the Roman Church ought to be acknowledged of all others the Mother Church Now shall all this be called Protestant Doctrine that S. Peter was Head and Root of the Church that the Church was founded upon him that the chief charge of Christs Flock was given to him that he is the Supreme amongst Divines that the Church of Rome is his Chair which for this hath a more powerful Principality as greatest so that the greater causes in the Church ought to be decided by her where by parts all the Controversie of the Popes Supremacy is holden out against them Secondly Protestants deny we should believe any thing not contained in Scripture upon Apostolical Tradition conserved in the Church But in the first age S. Denis Eccl. Hierarch C. l. speaking of the Apostles says These our first Captains of Priestly Function did deliver to us the chiefest and most
is so clear that having said If men had not in their Free Will to fly what is filthy and choose what is honest they should be no wise to blame for what ever action he will have it a Demonstration That men have freedom to live virtuously or fall in sin because we see them by experience to pass from one of these contraries to the other His words are ac nisi libero arbitrio ad turpia fugienda ad honesta deligenda facultatem habeat mortalium genus non fuerit in causâ sive culpâ qualiumcunque demum factorum Sed enim libero id delectu tum recte per virtutem vivere cum per peccatum labi ad hunc demonstramus modum hominem eundem ad contraria subinde transire videmus The second is Merit of Works in acknowledging a reward to them his words again are Atque hoc etiamsi paucis persuaferimus maximum tamen inde feremus lucrum nam ut boni agricolae amplam à domino capiemus mercedem The third is the efficacy of Baptism in cleansing us by water from all former sins and making us the children of God Ut ne necessitatis ignorantiae liberi permaneamus sed â—â—â—ectus scientiae filii fiamus ac remissionem ante commissorum peccatorum consequamur in aquâ The fourth the Real Presence saying of the Consecrated Bread and Wine in so express words Not as common Meat and common Drink do we take these things but even as by the Word of God our Saviour JESUS Incarnate had flesh and blood for our Salvation so we are taught that the Eucharist is the flesh and blood of the self same JESUS Incarnate His words are Non enim ut communem panem neque communem potum ista sumimus sed quemadmodum per verbum dei caro factus Jesus Christus Servator noster carnem sanguinem habuit ad eundem modum etiam eam in quâ per preces verbi ejus ab ipso profecti gratiae sunt actae alimoniam incarnati illius Jesu carnem sanguinem esse edocti sumus Nam Apostoli in commentariis à se scriptis quae Evangelia vocantur ita tradiderunt Diverse other things in the same Apology I pass these few things being sufficient to shew M. Menzeis ingenuity and how he with other Hereticks dare cite the Fathers who even most evidently and expresly condemn them But to close this Section which citations have made longer then I intended with one Query I ask M. Menzeis where he shall find so much as in one of the Fathers any point of Doctrine taught by the present Roman Church condemned of Heresie as many Protestant Tenets they hold against us are declared Heretical by so many as by S. Ireneus l. 1. c. 20. to say with Simon Magus that men are not saved by good works by S. Epiphanius haeres 8. to say with Cerinthus That children may be saved without Baptism By the same S. Epiphanius to say with the Pâ—oâ—â—maâ—s That God has commanded some impossible things By S. Augustine l. 20. contr Faust to pull down Altars with the Manichees By the same S. Augustine l. 2. Contra lit Petil. C. 32. and 34. To say with the Donatists That the Baptism of Christ and that of S. John Baptist were all one by S. Epiphanius haeres 75. and S. Augustine haeres 53. To say with the Arians that Fasts of the Church are not to be observed nor Prayers nor Sacrifice to be used for the dead By Sozomenus l. 5. c. 20. and Eusebius l. 7. C. 14. To forbid with Julian the Apostate the use of Images and Sign of the Cross by S. Hierome l. contr Helvidianum To equal marriage with Virginity By the same S. Hierom l. contr Vigilant To say with Vigilantius Saints are not to be Invocated nor their Relicks to be honoured By S. Hierome again l. 3. contr Pelagian To brag as the Pelagians did that they were sure of their Salvation By S. Augustine to say with Jovinian That such as are regenerate by Baptism and once received in Gods grace and favour cannot finally fall away By S. Hierome contr Vigilant To say Churchmen ought to marry By S. Cyril in Epist ad Calo-syrium Episc of Madness as well as Errour To say with some in these dayes Christs body did not remain in the Eucharist if it were kept untill the morrow By S. Augustine l. 6. contra Julian C. 2. 3. and ad Bonifac. C. 2. 4. To say with the Pelagians That the children of the Faithful are born holy and need no Regeneration by Baptism By S. Augustine l. de haeres C. 54. To teach with the Eunomians A man is saved by Faith only By S. Augustine l. 1. C. 2. ult contra Maximin To deny Apostolical Traditions in the Church By S. Cyprian Ep. 55. to say with most Hereticks To Peters Chair and the Principal Church Infidelity or false Doctrine can have access By Irenaeus l. 3. C. 3. to deny all Churches round about ought to resort to the Roman Church by reason of her more powerful Principality By all the Fathers in the Council of Calcedon Act. 16. To deny that all Primacy and chief Honour is to be kept for the Arch-Bishop of Old Rome So that the Protestant Religion is not only void of all Solid Ground either in the Divine Scriptures or Holy Fathers but also in most clear and express words is condemned as Heretical by both It being indeed nothing but a new Heresie patcht up of many old condemned Errours joyned to some fresh Notions and Conceits flowing from the same Spring and Spirit of Pride and Rebellion against all the Antient Fathers and present Pastors of the Church It s frequent changes show it is not from God It s Monstrous Divisions in so many Sects that it has not the Unity of Faith Its inconstancy in Principles Tenets Form of Worship and Government that it is not built upon the Rock and consequently hath no solid Foundation or Ground Conclusion of all that has been said wherein also the true Grounds of the Catholick Religion are set down A Little Error in the beginning turns great in the end sayes the Prince of Philosophers Aristotle in his Physicks which as it is most true in the first Principles of all Natural Sciences so it is in the Grounds of the Christian Faith The innumerable by-wayes of Sectaries their monstrous and manifold Divisions from the true Church amongst themselvs so many Controversies among Christians in our days such wranglings and jars for Religion flow all from one Spring to wit The mistake of true Principles and Grounds And this one Errour in the beginning makes them run themselves in so many and infinite great in the end Pride and Contention the two Pillars of Heresie will let them acknowledge no Authority of Councils or Fathers yield to no evidence of Reason submit to no Judge Whence Controversies are driven to nothing but idle and