in the Kingdom then Out-laws and Rebels pretending to adhere immediately to them as they themselves read Think them clear or expound SECT V. Scripture however clear in Fundamentals clearly mistaken by Protestants and clearly making against them LEt us come at last to the Fundamental Points of the Protestant Religion which Mr. Menzeis holds out to be clear in Scripture Whereupon his Adversary demands what things he esteems Fundamental He Answers to ask a Catalogue of Fundamentals is to ask how to make a Coat to the Moon in all her changes And this his quick Reply he borrows from a learned Divine as he calls him Mr. Chillingworth is the man as I conceive for he has the same words a meer Sceptick in Religion and who takes away all certainty in Faith and to say true the Protestant Religion is so Obnoxious to Reformations Alterations Innovations that it is most fitly compared by him to the Moon in all her changes Yea Protestants are of so different Opinions even in what they call Fundamentals that scarce two set down the same Perkins in Cath. Reform p. 407. and in his Exposition of the Creed p. 503. will have all Fundamentals included in the Apostles Creed Duplessis in his Treatise of the Church C. 5. in the Decalogue Du Moulin after Melancton in C. 4. Matt. the Creed and Decalogue Luther Tom. 7. in Enchir. f. 118. in the Creed Decalogue and Lords Prayer Whitaker Contr. 1. q. 4. p. 340. in the Creed Lords Prayer and Sacraments Sadeel Praef. Resp ad Turr. to believe Christ crucified and the Pope to be Antichrist Chillingworth in his Treatise Intituled the Religion of Protestants a safe way to Salvation p. 408. n. 35. says plainly Protestants do not agree touching what Points are Fundamental and page 166 we know not precisely just how much is Funtamental Again page 23. he that will go about to distinguish what was written because it was profitable from what was written because necessary shall find an intricate business of it and almost impossible that he should be certain he hath done it when he hath done it Wherefore he says in the same page n. 27. that Protestants give not a Catalogue of Fundamentals it is not from Tergiversation but from Wisdom and Necessity and when they had done it it had been to no purpose there being as matters now stand as great necessity of believing those Truths of Scripture which are not Fundamental as those that are And yet other Protestants with M. Menzeis harp upon nothing more then the Distinction of Fundamentals from not Fundamentals as if those were necessarily believed these not I know in other places of the same Treatise this Author contradicts himself which shews not only Protestants disagree in Fundamentals one from another but even the same man from himself so well grounded they are in these their Fundamentals and Grounds wherein notwithstanding their monstrous Divisions they vainly bragg to agree But how can it be discerned whether all Protestants or a few agree in Fundamentals unless it be precisely known what and how many Fundamentals there be Potter in fine extends the number of Fundamentals beyond all his Brethren have said his words are page 24. it is Fundamental to a Christians Faith and necessary for his salvation that he believe all revealed Truths of God whereof he may be convinced they are of God And doth not this diversity of Opinions equal the changes of the Moon Or is not all this a most clear and manifest Demonstration however Scripture be clear in Fundamentals which now I do not dispute at least it is not so even to the Learnedst and most sharp sighted Protestants who so little agree in that Point that scarce two are of the same Judgment and Mind If others did thus mistake what is perspicuous in Scripture Mr. Menzeis would presently tell us no wonder they do so by reason of their evil disposed intellect But that Protestants and these not of the Vulgar sort but even the Pillars of their Religion and Defenders of their Faith by Volumes in Print should not see what in Scripture is most clear but so vary and divide in such a multiplicity of Opinions and yet maintain Scripture in these same things wehrein they so vary is clear what a wonderful thing is this Or who I pray you can trust men both at once saying Scripture is clear in Fundamentals and yet setting down the same Fundamentals diversly By this plainly confessing either their own blindness and so that they are not good Guides nor to be believed when they speak of what in Scripture is clear or else that their Doctrine in this is false What M. Menzeis holds Fundamental so great a secret it is that neither will he tell us himself nor can any other know it he having so often changed House and built upon diverse Grounds Yet that he should not seem to say nothing a mark he gives us to know what in Scripture is Fundamental to wit if we find it commanded to be believed by all or a Character of necessity to be put upon it Whereupon I reflect first M. Menzeis Doctrine is here very Incoherent for both he teaches it is commanded in Scripture all men believe Fundamentals as things absolutely necessary to salvation and nevertheless the Catalogue of these same things he will have impossible as a Coat to the Moon Would not this argue he is ignorant himself of what all should know and believe Otherwise surely he should never have judged this Catalogue impossible it being easie to a man to call to memory what he knows yea we know no more then we can call to memory says the Roman Orator Tantum scimus quantum memoriâ tenemus Secondly I reflect that rejecting the Infallible Authority of the Church teaching every particular person what is Fundamental and what we must necessarily know and explicitely believe to attain salvation pretending all this is clear and may be found by the marks he has given in Scripture he remaines obliged to a very hard task 1. To prove in General from evident and clear Scripture that all things necessary to be believed are clear and evident in Scripture Let him answer then First where he reads this and to the Fathers teaching the contrary as we shall see below 2. To prove every Fundamental Point in particular immediately and clearly from Scripture And this so that the words cannot be taken obviously and literally in any other sense For if they can be so taken then I have no Infallible Evidence but they should be so taken without some Infallible Guide telling me they should not be so taken in the place alledged As for example these words This is my Body undoubtedly may at least signifie and that most Obviously and Litterally that Christs Body is really in the Sacrament as when I say this is a piece of Gold this a piece of Silver these words litterally signifie real Gold and Silver Wherefore if I will take the words
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
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
the 19. he writes thus We confess that neither conference of places nor consideration of what followeth or goes before nor looking into Originals are of any force unless we find the things which we conceive to be understood and meant in the places interpreted to be consonant to the Rule of Faith that is Tradition conserved in the Church neither is there any of our Divines that ever taught otherwise Where you see by Doctor Field M. Menzeis is discarded from being a Protestant Divine the Scripture however clear is declared to be no Rule or Ground of Faith but according to the sense of them that went before us as all other means besides Tradition in his 16. Ch. are propounded to be but probable Conjectures and not infallible grounds And this most rationally for what private man as I have said can assure himself that either the finding out the true sense of Scripture as to him is tyed to the means of Interpretation M. Menzeis sets down or that he makes a right use of all these means For as the same Dr. Field judiciously remarks and ingenuously grants with S. Augustine contra Ep. Fundam and de Util. cred few men have leasure fewer strength of understanding to examine the particular Controversies so many and so intricate in these our dayes and that the way to satisfie their Consciences in this most important affair is to find out the true Church and rest in her judgment Ad sapientiam says S. Augustine in Ecclesia Spirituales pauci perveniunt caeteram vero turbam non intelligendi vivacitas sed credendi simplicitas tutissimam facit that is few even Spiritual ones in the Church attain to perfect knowledge the rest being made most sure not by their quickness in understanding but by their simplicity in believing 2. This the Protestants way is but a trifling loosing of time never having been found able to settle debates amongst themselves as witness 60. Synods holden in 60. years time says Rescius l. de Atheismo in which all taking Scripture for their ground without any Infallible Judge did so little agree that they parted not so much as good friends Neque dantes dextras fraternitatis aut humanitatis How many Examples of this amongst Lutherans and Calvinists Prelaticks and Presbyterians and even in our confessions of Faith and Covenant among our selves I know M. Menzeis Answer will be their Dissentions are not in Fundamentals of these I shall speak presently in the next Section only here I ask why then so great cruelty so much bloud so many Excommunications and Curses If they did not think them so who moved such troubles they were either most cruel or mad as Tertullian l. de praescr most truly says in Disputing out of Texts of Scripture that is as every man reads and understands there is no other good got but either to make a man sick or mad It is not so in the Catholick Church what ever M. Menzeis says of Jesuits and Dominicans neither party having ever contested in any thing that was once decided by the Church 3. The Protestants way is Preposterous Religion being Established before the Scriptures and they only written to true believers whence Tertullian prescribing against all Hereticks says We do not admit them to dispute from Scripture till first they can show who their Ancestors were from whom by whom when and to whom the form of Christian Religion was delivered Whereupon to conclude all this I ask at M. Menzeis is every particular man amongst Protestants infallibly assured by Scripture of what he believes If so why not then Catholicks and all the Catholick Church they receive the Scriptures with Protestants yea Protestants only from them their Churchmen read the Scriptures with as great diligence they be in a far greater number they have ten for one who have Expouded it they apply no less all the means for a right Interpretation they study the Originals confer Places pray many hours both day and night have no Wives Children or Family to divert them most of them have renounced all pretence to Riches Honours and all Temporal Interests wherewith they might be Byassed any wise in what they profess The extraordinary and unparallelled pains they take in the most Barren Savage and cruel nations of the Earth for their conversion to Christianity would seem sufficient to evidence both the good disposition of their minds and the sincere intention of their hearts beyond the Preachers of whatsoever Sect Their manifold Writings witness enough the solidity and quickness of their wits and even their Wonders and Mracles in latter ages in all most Authentick Records of History would make believe they want not the assistance of the the Spirit yea and of the power of God and yet that we should think that they are blinded Protestants see clear they mistake Scripture Protestants take it aright they are misled by the Spirit of Errour Protestants directed by the Spirit of Truth what Reason Proof or Probability for this But why do Protestants pretend it is so Forsooth chiefly because they acknowledge one high Bishop in the whole Church as Protestants a primate in each Kingdom with the Negative voice to silence all private sowers of Dissention and keep unity because they take the Canons and Rules of their Faith from Scripture explained in general Councils and the Unanimous consent of the Church and Fathers and not by private Reading because in a word they reverence Publick Authority establisht by God in his Church above particular Opinions and Conceits Why then should Scripture be called a Ground to Protestants who neither did receive it from Christ and his Apostles as all Historians and Chronologues marking the rise of Protestancy in Luther his dayes do evidence nor have it uncorrupt as their own Doctors and Ghospellers do acknowledge Nor take it in the true sense upon publick Authority but as they fancy upon private Reading and Interpretation against the Apostle And not rather to Catholicks who having received the Scriptures from Christ and his Apostles as the Word of God left to his Church which she is bound to have an Eye to in all her Decisions Statutes and Laws so that none of them be Repugnant to it in the least neither by adding or pairing in Words or Sense but all fully consonant and conform to both In acknowledgement whereof in all her General Councils she placeth it above Pope Prelates Pastors who in all the search they make into former Councels Fathers Schoolmen Tradition or practice of the Church intend nothing else generally speaking then to find out by all possible diligence the true sense and meaning of what is taught us in General and Particular Terms in the Written Word Yet Protestants with all Hereticks most vainly bragg of Scripture as their Ground and Catholicks be calumniated to abandon it as if Loyal Subjects did less rely on the Acts of Parliament and funâ—â—mental Laws who receive them their Sentence and meaning from the lawful Judges establisht