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
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
every one Point of our Religion and Faith Now to prove what I have set down to be the only true solid and infallible Grounds of the true Christian and Catholick Faith 1. That Scripture is this Ground is granted by M. Menzeis and all Protestants so needs no proof as to them 2. That sole Scripture without the Declaration and Exposition of the Church as an infallible Propounder Expounder and Judge cannot be this Ground is proved at length in my fourth Section and presently you shall see it again 3 That Apostolical Traditions are necessarily joyned with Scripture Is 1. proved from clear Scriptures most expresly commanding us to receive them 2 Thes 2.13 Therefore brethren stand fast and hold the Traditions which ye have been taught whether by word or by Epistle 2 Thess 3.6 Now I command you brethren in the name of our Lord Jesus Christ that ye withdraw your selves from every Brother that walketh disorderly and not after the Traditions which he received 1 Corinth 11.2 Remember me in all things and keep the Traditions as I delivered them to you 2. By the Authority of the Fathers of the first three ages quoted in my sixth Section with that of S. Chysostome S. Augustine and others above mentioned 3. From manifest and Demonstrative reason in some chief Points which all Christians believe without any express Scripture as I have instanced in persons in the Trinity Sacraments in the Church the keeping of Sunday c. and in many Heresies condemned by the Church Councils Fathers yea and Protestants themselves without any clear Scripture can be brought against them as S. Augustine avoucheth of the Errour of Donatists c. Rests then only to prove that the Church's Authority as an infallible Propounder is necessary to make all these Divine and infallible Truths in themselves contained either in Scripture or delivered by Apostolical Tradition both solid and infallible Grounds to us For this I presuppose 1. From the Apostle S. Paul Hebrews 11. That without Faith it is impossible to please God 2. From the same Apostle Ephes 4.5 That there is but one Faith one Baptism one Lord JESUS Christ 3. From him again Hebr. 10.23 That we must hold fast the profession of our Faith without wavering From which Texts importing the Necessity of Faith the Unity of Faith and the steadiness in believing required in Divine Faith it doth follow that some infallible means which all may make use of must be appointed by God to attain to this Faith so absolutely necessary to all For to say God hath commanded us and that under the pain of Eternal Damnation to believe undoubtedly and not furnished infallible means to attain to such belief were to accuse his Goodness Providence and Wisdom And this no Christian or rational man will deny so that all the Question that can be moved is about the infallible means to attain without doubt or wavering to Divine Faith which may perswade infallibly all sort of persons that such things are revealed by God removing all reasonable doubts that can arise either concerning Gods Revelation which is the formal object of Faith or the things he hath revealed which makes its material Object and this means I say again must not only be solid and infallible objectively and in it self as M. Menzeis will have the Protestant Religion and Grounds of it but also subjectively and to us it being the same thing as to make a perswasive motive not to appear and not to be according to that Maxime Idem est non esse non apparere Wherefore a ground however infallible in it self yet not appearing so to us and known to be such availeth nothing as to our belief The Mathematicians Demonstrate the Sun to be many times greater then the Earth and their Demonstration no doubt is both certain and evident in it self yet never shall perswade a Country clown that it is greater then his Cap for that no Demonstration of this is clear and certain to him Even so is it in the Ground of Faith it must be both solid and and infallible in it self and it must be known to be such by all who prudently rely upon it This presupposed to conclude all that has been said and fully prove both the Ground of Faith in the Catholick Roman Church solid as the Rock it is built on and the means for conveying it to us infallible I first show against M. Menzeis or rather for him and his conversion the necessity of an infallible Propounder of what â—e must undoubtedly believe for if this can be made good he engageth again to turn Papist 2. That the true Church is this infallible Propounder â— That the Catholick Roman Church is the only true Church 1. Then as to the necessity of an infallible Propounder If no men no Church be infallible in propounding then holy Scripture and consequently all that is contained in it is only delivered to us by fallible means and so no infallible certainty in Faith The consequence is clear for most infallible Truths may be changed altered corrupted and both fallibly and falsly propounded to us as the first and chief Mysteries of the Christian Religion by Hereticks have been 2. Faith comes of hearing says the Apostle then as there be infallible believers and hearers so must there be infallible Teachers for Hearing and Teaching are Correlatives 3. No other infallible means is or can be assigned by Protestants to Ignorants yea to all who understand not the Original Languages for what is contained in Scripture save only the Authority of their Pastors and Church but this Authority in propounding is not acknowledged infallible by them then no infallible means is left 4. There is no less necessity the Church be infallible in propounding then the Evangelists in penning and the Apostles in Preaching no disparity can be given Gods Word being equally infallible in it self before both as iâ— is now 5. Our Saviour Christ most expresly owns the necessity of an infallible propounder granting the Jews had not sinned in refusing to believe him if by his Works and Wonders he had not evidenced himself to be the Son of God and consequently infallible in his Doctrine 6. For this the gift of Miracles is given to the Apostles and left in the Church to show their infallible assistance in propounding If you answer that was necessary at first but not now because it is the same Doctrine you teach which the Apostles did propound infallibly You say nothing for that it is we doubt of or rather undoubtedly we deny that your Doctrine is the same You presently appeal to Scripture but in vain till first you answer to all that is objected in my fourth Section how ye know infallibly what ye call Scripture to be Gods Word then the Letter you read to be uncorrupted the sense you give to the genuine c. and to all the clear places of Scripture I have brought against most of your particular Tenets I do not here ask
ye 〈◊〉 prove that to be infallibly Gods Word which was preached by the Apostles this they did sufficiently themselves Neither that the Doctrine of Authentick Scripture is infallibly true that was also done before there was a Protestant in the world but coming from those Generals which make all the Answers of your best Writers we desire ye shew by some infallible sign that your Bible is Gods pure Word and your Glosses on it conform to the Sense and Letter To reply Scripture doth evidence it self by its innate light to be Gods Word so that all may sufficiently know it by this and all be obliged to believe it is refuted by Christ himself presently telling us his own hearers had not sinned in not receiving it as such if he had given no External Evidence of his infallibility in propounding for as I have remarked above Scripture hath no greater Efficacy Evidence or Light in our Books then in our blessed Saviours own mouth Neither will the Majesty of the Stile or the purity of the Doctrine do it both these being as great in the the Books of Wisdome and Ecclesiasticus which Protestants reject as in the Ecclesiastes and Canticles which they receive Besides that the first of these two is imaginary as to the Letter there being less Majesty in the Letter of Scripture then in the Philosophers and Orators Writings as is conâ—essed by Paul And the second is in question chiefly in Protestant Bibles which do not agree with any Original or Copy that before Luther can be found if we trust their own Authours whom I have quoted Lastly If all Councils all the Fathers all the Pastors of the Church be fallible then let Protestants bring nothing but Scripture against us for we will receive nothing but upon infallible Authority and all their Volumes of Controversie shall not come to one line Yea further could they bring Scripture for what they teach as they will never be able to do yet without an infallible Propounder and Judg well might we dispute but conclude nothing wrangle but agree in nothing to the Worlds end For as sole Scripture without an infallible Church propounding and Explaining it so a naked Church without infallible Marks and a Doctrine without infallible Motives prove nothing Secondly I say the true Church is this infallible propounder on whose Authority we must rely For proof of this It is to be observed that in holy Scripture there be three Foundations or Grounds of Faith mentioned by the Apostle S. Paul The 1. Is our blessed Saviour Christ 1 Cor. 3.11 Another Foundation no man can lay then that is laid which is Jesus Christ The 2. Is the Apostles and Prophets Ephes 2.29 Built upon the Foundation of Apostles and Prophets The 3. The Church 1 Tim. 3. The house of God which is the Church of the living God the Pillar and Ground of Truth From which clear places of Scripture I remark 1. The Foundation of Faith is ever a Living Visible and Speaking Ground to wit Christ the Apostles Prophets and Church the dead Letter of Scripture being no where called this Ground 2. That these three Grounds of Faith both in the Old and New Law properly speaking make but one according to the same Apostle for another Foundation no man can lay sayes he beside Christ JESUS So that the Prophets Apostles and Church must not be thought different Foundations from Christ all their Vertue in upholding Faith and Veracity in propounding Faith Whence they are called the Foundation and Ground of it coming from the particular assistance of his Spirit Strengthening Inspiring and Directing them Hence also is their infallibility for the Foundation of Christ stands sure says the Apostle 2 Tim. 2.19 And consequently is altogether infallible 3. That the Church here called a Ground which supporteth our Faith is not to be said the only diffusive body of all true Believers but more the Representative Church in her chief Pastors as the Prophets and Apostles in old Wherefore some few Catholick Authors so often objected as holding the Canons and Decrees of Councils only infallible when they are generally received by the whole Church in my opinion are highly mistaken and surely to be understood if any in Express terms speaks so of Councils not wholly Oecumenical or not Lawfully convocated and knownly approved by the Pope or whereof some rational doubt may be made in things essentially required in which cases I grant the general belief of the Church could best warrant the infallibility of their Decrees Otherwise a few particular persons might cope with General Councels as Luther and his Adherents at first Vendicating to himself the Negative voice as if he had been high Bishop in the whole Church which were to take away all possible means of preserving Unity in Faith yea to foment all Schisms and Divisions every one pretending the whole Church holds no such Doctrine whil'st he who is a Member dissents So that such Doctors if they should allow no obligation in receiving the Decrees of the Representative Church to the which they do and must submit even this their Sentence could neither be thought Catholicks or rational men But however some few speak or think God did promise us an infallible Church Isa 2. V. 2 3. Wherein he should teach us his ways and judge amongst the Nations himself not personally for he never went out of Jewry but by her Pastors He has establish'd this infallible Church in St. Matth. 16. V. 19. Upon the Rock Christ hath commanded us to hear her in St. Matth. 18. V. 17. And the persons we should hear in this Church as well as the end wherefore we would hear them and rest upon their Authority is clearly set down in these words 4. Ephes 11. He gave some Apostles some Prophets some Evangelists some Pastors and Teachers for perfecting of the Saints for the work of the Ministry till we all come in the Union of Faith that we henceforth be no more children tossed to and fro and carried about with every wind of Doctrine c. From all which places of Scripture it is Demonstratively manifest that as the true Church is infallible and we bound to hear her yea and to rely upon her Authority as the Pillar and Ground of our Faith so is it most evidently clear that as she speaketh only to us infallibly by the voice of her Pastors and teachers united it is them we should hear seeing God in her not personally as I have said but by them both Judgeth and Teacheth as the infallible Propounders of his Divine Truths with the Prophets and Apostles in old and the infallible Judges of our Controversies and Debates 2. The same is proven from the unanimous consent of the Fathers quoted at length in my third Section for the infallibility both of the Church and Councils And may be confirmed even by the confession of many Rational and Moderate Protestants who receive the Scripture and consequently all and every Point contained in it
as the Word of God upon the sole Authority of the Church As M. Whitaker against Stapleton p. 1. c. 11. I deny not but the Churches Tradition is the Argument whereby to convince what Books are Canonical and what not M. Fulk in his Answer to a Counterfeit Catholick The Church hath judgment to discern the Word of God from the Writings of Men. M. Covel in his defence of Hooker Doubtless it is a tolerable Opinion of the Church of Rome to affirm that the Scriptures are holy in themselves but so esteemed of us for the Authority of the Church And M. Hooker in his Ecclesiastical Policy we all know that the first outward Motive leading men so to esteem of Scripture is the Authority of the Church And as these own her Authority in Propounding the Scripture Books so other Protestants in resolving all Doubts and deciding all Debates as Bancroft Lord Archbishop of Canterbury in his Sermon on the 8. of February 1588. God says he hath bound himself to his Church of purpose that men by her direction might in matters of doubt be relieved he speakes of the Representative Church which onely directeth Master Field in the Epistle to his Treatise of the Church Seeing the Controversies of Religion are grown in number so many and in Nature so Intricate that few have time and leasure fewer strength of understanding to examine them what remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which among all the Societies of men in the World is that blessed company of holy ones that houshold of Faith that Spouse of Christ and Church of the living God the Pillar and Ground of Truth that so they may imbrace her Communion follow her Doctrine and rest in her judgement Here again the Representative Church both Judging and Teaching M. Hooker in the Preface of his Books of Ecclesiastical Policy We are right sure of this that Nature Scripture and Experience have taught the World to seek for the ending of Contentions by submitting it self to some judicial and definitive sentence whereunto neither part that contendeth may under any pretence refuse to submit And what is this but a General Council M. Bilson in his perpetual Government is clear for it To have no Judge sayes he for the ending of Ecclesiastical Contentions were the utter subversion of all peace Synods are surest means to decide doubts Sr. Edwin Sands in his Relation of the Religion used in the West parts of the World The Protestants are as severed and scattered Troops each drawing a diverse way without any means to take up their Controversies c. No ordinary way to Assemble a General Council of their part which is the only hope remaining ever to aswage their Contentions 3. Reason evinceth it The true Church is the School of infallible and Divine Truths then she must have infallible Masters and Propounders A fallible Church is most properly named by a Learned Writer a Spiritual cheat it may well be called the Ground of Opinion Doubt and Despair but not of Infallible and Divine Faith If the Sheep hearing the voice of their Pastors and following them be misled who shall be their sure Guide And if all the Fathers and Doctors of the Church together assembled may mistake either the uncorrupted Letter or true sense of Scripture who I pray you can assure himself he takes it aright No infallibility in matteâ—â— of Faith and Religion is left upon Earth 〈◊〉 the high Bishop and chief Pastors of the Church unanimously Teaching and Propounding cannot err It were more then madness any man should say the contrary and yet hold himself infallibly secure of what he believes Would a Protestant be but once at the pains to speak to an Infidel for his conversion to the true Church calling all her Pastors even assembled in a Council fallible I should willingly hear what he could so much as say in general for Protestancy yea or for the Christian Religion No doubt he should first speak of one true God then of Christ and Faith in him as necessary to salvation telling his Proselyte how out of his Goodness and Mercy towards us he had made himself Man and died upon the Cross for our sins Yet afterwards had risen again and by his Miracles showen both his Civinity and Power and by these strange Works and Wonders having established his Church he had delivered his Will and Doctrine to her in his Written Word called the Holy Scripture Upon this the Infidel no little astonished at such a Discourse surely should ask him some Ground for it and how he could be perswaded it were true Here I imagine the Bible is produced as the Word of God and sole ground of Faith But who assures me of this says the infidel It was attested by many Miracles which Christ and the Apostles did work who first preâ—â—hed it Answers the Protestant they were holy men chosen by our Saviour Christ for the conversion of the World they did Teach his Word Infallibly They did set it down in Writing confirmed it with Wonders and left it to the Church How long ago replies the Infidel Nigh 1700. years answers again the Protestant One Question more says the Infidel have you any infallible Witness in your Church or any Infallible External Motive that this is the same Word of God that was Preached by the Apostles and delivered by Christ or that in confirmation of it ever any Miracle was wrought The first needs none says the Protestant it is clear to all well disposed persons turn Protestant and you will Evidently see it to be the Word of God and the second is sufficiently attested in it Presently the Infidel having received further instruction in most Points of Protestancy and made more earnest to see how all that has been taught him is true desires he may have for a time the Bible and diligently perusing it finds some things in the Historical Books look like Fables many more in the Prophets he doth not understand many seeming contradictions betwixt the two Testaments many points he was taught by his Protestant Master not in Scripture at all yea many things clearly against it Of all which he asks his Master a diligent account And first whether at present there be no man or company of men can resolve him infallibly of all these doubts None concludes the Protestant but Scripture it self for since the Apostles there is in the Church no Judg no Propounder infallible If so Sir you conclude nothing with me says the Infidel but here I end with you for the Book you ground all you have said upon as if it were clear and infallible to me like the first Principles in our Philosophers Schools is so deeply obscure and highly above the reach of reason that without some powerful motive and inducement no reasonable man can believe it And since you grant it was at first propounded with infallible Motives which now have ceased It seems God would
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
2 Thes 2. says it is evident that the Apostles did not deliver all things by Writing but many things without and those be as worthy of credit as others Which he could not have said if Fundamentals were only the infallible Truths and they clearly revealed in Scripture S. Epiphanius Heres 61. we must use Traditions for the Scriptures have not all things yet no necessity of using Traditions if all Fundamentals were in Scripture they only being necessary according to Protestants S. Augustine l. 5. de Bapt. Contr. Donat Ch. 23. the custome of the Church in baptizing Infants is neither to be contemned or any wise thought superfluous yet not to be believed if it were not an Apostolical Tradition If this was not in his Judgment a Fundamental hear himself again l. 3. de Orig. Anim. C 9. if thou will be a Catholick believe not teach not say not that Infants prevented by death before they are baptized can come to the pardon of their Original sin Is it not a Fundamental to believe Scripture to be the Word of God which S. Augustine takes on Tradition What if a man should receive the New Testament as sufficiently containing Fundamentals and reject the Old with the Manichees admit of some of the Evangels but not others with the Ebionits What if one should deny the word Person the name and definition of a Sacrament the keeping of Sunday because not clear in Scripture and consequently no Fundamentals according to M. Menzeis Rule Marcion and with him the Anabaptists teach Baptism should be conferred more then once The Donatists that Baptisme of Hereticks at least should be reiterated Sabellius one only Person in the Godhead Nestorius two Persons in Christ and for this are accounted Hereticks yet no clear Scripture is brought condemning their Errours S. Augustine l. de unitate Eccl. says expresly of the Donatists Errour this neither you nor I read in express words 7. How many Scriptures are clear against Protestants in all controverted Tenets So that however it be clear in Fundamentals it clearly speaketh against them See for this the Touchstone of the Reformed Gospel with the Manual of Controversie and after you have pondered the places quoted in them judge whether the Protestant Religion be rightly defined by M. Menzeis The Christian Religion as contained in Scripture and their protestancy only their protesting against Popish Errours Which Definition if good having its Genus proximum differentiam ultimam should distinguish Protestants from all other Sectaries but this it doth not it being common to them with most Hereticks who have ever been all of them professing with you Sir to adhere to the written Word they received and as understood by themselves as the Arians Nestorians Pelagians Photinians c. and all protesting against the Churches Errours and Popes Authority For as the sole Roman Church did ever oppose all Hereticks as the only zealous Defender of the true Faith and Doctrine which S. Paul calls the Depositum entrusted to her So all generally how soon they turn Hereticks Protest prattle Preach chieflly against her turn over all the Writings of Authours who have made mention of Heresies and you shall find that all from the first to the last have opposed themselves to that company of Christians which was in communion with the Pope and Bishop of Rome for the time and that this company hath opposed it self to them all neither did they oppose themselves all to any other company whatsoever Yea this was ever the distinctive mark of Hereticks not to communicate with the Pope and Sea of Rome as may be seen in the Writings of the Fathers St. Irenaeus l. 3. C. 3. S. Hierome Ep. 57. S. Cyprian in his Epistle to Pope Cornelius S. Augustine in Ps Contr. part Don. and generally in all ages and by all so that you protesting with them against the Church and Pope take their very Badg and Livery and shamefully declare by this Charactaristick Mark of your Defection from the ever acknowledged true Church and high Bishop thereof by all the Fathers your Apostacy Heresie and Schism It is very plausible I must confess to poor Ignorants when Preachers make them believe they teach nothing save only the pure Scripture and written Word protesting against all unwritten Traditions as Popish Errours But if any man consider a little with himself your Tenets in particular he shall presently find it is openly against God and his written Word ye protest in all points of Controversie under the false pretence of protesting against Popery and that not so much as one Tenet peculiar to you is contained in Scripture This I evidence in most Articles of Popish Doctrine you protest against where all may see and judge how well your Religion is contained in Scripture Is it not to protest against the goodness of God to say with you he created some for Hell independently of their works and likewise against his Word 1 Tim. 2. where it is said he will have all to be saved and in the 2. Ep. of St. Peter 3. where he is declared not willing any should perish Is it not to protest against his Mercy and express word again to say he died not for all The Apostle S. Paul assuring he did die for all and as that in Adam all died so in Christ all be restored to life 1 Cor. 13. Is it not to protest against his Justice and Word to teach that he punisheth us for what we cannot do as for the want of good Works which Protestants will have not to be in our power Yet the Apostle says Heb. 6.10 God is not unjust that he should forget our work Is it not to protest against the Wisdom and Word of God to say he obliges us to perform things impossible as Protestants call the Commandements where as Saint John in 1 Ep. C. 5. says they are not so much as heavy Is it not to protest against his Veracity and Word to affirm that the Church can teach Errours and stand in need of Reformation Christ having commanded us to hear it in S. Matt. 18. and the Apostle S. Paul 1 Tim. 3. calling it the Pillar and Ground of Truth Is it not to protest against his Providence and Word to assert that he has given us the dead Letter of the Law without an Infallible Visible Judge leaving to every poor Ignorant to Interpret Scripture according to his fancy S. Peter having said no Scripture is of private interpretation and Christ having commanded us to hear his Church Is it not to protest against the Efficacy of Christs Mediation Sufferings Death and also his Word to hold that he hath freed us from the pain but not from the guilt of sin S. Joh. 1. Rev. 5. Saying he washed us from our sins in his own blood And S. Paul 1 Cor. 6. we are Washed justified Sanctified Is it not to protest against his Divine Order to tye our Sanctification to Faith only and his express word in S. James