office of the mediator the third is concerning Images the fourth is concerning Iustification for the first which is her corruption in Doctrine concerning the Scripture which is the truth and ground of Religion they teach uery erroniously not onely that which disparageth them which yet is a presumptuous sinne but that which by consequence vtterly ouerthrows them First in that they dare deny the sufficiency of Scripture Secondly in that they peruert the truth of Scripture thirdly in that they disanulle the authority of Scripture First they deny expresly the sufficiency of Scripture whereas God hath deliuered them as a particular rule 2 Tim. 3.16 they say No It is not sufficient of it selfe they must be pieced and perfected by traditions No man dare adde to the will of a dead man and yet these are so shamelesse and presumptuous that they dare presume to adde to the sacred Testament of Iesus Christ thus they deny the sufficiency of Scripture Secondly they peruert the truth of Scripture teaching and deliuering first concerning the translation that none is to be admitted as authenâ—icall but the vulgar Latine translation which themselues confesse is sometimes faulty and doth misse of the meaning of the Holy Ghost secondly for the interpretation of Scripture they will admit of none but such as it pleaseth the fathers to giue who themselues acknowledge may and doe sometimes erre and are deceiued now to teach that an vntrue translation is the Text of Scripture and an vntrue interpretation to be the sense of Scripture what is this but to make the Scripture vntrue Third they disanull the authority and credit of the Scripture and that many wayes first teaching that the Apochryphall bookes which are knowne to containe certaine vntruthes to be Canonicall Scripture secondly equalling the traditions of men with the written Word of God and vrging them to be receiued with as great authority as the Word of God Now if the Word of God be of no more authority in matters of Saluation then the word of man it is very feeble and not worth trusting to Thirdly they goe further preferring the authority of the Church aboue the Scripture the Scripture say they is to beleeued for the authority of the Church that is as much as if they should say God is not to beleeued for his owne sayings but for the witnesse of man thus they disanull the authority and credit of the Scripture Now all these layd together see whether that may not be iustly taken vp against them which our Sauiour speaketh against the Iewes Iohn 8 47. he that is of God heareth Gods Word ye therfore heare them not because yee are not of God and Iohn 10.26.27 ye beleeue not because yee are not my sheepe my sheepe heare my voyce and I know them and they follow me Gods children heare his word and will not impeach the truth and credit of it the Popish faction will not heare it but will impeach the truth and credit of it and therefore they are none of Christs sheepe So much for their error in Doctrine concerning the scripture where wee see that their fountaines are corrupt and therefore we are like to finde but foule waters in their Channels Their second Error in Doctrine is concerning the direct office of the mediator God saith directly that there is but one Mediator betwixt God and man that is Christ 1. Tim. 2.5 they say there are many the blessed Virgin Mary and other Saints not onely praying for vs but to bee inuocated by vs doth not this iustle Christ out of his roome at least to sit so close that others must sit in commission with him in that office they would shift it off with this that they make the Saints mediators of intercession onely and Christ of Redemption and the Apostle say they when he saith there is but one Mediator c. hee meanes of Redemption not of intercession I Answere that the Apostle in that place speakes of a Mediatour of intercession for he speakes of Prayers and intercessions in the first Verse and as in reason he that is to make intercession for any must be able to reconcile them and to take away the enmity and to bring the parties whom he intercedes for into fauour else it would be a friuolous and vayne intercession and he that intercedes for any must be such an one as the person interceded doth appoint or at least approue of for that businesse euen so the Scripture propounds Christ alone to be intercessor in both these respects 1 Iohn 2.1.2 If any man sinne wee haue an Aduocat with the Father Iesus Christ the Iust and he is the propitiation for our sinnes He is our Aduocate or intercessor and our propitiation or reconciliation both and Iohn 16.23 whatsoeuer ye shall aske the Father in my name he shall giue it you hee doth not say whatsoeuer ye shall aske in my mothers name or in the Saints names but in my name And therefore both Redemption and Intercession are oft times in Scripture by name ioyned together as in that 1 Tim. 2.5 6 there is one Mediator betwixt God and man c who gaue himselfe a Ransome for all men Rom 8.34 who shal condemne vs it is Christ that died ye rather that is risen again who is euen at the right hand of God who also maketh intercession for vs so that we see to be mediator of intercession is as peculiar to Chrst as to be mediator of redemption They shift again say we pray to the Saints not as helpers but as intercessors onely but wee pray to Christ as intercessor and helper by his owne power too I answer yet still they make them intercessors then though not in the same degree and so they eyther iustle Christ out of his roome or set his mother and the Saints on the Bench with him but if therebe any other intercessors then either the intercession of Christ is imperfect or else the intercession of the Saints is superfluous But say they we doe no more to the Saints in heauen then yee doe to the Saints on earth and then the Apostle did to the Thessalonians in the 2 Thes 3.1 Brethren pray for vs c. I answer First wee haue a warrant for this Scripture but for the other wee haue none at all Secondly will any man say that the Apostle made them intercessors for him This were a disparagement to him no but hee intreats them to be fellow Suitors and ioint Petitioners to God with him and for him Thirdly the Saints that are aliue we haue accesse vnto and can vtter our mindes to them but so wee cannot to them that are deceased and therefore they that pray to them though it be but as fellow suitors they make God of them in that very fact that is they make them knowers of the desires of the heart for Prayer is the desire of the heart and to know that is proper to God
vnto vs the sufficiency Scripâ— Thirdly such as forbid any addition to or detraction from the Scripture Fourthly such as condemne all Doctrine taught either without or besides the Scripture Rhemists 15 Acts â— The Papists say the church may coyne new articles of faith What authority the Church hath about articles of Faith Hyper 6â— Hyper 54. Secondly that the Church make any booke to bee Canonicall Scripture Which the Papists hould this confuted by diuers reasons Thirdly that the Church hath power to deuise adde diminish or alter any part of Gods worship which the Church of Rome hath done prooued by diuerse things Fourthly concerning customes The fathers iudgement concerning customes Fifthly concerning traditions How and in what sense tradition is to bee receiued Answers to the Popish tenent concerning tradititions Answer 1. Ob. Answer wherin is shewed that the Baptisme of Infants the change of the Sabbath and that so many bookes are Canonicall Scripture and are not had by tradition but proued by good consequence out of the Scripture Answ 2. Answ 3. Their proofe out of 2 Thes 2.15 Answe Answ 4. The scripture the so onely rule of saith acknowledged to bee by all Churches generally Secondly the Scripture is the onely tryall of euery truth How euery matter of substance is to be found in the Scripture Concerning Churches power in matters of circumstance and they are of two sortes one of miracles and what is to be helde concerning the same Secondly of discipline and this is of two sorts either matter of dâ—scipline which is spoken of before or secondly matter of ceremonies and what the church hath power to doe therein The bounds the Church is to keepe in ordaining matters of ceremony 1. 2. Vse 2. 1. The ninth generall point concerning the Church viz. the application of all that hath bin spoken to all visible Churches in christendome that I know of The generall diuision of all churches that haue beene or are since our Sauiours time into Easterne and WesteÌ„rne and this according to their scâ—tuation Secondly according to their language and so some be greek and some latin Churches VVhether Schismaticall or hereticall Churches may be accounted true visible Churches What a Schismatike church is Hereticall Churches First what they are and when any particular man is to be reputed an Heretike Heresies of 2. sorts first such as ouerthrow the foundation What this fundation is Resol Those that deny directly this foundation or any part thereof cease to bee Christians and are no more visible Churcher The Greeke Churches be here spoken of and what weare to thinke of them 1. of the Greeke Churches generally disperse in most at the Easterne parts of the world Ortelius 100. Ortelius 97. 98. 108. Secondly the Greeke Churches which are more particularly and properly so called and what we are to hold of them deliuered in an obseruation Doct. The mayne error of the Greeke Churches The Greeke Churches better then the Popish-Church The Papists vnchatarible censuring the Greeke Churches answered The Greeke Churches not guâ—lty of Schisme from Rome The Greeke Churches neuer subiect to the Romane Church One note of the Church as the Papists account it is found in the Greeke Church viz succession of Bishops The goodnes of God in perseruing of his Churches seene in the Greeke Churches vnder the Turke The miseries of the Greeke Church vnder the Turke in many particulars in regard of their persecutions in regard of the Religion of the Turks The Religion of the Turks 1. a pestilent Religion directly opposite to Christ 2. It ouerspreadeth a great part of the knowne world 3. It is a pleasing Religion For what it was that the Lord suffered such famous Churches to come to ruine applied to vs. The Western churches and first of those that acknowledge the Pope their head as the Church of Rome and those that hold with her and what maâ— be said and held of her deliuered in two obseruations The church of Rome as now it standeth may in some sense be reputed a true visible Church A differenâ—e betweene the papacy or the popâ—sh â—action and some better spirits amongst them in regard of whom the whole may be called a true Church The popish church doth not directly deny any part of the fundation but in outward shew of words affirme it The church of Rome hath beene a true Church The Papists by their Doctrine of iustification by workes must ouerthrow the foundation they by this ouer throw Christ not directly but by consequence Quest Answ It is not so great a sin to deny Christ directly as by consequence yet hee that doth this deserueth to be cut off from Gods mercy The Church of Rome compared with the Church of Israel 2. with the Church of the Iewes in our Sauiours times With the Church of Galatia Circumcision doth as neerely by consequence cut off from Christ as iustification by workes with the of Church Sardis Baptisme a true Sacrament in Rome and rightly administred there for the substance of it Those that were Baptised in the Church of Rome were lawfully Baptised Ob 1. Answ Ob. 2. Answ The ordinati of our Ministers from the Church of Rome and yet a lawfull ordination The question where the Church was before Luthers time answered The inconuenience preuented by acknowledging that the Church of Rome may be accounted a true Church What to thinke of our fathers that liued in the Popish Church They of the Popish Chuâ—ch are to â—e â—udâ—ed rather mis-beleeuers then vnbeleeuers The 2. Obseruation wherein is further delired what may be sayd and held further of the church of Rome The Church of Rome so corrupt that it is not lawfull to ioyne with her This that is spoken against thee is in respect of the Pope and Popish factors Corruption of the Church of Rome reduced to 2. sorts 1. matter of Doctrine reduced to 1. part of the Doctrine Foure heads 1 concerning Scriptures And their error therein Three things 1 denying the sufficiency of the Scripture 2 Perâ—erting the truth of the Scripture 3 Disanulling the authorâ—ty and credit of the Scripture many wayes 1 teaching the apochryphaâ—l bookes to be canonicall Scripture Secondly equalling traditions of men with the written word of God Thirdly preferring the authority of the Church aboue the Scripture Two heads wherein they orre in matter of Doctrine viz concerning the direct offices of the Mediator The Papists say there bee many mediators betwixt God and man The distinction of mediators of intercession and redemption answered Two things in a Mediator To be mediator of intercession is peculiar to Christ as well as to be mediator of redemption The popish shâ—ft off praying to the Saints not as helpers but as intercessor Answered The popish reason for praying to the Saints departed drawn from our desiâ—ing the Saints on earth to pray for vs Answered The third head wherein the church of Rome erreth in doctrine and that is concerning Images The church of Rome an abominable whore deseruing
be beleeued besides the Word Gal. 1.8 Reas 6 Lastly the practice of the faithful is answerable to this both of teachers and learners the Teachers they haue referred the people still for certaine proofe of the truth to the Scriptures Esa 8.20 to the law and to the testimony if they speake not according to this Word it is because they haue not light in them Acts 10.43 to him giue all the Prophets witnesse saith Peter to Cornelius referring the truth hee taught to be tryed by the Scripture and so this hath beene the practice of the learners Acts 17.11 12. The men of Berea seached the Scriptures to try whether the things were so as Paul had taught them and yet Paul was a principall member of the Church and in his Doctrine hee was specially guided by the Spirit more then euer any Church was since and the Bereans are commended for this and not accounted curious So that the Teachers and the Learners haue still referred themselues for the tryall of the truth to the Scriptures and not to the Church and therefore the authority of the Scripture is greater then the authority of the Church Yea Obiect but you will say so the Scriptures are vsually referred to the censure of other Scripture and yet that is no proofe that therefore one Scripture is of greater authority then another how then doth this proue that the Scripture is of greater authority then the Church I answer Answ yes It proues the first ponit of the obseruation plainely that is that the Church is not aboue the Scripture which is the maine controuersie Nay if it be well considered it proues the second point of the obseruation that the authority of the Scripture is greater then that of the Church I say it proues it as sufficiently though not at the first sight so plainely for still in euery kinde there must be one highest which all the rest must settle vpon else there will be no stay at all but we shall runne on infinitely and without end now the Scripture or the Church is the highest thing in this kinde whereon we are to rest for they cnanot be equall then the Scriptures must needs be highest and if they be referred to any at all it must be to themselues for there is none greater nor higher as in the matter of an oath Heb. 6.13 to 16. men sweare by him that is greater then them selues But God sweares by himselfe because there is none greater to sweare by So likewise the Church is referred to the Scripture for trial because the Scripture is higher then the Church but Scripture is referred to Scripture because there is none higher to be referred to nor there cannot be two highests in one kinde for that is against nature and reason too and therefore when the sayings of the Church are referred to the approbation of Scripture it is the referring of them to an higher and so the authority of the Scripture is greater then the authority of the Church The vses are these The first is matter of refutation Vse 1 against the Papists that vsually disparage the holy Scriptures and set them downe too low and doat on the Church aduancing it too high their reach therein is not so much the loue they beare to the Church it selfe but that thereby they might exalt themselues and their owne Church and that their faith might be reputed the onely true sauing faith because their Church teacheth it So that God and his Word must goe downe that they might be lifted vp but if it be true that the Church were aboue the Scriptures yet except they can proue their Church to be the only true Church of God which they are neuer able to doe it helps not their cause It is strange to see and heare what monstrous and blasphemous speaches and positions many of them haue deliuered to this purpose as that the Scripture is of no more authority without the approbation of the Church then Esops Fables Oh horrible blasphemie there are some others of a better kinde that are more modest that say that the Scriptures are to be fitted to the times and the sense thereof is to be altred as the times alter others there are that say that the Churches are not bound to take the Scriptures as true without the allegation of the Church and that the Church hath authority to reiect or allow Scripture and that yee may know that by the Church they meane their Romish church and by that the Pope hearken how blasphemously they ascribe vnto him all power in heauen and in earth that hee may dispence against the Apostles and their Canons and against all the commandements of God in the old and new Testament c. Here the world may see that the church of Rome is that whore of Babilon an impudent and shamelesse strumpet that sets such a brasen face and belches out such whorish filthy blasphemies against God and his Word the very naming of these positions is refutation enough for them in any Christians iudgements To come to their best positions in this controuersie Position 1 First the Church say they is supreme Iudge in all controuersies of Religion but yee see by this obseruation that it is not so God is higher and the Scripture is higher the Spirit indeede is the Iudge and the highest Iudge speaking openly and plainely in in the Word and secretly in the minde and heart of euery beleeuer 1. Ioh. 2 20 27. you haue anoyntment from that holy one and know all things And againe the same anoynting teacheth you of all things Obiect yea but say they are not men sent to the Priests to enquire at their mouhes Mal. 2.7 and is not the Priest the highest Iudge then Answ I answer What are wee to goe to the Priests for for the Law not for their owne Iudgement whereto if they speake wee are to receiue it yet not because it is their saying but Gods Law but happly they can deliuer no other but Gods Law that is flatly contradicted verse 8. where the Prophet saith that they are gone out of the way and haue caused many to fall by the Law yea but say they the high Priest was the Iudge as wee may see Deut. 17.8 12. But hee was to iudge according to the Law as we may see in Vers 11. so that except they will arrogate more to themselues then the messengers of the Lord of hoasts did vnder the law they cannot be Iudge nor Iudges of the Scripture The second position of theirs is this Position 2 That whatsoeuer the Church saith we must take it as a Law and obey it It is true that whatsoeuer the Church saith according the Law and Word of God we must obey it not otherwise The Scribes and Pharises were to bee obeyed as they sate in Moses chaire that is as they taught his Doctrine Matth. 23 2 3. but if they transgresse and bring in the precepts of men and their owne traditions
yet of his owne by possession and feeling and therefore euery man must haue iudgement of his owne too for faith without iudgement is blinde presumption And must I not rest on my faith in that sense And why not on mine owne iudgement too that is on Gods Iudgement which he hath endued my minde and soule withall Obiect 6 Lastly it is obiected This is strange say they wee heare them confesse that euery man though he be neuer so much inlightned yet he is subject to error and yet euery one of them assures himselfe hauing one Answ no more warrant then another that hee is in the truth I answer so farre as wee haue full assurance that wee are in the truth that is in matters fundamentall so farre wee doe acquit all the faithfull from being subiect to error finally and therefore this is no strangenesse at all And so much concerning this point The fiue and Twentieth LECTVRE of the CHVRCH COncerning the power of the Church we haue heard that it reacheth to persons and things for so we diuided it for plainenesse sake concerning Persons we haue done concerning things we haue entred into them and shewed that the things wherin the Church hath power are either matters of substance or matters of circumstance matters of substance and that either touching Scripture or besides Scripture touching Scripture and that either touching the authority or sense of Scripture Of these two last points wee haue spoken namely concerning the power of the Church touching the authority and sense of Scripture Now wee are to speake of matters besides Scripture which is the last point concerning matters of substance that is the point we are now to speake to matters beside Scripture for though in deede and in truth there is nothing to be held in matters of substance in Religion but what is sufficiently warranted by the Word either expressely or at least by sound consequence and deduction yet because some haue fondly imagined and confidently auouched that such things there are and that it is in the Churches power to ordaine them and because some churches haue vsurped and incroached vpon more authority in this case then euer was granted or comitted to them from God therefore in handling the authority of the Church this point also amongst the rest is needfull to be spoken vnto Matters of substance in Religion are of two sorts some concerning faith teaching vs what to know and beleeue others concerning obedience prescribing vs what to do and practise in each of these the Church hath a great hand where the light of Scripture goes before and where shee followes the Doctrine thereof accordingly but where the Scripture is silent in any thing of either or both these kindes there the Church must be silent too and not desire to speake Wee will deliuer the matter plainly by way of obseruation and that is this namely Doct. that the Church hath no power to decree and ordaine any matter of substance in Religion eyther for faith or for obedience without or besides the Scripture The places that prooue this point are of diuers kindes for plainenesse sake wee will reduce them to these heads first some places ascribe this authority to God alone the second sort commends vs to the sufficiency of the Scripture in it selfe the third sort condemne all adding to Scripture and the last sort condemne all Doctrine so taught The first that ascribe this authority to God alone they are these Iames 4.12 there is one Law-giuer which is able to saue and to destroy and what is it to ordaine matters of substance in Religion but to giue Lawes Lawes I say of the highest kinde such as we must liue and be saued by and who is it that giues these Lawes hee onely that is able to saue and to destroy for so the Law-giuer is there described which being peculiar to God alone hee alone must be the Law-giuer Now the Lawes that God hath giuen are contained in the Scriptures which are therefore called the Word of God because therein God hath deliuered his minde and meaning therefore besides those in Scripture no other Lawes are to be ordained for matters of substance in Religion another proofe of this kinde wee haue Matth. 23.8 10. Be not called Doctors and be not called Master for one is your Doctor and Master and who is that but Christ himselfe Now what is it to be our Doctor and to be our Master It is to teach vs what to beleeue and what to doe that wee may be saued therefore Christ being our onely Doctor and Master he alone is to teach and direct vs in matters of Saluation And in Ioh. 1.18 The Office of reuealing God to man is appropriated to Christ hee onely declares him and the reason is there implyed because he onely came out of the bosome of the Father and therefore he onely knowes the minde of his Father and therefore consequently he onely being of ability and authority to declare it so that whosoeuer takes vpon him to reueale any part of the minde of God hee must shew that he comes out of Gods bosome else hee neither must nor can speake in this businesse that Christ himselfe hath already reuealed that is that which is contained in the Scripture Now that we may know that this Rule is inuiolably to be obserued wee must know that all which euer had to deale in matters of saluation were precisely tyed and and confined to this scantling both teachers and hearers Teachers they must teach nothing in this kinde but what Christ in his Word hath first taught The Apostles and in them all Ministers are forbidden to teach any thing but what Christ commands them Matth. 20.28 that and nothing besides that yea the holy Ghost Christs speciall and chiefe Deputy on earth hee is to receiue of Christ and to shew that to the people Iohn 16.14 15. he shall receiue of mine and shew it vnto you And the Text saith in the 14. verse that he shall glorifie Christ in this as who should say if hee teach ought besides it were a dishonour and disparagement to the Lord Iesus much more if any other should doe so and so the hearers they are tyed to this scantling too for so it was prophesied before Deut. 18.15 The Lord thy God will raise vp a Prophet vnto thee like vnto me from among you euen of your brethren vnto him yee shall hearken And this Prophet is Christ as the Apostle Peter proues Acts 3.17 And this was after confirmed by a voyce from heauen Matth. 17.5 This is my welbeloued Sonne in whom I am well pleased heare him And it is the marke of Christs owne sheepe that they will heare his voyce Iohn 10.6.27 and his onely and not a strangers that is whatsoeuer is spoken not according to the voyce of Christ in the Scripture So much for the first sort of Scriptures The second sort that proue this point are such as commend vnto vs the
proportion in like cases Christ himselfe when hee came to teach saluation spake nothing but from the father Iohn 12.49 50. and whatsoeuer the Spirit doth teach hee receiued it from Christ Iohn 16.13 If Christ doe tye himselfe to teach those things and nothing but those things hee receiued from the Father and the Spirit nothing but those things he receiued from Christ then I hope the Church hath not greater liberty in respect of the Scripture then Christ in respect of his Father and the Spirit in respect of Christ Therefore as Christ spake nothing besides that hee heard of his Father and the Spirit nothing but that hee receiued from Christ so by proportion the Church is to speake nothing in matters of saluation besides Scripture Reas 6 Sixthly the Church is to do nothing heerein but by direction and assistance from the Spirit and as it is horrible presumption to say the contrary so the Papists themselues sometimes ingenuously confesse that the Testimony oâ— the truth consists in the holy Ghost and the Prelates iointly so that it is not in the Church alone without the Spirit And what doth the Spirit teach the Church any new Doctrines or Reuelations No but that which Christ hath reuealed before If ye compare Iohn 14.26 with Iohn 16.13 14 15. you shall finde that the holy Ghost whom Christ promiseth to send shall teach all things that Christ hath taught which beâ—ng the same which is in the Scripture then the Spirit teacheth the Church nothing besides Scripture And so the Church is able to decree nothing besides the Scripture because shee is able to doe nothing without the Spirit Lastly when things are decreed by the Church are Reas 7 we to receiue them hand ouer head or vpon tryall and examination If ye say haâ—d ouâ—r head without examination that were a gracelesse speech and vtterly vnlawfull being against the rules of the Word 1 Thess 5.21 Trye all things 1 Iohn 4.1 Trye the Spirits If then they must be receiued vpon tryall and Examination how must they be tryed and by what rule Eyther by the Iudgement of the present Church or by the Scripture If ye say by the Church that were to make her Iudge in her owne cause then it must bee examined by the Scripture as the men of Berea did Paules Doctrine Act 17.11 they searched the Scriptures daily whether the things were so as he taught So the things the Church decrees must bee tryed by Scripture and if that cannot approue them as being not there found they are to be reiected and the authority of the Church in imposing them to be disclaimed So we see in reason that the Church hath no power nor authority to decree anything or matter of substance in Religion â—yth 〈◊〉 faith oâ— for obedience without or besides Scripâ—â—â— The â—irst vs◠〈…〉 of reproofe of sundry Popish practises and positions not to name all For indeede if this point be well vnderstood it razeth and ouer throweth the very foundation of Popery Here then we see first that the Church cannot coyne any new Articles of faith why is any man so gracelesse to doe so yes the Papists doe so And howsoeuer many of them will not seeme to fauour it in word yet their practise makes them guilty of it Pope Pius the fourth propounds a Creede and tyes his children the Papists to it wherein after hee had set downe the twelue articles contained in the Nicene Creede he addeth twelue more of his owne concerning traditions Purgatory c. And these hee will haue acknowledged and vndoubtedly beleeued as the former and is not this to coyne new articles of faith Ob. But say they why may not we doe so as well as you that haue your articles of Religion and all reformed Churches haue their seuerall confessions wherein there are many things besides those in the Creede and yet professed and beleeued Answ as well as they I Answer It is not a like comparison for we though we doe beleeue many things that are not in the Creede yet wee beleeue nothing besides Scripture and that which is soundly proued by Scripture is to be beleeued as well as that in the Creede But theirs are such for the most part as haue little or no shew of Scripture for them but are matters besides Scriptures which they obtrude on the people meerely or at least principally by the authority of the Church But hath the Church then no authority about Articles of Faith newly to be made I Answer No But onely as thus if any article hath beene neglected obscured and layen hidden in former times the places of Scripture whereon it is grounded being not well vnderstood then the Church hath power to declare and publish it vpon the better vnderstanding of such places as it is proued by And this is not to make new articles of faith but to reuiue and renew those that were before and that not beside the word but with and by the word This may be cleared by an Instance The article of Iustification by Faith had lyen hidden for many yeeres before Christ came but when Christ and his Apostles came they reuiued it and yet made no new article of it but the same that was taught from the beginning of the world to come neerer home After that this doctrine was againe obscured lay hid for many yeeres till it pleased God to raise vp Luther and others which brought it forth to that cleare light that it was in in the Apostles times And is this to make new articles No but to reuiue and to bring to light that which had lyen hid a long time And thus far the Church may goe and no further The second Position is this that the Church cannot make any booke to be Canonicall Scripture which is not so of it selfe For this is to ordaine and decree matters of substance in Religion besides Scripture But do the Papists doe this yes they doe and therefore are here to bee reproued for it as being vtterly vnlawfull for them so to doe For first the number of Canonicall bookes are certaine as themselues confesse and therefore no authority can admit more Secondly if the Church hath power to make bookes that are Apocrypha Canonicall then also shee hath power aswell to reiect some that are Canonicall for hee that hath power to build hath also power to destroy And what were this but for the Church to mayme and mangle the Booke of God as shee list her selfe what an horrible wrong were this to God Thirdly the sheepe of Christ heare his voice they doe not make or frame it Lastly as a Gold smith takes a peece of gold and tries it whether it bee right or counterfeit by the touch stone and before he finds it to be true Gold he doth not make it true Gold for if he finde it to be counterfeit all the Gold smiths that are cannot make it true so must the Church cry which are Canonicall
Esa 9.21 And so the Papist is against the Seperatist and the Seperatist against the Papist and both against our Church of England Each of them crying out with open mouth against the Church of England and our standing therein And the Papist thinks wee cannot iustifie our selues against their exceptions but that we must incline to the Seperatists And the Seperatists boast that wee cannot acquit our selues of their exceptions but that wee must incline to Popery here then is our present taske how to deliuer our selues from both these Aduersaries that we may fall foule on neither they doe not assault vs both in the same kinde nor about one and the same thing Each of them haue their seuerall Quarrell and each doe mannage a seuerall fight against vs and therefore we must frame our seuerall defences accordingly against them The Papist hee strikes mainely against our Religion the very life of our Church The Seperatist strikes specially at the State of our Church The exceptions of the Papist is the more dangerous but yet altogether vniust and vntrue that of the Seperatist may seeme to haue some more colour of Truth in some points but is much lesse dangerous First wee will beginne with the Papist as being the ancienter enemy of the two and his Quarrell the greater And because he excepts against our Religion we will ballance their Religion and ours together and so put the matter to triall and ioyne in this Issue whether their Religion be better then ours or our Religion better then theirs And because false Ballances are an abomination to the Lord we will disclaime them Carnall Reason outward Pompe plausible shewes and probabilities are deceitfull waights not fit for this vse Let vs bring them to the Scales of the Sanctuary and examine them by the equall and true waights of the Lord himselfe that is by such spirituall and sound considerations as the holy things of God are to be esteemed and tried by it were tedâ—ous if not infinite to reckon vp all the diffâ—rences betwixt them and vs I will therefore cull out six or seauen of the principall for Instances and thereby yee may iudge of the rest And I will weigh them in foure exceptionlesse Ballances and make it plaine God willing in euery one of these six or seauen Instances by euery of these foure Ballances that our Religion will hold waight full waight downe to the ground and that theirs is too light not worthy to be brought to the Beame The foure Ballances that wee will weigh these Instances in are first the Ballance of Gods glory Secondly the Ballance of Gods Word Thirdly the Ballance of true holinesse Fourthly the Ballance of peace of conscience The Instances of the differences betwixt them and vs which we will weigh in these Ballances are these The first is of the sufficiency of Scripture and the absolute Authority it hath aboue the Church and Traditions The second is of Gods free grace against mans freewill The third is of iustification by faith alone against mans of merits The fourth is of Christ our onely Aduocate against other Intercessors The fifth is of the spirituall worship of God against Images The sixth is of our Communion against their Masse The last instance is of our carriage of the meanes of saluation in open sight and plaine dealing that all may looke into them with their owne eyes against their carriage of all in a cloud and shaddow and huckurmucker of these in order And first let vs weigh these seuen Instances in the first Ballance and that is the Ballance of Gods Glory For that is the best and truest Religion of God that tends most directly and intirely to Gods Glory All that wee doe must bee framed and referred to Gods glory 1 Cor. 10.31 specially our Religion Col. 3.16.17 And if men should deuise a Religion for any God true or false they would resoule That that were the best Religion whereby that God to whom it is erected might bee most glorified yea our very Religion it selfe what is it But our worshipping of beleeuing in calling vpon and obeying God which is nothing else but our very glorifying of God But the Religion professed by the Church of England doth most directly and intirely tend to Gods Glory and the Popish Religion doth not but contrarily it tends to his Dishonour and therefore our Religion is the true Religion of God theirs is not as wee shall see in these Instances The first is concerning the sufficiency of Scripture and the absolute authority thereof aboue the Church and Traditions put this into the Ballance of Gods Glory and admit as we doe that the Scripture is sufficient in it selfe and hath absolute Authority aboue the Church and Traditions and see how Gods Glory is thereby aduanced for thereby God is acknowledged to haue prouided most bountifully and sufficiently for his Church a perfect rule of faith and life that needes no addition and thereby God shall rule by his owne will and Lawes and bee worshiped by his owne ordinances onely all which are matters of Gods greatest honour But deny this as the Papists doe and preferre or equall the Church with the Scripture and mingle Traditions with Gods Word and all this Glory shall be much ecclipsed The second Instance is of Gods free-grace against mans free-will Admit that all the good we do or haue proceeds meerely from the grace and Spirit of God without any will or towardlinesse to good in our selues And the Lord is thereby rightly and truely glorified If wee haue no sufficiency of our selues no not to thinke well but that the will and the deede be both from Gods grace If we haue nothing in Abilty or desire or endeuour but as wee are effectually mooued by the Spirit then the whole glory of our working which is the greatest honour we can here doe to God is wholly ascribed vnto God alone But deny this as the Papists doe and auouch that there is some freedome in our owne will to good then God doth the lesse for vs and so doth the lesse glorifie himselfe on vs extoll man in this corrupt estate and dishonour God but dishonour man herein and extoll God The third Instance is of Iustification by faith alone against mans merits If it be said as we say That wee are iustified by faith alone without mans merits and we yeeld to Christ Iesus the glory and prerogatiue of our alone and all-sufficient Sauiour and we magnifie his righteousnesse as being of that infinite worth and power in and by it selfe as to make vs truely and perfectly righteous that beleeue it which as his proper due is directly assigned of his father and iustly challenged by himselfe and worthily obtained by his doings sufferings and victory But say as the Papists doe that wee doe merit some fauour with God by our owne good works and then we detract from Christs glory and make men compartners together with Christ in this glorious worke
of Iustification The fourth Instance is concerning Christ our onely Aduocate against other Intercessors Say with vs that Christ alone presents our suits to God and makes them auaileable with God and that he is to be called vpon as our onely Intercessor and then we giue him the due honour of his place office of Mediatorship Ioh. 14.13 For his Intercession is a speciall part of that office as well as Redemption wherein if he be acknowledged to bee as we make him our alone Intercessor he is much magnified But if others be ioyned with him as they make it hee is much disparaged as being not sufficient of himselfe but needs others helpe or at least in that office being but of smaller moment such as the Saints might mannage well enough And so not Christ onely but God the Father also is much dishonoured that would put his owne Sonne to that which meaner persons might doe as well as hee The fifth Instance is concerning the spirituall worship of God against Images Let vs worship God as we teach onely in Spirit and Truth without an Image and he is rightly and truely worshipped being serued as he is a most glorious Spirit free from any matter or forme or outward apprehension and impossible to be expressed by any sensible Representation whatsoeuer But worship him in or by an Image as they teach and practise and we cannot but defile our selues and in some sort the Lords great maiesty to our selues by many grosse carnall bodily and materiall thoughts and imaginations wholly mis-beseeming the purity of Gods nature being and maiesty as if hee were a carnall bodily or manly God then which nothing can bee more contrary to his nature and will and so not more derogatory to his glory The sixth instance is of our Communion against their Masse Celebrate the memoriall of Christs death as we doe in the holy Sacrament of the Lords Supper and the Sacrifice of Christ once offered by himselfe on the crosse is thereby aduanced and acknowledged to bee a most perfect and sufficient expiation by it selfe of all our sins hereby it is only remembred and shewed according to the institution but not repeated But celebrate the death of Christ in the Popish Masse which the Papists themselues hould to be a propitiatory Sacrifice for the quicke and the dead and how can Christ once sacrificed be more disparaged The last instance is concerning the carriage of the meanes of Saluation in open sight and playne dealing amongst vs that all may looke into them with their owne eyes against their carriage of all in a cloud and shaddow and hukermucker Let Prayer be made in a knowne tongue and wee honour God not with lips onely but with vnderstanding too but let it be made in an vnknowne tongue as it is in Popery and we dishonour God babling and prattling to him we know not what Let the Scripture bee free and common to all that euery one may reade and vnderstand and the Lord is glorified in the comfort knowledge faith and obedience of many But let the Word bee kept from the people and then they cannot know God and so cannot honour him let men haue an explicite faith to vnderstand and beleeue particularly for themselues all things necessary to saluation and they shall glorifie God in giuing a reason of the hope that is them 1 Pet. 3.15 But if they be content with an implicite faith onely to beleeue as the Church beleeues they shall dishonour God in their blindnesse and ignorance and hardly shall the Lord be glorified in their Saluation God is iealous of his owne glory and so must all that professe his name and the more iealous we are of that and zealous for it the more truely Religious we are If wee bee out of our wits saith the Apostle we are it to God 2 Cor. 5.3 So we see in these seuen instances that our Religion is full weight in this ballance of Gods glory and the Religion of Popery too light not worthy to be tryed in this Beame The second ballance wherein we will try our Religion and theirs in these seuen instances is in the ballance of Gods Word for it is not enough to ayme at Gods glory in our owne intention but after his direction for hee cannot be truely glorified but so as himselfe teacheth in his word That is the best and true Religion of God thaâ— is most agreeable to Gods Word and that is the worst that most disagrees with Gods Word Leuit. 18.4.5 ye shall doe after my iudgements and seeke mine ordinances And Iohn 5.39 Search the Scriptures Mat. 15.9 In vaine they worshipme teaching for doctrine mens precepts And 1 Ioh. 4.5 he that knoweth God heareth vs c where is Gods Religion to be found but in Gods book As the Iewes religion is found in their talmud the Turkes in their Alcoan But the religion professed in our Church is most agreeable to Gods Word and the Religion of Popery is not agreeable thereto therfore our Religion is the true Religion That ours is most agreeable to Gods Word not theirs see it in the first instance The sufficiency of Scripture and the absolute authority it hath aboue the Church and traditions this is agreeable to that in the 2 Tim. 3.16 17. for the whole Scripture is giuen by inspiration from God and is profitable to teach to conuince to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good workes And Iohn 10.27 my sheepe heare my voyce and I know them and they follow me and 5. Verse they will not follow a stranger but flye from him for they know not the voyce of strangers For that which the Papists alleadge for the Church that shee is to bee heard Matth. 18.17 It is to be vnderstood subordinately to the word that is so farre as the Church is aduised by God in his Word and for that which they alleadge for traditions out of the 2 Thes 2.15 keepe the instructions which ye haue beene taught eyther by word or by Epistle by word and Epistle are meant one and the same thing onely the manner of deliuery was diuers sometimes by word sometimes by Epistle And seeing the authority of the Church aboue the Scripture and traditions bee each of them a disparagment to the word except the word should disparage it selfe which no wise man can imagine there is no seeking for any warrant for them within the word The second instance Gods free grace against mans free will Our Religion teacheth according to Gods Word Phil. 2.13 that it is God which worketh in vs both the will and the deed And 2 Cor. 3.5 that we are not sufficient of our selues to thinke any thing as of our selues but our sufficiency is of God And Ier. 31.18 Conuert thou me And there is no colour of any one direct place to the contrary in all the Scripture There are some
What things are to be warranted Warrants for the cautions conditions and carriage of the businesse are First more principall Secondly inferâ—our warrant Second head and in it fiue Rules The second Rule That is vncomely in one place which is decent in another What is to be reputed decent Order extends it selfe to two things First to things to be done Secondly to persons The third Rule Three wayes how peace is indangered The fourth Rule Three wayes how this rule is broken The fifth Rule The third head and that is the end And there be two kinds of them Two graces necessary for this First wisedome Secondly love When this Rule is swerved from Instances in divers duties Proofes are here vsed because omitted before The sixth generall things concerning the Church viz. the priuiledges of it In this head two points handled 1 handled by way of obseruation Reasons 2 things handled viz. the priuiledges of Church and they be of two sorts 1 humane 2 diâ—r these â—uers sorts generally of two sorts 1. In respect of others both friends and enemies 2. In respect of themselues 1 temporall priuiledges 2. Spirituall priuiledges theseâ— of two sorts 1 common to all the members 2. proper to the true Beleeuers and these of two sorts 1. matters of present possession of diuers kindes 4 The workes God doth for the faithfull 2. matters of future certainties 2. other speciall priuileges added and intreated on 1. concerning the infallibe guidance of the Church by Gods Spirit and so whether the Church can erre or no either in manners or in Doctrine or in both or in neyther Errors of foure sorts 1. what a fundamentall Errors is Errors in smaller matters what they be Difference btwâ—eene them that erre in the foundation and them that erre in smaller matters The second thing is concerning the necessity of being a member of the Church if euer wee will attaine saluation and so whether any may be saued out of the Church or no. Extra fidem Ecclesiae Morn 451. The seuenth generall head in the doctrin of the church viz. the aduersaries and opposites of it This handled in 5. point â— Th◠〈…〉 that the Church of God hath many Aduersaries to oppose it deliuered in a Doctrine Stiâ—ting vp to many duties The second point what these aduersaries are and they are many 2. sort 3. sort 4. sort 5. sort 6. sort 7. sort 8. sort 9. sort 10. sort 11. sort 12. sort Vse 3. The third point which is how these Aduersaries oppose vs. The matter they strike at 1 against the persons of professors 2 against their profession The manner of their opposition â— secretly 2. openâ— 3. The means or weapons wherby they fight against Gods Children 1 carnall reasons and therein 2. Religious pretences and herein 1. Scriptures 2. that they are the Church 3. miracles 3. more grosse dealing The 4. point how the Church is to carry her selfe to her aduersaries 2. things to be done that we may be able to make a good fight What is to be done in it and therein 2. things The 2 worke to be done 2 thing how it is to be done The 5 point how the Lord carrieth himselfe to his Church and their aduersaries How God is with the saith full in many respects How God is against the enemies his Church many waies Vse 2. The 8. generall head of the Church viz. the power and auhority of it And in it 3. things to be spoken vnto 1. that there is a power 2. point what manner of power it is and in it things asserted 1 that it is not humane but diuine How we may know when the Church speakes true or false Two things asserted that power of the Church is not temporal but spirituall The 3. thing asserted that the Power of the Church is limited and scantled within the bounds of the Word The 4. thing asserted that the power of the Church is the greatest power on earth Kings are vnder the power of the Church though they be aboue the persons that exercise it The 3 point is what it is that the Church haue power in it is double 1. ouer persons and that 1 either as members either not come in to admitte Who are to be admitted The Act and meanes of admission This not to be renued vpon any falling away How far the Magistrate may compell Or to repell them Or secondly as come in to keepe them in or cast them out Or thirdly ouer members as Officers to choose or refuse place or displace Secondly the Church hath power ouer things and these either matters of substance as touching the Scripture and therein first touching the credit of the Scripture And herein whether the authority of Church bee greater then the authority of the Spripture Bellarmy de Verbo Dei interpret 246. The blasphemous speeches of the Papists concerning the Scripture without the approbation of the church The Church of Rome is that whore of Babilon The best positions of the Papists in this controuersie Answered How the Church is to be beleeued and obeyed Answered Reasons against it Reply How we must esteeme of the Scriptures How we must esteeme of the Church 4. Wayes how we may know the scripture to be the Scripture 6 Rules concerning our beleeuing what the Church saith of the authority of the Scripture The second thing the Church hath power in about the Scripture is thâ— sense of it and how farre it hath power therein Hieron in Epist ad Gelat cap. 1. Reprouing first the opinion of the Papists The Scriptures speake and haue a voyce How the Church is the mouth of the Scripture The Scripture not dumbe Secondly their practice first in regard of the vulgar latine translation imposed by them as the authenticall Text. Secondly in that all their Expositors are slaues and vassalls to their Church Thirdly in regard of the oath which generally all Papists recâ—ue concerning the exposition of the Scripture The Fathers doe all generally concur and yet misse in the right expounding of the Scriptures Fourthly in that they rely vpon the iudgements of Councells and the Popeâ— in case the Church dissent First other mens and the Churches expositions are to be examined by vs. Ob. Answer 1. Rectract lib. cap. 18. Secondly in framing expositions of our owne we must come not as masters to teach but as schollers to learne to the Scriptures Directions to walke and be ruled by when wee seeke the sense of the Scripture they are of three sortes 1 some before wee come to expound the Scripture they are 7. Things to be obserued in the businesse it selfe How we may consulie with Gods Spirit What is the analogie of faith Things to be doue after Diuers obiections against this doctrine Ob. 2. Ob 5. Of the authority of the Church in matters besides the Scriptures and what is to be held therein The places that proue this are of foure sorts First such as ascribe thâ—s authority to God alone Secondly such as commend
peculiar to him and other ministers to administer it which wee blesse c. The third Duty is prayer Act. 6.4 and in the 1 Cor. 14.16 there the manner of publike prayer is plainely set downe that is that which is conceiued by the Minister and the people accompanying him in their affections and saying Amen The fourth Duty belonging to their Office is that they be an example to their flocke of holinesse in life so the Apostle exhorts the Elders to whom hee writ 1 Pet. 5.3 to bee an example to their flocke and so the Apostle exhorts Timothy to bee an example to them that beleeue 1 Tim 4.12 The fifth Duty is to visit the sicke So it is intended Iames 5.14 If any man bee sicke let him call for the Elders of the Church c. Their sixth Duty they are to vse and exercise the power of the Keyes both in binding and loosing for that also is common to them with the Apostles and that which is said to the Apostle in Ioh. 20.23 is said also to all true Ministers Whose sinnes soeuer ye remit on earth they are remitted c. This is peculiar to all in the Ministery and none else The seuenth Duty belonging to their Office is that they are to haue care ouer the poore I vrge it not so much that they should distribute with their owne hands yet that is needfull too where greater occasions are not hindred by it for so the Apostles all was brought and laid at their feet and they did distribute it till they had greater businesse in hand But this they ought to doe to see it performed by those that are in places both collections and distributions 1 Cor. 16.1 Eighthly and lastly their Duty is to bee continually resident and attendant ouer their Charge Act. 20.28 Take heede to the flocke ouer which the holy Ghost hath made you ouerseers c. The very name Ouerseer intends so much that they must be continually resident ouer the flocke wherein the Apostles themselues though they went from place to place yet they were very carefull in visiting and in writing to the Churches which they had planted as Paul and Barnabas did Act. 15.36 and they did long to bee with them as the Apostle Paul saith Rom. 1.11 and when they were hindred from it they bewailed it as Satans worke therein So doth the same Apostle 1 Thes 2.8 and when they could not come themselues they supplied their bodily absence by the presence of their Ministers and Deputies as also by Letters But no ordinary Minister can thus excuse himselfe but they are continually bound to bee resident And the danger is exceeding great when the Pastor is absent as wee may see in the 1 Cor. 15.12 When the Apostle was absent some crept into the Church that taught errors and false Doctrine as that there is no resurrection c. and the danger of it amongst vs is too apparant and lamentable And therefore wee are to pray vnto God that those in Authoritie may force them that are tied to a Charge to be resident vpon it so much for Presbyters In the third place we come to Doctors I finde the word vsed in Ephes 4.11 and we expound it Teachers which hath two significations First I find it to bee vnderstood of those that teach the Word and that is the true and onely sense of it in the Scriptures secondly sometimes it is vnderstood of those that instruct Schollers specially in the grounds of Religion and so after in other matters and so it is taken in some antient Writers The question concerning Doctors is in the former sense this Whether there must bee such an one in euery particular Congregation as a seuerall Officer from the Pastor For answer whereunto I say that the Office of a Doctor is necessary in both senses generally in the Church and also in the former sense as hee is a Teacher hee is necessary in euery particular Congregation yea and further I say that if there bee in one and the same Congregation a Doctor in whom is the Word oâ— knowledge ioyned with a Pastor in whom is the word of wisdome 1 Cor. 12.8 it is not to be misliked But that this must be so of necessitie that wee deny for howsoeuer the gifts bee diuers the Doctors to teach and expound the Scripture the Pastors to apply it yet they may bee and are vsually found in the same Person and therefore wee shall find it Scripture that teaching and preaching concurre together in the same Officer so it is said of our Sauiour Christ himselfe Matth. 9.35 That hee went about teaching and preaching the Gospell And so it is said of the Apostles Paul and Barnabas Act. 15.35 That they continued preaching and teaching at Antioch And so the Apostle 1 Tim. 6.2 requires this in Timothy that he teach and exhort And this is generally required of all preaching Elders 1 Tim. 5.17 that they labour in the Word and Doctrine and what is that but to teach and apply And euery Minister must bee apt to teach What necessitie is there of a Doctor in euery particular Congregation Howsoeuer then they are diuerse gifts yet commonly they are found in the same person and that which they alleage Eph. 4.11 makes directly against them for if the Apostle there had meant to haue made them diuerse offiâ—es heâ— would haue disioyned theÌ„ with the same note of difference as hee did the other and haue said and some Pastors and some Teachers but in that he conioynes them together and saith Pastors and Teachers hee makes them to bee as one Now we come in the fourth place to gouerning Elders I finde Gouernors mentioned in Scripture as in the 1 Cor. 12.28 and also Rulers Rom. 12.8 And I deny not but this is of necessary vse in the Church for the Ministers must bee endued with it they must rule and gouerne as we haue seene before 1 Tim. 5.17 And it may bee of good vse too for the Church euen in those that are out of the Ministry as in the Christian Magistrate but that this must bee meant directly of some that must of necessity rule in euery particular Church besides the Ministers I cannot see specially seeing they ascribe to these Rulers a hand in the Censures of the Church which being a chief part of the power of the keyes and therefore appropriated to the Ministers and limited by Christ onely to the Apostles and them how shal they be imparted to others without their open wrong I will deliuer my iudgment briefely and freely in this case First either there were none such at all or if there were such they were onely by practice not by institution or if they were by institution yet they were for that present dispensation and not perpetuall or lastly if they were perpetuall yet our Church is not destitute in that case First either there were none such at all for first whereas it is said that the Iewes had their Elders
Officers must bee guided in doing these duties must haue a good warrant The best and indeed the onely true and sound warrant for them is to bee fetcht from the Lord Iesus out of his Word for seeing hee is the head and chiefe Officer of his Church therefore the rest being instruments and seruants vnder him are to waite at his mouth for directions how to carry themselues in their places First therefore the Word of God must bee sought into carefully and diligently Secondly wee must seeke vnto God by humble and feruent prayer for the assistance of his Spirit both for the right vnderstanding and also for willing conformablenesse and submission to the Word for this is right consulting and walking with God when we haue taken aduice from his Word for euery businesse in hand and when we receiue a comfortable answere from him in prayer for incouragement therein and do so proceed in it because God will haue it so For as euery Creature so euery Businesse we goe about is truly sanctified vnto vs by the Word and Prayer that is when wee looke into the Word for a warrant for it and when wee goe to God by prayer to direct vs in it Heere therefore in Gods Word First wee must haue a warrant for the Duty that it be necessary or at least lawfull to be done Secondly for the Doer that hee or they are authorised at least allowed by God to deale in it Thirdly a warrant must bee had hence for the Carriage of the Businesse that it bee commanded or at least permitted by the warrant of Gods Word The matter wee are now to insist on is the warrant for the cautions conditions and carriage of the businesse And this is of two sorts First either a principall and direct warrant or secondly an inferior warrant of a lower degree deriued from it The principall and direct warrant is expresly mentioned in the Word and that either by way of precept or example By way of precept and that is either particular or generall each precisely to be obserued as being in the nature of a binding Law Examples I meane only such as the word commends they are either ordinary or extraordinary extraordinary were such as were peculiar to certaine times places and Churches such as was the election of Matthias by lot Act. 1. and these ended where they began and are not to bee propounded as patternes for imitation Ordinary are such as were commonly practised as gathering for the Saintes whereof the Apostle saith 1 Cor. 16.1 That as hee had ordained in the Churches of Galatia so he ordained amongst them also c. and these are to be obserued by all where there are like occasions Secondly the warrant from an inferior or lower degree as being deriued from the principall these are yonger in yeares as not being in the Apostles times but in some neere Ages after and meaner in authoritie as being ratified by men not so infallibly guided by the Spirit as the Apostles were And these also are either Precepts or examples First precepts and they are commonly called Traditions or Constitutions I meane not Traditions in matters of faith for they are very dangerous but in matters of outward church gouernment and these may more safely bee dealt withall Secondly examples or practice of the Church and each of these are either generally ratified by all or the most Churches or else but by some one or few Churches and each of these the most antient and purest or latter and more corrupt Now whatsoeuer is done in Church-Gouernment must haue ground from one or both these warrants If it be possible it must haue warrant from the first that is the principall warrant Therefore when any thing is to be done in this case look specially into the principall warrant which is the Word if so there be any particular precept for it then that must bee done as the Lords Commandement without any further communicating with flesh and blood as the Apostle saith when hee speaketh of matters of Church-Gouernment 1 Cor. 14.37 But if the Precepts be generall as that all thing must be done in order c. make vse of them for such particulars onely as naturally proceed from thence being informed by sound consequence in reason and Religion If we haue no precept in Scripture then wee must looke to examples and those that are ordinary which though they are not of that authority that precepts are of because those are absolutely to be imbraced yet they are much to bee regarded and these wee are to fashion our selues vnto alwaies obseruing a due proportion of times places persons occasions and such other necessary circumstances for to apply that to one Church in one state and at one time which was in another Church in another State and at another time were absurd Well then if we be destitute of this principall warrant that we haue neither precept nor example in Gods Word then wee must goe to the inferior warrants we must see what Precepts and examples are to be found in Writers that haue spoken of Church-Gouernment since the Apostles times and of these wee must see whether they were of the most antient and purest Churches or of the latter and more corrupt if we haue no president by constitution or practice but in the later and corrupt times I see not but that the Churches now being may as well deuise particulars of their owne as follow theirs yea and better so long as they measure their particulars fitly and wisely by those in the Word But if wee haue any president in all or the most antient and purest Churches for the most part it is safe enough to build on them so as they bee not mis-applyed nor mistaken I speake still of matters of Church-gouernment not of faith But if there be many constitutions and examples in those Churches and some diffring from other take the best that is that which is neerest to the word and hath best presidents of purest Churches or of such as that their condition state may best agree with ours This point of inferior warrant some haue gone too farre in esteeming too highly of it some haue come too short esteeming too basely of it First some esteeme too highly of these impiously equalling them with the Word whereas there are two maine differences First because those in the Word are certainely true wee know it was done by Christ or his Apostles Secondly as wee know they were done by them so wee know that they were done by them as they were infallibly guided by God himselfe so that they could not erre But for the matter of inferior warrant first haply there was no such thing done at least in those times and by those Persons for Histories make mention of things not true or secondly yet they might erre for they were not infallibly guided by Gods Spirit Others come too short esteeming too basely of them as if they were nothing worth they esteeme
Lord will be altogether with vs to saue and defend vs and altogether against our enemies to confound and destroy them The three and twentieth LECTVRE of the CHVRCH HAuing propounded nine seuerall heads to be spoken to concerning the visible Church wee haue through Gods assistance spoken of seuen of them It remaines therefore now that wee come to the eighth namely the power and authority of the Church A point which was named and pointed at before amongst the Priuileges of the Church For surely the power that God hath endued the Church withal is none of her smallest priuileges if it be not one of her greatest as the greatest priuilege of a King is his Kingly power and authority then wee pointed at it but wee respited the full handling of it to this place partly because in the beginning wee propounded it as one of the principall heads in this question but especially because it is both large and waighty large and so requires waighty and so deserues worthily to be handled in a seuerall Title by it selfe it hath also some affinity neernesse with the fifth head namely the Gouernment of the Church for many of the same things that are incident to the Gouernment of the Church are also incident to the authority of it and such things wee will onely touch as wee meete with them referring you for further knowledge of them to those places that already they haue beene handled in But there are somethings belonging to the power of the Church which could not so fitly be reduced to the gouernment of the Church and these are the points which God willing here wee will speake vnto The power and authority of the Church I call it power and authority for in effect they are both one It is true that they are sometimes distinguished and then this is the difference power signifies an ability to doe a thing and authority a warrant from God to exercise that ability but here they signifie one and the same thing and the reason is plaine because the Church of all other sorts doth absolutely deny her selfe to haue any power to do ought but that which she hath authority and warrant from God to doe The points that I will speake of concerning this matter are these First that the Church of God hath power and authority belonging to it Secondly what manner of power and authority this is And thirdly what it is that shee hath power in First that there is power and authority belonging to the Church for howsoeuer she be weak in outward forces and contemptible in the eyes of the world and for the most part spurn'd out ouer-borne and troden vnder foote by the Potentates of the earth and for the mannaging of any temporall administration or state able to doe little and warranted to doe lesse yet if she be taken within her owne element that is in Church affaires she is armed with much power and great authority euery State and society hath power and authority annexed to it whereby it is vpholden the Church then being the worthiest State and happiest Society that is hath it Reas 1 much more for there are many offices and duties of diuers kindes and sorts daily and necessarily to be performed in the Church wel-doers must be encouraged sinne must be punished lawes must be executed orders must be obserued and obedience must be practised these and such like must be daily performed in the Church Now without power nothing can be done and without authority nothing must be done And therefore the Church must haue power and authority Againe the Reas 2 greatest and waightiest workes that are done in the world are done in the Church the conscience commanded soules conuerted comforted and saued Gods owne life wrought into the hearts of men Christ and his Kingdome of grace that is highly aduanced Satans kingdome and his power quailed and subdued therefore the Church must needes haue great power to effect such great workes Lastly shee must haue this power Reas 3 and authority that shee may be able to hold vp her head against her aduersaries that doe commonly and ordinarily except against her saying By what authority doe you these things as they did to our Sauiour Matth. 22.23 and to Moses Exod. 2.14 Who made thee a man of authority c. so that except shee be furnished with sufficient authority there is no hope that they or their proceedings should finde any acceptance the people were astonished at Christs Doctrine because he taught with authority and not as the Scribes Mat. 7. Mar. 1.27 hee commands euen the foule spirits with authority and they obey him as who should say if he had not commanded them with authority they would neuer haue obeyed him they would know good cause why first This serues first to incourage the Church to the doing of Vse 1 her duty in excecuting Gods Lawes and in aduancing his ordinances seeing shee hath power sufficient in her owne hands to strengthen and countenance her preceedings and to make them effectuall It would neuer grieue a man to bestow time and labour in good endeauours though with much danger and with many opdositions when hee knowes before-hand that he hath power and authority enough to be beare him out in it therefore this should encourage the Church in her duty heerein And also this serues to reproue those that Vse 2 lightly esteeme of the Church and of that which shee doth as if they were nothing worth but let such know that the Church is a powerfull worker and that that Doctrine which she teacheth is a word of great power able to saue or to destroy and the Censures that she passeth are Censures of power able to kill or giue life and whosoueuer withstandeth these shall finde them matters of power to their destruction in hell if they be obstinate but whosoeuer obeyes them shall finde power enough in them to bring them to God and to his Kingdome So much for that first point The second point is what manner of power this is for this wee must looke well into lest mistaking wee goe too farre or come too short each being a dangerous error you shall vnderstand therefore that this power is not humane but diuine Secondly not temporall but spirituall Thirdly that though it be spirituall yet it is bounded and limited First it is not humane that is it is not of men though they be men that exercise it and howsoeuer where it is publikely practised it is vsually and needfully ratified at least permitted by the authority of the temporall State yet it hath not his power from men but it is diuine and hath his power directly from God himselfe the first beginnings of this power is from him as wee may see Matth. 10.1 to 5. where our Sauiour calls his Disciples and giue them power to preach to cast out diuels and to heale the sicke c. and the promise of more power is also from God as his
that say wee haue no true Ordination we Answer that we had our ordination from the Church of Rome at the first and that being a true visible Church therefore we haue a lawfull Ministery Vse 3 Thirdly this may serue for satisfaction to that question which the Papists aske vs where was your Church before Luthers time did he erect a new church No he erected no new church but by his Ministry brought many faithfull out of their impure and vnsound Church into a more sound and pure Church not onely for matters of ceremonies for then he had beene a Schismatique to separate from them but for matters of substance so that this point well considered preuents a number of inconueniences which wee should runne into if wee should fall into that heate of zeale as to deny them to bee a true visible Church Vse 4 Fourthly this may comfort vs in respect of our fathers that haue liued in the Popish Church what shall we thinke of them that they liued in no true visible Church and therefore could not be saued far bee it from vs no we are perswaded that they liued in a true Church and that many of them where sound in those times and now saued they attained not to that high straine of Iustification by workes I would faine know whether they did not doe that they did ignorantly or whether they did challenge or disclaime their merits on their death beds many at the point of death disclaime their merits now though that point now is more stiffly defended by the Popish faction then euer it was much more did they doe it then Now to disclaime all their owne merits at their death is not that both repentance of former errors if any in that kinde and faith in Christ alone too If any beleeue in Christ crucified in truth of heart though hee hold but by the hemme of his garment shall he perish Surely no. Vse 5 Lastly this teacheth vs to vse charity towards them of the Popish Church in censuring of their estate we are not rigourously and rashly to call for fire from heauen vpon them as the Disciples would haue Christ haue done on the Samaritanes No yee know not what Spirit ye are of saith our Sauiour wee must not rashly Iudge them to bee vnbeleeuers but rather mis-beleeuers And so much for that point what in charity and yet in truth maybe said for that Church The seuen and Twentieth LECTVRE of the CHVRCH HAuing entred into the last point concerning the matter of the Church namely the application of the Doctrine of the Church to all Churches that we know in the world After we had diuided them according to their scituation and language into the Easterne and Westerne the Greeke and Latin Churches we beganne with the Easterne and Greeke Churches and so proceeded to the Westerne and Latin Churches And of them I tould you that some were vnder the yoke of the Pope and haue him to bee their head Others haue shooke off that yoke and head-shippe and are therefore called the Reformed Churches Concerning the Church of Rome that which is spoken of her may be applyed to her Adherents as is the mother â—o is the daughter as I haue said Now for the Chuâ—ch of Rome I propounded these two obseruations to be spoken to first what might be-spoken in charity for her and yet in truth and sound iudgement too and of that we haue spoken Secondly what in zeale and yet in truth and sound iudgement too may be said against it And that is it which wee are now to speake to what may be said in zeale and yet in truth and sound iugement against her A point very needfull to be well cleared and rightly vnderstood for whereas we haue deliuered in the former obseruation that the Church of Rome in some sense may rightly be reputed a true visible Church ' Euery one will be ready to except against it and say why then haue yeâ— forsaken it why doe ye not still hould communion with her what iust exception can yee alledge for your separation from her For Answere to which exception Doct. 2 I will propound in the second place this obseruation namely that howsoeuer the Church of Rome in some sense may be reputed a true visible Church yet it is maruellous vnsound and corrupt and exceedingly corrupt with many foule abuses errors and abhominations yea so corrupt as it is not lawfull nor safe for vs to communicate with her The Obseruation ye see consists of two branches the former is the ground of the latter auouching that shee is polluted with many foule abhominations the latter is an inference from the former that therefore it is not safe nor lawfull to ioyne with her The whole obseruation is to be vnderstood of that Church specially in respect of the Popish faction the Pope and his Darlings for as when wee spoke in charity for them acknowledging that in some sense they are to be reputed a true visible Church it was intended of some that were of better Spirits amongst them that are sounder in some chiefe points of Religion and that are not so obstinate in their errours as the rest So now that we come to speake in zeale against them that they are so foulely polluted that it is not safe to ioyne with them It is intended in respect of the Pope and his chiefe Darlings and factors called the Popish faction neyther is this any wrong to the Church that we so speake of the whole body in generall tearmes because the Church and faction are there mingled together in that Body as when wee come into a Barne floore and see a great deale of chaffe in the same heape with good wheat we may speake fauourably of the wheate and say there is good corne and we may speake disgracefully of it too and say it is but light stuffe We will begin with the first part of the obseruation that condemnes her corruptions And we will reduce all her corruptions to these two sorts First matter of Doctrine secondly matter of practice And though these be much incident one to the other yet for playnnesse sake we will distinguish them God willing as well as wee can First for Doctrine the point is this The Doctrine of the Church of Rome as it is at this day vnderstood and maintained by the Popish faction is very vnsound and corrupt full of grosse and abhominable errors they haue changed the truth of God into a lye light into darknesse and the Gospell of Christ the comfortable Doctrine of grace and faith into the erors of Antichrist and the damnable Doctrine of workes and merits and of mans traditions We wil not speake of all her corruptions in doctrine that were too much only we will shew it in some chiefe particulars that briefely we wil reduce them to these foure heads The first is error in Doctrine concerning the Scripture the second is concerning the direct