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A50622 Papimus Lucifugus, or, A faithfull copie of the papers exchanged betwixt Mr. Iohn Menzeis, Professor of Divinity in the Marischal-Colledge of Aberdene, and Mr. Francis Demster Iesuit, otherwise sirnamed Rin or Logan wherein the Iesuit declines to have the truth of religion examined, either by Scripture or antiquity, though frequently appealed thereunto : as also, sundry of the chief points of the popish religion are demonstrated to be repugnant both to Scripture and antiquity, yea, to the ancient Romish-Church : to all which is premised in the dedication, a true narration of a verbal conference with the same Iesuit. Menzeis, John, 1624-1684.; Dempster, Francis. 1668 (1668) Wing M1725; ESTC R2395 219,186 308

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collectivly taken or the Catholick Church cannot erre in Essentials if the faith of the Catholick Church in these ages can be found out in the undoubted writings of the Fathers in these times then Conformity with their Religion will irrefragably prove Our Religion to be the True Religion as to all Essentials Yea if from the writings of the A●●ients in these ages we can find what was the faith of any one true Particular Church we may solidly argue thence as to the Truth of Religion in essentials For though a true particular Church may erre yet so long as it is a True Church it retaines the essentials of faith else it were not a true Church This Distinction which I have proposed is not mine onely but of our PROTESTANT Writers in this question concerning The Churches infallibility As you may see in Whitaker De Ecclesia quaest 3. cap. 1. Doctor Field His way to the Church lib. 4. cap 2. And others So that it is no evasion I propound to you but the received Doctrine of the Reformed Churches and hence the rest of this your cavil on which you foolishly dilate may be cut off If we grant say you Any infallibility to the Church in these three Centuries how did that gift expyre in the fourth and after following ages It is easily Answered This infall blility which we grant to the Collective body of the Church as to the Essentials and Fundamentals of faith agrees to her in every age else the Church in some ages should be utterly lost But though we grant that the whole Catholick Church cannot erre in Fundamentals be not so foolish as to apply this to your Romish Church You might as well say that Italians are the collective body of mankind as that you Romanists are the collective body of the Catholick Church Remember Jeroms smart admonitiō In Aepistola ad Evagrium Orbis major est urbe Only this I adde that though the Catholick Church be exempted from error in Fundamentals in every age yet the Church in all ages is not blest with Equal purity and splendor For in some ages the Integrals may be much more vitiated then in others Yea some particular Churches may erre in Fundamentals and so cease to be True Churches and many of these who were eminent Lights in the Church may be smitten with these Fundamental errors and the sincere Professors of the truth may be reduced to a great Paucitie and through persecution be scattered into corners as in the dayes of Athanasius Quando totus orbis miratus est se factum Arianum Lest therefore you cavil further at the restricting of my argument to these First three Centuries you may remember the first occasion of it which was this as you will find in my Fourth Paper I was speaking of the Ancient Apologists in the first Three Centuries who pleaded the truth of the Christian Religion against Heathens And I appealed both to Their grounds and their Religion in these dayes that it might be tryed whether our Religion were not agreeable to theirs in all Essentials and whether the solid grounds which they brought for the truth of the Christian Religion did not agree to the Religion of PROTESTANTS This I say was the occasion of limiting the argument to these ages though it might have been extended further Yea and as then we told was extended further by Bishop Juel and Crakanthorp even to the Sixth Centurie so also is it by learned Whitaker Contra rarionem quintam Campiani Nay others have extended it to all ages Nor need you carp at the limiting of the argument to the first Three Centuries For the faith of the Catholick Church in these Three ages was the faith of the Catholick Church in all Ages For there is but one Faith and therefore if it be proven that our Religion was the Religion of these ages it doth consequently follow that it was the faith of the Catholick Church in all ages So that this is the most compendious way to try whether a Religion be the faith of the Church in all ages by ascending to the fountain I mean to these first three centuries concerning which there is least doubt made by any Party and which was lesse viriated by superstition or errors in integrals then was the Church in some after times I come now to your second Evasion wherein you pretend That conformity with the Ancient Church is at least no distinct ground from conformity with the Scriptures seeing the truth of the faith of the Ancient Church can onely be proven by its conformity with the Scripturs But the vanity of this subterfuge doth easily appeare For First whether it be a Distinct ground or not yet if it be a Real ground why decline you to be tryed thereby You must surely have an ill conscience and know your wares to be sophisticat that they cannot abide the light Secondly If these grounds be not distinct how doth your Melehior Canus In his booke of commone places distinguish them giveing the first place to the Seripturs of which he treats Lib. 2. only the Sixth to Ancient fathers of whome he discourseth Lib. 7 Or how doth Bellarmin and other your Controversists ordinarly distinguish their argumē●s founded on Scripture from the arguments founded upon Antiquity But Thirdly wholly to remove this cavil I grant that the truth of Religion in any former age may be proven from its conformity with the Scriptures and therefore that conformity with the holy Scriptures is the onely Primarie ground of discerning a True Religion from a false whereupon I did put it in the first place Yet we may abstract Pro hîc nune from this way of procedour and argue from the faith of the Church in some ages without proceeding at the time to examine the truth of every point by the Scripture And the rather seeing in Scripture there are general promises of the perpetuity of the Church and consequently of preserving in her all fundamental truths If therefore we can have evidence that this was the faith of the Catholick Church I meane of the whole collective in any age then I may conclude this is the true faith and the True Religion and consequently what is agreeable thereto must also be the True Religion for nothing can be consonant to truth but truth From this it appeares that sisting in the Religion of the Catholick Church in the Second and Third Centurie as a Principle upon the general promise of the Churches perpetuity without a further progresse for the time to examine the truth of every particular it may become in some manner a Distinct ground of argueing from that according to which every point is severally reduced to Scripture-tryal Even as in Subalternas sciences the Conclusions of the Subalternant science are made use of as Principles without making a further progresse The Astronomer takes the Geometricians Conclusion as a Priuciple not seeking a Demonstration thereof So may the Divine in some cases take the faith of the
to these ages as not to goe further After we have gotten the verdict of the First three Centuries I shall not then declyne to trace you successively through all succeeding ages to this day And I am confident upon a through discusse it will appeare that Your present Romish Faith as to all its Essentials was never the faith of the Catholick Church in anie age let be in All. And upon the conttarie neither you nor any of your Adherents shall be able to prove that our Religion differs in Its Essentials from the faith of the Catholick Church in anie age Now in such an enquiry can we fall upon a more convenient Method then to beginne at the fountain I meane at the most pure Ancient and according to Egesippus Elogie Virgin Church in the First three Centuries If our Religiō be found conforme thereto in all Its Essentials as I am cōfident it shall then sure it is conforme to the True Catholick Religion in all ages If yours be found dissonant thereto as I doubt not but it will then sure it is dissonant to the Christian Religion in all ages For there is but one faith Eph. 4.5 and one True Religion But Secondly you have the boldnesse to upbraid me with Two contradictions Only before I propose them I must minde you that neither of these pretended Contradictions are in my Ninth Paper to which you now answere So glad it seemes you have been of any thing to fill up the roome wherein you should have answered that Ninth Paper If my Former Papers were guilty of these Contr̄adictions were you not very obtuse who did not discover them more timely Yet let the unpartiall Reader judge of these Contradictions The first alledged contradiction is That upon the one hand I should have affirmed Religion to be a complex of many truths which are to be severally tryed as the severall pieces of gold in a purse and that I would descend to the severall particulars yea and that all points necessary to salvation were contained perspicuously in Scripture Yet when you called me to give a list of all these particular points then I disclaimed my former example of a purse and alledged that I was not obliged to descend to particulars I see now I was in no mistake when I said that you walked by that Machiavillian principle Calumniare audacter c. Resume all my Papers and see if ever I refused to descend to a tryall of any particular Controversie betwixt you and us Yea have I not all this time been pressing you to this and you dared not to peep out of your lurking holes Have I not passed through many of the Controversies in particular to which you have not adventured to make any Reply Produce the page or leafe in any of my Papers where ever I disclaimed that forementioned example Of trying the severall peices of gold by the touch stone yea or one 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that once I gave you under my hand But I shall ingenuoussy tell the truth of that which you so deceitfully misrepresent and when I have done contradict me if you can I said indeed That Religion is a complen of many truths and to prove them all as matters are now stated bemint us and you Remanists were to write a body of controversies But yet that I should never decline to examine any of those with you And I have further said that all the necessarie points af Christian Religion were contained perspicuously in the Scriptures But when you in stead of comeing to a discusse of par●●cular points only started that old threed bare Cavill Concerning a precise catalogue of necessarie points I shew That it was but a meer tergiversing shift in you and demonstrated by many reasons which you was never able to answere That there was no necessitie lying upon me in order to the decision of the maine controversie at present betwixt us to determine a precise Catalogue of necessarie truths You may call in for your assistance the rest of your Society and try if you can find a reall Contradiction in all this Indeed if I had promised to give you a Catalogue of points necessarie to Salvation and hereafter had refused to give it o● if since I declared a readiness to debate with you any point in Controversie betwixt the Reformed Churches and the Church of Rome I had declined to performe my promise you might have accused me of Inconsistencie with my self Or if haveing ●ffi●med that all things necessarie to Salvation are clearly contained in Scripture I had denyed any article of faith necessarie to Salvation to be contained clearly in Scripture you might have charged me with a Contradiction But you and your Associats may canvase what I have said againe and againe and try if you can find either a Contradiction or that I have declyned any thing that is necessarie for the decision of the present Controve sie Cannot all the points in Controversie betwixt the Reformed Churches and Pomanists be particularly examined without Desyning a precise catalogue of truths simplie necessarie to Salvation Have I ever said that everie one of your Romish errors is Fundamentall Or that no points of truth are clearly revealed in Scripture but only Fundamentals or such the explicite belief whereof is absolutly necessarie to Salvation Nay I tell you that on maine reason why I did and doe forebear for the time to pitch upon such a Catalogue was because I stand now to justify the Religion of PROTESTANTS against your Cavills But the Reformed Churches in their Harmony of Confessions have not so farre as I have observed determined that Precise Catalogue of necessaries So that in pirching upon such a Catalogue at the time I should leave my worke to follow a tergiversing vagrant Yea some of our Divines particularly acu●e Chillingworth in his booke entituled The Religion of Protestants a safe way to Salvation part 1. cap 3 § 13. Affirmes that more may be necessarie to the Salration of some then of others And therefore to call for a precise catalogue of points necessarie to the Salvation of every one were as if one should call for a Dyall to serve all Meridians or for a coat to serve the Moon in all her Changes You may likewise remember that I shew in my Sixth and Seventh Papers that Romanists are no lesse concerned to give a Catalogue of necessaries nor exposed to fewer difficulties in doing it then we and that in this matter your Authors have been often Non-plussed by PROTESTANT Divines For you have made points Necessarie which the Ancient and Catholick Church never held as Necessarie And so have separated your selves from the Catholick Church of IESUS CHRIST But to let you see that I am still ready to performe what ever I undertooke pitch you upon any point controverted betwixt the Reformed churches and You whether belonging to the Essentials or Integrals of Religion that is whether simply necessarie to Salvation or not and you shall find that I
then apologize for me One Objection must needs be removed It may be asked how I doe charge the Iesuit as declyning to have the truth of Religion either examined by Scripture or Antiquity seeing he profers at lest to have one Controversie examined by Scripture Viz. concerning the number of Sacraments But let any rational person though a Romanist if he can but dispossesse his own mind of prejudice cognosce whether my Charge be just How disingenuous the Iesuit was in that seeming profer concerning the number of Sacraments is sufficiently discovered in my Reply to his tenth paper from page 236. to page 241. Now only let these few particulars be considered And 1. When did the Iesuit make this profer Only in his tenth or last paper imēdiatly before his getting out of the nation Why did he it not sooner especially seeing we had been exchanging papers above a year before and he had been frequently appealed to a discusse of particular Controversies Did he not in former papers positively decline to have the truth of Religion examined either by Scripture or Antiquity By Scripture because as he affirmes paper 4. pag. 37. The letter of Scripture is capable of divers yea contrary senses and there is no Religion so false but pretends that the tenets of it are conforme to the letter of Scripture By Antiquity also because sayeth the Iesuit paper 5. page 61 This with as great reason may be assumed by any Christian false Religion Yea doth he not charge me as hatching a new Religion of my own because I appealed to the Fathers of the three first Centuries in his 9. paper page 178. Now what ingenuity or courage is manifested by such a seeming profer at such a time after so many declinaturs ingenuous Romanists may judge But secondly Had there not been weighty Controversies tabled before viz. Concerning the Infallibility of Popes and Councils the Perspicuity and Perfection of the Scriptures Transubstantiation Adoration of Images Communion under one kinde Papal indulgences Apocrypha bookes the Popes Supremacie over the whole Catholick Church and his Jurisdiction over Princes Yea had it not been shewed as the breviry of missives would permit that the Church of Rome doth grosly erre in all these Yet never did he offer to Reply to any of these Let Romanists therefore againe judge whether he who passes over in silence all Arguments both from Scripture and Antiquity to prove the present Romish Religion erronious in all the foresaid particulars and only starts a new Question about the number of Sacraments doeth shew a through willingnesse to have the Truth of Religion tryed either by Scripture or Antiquity Thirdly If there he any Controversie tossed betwixt Rom mists and us where a cavilling Sophister may wrap himself up under Logomachies is not this it which the Iesuit hath pitched upon cōcerning the number of Sacraments Must it not be acknowledged on all hands that as the word Sacrament is taken in a larger or stricter sense a man may affirme that ther be more or fewer Sacraments But of this you may see more at length in the A●swere to the Jesuits tenth paper page 238. and 239. Let it be then considered how willing the Jesuit was of a Scriptural tryal who dates not adventure on the examination of other Controversies and only betaks himself to this wherein the Adversarie may shut himself up in a thicker of Logomachies But fourthly Doth the Jesuit really profer to have that on Controversie concerning the number of Sacraments betwixt Papists and us decyded by Scripture Or doth he bring Arguments from Scripture to prove a precise Septenary of proper Sacraments neither more nor fewer which is the Doctrine of the Present Romish Church Nor at all What then Only that he might seeme to say something he desires me to prove from Scripture that there be only two Sacraments or that there be no more then two which is in very deed to require me to prove the Negative while he himself declynes to prove the Affirmative viz. That there is not only more then two but compleatly seven Though the Iesuits demand be irrational I hope I have satisfied it in its own proper place But what though I had succumbed in proving that there were no more but two proper Sacraments Yet the question betwixt Romanists and us concerning the number of Sacraments were not decyded except it be proven that there be precisely seven neither more nor fewer If there be not a precise septenary one Article of the Romish faith falls to the ground Consequently the Iesuit never submits the Question concerning the number of Sacraments to a Scriptural tryal untill he offer to prove by Scripture a precise sepetenary of proper Sacraments which as yet he hath not done nor I believe will adventure to doe He will find need of the supplement of his unwriten traditions here But neither I suppose will these serve his turne But Fifthly what are all these ensuing papers but a demonstration of the Iesuits tergiversing humor In his first paper he proposed foure postulata like so many Oracles I discovered an egregious fallacy in one of them But to this day he never once endeavoured to vindicat himself He proposed in that paper an informal Syllogisme but could never thereafter adventure on a second which was retorted in better forme against the Popish Religion more wayes then one but these Retortions to this houre remaine unexamined I denyed the Assumption of that long studied Syllogisme but he could never be induced to undertake the probation thereof In that Assumption the Iesuit had said that the PROTESTANT Religion had no grounds to prove its conformity with the letter of Scripture To repell that bold allegeance I appealed him to produce any solid ground of conformity with Scripture which either the True Christian Religion hath or that the Popish Religion can pretend to which the Religion of PROTESTANTS wants But he could never be moved to produce any Sometimes he hinted at the Infallibility of the Propounders of the Articles of Faith but he durst neither adventure to tell whom he meant by these Infallible Propounders or to prove the Infallibility of Romish Propounders or to answere Arguments against their Infallibility At length being outwearied with his tergiversing I produced positive Grounds for proving the conformity of our Religion to the Scriptures and the disconformity of theirs viz. The Perspicuity of the Scriptures in all things necessarie and Conformitie with the faith of the Ancient Church in the first three Centuries Hereupon he positively declyned both Scriptures and Fathers in these first three Centuries as a test to find out the Truth of Religion Therefore finding that still he shunned to come to particulars I pirched upon that much controverted Scripture which Romanists pretend to be as favourable to them as any viz Hoc est Corpus meum This is my Body and proved the sense which PROTESTANTS give thereof to be True and Genuine and the sense which Romanists impose to
be false and absurd And offered to doe the like concerning other controverted Scriptures such as Luke 22.32 I have prayed for thee that thy faith fail not Matthew 16.18 Upon this Rocke I will build my Church 1. Tim. 3.15 The pillar and ground of Truth c. This I did in the Answere to his seventh paper from page 126. to page 130. But all these he waves as tedious Digressions in his eight paper page 148. I resolved also to try his behaviour more particularly in reference to Antiquity and therefore in the Answere to the Iesuits eight paper from page 169. to page 173. I produced seven articles of the present Romish Religion which I briefly shew to be repugnant to the faith of the Ancient Romish Church viz. Their Adoration of Images Their Transubstantiation Their Communion under one kinde The Popes Supremacy Their mantaining the Apocryphal bookes to be Canonical Scriptures the Papes usurped Jurisdiction over Princes and their Indulgences for easing Soules under the paines of Purgatory But this is all the Answere which the tergiversing Jesuit makes to these particulars in his paper 9. page 176. What makes it to our purpose your digressions about Images about Transubstantiation about Communion under one kinde about the Popes supremacy about Apocryphal bookes about Indulgences Purgatory c. I gave likewise some account of their corrupting the Morals and Practicals of Christianity by their impious doctrine of Probables in the answere to his eight paper page 162. 163. c. But to this he answered Ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem nothing at all The rest of his rergiversing Preteritions I must leave the Reader to collect by his own observation Did ever I pray an ill cause fall into the hands of a more unhappie Advocat Whether now my charge against the Iesuit as on that declynes to have the truth of Religion tryed either by Scripture or Antiquity be just let him who who ponders these particulars and peruseth all the Papers judge Had I tergiversed as the Iesuit hath done had I been left at such disadvantages as he would they not have made the World ring with it What ever answere shall be returned to me Our Popish Apostats will be ready to entertain it with Plaudire's as if the field were wone But I hope they who are judicious will hereafter lesse regard their clamours having such experience of their triumphing when their Champion had behaved himself in such a piteous fashion Our Romanists are pleased to boast that how soon these papers come abroad they shall have an Answere tripping upon their heels Indeed I have eased them of much labour by publishing all these papers Have they not had a good opportunity these six or seven moneths wherein they knew thir papers were at the Presse to prepare supplies for Mr. Dempsters omissions Have they not many hands and heads to furnish them materials little worke to divert them from scribling Yet they would take heed lest through preposterous h●ste they fall into Mr. Dempsters errour to leave the chiefe of their worke behind them My designe ever was rather to contend with them in solidity of reason then in Celerity of dispatch Diu apparandumest bellum ut vincas celerius If Romanists be as speedy in their Reply as they talke will it not discover that they apprehend some danger to their ill Cause from these papers If their speed be not answerable to their boasting will it not be an evidence that they are large as good at boasting as at argueing All the courtesie I crave from the ingenuous Reader is to allow me an equal hearing with the Adversary So as when he is to passe judgement betwixt us he consider an equal number of his papers and mine Here there be ten of either side presented If now Sentence should be past neither of us could complaine that we had not ben heard But if Romanists adde their eleventh paper then ought not any further sentence be suspended untill my Reply be heard The Iesuit having the first word doth not the last de jure appertaine to me Yet if the eleventh paper run in the same trifling and tautologizing strain with the former I plead no Suspension My heart bleeds for our straying Apostats some falling to rank Popish Idolatrie others to the delusions of Quakerism which if learned and judicious persons be not mistaken is but Popery under a disguise However O that my head were waters and mine eyes a fountain of tears to weep day and night over these deluded Soules under whatsoever Denomination they goe O that their eyes were opened to see the Sin the Scandal and Danger of their way It might be of some use to speak of the Causes of so great a Defection had not these Papers already swelled to such a bignes I shall therefore only transiently hint at a few And First There is alace an innate Principle of Levity and Instability in peoples h●ar●s so that they are ready to be Tossed to and frolike Children with every wind of Doctrine Eph. 4.14 If the heart be not established by grace The 〈◊〉 si●eration of this should humble all and make us jealous our own hearts and watch unto Prayer lest we fall into temptation Secondly Seducers have usually a wonderfull insinuating faculty Rom 16.18 By good words and faire speeches they deceive the hearts of the simple By smooth words accommodated to the complexion of these with whom they deal they steal away their hearts as is said of Absolon Yet they in a manner fascinat and bewi●ch them as is the Apostles expression Gal. 3.1 And now these decenfull workers as they are termed 2 Cor. 11.13 have taken an unusuall boldness upon them to intrude into all companies where they have any hope of prevailing These therfore who would eschew their Contagion would shun their fellowship as they would shun Persons smitten with the Plague for the Words of Seducers doe eat as a Gangren 2. Tim. 2.17 The Apostle Iohn would not breath in the same aire with the Heretick Cerinthus but sprang out of the Bath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayeth Euseb lib. 3. hist Eccles cap. 25. How soon he perceived the Heretick to be there Thirdly As Hereticks are high and specious in their pretences so also bold and peremptory in their Asseverations The Romish Emissaries talk bigly of the Church as if none had an interest in the Catholick Church but these of their way The Quakers take us great a latitude to boast of the Light and Spirit God forbid that we should derogat from the necessity or efficacy of the Spirits working or from the due esteem to the Catholick Church nay I hope our hearers know we speak more to the just advantage of both then either Jesuit or Quaker But besides these vain and specious pretences these men are very confident in their Asseverations Though they cannot solidely prove any of their Erronious Positions yet they will affirme the truth of them boldly and be ready to Anathematize
period to this controversie I had condescended to mention to you Grounds of the truth of the Religion of PROTESTANTS which are not really competible to any false Religion however they may be pretended too It is hard to me to tell whether in your enumeration of them or in your ludicrous way of confutation you manifest more Childish weaknesse and folly And first in the enumeration of the grounds of Religion you number up five more indeed then ever I gave you For the first two namly the Intrinsick objective evidence of Religion and The conformity thereof to the word of GOD were never mentioned by me as two distinct grounds yea your self in your third Paper reckoned these as Synonima's and therefore you but play the child in reckoning them as distinct Neither is the fifth ground which you mention concerning The perspicuity of the Scriptures to be adequatly distinguished from these But your cheife prevarication is in that which you mention as the Third ground of the truth of our Religion namly that Religion being a complex of many divine truth cannot be all proven at once but by compating each of these truths with the word of GOD. I could not have expected that a man who was not in a perfect Delirinm could have bewrayed such stupidity for this was never laid down by me as a Ground of our Religion Nay a Child might have discerned by the very terms that this was onely brought as a reason why in such a short Paper I could not be tyed to give you the grounds of our Religion For it were to tye me as matters are now stated to writ a whole bodie of controversies What an impudent cheat then is this you would put upon your Reader to substitute that as a Ground of the truth of our Religion assigned by me which in very deed was brought by me as a reason why I was not tyed at this time to give you any grounds Henceforth therefore when you goe to impugne any thing in my Papers propose it in my own terms else I must say to you in the words of the Poet. Quem recitas meus est O Fidentine libellus Sed malè dum recitas incipit esse tuus You discover no lesse weaknesse in your trifling confutation of these grounds of Religion for all ye say to every one of them which five times you doe repeat is that a false Religion may alleage all these grounds But herein you play the silly Sophister Ab ignoratione elenchi for the question is not whether the PROTESTANT or true Religion hath grounds which a false Religion may not alleage or pretend but whether the PROTESTANT Religion hath grounds which cannot be verified of a false Religion I freely grant that a false Religion may lay claime to the grounds of the true Religion as the mad man of Athens laid claime to all the Ships that came into the Harbout as his own though none of them were his But the Grounds of the true Religion can never be verified of a false Religion It was not enough then for you to say that a false Religion may lay claime to those Grounds nay nor was it to the purpose unlesse you could also have shewed that the Ground of the PROTESTANT Religion namely Conformity with the Scripture might be verified of a false Religion This you ought to have showen if you had intended a real confutation of my grounds But this you will find as impossible for you as to remove the Earth from its Axis If you looke againe to my last Paper you will finde that in stead of these Five grounds of your mustering I gave only these Two grounds from which indeed the truth of the Religion of PROTESTANTS and the falshood of the present Romish Religion may be discovered The first was The perspicuity of the Scripture in all things necessarie to Salvation which I did confirme by luculent Authorities which you have not once dared to examine The other was From our Agreement in essentials with the faith of the purest and most Ancient primitive Church in the first three Centuries And with all from this I deduced a demonstration of the falshood of your now Romish Church and Religion from the discrepancy thereof in essentials from the faith of the Catholick Church in the first three Centuries which I confirmed from your Formula Fidei or Popish Creed contrived by Pope Pius the fourth which differs in its essentials from the faith of the Church in the first three Centuries Had you been willing that imparriall search should be made whether the truth stood on your side or on ours Had you not here matter enough to work upon both from Scripture and Antiquity But dissembling all my arguments from these principles you onely give this snifling Answere that they who have a false Religion may also pretend that their Religion is also contained in Scripture and is conforme to the Religion of the primitive Church To which I Reply first that these forementioned grounds doe not cease to be grounds for proving the True Religion because Hereticks pretend an interest in them Nay on the contrary Hereticks laying claime to them is a strong persumption that they are the induitable grounds of the true Religion as a Rogues pretending conformity with the Law is so farr from proving that the Law is no discriminating Test betwixt Honestie and Roguery that it is rather a vehement presumption of the con-ratie Secondly Had you resolved to goe to the borrome of the busines you should have proved that either these grounds assigned by me are not proper grounds for the discerning the True Religion from a false or that these grounds doeth really agree to a false Religion that is That a false Religion is perspicuously contained in Scripture and doth agree in its essentials with the Religion of the primitive Church in the first three Centuries or that these grounds doe not agree to the Religion of PROTESTANTS But none of these doe you once attempt to performe Nay over againe you are put to prove any of these which if you doe Tu Phillida solus habeto But thirdly I demonstrate on the contratie that these are sure grounds by which the truth of Religion may be discerned Thus if Scripture be not a sufficient ground and Test to distinguish a true Religion from a false then it must be either because it doth not containe All things necessary to Salvation or because it doth not hold out Perspicuously all these things for there is no other impediment imaginable unlesse with the Infidell you should question the Authority of Scriptures But when we say that the Scripture is the indubitable Test for discerning the True Religion from a false it is to be understood among Christians who acknowledge the divine Authoritie of Scriptures Consequently if the Scriptures be Perspicuous in all things necessary to Savlation as our Divines have often demonstrated and I cleared in my last by irrefragable testimonies both of Ancients and of
the scop of your first Paper and Syllogisme was to hold out That the true Religion hath grounds to prove it self to be conform● to the true sense of the letter of the word of GOD. But this were impossible if all Religion and consequently what ever is necessarie to Salvation were not contained in the writen Word of God And therefor in my answere to your First Paper I concluded from that Syllogisme that you had overturned your Vnwriten traditions So that now you are not in Bonâ fide to object against the Perfection of Scriptures as containing all things necessary to Salvation without contradicting your self But this hath been a fatalitie which hath attended you throughout all this debate Secondly this your demand Of drawing up a Lift and Catalogue of necessaries is an old cavill of your Romanists which our Divines have often canvased and therefore ●s I told you that you would be served when you renewed old Refu●ed Cavills Itemit you to see what hath been said to this purpose By Master Chillingwerth in his Defence of Petter part 1. capp 3.4 And by Stilling-sleet In his Vindication of the Bishop of Canterbury against T. C. part 1. cap. 4. And Crakantliorp in his ' Defens Ecclesia Anglicana cap. 47. Thirdly you falslie affirme that the Scripture doth pur no distinction betwixt divine truthes of absolute necessitie to Salvation and others the beleef whereof is not so indispensably necessarie Sayeth not the Scriptore Heb. 11.6 He that cometh unto GOD must beleeve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that he is and that he is a rewarder of them that diligently seek him Is the like Character of necessitie put upon everie truth Is there I pray as great necssi●tie to beleeve that Paul left a Clok at Treat 2. Tim. 4.13 As to beleeve there is a GOD Know you not that of Austin lib. 1. Contra Iulianum cap. 6. Alia sunt in quibus inter se aliquande etiam doctissimi atꝙ optimi regulae Catholicae defensores salva fidei compage non consonant alius alio de una re melius aliquid dicit verius hoc autens unde nunc agimus ad ipsa pertinet sidei fundamenta Where the Father acknowledges there are some Foundation truths in Christianitie absolutly necessarie and others not so You may see this larglie proven by Master Baxter in his Key for Catholiks part 1. cap. 16. And Crakanthorp loco citato no to mention others Fourthly I absolutlie denie that it was incumbent to me at this time to draw up a Lift of truths simply necessarie to Salvation and it was a tergiversing Shift in you to demand it that so you might keep off the eximination of that which is mainlie in controversie betwixt us For though I with reformed Divines doe affirme that all things necessarie to Salvation are contained in Scripture Yet neither they nor I affirme that it is necessary to Salvation to have a precise Catalogue of things necessarie containing neither more not lesse Did I pray you Chryfostome draw up a Catalogue of necessaries when he said Hom. 3. In epist 2. Ad Thess That all things necessarie are clear and manifest in the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Augustin when he said Lib. 2. De doct Christ cap. 9. that In ●is quae aperte posita sunt in these things which are plainly laid down in the Scripturs Inveniuntur amnia are found all which belong to faith or maners Or Tertullian when he said Scripturae plenitudinem adero Cannot this generall be proven that all things necessarie are contained in the Scriptures unlesse a precise Catalogue be drawne Is there no way to prove an Universall conclusion but by an induction and enumeration of all particulars Cannot I conclude that all the dead shall rise at the last day unlesse I can draw up a list of all the race of Mankind Or that all the Reprobat shall be eternally shut up in hell unlesse I can give you a catalogue and definit number of that generation of GODS wrath Can I not conclude that all Jesuits are devoted Slaves to the Pope unlesse I can give a catalogue and a definit number of these locusts Is not the generall which we affirme abundantly proven by these Scriptures in which the sufficiencie of the Scripture to bring men to Salvation is held forth As 2. Tim. John 20.31 Gal. 1.8.9 c. In so much that Tertullian was bold to say Contra Hermogenens cap. 22. Doceat Hermogenes Scriptures esse si non est Scriptum timeat illud vae adjicientibus ant detrahentibus destinatum Yea what if it should be added that the explicite beleef of more truths may be necessarie to the Salvation of one then of another Said nor the Lord Christ Luke 12.48 Unto whome much is given much shall be required Whereupon a great Divine spared not to say That to call for a precise catalogue of necessarie truths is as unreasonable as if one should desire us to make a coat to fit the Moon in all her Changes or a garment to fit all statures or a dyall to serve all Meridians or to designe particularly what provision may serve a● Army for a year whereas there may be an Ar●●ie of a thousand and an Army of an hundreth thousand whose provision therefore cannot be alike But what ever be of this let it suffice to have given you this generall character of necessarie truths that no truth of Religion is further to be accounted necessary then Scripture puts a character of necessity upon it And here by the way I might let you see what a fool you wer in medling with my example Of trying pieces of gold severally by the Tonchstone For in the present case it can import no more but that before any truth be concluded necessarie it must first be found that the Scriptures hath put a character of necessity upon it and consequently all necessarie truths must be contained in Scripture Quod erat demonstrandum You would therefore not medle with my weapons lest they cut your hands But Fifthly and lastly I adde that you Romanists are as much concerned to draw up a list and catalogue of necessaries as we and I am sure in so doing you shall find greater difficulty especially if with your late Champions you say that all that and onely that is necessarie which your Church hath defined For first can ye agree among your selves to tell me what you mean by the Church Or secondly can you enumerat a precise catalogue of all that the Church hath defined Or how can you ascertaine any of the true sense of these Definitions Or Thirdly can you show me who hath impowered the Church since the dayes of the Apostles to put a Character of necessity to Salvation upon a truth which had it not before And Fourthly did not I from this demonstrate your Religion to be a false Religion because it differs in its essentials and in these things which to you are necessary to
Salvatiō from the faith of the most ancient primitive Church Seeing your Formula fidei contrived by Pope Pius the fourth hath made all the canons of the councill of Trent necessarie which I am sure neither you nor any man shall be able to show to have been the faith of the most Ancient and primitive Church Though this hath been put to you once and againe yet have you not dared to touch upon this string Yea Fifthly from this your imposing new necessary articles of faith whereas Regula fidei as Tertullian well sayed Lib. de velandis Virgin Una omnino est immobilis irrefomabilis many of our Divines have demonstrated your Church to be the most Schismaticall society that bears the name of a Church under Heaven For by this you have cut your selves off both from the ancient Church and from the greatest part of Christendome at this day Among many others who have convicted you of this greivous crime you may try how you can expede your self from that which hath been said to this purpose by Decter Morton in his booke intituled The Grand Imposture of the Church of Rome cap. 15. by Stilling fleet in his Vindicatione of the Bishop of Canterbury part 2. cap. 2. And Voetius in his Desperata causa Papatus lib. 3. From this it were easy to demonstrat that notwithstanding your great pretences to Catholicisme we <