Scolding no scholarship in the abyss, or, Groundless grounds of the Protestant religion as holden out by M. Menzeis in his brawlings against M. Dempster.

SECT. III.

Wherein Mr. Menzeis great Prin∣ciple, That there is no Infallible visible Judge of Controversie in the true Church is Positively re∣futed, as the main Ground of all Divisions, Schisms, and Heresies, and contrary to the Scriptures, Fathers, and Reason.

AS all Rebellion in Kingdoms and Com∣mon-wealths, has its rise from contempt of the lawful Authority of Princes and Magistrates, upon the specious pretence of abuse of Power, against the Laws of the Kingdom, and Liberties of the Subjects: So all Heresies

in the Church begin with appeals from the Pa∣stors of the Church, (the only Judges establisht by Christ) to his Written Word, which is to all Christians as their Law Book. LEX REX, cry out Rebels with their Calipha Buchanan: LEX JUDEX, or nolo verba quae non sunt scripta, An∣swers the Heretick with an Arian in the Councel of Nice. They will believe what they read, and not what they hear; though the Apostle teach us, that Faith comes of hearing, and the rea∣son is, because with Mr. Menzeis, they acknow∣ledge none speaking in matters of Faith and Reli∣gion Infallible.

No Infallible Visible Judge.

This is indeed that great Principle Protestants did broach to themselves in the beginning of Re∣formation, and at their very first leaping out from the Church, they would admit of no In∣fallible visible Judge, stand to no Sentence or Decree of Church, Councils, Fathers. Now this Principle being supposed by them to be so∣lid, and an unquestionable truth, nothing can follow thereon, but what is true. Ex vero nil nisi verum, and consequently any private Pro∣testant reading Scripture with a sincere intenti∣on, may, yea ought to adhere to what he thinks to be in Scripture, should all the Protestant

Church, with all her Assemblies, Synods, Preach∣ers be of a contrary mind. Upon this, Luther and Calvin leave the Catholick Roman Church, and all visible Congregations in the Christian World at that time, because sayes Chamiers Ep. 49. (though Mr. Menzeis deny it was so) Then Apostacy averted the whole body from Christ. They made all the Kings and people drunk, from the first to the last, says Calvin, Inst. l. 4. c. 18. and Whi∣taker, Cont. 4. q. 5. c. 3. No Religion but the Papistical had place in the Church. Duditius apud Bezam; Ep. 1. sayes more, if that be true which the Fathers have professed, with mutual consent, it is altogether on the Papists side.

Upon this same Principle, innumerable other Sects and Sectaries, have left again Protestants, and the Protestant Church upon this, and this only Principle; every particular man reading Scripture, and taking it as he thinks both words and sense clear, is made his own Judge, and so as many heads almost, as many sentences, and di∣verse Opinions in Religion: some thinking Scrip∣ture clear for this, some for that Sect, some ad∣mitting or rejecting whole Books of Scripture at their pleasure: Yea some, and that too too ma∣ny seeing most clear Scripture tossed and wrested by contrary Sects, suspend their Judgment, re∣nounce their Faith, and quit all Religion, not knowing with what party to side. Others in fine, who think themselves deeper wits, as they

are more speculative and searching brains, having run through all can be said, to ascertain any point of Faith (save only the Divine Oracle in the Church) have turned Scepticks in Religion, grounding themselves on meer probability. Which Seed of Infidelity (sayes the Author of a Treatise, Intituled Faith vindicated from possibility of Falshood) Sowen, when the Infallible Authority of the Church, as the rule of Faith, was renoun∣ced, dared, first appear publickly above ground, in the Writings of Mr. Chillingworth, and the L. Falkland, dressed up in a plausible Rhetorick, and set out under a yet more pleasant Title to Protestants, as being against Popery, was most graciously received by many. Yea when it ap∣peared in Mr. Tilletson his Eloquent and Famous Sermon, did begin to get credit, as an Evangeli∣cal truth; and all this upon the foresaid great principle.

Upon it the holy work of Reformation by pri∣vate men, opposing the Law and Gospel, to the judicial Sentence and Decrees of the whole Ca∣tholick Church: Upon it the glorious work of the Covenant by some factious Zelots against Prince and Pastors in the Protestant Church: Up∣on it Preachers and Pulpits clash at randome, Sects and Sectaries multiply, the Christian world is put in confusion with endless Jars and Debates in Religion: And all this because there is no In∣fallible Judge of Controversie, to give Sentence

in favour of any one party silencing all others. In a word for that (according to Protestants) God hath given us a Law without a Judg, however inconsistent this may seem, with Order, Provi∣dence and wisdom.

This one Principle, I say once more with the great St. Augustine, Serm. 14. de verbis Ap. Ru∣ines the very Grounds of Religion. In aliis quae∣stionibus non diligenter digestis non plenâ Ecclesiae Authoritate firmatis, ferendus est disputator er∣rans, ibi ferendus error: non tamen progredi de∣bet ut fundamentum ipsum Ecclesiae quatere molia∣tur: According to the same St. Augustine, ib. whosoever run their heads, were they never so great, (with Mr. Menzeis) against this Inex∣pugnable wall of the Church Authority, are crusht. Hoc habet Authoritas matris Eccelsiae, hoc fundatus veritatis obtinet canon, contra hoc robur, contra hunc Inexpugnabilem murum quisquis arie∣tat ipse confringitur. Is it not on the Church her Infallible Authority, St. Augustine admits the Scriptures, contr. Ep. fund. c. 5. Ego vero Evan∣gelio non crederem nisi me Ecclesiae commoveret Au∣thoritas; 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 for∣••e in Evangelio aliquid apertissimum de Manichaei

apostolatu invenire potueris, infirmabis mihi Ca∣tholicorum Authoritatem, qui jubent ut tibi non cre∣dam quâ infirmatâ jam nec Evangelio credere po∣tero, quia per eos illi credideram.

Was not the Church Judge in Religion for the first two thousand years, before any Scrip∣tures were written? Was not again the Church of the Jews the same Judge after the Law was gi∣ven, 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 pu∣nish them with death, for not obeying in mat∣ters 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 In∣fallible 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 passa∣ges with Protestants? Is there any one more ra∣tional then the whole Church of God? any spi∣rit 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 Coun∣cils, 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 re∣form 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 understand∣ing Scripture, we must not believe otherwise, then

as the Church of God hath by succession deliver∣ed to us.

S. Cyprian de unit. eccl. That the Church can∣not 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 can∣not 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 Di∣vine 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 Apostoli∣cal Sea, manifestly even to the acknowledgment of all mankind, hath obtained the height of Authority, Hereticks who on every side barked against her be∣ing partly by the consent of Nations, partly by the Authority of Councils, partly by the Majesty of Mi∣racles condemned, to which Church not to yield pri∣macy, 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 Re∣formers of the Church, not only thinking and calling what she practised Idolatry and Super∣stition, 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, speak∣ing 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 diffu∣sive body of the Church, and not to the Repre∣sentative 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 per∣formance

of Christs words and promises in fu∣ture 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 eve∣ry 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 In∣fallible Judicatory, what ever Mr. Menzeis standing to his Great Principle, say to the con∣trary.

Thus S. Cyril l. 10. de trin. averres Decrees of General Councils to be most Holy and Divine O∣racles.

S. Leo Ep. 37.64. A Sentence inspired by the Holy Ghost.

S. Epiphanius haeres. 77. A Decision not to be que∣stioned.

S. Athanasius Ep. ad Episc. Afric. The Word of God which endureth for ever.

S. Basil Ep. 10. The Touch-stone to discern He∣reticks.

Vincensius Lyrinensis in his Book against Heresies c. 4. says, all who will not be accounted Hereticks, must conform themselves to the Decrees of Oecume∣nical or General Councils.

S. Augustine Ep. 162. Calls them the last Sen∣tence

can be expected in matters of Faith.

S. Gregory the great l. 1. Ep. 24. Reverences the first four General Councils as the four Evan∣gills.

And Constantine the great, the first Christian Emperour, Ep. ad eccle. Alex. as witness Sozome∣nus, l. 1. c. 24. and Socrates l. 1. c. 6. holds the De∣crees of the Council of Nice, against Arius, a Di∣vine Sentence flowing from the mouths of so many, and great Bishops inspired by the Holy Ghost.

Wherefore S. Augustine de bapt. contra do∣nat. l. 1. c. 7. concludes, That no doubt ought to be made, of what is by full Decree establisht in a Coun∣cil. 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 fur∣ther experience, his words are, Cum aliquo re∣rum experimento aperitur quod clausum est, & cog∣noscitur quod latebat, clearly shewing he means not any Decision of Faith can be mended, which no experience can learn us, but Divine Revelati∣on alone can teach.

Thus to shun prolixity in Citations, do not all the Fathers who were ever present at Coun∣cils, Subscribe their Canons and Decrees, annex∣ing 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 Pro∣testant 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 mo∣ved touching the lawfulness of Councils, now the Fathers speak not of the Council of Trent, but only of lawful ones? Answer, a contentious spi∣rit will question any thing; but St. Augustine a∣bove cited, tells you of what is by full Decree establisht in a Council, no doubt or question ought to be made. Whatever Protestants ob∣ject against the Council of Trent, did not the Arians against the Nicene Council? Nolo ver∣ba quae non sunt Scripta, that is, I will believe no∣thing but the written Word, which is but the ec∣cho 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 Scrip∣ture, 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 controvert∣ed? 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 Cove∣nant be renewed, Bishops again thrust out, and Mr. Menzeis set high, for yielding obedience to them, only through compulsion and fear of loo∣sing his place.

Fifthly, The Church her self when fallen in er∣rour, cannot be Judge, being Criminal and Im∣peached 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 So∣veraign, 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 Cen∣sures of the Church, when they fall at vari∣ance 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 Es∣sentially, 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 par∣ticular Church. Answer, we take it not so, when we say the Catholick Roman Church, but for all Churches in Communion with the Ro∣man, as all Countries under the Roman Empe∣rour, are called the Roman Empire, and all people under the Law of Moses, the Jewish Church, though that name taken strictly, belong∣ed 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 Universa∣lity 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 peo∣ple.

Eighthly, But whereon Grounded this Infal∣lible Authority of the Church? Answer, On the clear places of Scripture and Fathers above cited; It is the Ground and Pillar of truth, there∣fore 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, there∣fore cannot err. Christ hath placed in it Apo∣stles, Doctors, Pastors, and Bishops to the con∣summation 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 Authori∣ty of the Church the Fathers have received the Originals, Translations, and Sense of Scripture Books, yea some chief Points of Faith, not men∣tioned 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 Damnati∣on, to hear the Church in matters of Faith and Religion, therefore it cannot err. All are obliged to live in Communion with the Church, therefore cannot erre. The Church hath from Christ, and ever has exercised a Ju∣dicatory

Power in all belonging to Faith and Worship, therefore cannot err. Christ hath sealed constantly in all Ages her Doctrine with Wonders, and Miracles, therefore it cannot err: To conclude, if the Church and her Pastors assembled in Councils mistake clear Scripture, misapply Scriptures, deceive, or be deceived, what particular man can either justly censure her, and them, or solidly Ground himself? Magna vis veritatis, great is the strength of Ve∣rity, and nothing more true then what is here holden out, that to admit with Mr. Menzeis, of no Infallible visible Judge of Controversie, is the only Fountain and Spring of all Divisions, Schisms, and Heresies, to which this one Prote∣stant Principle, opens so wide a Gate.