Advertisement of corruptions to the Protestant Bishops saith that their publick Translation of Scriptures is such as it perverteth the Text of the Old Testament in four hundred forty eight places and that it causeth millions of millions to reject the New Testament and run to Eternal flames How many divers and different Translations in Queen Elizabeths and King James times how often what was first at the Margent hath been put in the Text Now if Translators of the Scripture in English men furnished with so many helps endued with so many gifts so well versed in the Hebrew and Greek tongues so guided by all the Rules Mr. Menzeis gives to attain the right meaning and sense of Holy Writ have fallen into so many and so gross errours and Mistakes as to have depraved detorted wrested obscured the Scripture and Word of God so that it as Translated by them decieveth the Ignorant supplanteth the simple perverteth the Text in so many places as that it carrieth milions to Eternal Flames What hope can any one have of meaner Talents with fewer helps and less learning and knowledge to attain by his own private reading of Scripture the undoubted Truth Steadiness in faith and Religion a full and satisfactory solution of all doubts or security of Salvation and yet these very same so corrupt Translations as their own Ghospellers testifie are read in Churches expounded in Pulpits and put in the hand of every one who understands neither Latine Greek nor Hebrew as his sole ground of Faith and Judg of controversie whereby he is made able to Judge not only of Popish Errors the Writings of the Fathers and Decrees of Councils but even of his own Pastors Doctrine his Churches Faith and his Countries Religion Secondly to come to the Originals Shall they then onely be the Protestants Ground of Faith If so I ask Mr. Menzeis where we shall find them Yea we are so far from having all the Originals that it is doubted in what Language some parts of Scripture were written The purity of Originals is sometimes called in Question and Calvin Inst l. 1. C. 13. Doth imagine even these the Fountains run not always clear Luther Enar. in Is Cryes out on the Jews for crucifying the Text as well as Christ and upon Gen. C. 24. Says again he has often told many words there be in the Hebrew Text which the Hebrews themselves do not understand And to say true amongst the Jews the least of their three Massoreshe's so they call the Book which contains the many corruptions and divers Lections in the Hebrew Text counts eight hundred places disagreeing ambiguous or corrupt neither do the most learned Rabbies agree in the Letter of Scripture In Hebrew it self some reading according to the Points or Vowels put in by Rabbi Jacob and some by these of Rabbi Aron most different one from another all the points being added to the Text Five hundred years after Christ and that by his professed Enemies the Jews long after the Vulgar Latine Translation which was made before the Text and Letter of Scripture was corrupt But Protestants take in also with these the corruptions of the Greek Text remarked in part by St. Ireneus Tertullian Origen and others says Eusebius when the ancient Hereticks the Arians Macedonians Nestorians c. had corrupted and adulterated the Word of God to support their Errours as Protestants at present in all their Translations do I know M. Menzeis will tell me perhaps he hath seen both the Hebrew and the Greek Texts well but who assures him they are not corrupt Yes but the Protestants have corrected them and that according to the Authenticks which never any Protestant did see The most Learned amongst Protestants have never seen the Original Scriptures which were first penned by the Prophets Apostles and Evangelists Copies are no less subject to faults in the Letter then Translations to mistakes in the sense Yea the Authors of that great famous Bible that is Printing at London if not yet ended in so many Languages witnesseth in the Preface they have set out not so much as one Copy could be found they can assure to agree in all things with the Original their labour may be great in this vast Volume to correct the Copies they find deficient but their Authority is not Infallible In a word no Infallible Authority is admitted by Protestants to judge either of the Letter or Sense For that savours rankly says M. Menzeis of that Erroneous Popish Tenet of an Infallible visible Judge of Controversie And I Answer to deny one in all these and such like cases savours rankly of a tottering wavering groundless Faith most like to that of M. Menzeis I say yet further if no Translations of Scripture can be a ground of Faith as most learned Protestants grant so neither any Original it would seem without some Infallible Judg for I must ever be sure they are unccorrupted and again all the defect in Translations coming from the misunderstanding of Originals I ask who dare say he understands them better then they who have Translated and upon this as he himself reads and conceives ground his Religion and Faith Thirdly before all this if M. Menzeis will prove it a solid Ground to rely on sole Scripture as the onely ground of Faith without any Infallible visible Judge or assurance that he who tells me this is the uncorrupted Letter this the true and genuine Sense has the peculiar assistance of the Holy Ghost I demand what Infallible Motive can prudently perswade Protestants that the Word of God they rely on was ever set down in Writing or is extant at this day Is it the testimony of Scripture calling it self Gods Word or the Innate Light of the same Scripture showing it self to be such to a well disposed Intellect and mind If the first do not Nicodemus and S. Thomas Gospels carry the same titles with these of St. Matthew and St. Mark If the second then the Fathers of the first three ages whom M. Menzeis most owns were not well disposed persons who did not acknowledge some Books of Scripture till the Authority of a Council at Carthage had declared them Canonical and much less Luther that holy man who rejecteth St. James Epistle with some others As Protestants ground their Faith say they on Gods word so Quakers on the Spirit and we deny not but both be equally Infallible if once known Infallibly to be the Spirit or Word of God But we demand of each Sect what Infallible External Rule or Motive they give us to know either Gods Word speaking in Scripture or Spirit in them Both answer with M. Menzeis they both show themselves to all who are well disposed But this clears not us the well disposed heart being only known to God let all then be objectively true as M. Menzeis sayes his Religion is which they both teach as certainly is what ever by Gods Word or Spirit is revealed we only insist to know Infallibly that
2.24 Ye see then how that by Works a man is justified and not by Faith only Is it not to protest against his Divine Appointment again and his Word to teach that good Works done in his Grace and by his Grace merit nothing when through all the Scripture Heaven is promised as a reward to our Works and in St. Matth. 10. It is said Christ shall render to every one according to his Works Is it not to protest against his Divine Authority and Word to deny the Real Presence All the Evangelists speaking so clearly This is my Body this is my Blood Is it not to protest against his express Command and Word to forbid Images as Idols He having ordered two Cherubims to be set on the Ark of the Covenant Exod. 25. Is it not to protest against his own Practice and Word to deny we should honour his Saints whom God himself Honours yea and glorifies Them that honour me I will honour 1 Reg. 2.30 Is it not to protest against his Dispensation and Word to deny the Power given to his Apostles and their Successours to forgive sins he having said in S. John 20.23 Whose sins ye shall forgive they are forgiven Is it not to protest against the Satisfaction which his Justice requires for our sins even after the guilt is forgiven to deny Purgatory The Scripture witnessing that he did exact satisfaction of David and many holy penitent sinners after he had forgiven their sins And S. Paul 1 Cor. 3. If any ones work burn he shall suffer loss but himself shall be saved yet so as by fire where we have clearly a purging and punishing yet saving fire Is it not to protest against Christs Eternal Priesthood according to the order of Melchisedech Ps 109. and S. Paul Hebr. 5. to reject the unbloody and unspotted Sacrifice of the Mass which the Prophet Malachy 1. C. 10. V. calls a clean Oblation to be offered amongst the Gentiles from the rising of the Sun even to the setting and that in every place Is it not to protest against all God commands us and his Word to take away free Will in obeying Deut. 30.19 I have set before you life and death chuse To conclude what Point is there in all the Catholick Faith which Protestants protest against which is not either Directly against Gods Divine Attributes Christs Mediation and Dispensation his Churches Authority his Saints and Servants honour some part of Christian duty belief or life or generally not against his express written Word as it is plain in it self or expounded by the unanimous consent of the Fathers And yet so impudently bold is this spirit of Heresie as to dare say that that is contained in Scripture which Scripture most evidently contradicts that is only in opposition to Popish Errours which impugnes the very Fundamental and most substantial Verities of the Gospel and Christian Faith that by the pure and uncorrupted word it will reform the Church when corrupting the Word and correcting the Church as subject to failings and Errours in Religion it ruinateth both Church and Word What has been said in this and the former Section further instanced in two Particular Controverted Points The Real Presence and two Sacraments THE Protestant Religion is The Christian Religion as contained in Scripture Sole Scripture is their Ground and in it all Fundamentals are clear Says M. Menzeis How false all this is in general doth evidently I hope appear by what I have said above Here I instance only further two particular Points he handles at length the better to make see the falshood of his strong and bold Assertions in the weakness and nullity of his Proofs And this first in his refuting one of our chief Tenets viz. The Real Presence then in maintaining one of his own to wit That there are two Sacraments and no more 1. Then to prove Christs body is not really in the Sacrament these most clear words This is my body must not says he be taken in the literal sense but Figuratively why so doth the Scripture say this no no Scripture is brought What then a Philosophical Demonstration as he pretends The word this in the literal sense is inexplicable and the Proposition implyeth a contradiction ergo c. But why the Pronoun this inexplicable because let Romanists strain their wits Answers M. Menzeis and squeeze their Authors they cannot tell what it can signifie whether the Bread Body or something indeterminately Who would not laugh here to see Mr. Menzeis a professor of Divinity take such a weak Argument for a Demonstration most like in this to a certain Romantick Knight Errand call'd Don Quicsot who imagining to himself a Windmil to be a Gyant and then fighting with it as with a Hector he did both blunt his Sword and batter his Reputation For what I pray you doth the Pronone this signifie in any proportion but Indeterminately till it be determined to some particular thing by the following words So that let a man say a hundred times this he determines nothing but by the ensuing words as here This is my Body makes a determinated sense the last words determinating the first which alone and of it self signifies nothing determinately and so to seek what it signifies determinately alone and before the other words be pronounced is to quibble and speak non-sense by seeking a determinate Object under a word which of its nature hath none And this is the first part of his Demonstration for establishing by a Logick Sophism without any clear Scripture a main Point of Religion The second part of this Demonstration is That it implyes a manifest contradiction a true Affirmative Proposition de praesenti should produce its Object Why this because in the instant of Nature wherein the Proposition is conceiv'd before its Object as the cause before its Effect the Proposition should be true as is supposed and not true because the Object in that instant is not The same Argument he urgeth in the instant of time wherein the Copula is pronounced or Particle is before the two last words And for that Catholick Authours give many and diverse Solutions of this Argument as the Custome is in the School he will be satisfied with none But because Mr. Menzeis is good at Retortions I retort his Argument thus Is not this a true Affirmative Proposition de praesenti which produces its Object in St. John 15. This is my command that ye love one another Now what difficulty in the former Proposition either in the word this or in the Instants of Nature and Time or that a true affirmative Proposition make its own Object which is not here do not these words make a new Command says Christ as the former his body what if M. Menzeis could have brought an Axiome of Philosophy against the Real Presence as that Maxime so commonly propounded and answered in the School quae sunt eadem cum uno tertio sunt eadem inter se proving as would seem that
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
God did reveal such Doctrine as theirs either by his Word or Spirit For we receive now no Immediate Revelations as the Prophets and Apostles did in old times nor have we Evidentiam in attestante as the Divines call it that is any Evidence that it is God who speaks points of faith being only propounded to us by men who either put the Scriptures in our hands to read or teach us by word of mouth The Protestants great Principle let 's own no man or Church as an Infallible Judge yea M. Menzeis in his sixth paper offers upon this to turn Papist if the Infallible assistance of the Propounder can be proved necessary but never clears what other way we can be Infallibly assured that all which the Protestants do teach was revealed by God Unless it be in his third paper where speaking of the True and Genuine Sense of Scripture he tells us we may have it as from a Jurist the Explication of a Municipal Law or from a Mathematitian a demonstration of Euclides But what a weak Answer is this Do any receive Demonstrations on Authority as Points of Faith Or is the assent I give to the Law so explained by a Jurist Infallible If Christ himself had not shown his Divinity by his Works and Wonders he grants the Jews had committed no sin in refusing to belive him The Apostles Credentials were their Miracles both did thus evidence the Infallible assistance they had of Gods Spirit to the World and shall any man trust M. Menzeis boldly asserting there is no necessity of any was it not for this the power of Miracles was left in the Church as the marks of her assistance and seals of her Doctrine with other Motives of credibility Notwithstanding Protestants with M. Menzeis will propound to us the Catalogue of Canonical Scripture Books assure us of the uncorrupt Copies and Letter enforce upon our Consciences the sense they give whil'st so confidently obtruding all this they neither dare or do say nor can evidence by any external mark or sign they have the particular assistance of Gods Spirit As if all this were clear in it self with Mathematical Demonstrations But doth Scripture in our Bibles show it self better to be the Word of God now then when Christ was speaking in person Then an external Evidence God did speak by his Son is acknowledged as necessary by him and now shall any man reasonably say there is no necessity of any when he speaks by his servants and Church however this prove efficacious and strong for M. Menzeis conversion it would seem to me more then sufficient for his or any mans conviction Fourthly to claim to Scripture yet so as they can no wise evidence they take it aright is common to Protestants with all Hereticks so no peculiar Ground When Sectaries clash with Sectaries is not all their babling out of Scripture You shall see says Vincentius Lyrinensis c. 35. Hereticks so abound with Scripture as they fly through all the Volumes of the holy Law through Moses the Books of Kings the Psalmes and Prophets c. read the works of Paulus Sam satenus Priscillian Eunomius c. you shall not find ae page which is not Coloured and painted out with the sentences of Old and New Testament Nestorius to support his Heresie gloried as Gennadius reporteth in his Catalogue in the evidence of threescore Testimonies which he produced as the Covenant in three hundred whereof scarce three any wise to the purpose The Valentinians Marcionists Arians will submit to none but Scripture as St. Augustine witnesseth of Maximinus the Arian Bishop in his first Bok against him Neither doth it avail M. Menzeis to say Scriptures are clear in terminis or made clear by conferring of places or show themselves clearly to a well disposed mind First for that though a place of Scripture be clear in it self yet when divers Sects take it diversly a man may justly suspect his own judgment seeing so many of a contrary mind So that it wanteth not difficulty to determine always what is absolutely clear there being many clear places as would seem not to be taken in the clear and obvious sense as the passages Hereticks did most build on will presently shew As when Marcion despiseth Moses and the Prophets upon Christs own clear words in S. John the 10. How many soever have come before me are Thieves and Robbers The Manichees affirmed Christ to be the Sun upon a like Scripture in St. John the 8. I am the light of the world The Waldenses taught no man could be put to death no not by the lawful Authority of a Judge upon clear Scripture again Exod. 20. Thou shalt not kill c. The Devil citeth clear Scripture to Christ and the Jews against his death we have heard in the Law the Messias abideth for ever Moreover many seeming Contradictions in Scripture you shall find in Becan and others one might think clear And many things are believed even by Protestants which be not in Scripture at all as Persons in the Trinity Sacraments in the Church and the Command of keeping holy the Sunday the Scripture neither naming persons or telling what a person is defining Sacraments as M. Menzeis doth or setting down their number abrogating the keeping of the Sabbath or having for the Sunday any command Many places of Scripture again are flatly against Protestants and clear for us as for the Real Presence This is my Body this is my Blood S. Matth. 26. For Justification not by Faith only but also good works Ye see then how that by works a man is justified and not by Faith only S. James 2.24 For Traditions from the Apostles besides the written Word Therefore brethren stand fast and hold the Traditions which ye have been taught whether by Word or our Epistle 2 Thes 2.13 And such like places cited in most Books of Controversie for all Controverted Tenets Protestants never being able to bring any one clear place of Scripture against any of our Tenets not evidently mistaken or confessedly corrupted as when they make S. Paul say a man is justified by faith only Luther above cited granting he has put in the word only which Saint Paul hath not or Thou shalt not make to thy self any Graven Image in place of Idol as is clearly the word Pesel in the Hebrew Text. Secondly as to conferring of places and explaining the more obscure by these which are clear did not Arius boast of this against the Fathers of the Council of Nice proving the unity in Nature of the Father and Son out of these words in S. John the 10. I and my Father are one No says the Arian this place as obscure to us and passing the reach of Humane capacity must be explained by this other more clear in St. John 17. where Christ prayes his Apostles May be one with him as he and his Father are one that is in will and affection and surely the second place is clearer to us and
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
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
de Unit. eccl We must obey his Precepts and Admonitions that our Merits may receive their reward And in his Serm. de Eleem. If the day of our return shall find us unloadned swift and running in the way of good works our Lord will not fail to reward our merits 10. Protestants deny the possibility of keeping the Commandements which S. Basil orat in illud attende tibi calls a wicked thing to say S. Hierome on the 5. of S. Matthew Blasphemy S. Augustine serm 61. de tempore a denial both of the justice and holiness of God In the the third Age Tertullian as cited by the Centurists Cent. 3. says No Law could tye him who had not in his power due obedience to the Law This is a maxime in Philosophy wherefore Origen hom 9. in Jos sayes plainly the baptized may fulfil the Law in all things Now not to be more tedious or prolix in ciing either Passages or Fathers whose Quotations could easily make a just Volume of the Sacraments I have spoken in the former Section and of the Pastors of the Church their infallible Authority in a general Council in the third which with what is here said are the main things and most substantial denyed by Protestants but clearly asserted by the Fathers cited who all confessedly did live in the first three ages a very few excepted I have brought of the fourth and fifth age only as witnesses of what was practised in the Church before their time leaving the Canons of the Apostles and many things by Tradition from them conserved in the Church and witnessed by the Fathers with the Decrees of most holy Popes and Martyrs of the first and second Age as these of Anacletus Alexander Sixtus Telesphorus Pius Anicetus Soter c. holding out so many of our Tenets against Protestants and this to shun Cavils and Exceptions which they might take either at their writings or place as they do As for the same cause many other most renouned Authors as Policarpus Cornelius Prochorus Methodius Nilus Agapetus Dorotheus and others upon this only account with the Book of Hermes of whom S. Paul to the Romans Ch. 16. maketh mention called the Pastor which Hamelmanus and M. Hooker both Protestants grant to have been reckoned by the antient Fathers in the number of Ecclesiastical Books and particularly as seemeth to Hamelmanus by no less men then Irenaeus Clement and Origen Yet this Book in such esteem with them he will have to be impure as laying the ground of Purgatory Prayer for the dead Merit and Justification of Works of professed Chastity in Priests and Church-men of fasting from certain Meats at times c. But I hope M. Menzeis will make no exception against most Authors I have produced unless passing from his appeal to the Fathers of the first three ages he pass also from his second ground of Faith as certainly after all has been said he should do seeing I may justly speak home to him here with S. Augustine in his 11. Book against Julian the Pelagian Heretick c. 10. What the Catholick Fathers and Doctors have found in the Church that they hold what they have received from their forefathers that they have delivered to their children Whilest we had no debate as yet with you before them as Judges our case was pleaded amongst them we were not as yet contesting with you and nevertheless by their decree we have the victory over you Neither is this victory imaginary as that of M. Menzeis but real as the three Arguments I have brought make good which by way of recapitulation I set before him in this one Argument the Doctrine of the Church and writings of the Fathers in the first three Ages can be no ground to Protestants for what they teach First if the chief Reformers disown them Secondly if most learned Protestants accuse them of many Errours Thirdly If their own Writings in all controverted Tenets be flatly against Protestant Doctrine but all this is true from the places produced then their Writings can be no ground to them Yet Protestants will needs make up their Religion from the Writings of the Fathers as some Poets from the Centons and broken Verses of Virgil and Homer the life of Christ They challenge the Fathers for their Heresie upon a word or two picked out of places wherein they have an Orthodox sense In so many hundred Volumes of the Fathers writings that some word or passages seem to favour Heresie what wonder Gods own Word if we will stick to the naked Letter seeming to favour so many as we have seen above They oppose Fathers to Fathers and sometimes one to himself so they are possessed with the Spirit of contradiction that all may turn Problematick and be controverted among them They cite the Scriptures against the Fathers as if their new and giddy headed start-ups did better understand them then the most antient and solid Divines they will at times by passages of the Fathers or Scripture strive to condemn the practice of the Church and Decrees of Councils but whoever amongst the Fathers did so doth any one of the Fathers with the first Reformers oppose Scripture as understood by them to the Authority of the Church or to the same Scripture as explained by her Doth any of them attach the Roman Church of Errour To say such a Church so great and glorious in the Christian world did Apostatize and none did remark her Apostacy is like a general Eclipse of the Sun remarked by none The least Errours of particular Hereticks the Fathers have so narrowly sifted so sharply censured so solidly confuted and shall we think they have either not spyed or spared to censure the corruptions of a whole body and Church But let wise men and greatest Shcollars be at variance as they please about some places both of Scriptures and Fathers as surely it will be to the Worlds end God hath given us both a sure and short way promised by the Prophet wherein even ignorants and fools cannot err Christ having left us the present Catholick Church in all ages as the most faithful Depositary of his Doctrine and the Infallible Visible Judge of all that can be controverted in matters of Faith Before I end this Section to give you but a scantling with what sincerity and candor Hereticks cite the Fathers this I borrow from M Menzeis in his third paper where in general he most confidently says That whatever the antient Apologists as Justin Martyr Tertullian and Athenagoras have said for the Christian Religion the same Protestants may say for their own Whereupon having diligently read over the first of these Apologies which is that of Justin Martyr as any may do in an hour I have found him so grosly mistaken in citing this Father that I may justly say he could not more forfeit his reputation This I evidence in four chief Points asserted by us and denyed by Protestants The first is Free Will for which Justin in his Apology
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
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
have it believed no more For who can prudently believe things not clear in themselves or at least not so to us without some infallible Propunder evidencing by Supernatural Motives as Miracles that such a Doctrine is from God Neither can a Protestant standing to his Principles say any more whence no conversion of Infidels amongst them But no end of their cavelling with us They here urge 1. Suppose the true Church were infallible in her Pastors assembled in a Council yet all we bring in proof of this may be retorted against our private Teachers who are not infallible in propounding But to this it is easily answered that as God most infallibly both by his general Providence and particular Promise directs rules and governs his Church so she by vertue of his special assistance oversees infallibly her private persons in order to our certainty in Faith For in the holy Hierarchy of the Church God hath placed Watchmen most vigilant over their flocks who suffer them not to be misled they have discovered the very least Errors sowen in Corners and branded their Authors as false Teachers Wherefore as unity in belief is the Form and Soul of that great body of the Catholick or Universal Church so whatever Doctrine is commonly taught and received in her without any contradiction from her Pastors is sufficiently known to be infallible 2. They object there is no infallible Propounder of this Article of our Faith The Church is Infallible Answer Yes 1. God shows himself the Propounder of this in the Markes of the Church which we shall presently see 2. As our Saviour Christ calling himself the Son of God and working Miracles did sufficiently yea infallibly evidence to the Jews that it was true what he said So the Church calling her self infallible and working the like Miracles in all Ages doth infallibly evidence to the world that it is true what she says otherwise it would follow that God did employ his Omnipotency and Power to work Miracles in favour of an Impostor thus cheating the world with a lye 3. Therefore I say the Catholick Roman Church is the only true Church in which the Doctrine of Christ is infallibly propounded and certainty in Faith and Salvation to be found This Point is of highest concern according to the Fathers For it is only the Catholick Church says Lactantius l. 4. that hath the true Worship and Service of God That is the Well-spring of Truth the dwelling place of Faith the Temple of God into which whosoever entereth not and from which whosoever departeth is without all hope of Life and Salvation Whosoever is divided from her says S. Augustine in his Epistle 152. how laudable soever he seems to himself to live for this only crime that he is separated from the unity of Christ he shall be excluded from life and the wrath of God shall remain upon him And again in his 50. Epistle as a Member cut off wants the spirit of life so a man separated from the body of Christ cannot have the spirit of Justice c. They have not the Holy Ghost who are out of the Church S. Cyprian de Unitat. Eccl. The Spouse of Christ cannot be defiled with adultery whosoever divided from this Church cleaveth to the Adulteress he is separated from the Promises of the Church he cannot have God for his Father who hath not the Church to his Mother S. Irenaeus l. 3. C. 40. in the Church God hath constituted Apostles Prophets Doctors and all the rest of the Operation of the Spirit whereof those are not partakers who repare not unto the Church where the Church is there is the Spirit of God Vincentius Lyrinensis contr haeres C. 1. 2. says That he having very often most diligently inquired of many Holy and Learned men how he might certainly distinguish the true Catholick Faith from all Heresies it was ever answered him by the Law of God and the Tradition of the Church Divinae legis authoritate Catholicae ecclesiae traditione Then making to himself the common Objection of Protestants seeing the Rule of Scripture is perfect what necessity of joyning to it the Tradition of the Church He presently Answers because all take not Scripture one way and in the same sense because of its deepness All the Fathers run upon this out of the Catholick Church no true Religion no Divine Faith no infallible Guide no sure way to Salvation no hope of Heaven no means to attain Eternal Happiness and Life Wherefore God by his Divine Appointment Order and Decree having tyed us and that under no less pain then the damnarion of our Souls to live in the Unity and Communion of this Church in which only he has placed the Chair of his Doctrine and Channels of his Graces I presuppose 1. This Church may be easily known and that by clear Marks in all Ages and by all she being so amply great and Eminently high that the Prophet Isa Ch. 2. calls her The Mountain of the Lords house established in the top of Mountains and exalted above the Hills to which all Nations should flow 2. Tat those Marks be the same now which did evidence her in Christs and in the Apostles time for all things are best conserved by the same means by which they received their being says the Phylosophers Conservatio continuata productio 3. That whatever Church is found to have these Marks should be undoubtedly acknowledged for the true one otherwise they could not have proved her the true Church at first This presupposed that the Catholick Roman Church is the only true Church I most evidently prove in short for this hath been often done in large volumns and that by a very few undoubted Signes and as it were most legible Characters of the Primitive Church in the time of the Apostles paralelling the one with the other Three things are chiefly remarkable in the Apostles and Church under them 1. Their Sanctity and Holiness of Life 2. The great conversion of Infidels wrought by them 3. Their manifold and wonderful Miracles These be the Marks of their mission by which they show themselves to be the servants of God to be sent by God and that God by his Vertue and Power concurreth and cooperateth with them Their Holy Humble Poor and Austere Life makes them like to their Master Christ and fit Instruments for the great Employment they are going about Miracles make their Credential Letters and witness the fulness of their power Conversions are the end of their Embassy which as it was to last till all the Nations of the earth were brought to the Unity of Faith and bosome of the Church according to that Promise of Christ There shall be one shepherd and one Fold so their true Successors are constantly known by the same Signs in all Ages as the undoubted Marks and Badge of the Apostles I begin at Miracles which I call the Apostles Credentials and make the chief infallible Mark of the true Church and all
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