neuer read or sée much lesse did they authorise it for Canonicall scripture and the pure word of God and consequently albeit they haue both the Hebrew and the Gréeke locked vp in their studies and Libraries yet for as much as they preferre their owne vulgar Latin translation commonly called Saint Hieromes and cruelly bind and tie all diâ—â—nes to â—sâ— the same in all schooles and pulpits and no textes sentences or allegations to be admitted saue onely out of the same it followeth by an ineuitable consequente and necessary deduction that their Canonicall so supposed Bible is not Canonicall but in very déede the word of man this is confirmed because the Papists this day violently obtrude for Canonicall sundry bookes of the old Testament which are not in the Cannon of the Hebrewes neither yet deliuered to the Church by Christ or his Apostles Theoph. I now remember a straunge saying of the Iesuite Parsons viz that many parts of the Bible were doubted of long after the death of the Apostles which argueth to me that their vnwritten traditions are fallible and their doctrine new Remig. The Popes religion Chaugeth euery day by reason of new reuelations made vnto his Holinesse but from whence they came wheather from Heauen or from hell that cannot I tell let the reaâ—er iudge this I am assured of that their owne learned maisters cannot agrée about their reuelations Melchior Canus a learned Popish Bishop affirmeth constantly that the Church hath no new reâ—elations in matters of faith but the Popes minorite Fryer Tâ—telmannus otherwise a learned man indéede telleth vs an othertale viz. that many mysteries of diuine truth are daily reuealed to the Church euery day more and more and thus by reason of their Popish feined reuelations the late Romish faith doth daily encrease aboue mans expectation and is as like the old Roman religion as Yorke is like soule Sutton I will now make an end of this question referring you for the rest to the Iesuites Antepast where you may find at large concerning this subiect whatsoeuer your heart can desire but before I end the conference let me aske you a merry question what will you say if for a parting blow with the Iesuite Parsons I proue out of his owne printed booke as also out of the Iesuiticall Cardinal Bellarmine euen in that booke which he dedicated to the Popes holinesse with which booke he so pleased the Pope that he made him Cardinâ—ll for the same that all the bookes Chapters verses and sentences which are admitted for Canonicall are actually proued in holy scriptur to be truly Canonical Gods pure word without the mixture of mans worde which for all that is that mighty point of faith which the said two Iesuites and all Iesuited Papists contend with might and many to be an vnwritten tradition of the Church Theoph. What will I say Is that your question I will tell you both what I will say and doe I will say you haue done that which to this day was euer thought impossible and this I promise to cause the same to be written in Marble with golden Letters and to put the stone in Saint Peters Church at Rome In Perpetuam rei memoriam Remig. Be attentiue and marke well what I deliuer for I trust by Gods helpe to proue it most substantially these are the expresse words of S. R. or of Robert Parsons that Trayterous and brasen faced Iesuite First conclusion is all such points of Christian faith as are necessary to be actually beléeued of euery one that hath vse of reason though he be neuer so simple are actually coÌ„teined in scripture either cléerely or obscurely these are Parsons words I neither adde any thing chaunge any thing nor take any thing away the Iesuite Bellarmine hath these expresse words These obseruations being marked I answere that all those things are written by the Apostles which are necessary for all men which the Apostles preached openly to all the vulgar people but that all other things are not written These are the Cardinals words I cite them most sincerely I hold it a damnable sinne to bely the Diuel Out of these testimonies I gather very plainely that all things which euery one is bound to beléeue are actually conteined in the holy scripture and consequently yâ— all the bookes chapters verses sentences which are admitted for Canonical are truly Canonicall Gods pure word without yâ— mixture of mans word which conclusion for all that is it that both our Iesuites and all their cursed Iesuited broode doe violently impugne Theoph. The Papists would seeme to frustrate your conclusion because they onely beleeue it for the testimony of the Pope and Church of Rome Remig. They would gladly séeme indéed to doe many things which they are not able to performe But the truth is as I haue said thus both briefly pithily I proue the same Whatsoeuer is necessary for euery Christian the same is contained in the scriptures of the Apostles but the knowledge of all the Bookes Chapters Uerses and Sentences admitted for Canonical to be truly Canonicall and the pure word of God is necessary for euery Christian ergo the same is conteined in the Scriptures of the Apostles The conclusion of this argument cannot be denyed because it is a perfect Syllogisme in the first figure and in the third made called Darij The proposition is confessed both by Cardinall Bellarmine and by the Iesuite Parsons You haue heard their expresse words truly alledged as themselues in printed bookes haue set them downe so then the difficulty if there be any at all resteth in the assumption viz. if to know the holy Bible to be Canonicall and the pure word of God be necessary for euery Christian which being a fundamentall point of religion is so cleere and so apparant to euery one as methinkes it is a néedlesse labour to take in hand to proue the same But I proue it first because the knowledge of the holy Gospel euery part thereof is necessary to euery on s saluation Secondly because the Papists themselues doe euer vrge the same as a necessary point of faith and saluation so often as it séemeth any way to make for their vnwritten traditions Thirdly because all the articles of faith deduced out of the sciptures depend thereupon for these are the Iesuite S. R. his owne words yet this is a point of the Christian faith yea thereupon depend all the articles we gather out of Scripture Thus disputeth our Iesuite in his pretensed answere to the Downe-fall of Popery after he hath bitterly many times denyed that the holy Scripture doth shew it selfe to be Gods word but the force of truth is so mighty in operation the while of malice he striueth against it he vnawares confoundeth himselfe and pleadeth for the truth in very déed Fourthly because the Iesuite S. R. vrged and as it were deadly wounded with the sharp pikes of his
A CHRISTIAN DIALOGVE BETWEENE THEOPHILVS A DEFORMED CATHOLIKE IN ROME AND Remigius a reformed Catholike in the Church of England Conteining A plaine and succinct resolution of sundry very intricate and important points of religion which doe mightily assaile the weake consciences of the vulgar sort of people penned for the solace of all true hearted English subiects and for the vtter confusion of all seditious Iesuites and Iesuited Popelings in England or else where so long as they shall persist inordinately in their nouelties heresies errours and most grosse and palpable superstions Ecclesiast Cap. 4. Ver. 28. Striue for the truth vnto death and defend Iustice for thy life and the Lord shall fight for thee against thine enemie Prou. Cap. 12. Ver. 1. He that loueth instruction loueth knowledge but he that hateth correction is a foole LONDON Printed by Nicholas Okes for VVilliam VVelby and are to be sold at his Shop in Paules Church-yard at the signe of the Gray-hound 1609. TO THE RIHGT VVORSHIPFVLL MY APPROVED GOOD FRIENDS SIR STEuen Procter Sir Timothie Whittingham Sir Vincent Skinner and Sir Timothie Hutton Knights and his Maiesties most zealous vpâ—ight painfull Iustices of the Peace HAuing published many bookes in defence of the truth against the aduersaries of the truth the Pope his Cardinals Iesuites and Iesuited Popelings I meane and perceiuing by many arguments that sundry of my deare Country men are not yet fully resolued in certain maine points of religion vpon which all the rest in some sort do depend I haue deemed it a labour very necessary for the common good to dispute those most intricate points pro contra Dialogue-wise that so all difficulties therein may bee cleered all obscurity taken away and the truth plainly laid open before the eyes of euery indifferent reader The Papists most impudently bragge and boast that they maintaine keepe and defend that faith and doctrine which S. Peter and S. Paul deliuered to the Romans that neither their Pope nor their Church can erre that their Church and none but their Church is able to shew and truly to proue a perpetuall vninterrupted succession of their Bishops and Priests that the written word of God containeth not all things necessary to be beleeued vnto saluation for that it sheweth not the holy Bible to be canonical and that originall sinne remaineth only materially in the bodies of the regenerate and not formally in their mindes wils and hearts All these points and euery of them though most difficult and intricate I haue taken in hand to confute relying vpon Gods holy assistance who neuer forsaketh the truth What I haue performed let your wisedomes and others iudge The work such as it is I dedicate to your worships not only to giue as a signe of a gratefull minde for your kinde fauours to me-ward but much more to intimate to the world that inward ioy of mine heart which issueth out of your rare zeale to Gods eternall truth constant loyalty to your most gracious Soueraigne and painefull labours for the good of our Church and Common-weale The almighty giue you many happy yeares vpon earth and vouchsafe to increase his manifold graces in you that you may dayly more and more and others by your Christian example imploy your painefull labours for the aduancement of his glorious Gospell the cutting downe of sinne the extirpation of late start-vp Popery and the rooting out of all traiterous Iesuites and Iesuited Popelings which haue beene and still are too much fauoured and winked at by sundry in authority especially in these North-parts of noble England Dixi. March 21. 1609. Your worships to be commanded THOMAS BELL. A Table of the Chapters contained in this Booke CHAP. 1. Of the old Roman and ancient Church of Rome Pag. 1. CHAP. 2. Of the false and erroneous faith of the late Bishops of Rome Pag. 11. CHAP. 3. Of sundry important obiections which seeme to proue the Popes prerogatiue of faith Pag. 26. CHAP. 4. Of the Succession of Bishops in the Church of Rome Pag. 66. CHAP. 5. Of Popish vnwritten Traditions Pag. 102. CHAP. 6. Of the state of the regenerate with the particular adiuncts of the same Pag. 121. CHAP. 1. Of the old Roman and auncient Church of Rome Theophilus GOD blesse you Father Remigius I hope you will this day yeeld great comfort to my distressed heart for I haue often heard that you are both proâ—undly learned and charitably affected to all your Christian neighbours so as for your great learning you are very able and for your rare charitie euer ready to giue good counsell to such as stand in neede of you I therefore for Christs sake beseech you to shew me the ready way to heauen Remig. To beleeue rightly and liue christianly is your very path-way to Heauen but it is a straight and narrow gate and few do finde the same Theoph. Alas my good father then shall more be damned then saued God forbid it should be so Remig. That which God hath decreed man cannot withstand Many saith Christ are called but few are chosen Striue to enter in at the straight gate for many will séeke to enter in and shall not be able Yet our most mercifull and iust God will condemne none to eternall death but for their notorious sinnes and iust deserts Theoph. We may exclaime with holy Polycarâ—e ô God to what a world hast thou reserued vs c. Now euery one can giue good words both in the Pulpit and else where but badder life and wickeder dealing was neuer more frequent in any towne or City The Catholiques for good life and meritorious actes are the mirror of the Christian world Remig. Whom doe you call Catholikes I am a Catholique my selfe Theoph. The Pope his Cardinals his Monkes his Fryers his holy Nunnes and all such as agree in faith and doctrine with the Church of Rome Remig. If you speake of Pope Formosus Pope Iohn degraded him and brought him to laicall state againe after he had béene the Bishop of Portua Hée further tooke him sworne that hée neither should be Bishop again not euer returne to the Citie of Rome Howbeit Pope Martin absolued him from his oath and after a few yéeres he did notonely come to Rome but there was made the Pope If you speake of Pope Stephanus yâ— sixt he persecuted Pope Formosus euen after his death He called a Councell and disanulled all the decrées of Pope Formosus his predecessour He caused his body to be brought into his CoÌ„sistory the papall induments to be taken away a laicall habite to be put on she dead corps two fingers of his right hand to be cut off and that done forsooth his body to be put againe into the graue Meane you Pope Sergius the third he caused Pope Formosus who now had béen dead almost ten whole yéeres to be taken out of his tombe and to be set in a chaire with pontificall attire vpon his backe that done he commanded his head to be
we haue head if may be a point of Christian faith and yet not necessary to saluation and consequently if this point were not knowne by the scriptures yet might the scripture containe all things néedefull to saluation SecoÌ„dly that yâ— holy scripture sheweth itself to be Canical and the pure word of God for as holy Dauid saith it is a Lanterne to our féete and a light to our pathes as Saint Peter saith it is a light that shineth in the darke and S. Paul saith Gods word is liuely and mighty in operation and sharper then any two edged sword it is not incke and paper or a bare and dead Letter but quicke and powerable and sheweth it selfe as light to the children of light For as the same Apostle telleth vs if Christs Gospell be hid it is hid in them that perish in whom the God of this world hath blinded the mindes of them which beleue not lest the light of Christs glorious Gospell should shine vnto them yea the selfe same Apostle saith that the spirituall man iudgeth all things Saint Iohn also saith that the vâ—ction which Gods children haue receiued teacheth them all things And what néede many words Christ himselfe assureth vs that his shéepe heare hiâ— voyâ—â— and that they follow him because they know his voyce he addeth that they will not follow a straunger and he yéeldeth this reason thereâ—â— because they know not the voyce of straungers this is confirmed by an old receiued Theologicall maxime viz that when wee pray we speake to God but when we read or heare the holy scripture redde then God speaketh to vs but certes when God speaketh to vs if we be his wee will heare him if we be his shéepe we will know his voyce and follow him Thirdly that euery part of the new Testament doth affirme it selfe to be the pure word of God for it saith the holy Gospel of Iesus Christ according to Matthew Marke Luke and Iohn the Actes of the holy Apostles written by Luke the Euangelist the Epistle of the Apostle Paul to the Romans Corinthians Galatians Ephesians Philippians Colossians Thessalonitiâ—ns Timotheus Titus and Philemon the Epistle of Peter Iames Iude and Iohn the seruants of Iesus Christ the reuelation of Iesus Christ which God gaue vnto Iohn his seruant by his holy Angell Fourthly that the new Testament giueth testimony to the old and the old to the new in the swéete harmony of diuine truth for Christ himselfe teâ—lâ—th vs that all must come to passe which are written of him in the law in the Prophets and in the Psalmes and for this end was it that Abraham answered the rich glutton in these words they haue Moses and the Prophets let them heare them as if he had said now the law is not studied now the Prophets are contemned and now God is not heard speaking in his holy word some would haue Angels come downe from heauen some desire myracles others the dead to rise againe howbeit to heare Moses and the Prophetes which is to read the scriptured for Moses and the Prophets were dead many hundred yéeces afore is the true and onely way to attaine eternall life this reason striketh dead as which proueth the scripture of the old Testament to be Canonicall and the pure word of God and this reason is confirmed by Saint Paul when he telleth vs that he was put apart to preach the Gospel of God which afore was promised by his Prophets in the holy scriptures and it is further confirmed because the same Apostle saith in an other place that he taught nothing but which Moses and the Prophets had foretold should come to passe Fifthly that these holy writings of Moses and the Prophetes were common among the Iewes in Christs tune and yet did Christ neuer once reproue the Iewes for any corruption therein or charge them with changing adding or taking away of any one iote or title either of the law or of yâ— Prophets for our mercifull and powerable God who caused Balaam to blesse when he entred to curse who when Saul was a cruell persecuter blasphemer and rauening Woolfe made him with one word as méeke as a Lambe who shut vp the Sea with doores and staied her proud waues appointed her bouÌ„ds whither she should come but no further enforced yâ— aduersaries of the truth the Iewes I meane to preserue the holy scriptures of the old Testament inuiolable and pure from all corruption and not to adde any thing thereto or take ought therefrom neither to prophane the same with the least mixture of mans word our Lord Iesus assured vs hereof when he constantly pronounced that it was more easie for Heauen and Earth to passe away then that one title of the law should fall thus you see or may sée I wéent that the popish inuincible bulwarke is battered downe made euen with the ground for none but God alone can infallibly foretell things to come Theoph. Your reasons are vnanswerable in my iudgement and your manner of disputation so forcible as it is able fully to perswade any indifferent reader Howbeit I do not yet see how the holy scripture doth proue it selfe canonical for if that were possible to be proued not onely our Iesuite Parsâ—as but the Pope his Cardinals and all his Iesuited Popelings should be confounded euerlastingly Remig. I haue proued out of Christs own words that whatsoeuer is contained in the law of Moses in the bookes of the Prophets in the Psalmes that same must néeds be true and come to passe and consequently whatsoeuer scripture must néedes come to passe and cannot but bee true that Scripture doubtles is Cannonicall and yâ— pure word of God for onely Gods prediction of future things is infallible Theoph. Doe not many godly people especially the zealous Preachers of Gods word vtter many speeches which must needs come to passe and cannot but be true Remig. I answere with this distinction that words vttered by men may be considered two waies First as the words of pure man Secondly as Gods words pronounced by pure man The words vttered by man the second way must néedes come to passe and cannot but bee true and therefore do we receiue and reuerence as the pure word of God and Canonicall scripture all the law giuen by Moses as also all the rest of the old and new testament this day truly acknowledged for Canonical and holy writ but words vttered by man the first way are fallible and may deceiue both the speaker and the hearer For as Gods Prophet telleth vs all men are lyars another Prophet accurseth him yâ— putteth his trust in man another Prophet was deuoured of a Lion for yâ— he gane credit relyed vpon the feined reuelation of an old Prophet in Bethel for none can infallibly foretell things to come except one that is Almighty and all-sufficient of himselfe Theoph. Men tell vs that the sunne shall rise at such an
houre and go downe at such an houre as also that the Moone shall shine at such a time be darke at such a time and so in sundry other things All which though foretold by man cannot but be true and come to passe Semblably may we say that though the predictions recounted in the law and the Prophets must needes come to passe and cannot but bee true yet may they be the words of pure man and not canonicall Scripture Theoph. You deceiue your selfe in your owne allegations for neither the rising and setting of the sunne nor yet the light and darknesse of the moone must néedes come to passe as Astronomers do affirme for God all sufficient the author thereof can stay or change their naturall courses at his holy will and pleasure Ioshua in the power of God commanded the sunne to stay in Gibeon the moone in the valley of Aâ—alon and it came to passe accordingly The sunne at the request of good King Ezechias went backward ten degrées In the time of Christs most bitter and sacred passion darknesse was ouer all the land of Chanaan from the sixth houre vntill the ninth that is to say by Theological supputation from twelue a clock till thrée in the afternoone and yet did Christ suffer when the moone was at the full and about noone or mid-day For he was crucified oh cruell Iewes euen when they kept their feast of the Passeouer which was and must néedes be done in the full moone according to the prescript of the law Theoph. Your discourse yeeldeth great solace to mine heart I see it as cleerly as the noone day that all creatures are subiect to God their maker that euery word of man is fallible and that onely Gods will is Canonicall and cannot but be true But Christ addeth a limitation and restrictioÌ„ to his words which troubleth me more then a little He saith not simply and absolutely that all things written in the Law the Prophets and the Psalmes must be fulfilled but that all things which are there written of him must of necessity come to passe Remig. Though Christ vse a restriction by reason of his occasioned particular application yet is his argument generall as which is drawne from the excellencie infallibility of holy writ as if he had said whatsoeuer is written in the law of Moses in the Prophets and in the Psalmes that same must néedes come to passe and cannot but be true and consequently whatsoeuer is there spoken of me that must néeds come to passe neither is this mine but Christs owne exposition I assure you Theoph. If it bee possible to proue this the Papists may sing this dolefull song The Pope from their royall Scepters hath many Kings put downe but now his necke is broken and the Romish faith quite ouerthrowne Remig. It is not onely possible but a thing very easie Marke well and vnderstand my discourse aright Our Sauiour in the same chapter reproueth his Disciples as they went to Emmaus condemning them of folly and infidelity for that they did not simply and generally beléeue all that the Prophets had spoken Oh fooles saith Christ and slow of heart to beléeue all that the Prophets haue spoken Againe another text saith that he began at Moses and at all the Prophets interpreted vnto them in all the Scriptures the things which were written of him This is that interpretation which the holy Ghost affoordeth vs. Out of which I obserue these memorable docoments First that Christ spake absolutely and simply without any restriction at all of all things written in the Law the Prophets and the Psalmes Secondly that Christ interpreted in all the Scriptures the things that were written of him Thirdly that all the Scriptures of the Prophets of Moses and of the Psalmes are true and the Canonicall rule of our faith Theoph. Christ indeed speaketh simply and generally of the Prophets but he neither nameth Moses nor the booke of Psalmes Remig. I answere first that Christs speech is Synecdochicall very usual and frequent in the holy Scriptures it compriseth the whole in the part thereof Secondly that Christ nameth both Moses and all the rest of the old Testament For after he had reproued his Apostles for not beléeuing all things in the Prophets the text saith plainely in the words following that Christ began at Moses and interpreted in all the Scriptures and a little after in the selfe same chapter he maketh mention both of Moses of the Prophets and of the Psalmes and in the verse then immediately following it is sayd that Christ opened their vnderstanding that they might vnderstand the Scriptures so that Christ vndoubtedly meaneth all the scriptures of the old Testament when synecdochically he meaneth onely the Prophets which thing I shall yet proue by another scripture more plaine then all the rest Do not thinke that I will accuse you to my father there is one that accuseth you euen Moses in whom yée trust For had yée beléeued Moses yée would haue beléeued me for he wrot of me but if yée beleeue not his writings how shall yee beléeue my words These are the very words of our Lord and Maister Christ out of which I gather these comfortable lessons First that the writings of Moses accuse the reprobate and consequently that they are Canonicall Scripture for otherwise neither their condemnation nor their accusation should be of force Secondly that to beléeue Moses marke these words is to beléeue Christ himselfe Thirdly that not to beleeue the writings of Moses is not to beléeue Christs words and consequently that the writings of Moses are Canonicall Scripture and the pure word of God Theoph. You resolue me so soundly in euery point that I can no way in truth withstand your doctrine Howbeit me thinke I heare the Iesuite Parsons whispering in the eares of his silly Disciples that there is no text from the first of Genesis to the last of the Apocalips which saith that all the Bookes Chapters Verses and Sentences which in the Bible are admitted for Canonical are truly Canonical Gods pure word without the mixture of mans words if possibly you be able to confute this obiection they haue no more to say Remig. Answere me awhile to my demaundes and you shall easily finde out the confutation he that saith generally without restriction at all that all men are lyars doth he not affirme old men and yong rich and poore learned and vnlearned and euery man of what state or calling soeuer he be to be a lyar Theoph. He so affirmeth it cannot be denied Remig. Doth not he who saith that all things in S. Paules Epistles are the pure word of God affirme euery Chapter euery verse and euery sentence therein contained to be the pure word of God Theoph. It is most true it cannot be gainesaid Remig. Doth not he affirme euery Booke euery Chapter euery verse and euery sentence of the Propheticall writings to
be yâ— true the pure word of God who saith that al things which the Prophets haue written are true and the pure word of God an he deny any particular that granteth all Theoph. He cannot doubtles do it for he that granteth the whole must perforce graÌ„t euery part of the whole euen as he that granteth God to haue made all things must of necessity grant him to haue made euery particular thing whatsoeuer hath any essence or beeing in the whole world Remig. You haue granted enough though no more then the truth for the full refutation of our Frier Iesuite I haue proned as ye know out of the expresse Scripture of the new Testament that all things written in the law of Moses in the bookes of the Prophets in the Psalmes in which thrée as also somtime in the law the Prophets and other sometime in the law onely all the old Testament is comprised are the pure word of God and consequently the Canonicall scripture For if we beléeue not the bookes of Moses neither will we beléeue Christs owne words as it is already proued Theoph. But our sesuite perhaps will say that there are sundry Canonicall bookes in the old Testament besides these which you haue named Remig. What the Iesuiticall Fryer Parsons will say small account is to be made for as his deare brethren by popish profession haue written of him he is a monster of mankind a notorious lyar the wickedest man vpon the earth begotten of someâ— Incubus and depending vpon the Deuill of hell this and much more of like homely qualities the secular Priests haue confessed of Parsons that vnfortunate Rector of the English Colledge in Rome and this they haue done in their printed bookes lately published to the view of the whole world this honest man Parsons hath lately published the pretensed answere to the Downefall of Popery but his backe is so pittifully broken with the said Downefall alas poore Fryer I am sory for thy heauinesse that his neighbours thinke he cannot liue any while Yet I hope which is my smal comfort in such a distressed case that the Popish secular Priests will sing a ioyfull dirge if not a blacke sanctus for his soule But woe is me that my natiue countrey-men at Rome haue such a gouernour set ouer them now to your obiection out of Parsons I answere thus First that yâ— scripture saith plainely that Christ interpreted all the scriptures which spake of him and consequently all the Canonicall bookes of the old Testament for no booke Canonicall can be named which maketh not some mention of our Lord Iesus Secondly that both our sauiour his Apostles and all the auncient fathers did euer comprise all the old Testament in the lawe the Prophetes and the Psalmes it cannot be denied Theoph. The scripture saith not that Christ interpreted all the scriptures that spake of him but that he interpreted out of them those things which they spake of him Remig. I answerâ— first that Christ interpreted Gods word but not the word of man Secondly that in interpreting that which was of him else he did in effect interprete the whole Thirdly that in interpreting and peâ— consequens approuing those things which were of and concerning himselfe he did indéede approue commend and authorise the whole for as Saint Austen and other holy fathers tell vs and the Iesuite doth yéeld thereto if any part of the holy scripture should be false we could haue no certainety of the rest much lesse could we ground our faith vpon them Theoph. You haue soundly proued the scripture of the old Testament to be Canonicall euen by the expresse words of the new Testament but what text of scripture can proue the new Testament to be Canonicall and the pure word of God without the mixture of mans word is this possible to be done Remig. It is not onely possible but very easie to be done I proue it First because the Gospell which is the whole new Testament is conteined in the old Testament for Saint Paul plainely testifieth that he was set apart to preach the Gospell of God which he afore had promised by his Prophets in the holy scriptures Secondly because the same Apostle constantly auouched to the Elders of Ephesus that he had shewed to them all the councell of God Thirdly because the selfe same Apostle affirmeth in an other place that he taught nothing but the law of Moses and the Prophets neuerthelesse saith he I obtained helpe of God and continue vnto this day witnessing both to small and to great saying none other thing then those which the Prophets Moses did say should come to passe Fourthly because Saint Paul testifieth to yonge Timothy that he knâ—w the holy scriptures of a childe which are able to make him wise vnto saluation through the faith which is in Christ Iesus By these testimonies and authorities two things are â—léered the one that all the bookes of the old testament deliuered by Moses to the Iewes are Canonicall and the pure word of God able to make vs wise vnto saluation the other that all Saint Pauls doctrine and consequently of the other Apostles for he taught all the councell of God which was all the doctrine of all the rest in substance was conteined in Moses and the Prophets and this is confirmed by the Apostles words to King Agrippa which are these O King Agrippa beléeuest thou the Prophes I know that thou beleuest Lo Saint Paul knew that Agrippa beléeued the law and the Prophetes and commendeth him for the same I therefore conclude that the holy scripture it selfe doth proue it selfe to be Canonicall and the pure word of God Theoph. The Papists say that we receiued both the old and new Testament from them and not from the Iewes Remig. I answere first that the primitiue and Apostolicall Church receiued the old Testament from the Iewes and that the Apostles were onely the publishers of the new Testament not of the old Secondly that we beleue the old Testament to be Canonicall scripture neither for the testimony of the Iewes though they deliuered it and were the publishers thereof neither yet for the authority of the Church of Rome or of any other Church in the Christian world Thirdly that we beléeued it to be the pure word of God and Canonicall scripture because Christ so pronounced of it long before the Apostles were confirmed in the truth Fourthly that the Pope his Iesuites and Iesuited Popelings doe enforceâ—â—â— to aâ—â—â—◠〈◊〉 the holy Bible that which is in very many places the pure word of man Theoph. How is this possible haue not the Papists the holy Bible Remig. The old Testament which is the pure word of God is in the Hebrew tongue and the new in Gréek but the late popish Councell of Trent which the Iesuits and all Iesuited Papists haue admitted commaundeth â—â—raitly to vse onely their Latin vulgata editio which the Apostles did
Plat in â—ita Syluesâ— 3 Platin in vita Daâ—â— Platin in vita Iohn 18. Carranz fol. 355. The Pope both a theefe and a robber Carranz fol. 369. O holy Pope who would not â—â—slâ— thy foote ' A. D. 1474. Aug. contr ep fund Markâ— well for Christs sake The old Bishops of Rome ioined formal succession with materiall Irenaeus lib. â— cap. 43. Ephe â— 2. 〈…〉 Lyran in cap. 16. Mat. Ephes. 4. ver 11. Ioh. 10. v. 4. 1â— 16 26. 27. 8 〈…〉 â— â—5 â—uc 〈◊〉 â— 2. 〈◊〉 2 〈◊〉 1 Ioh. ◠〈◊〉 Hebr. 5. 4. Epiph. lib. 3. pag 3 â— 5. Hier cont Luciser Act. â— 24. Act. 6. 6. Act. 4 23. 1 â—â—Soanâ—â— 2. 2 â—â—m 1. 6 lâ—â— 1 5. 1 Tâ—m 5 22 2 Tâ— 1. 6. Tit. 1. 5. Act 6 6. Act. 14 â— 3. Pela◠〈◊〉 Seuâ—â—â— Benediciuâ— Platin. in vita â— eâ—â—â— 2. A. D. 579 Platin. in vita Seueri A. D. 637. Platin in vita Bened. A. D. 685. Caaranz pag 301. apud Onuph in Chron. Corollariâ— 1. A. D. 684. Lo Popery is the new religion Corollary 2. Corollary 3 Dist. 96. Canon Constantinus Popes were subiects to Emperors aboue 340. yeeres after the departure of Constantine from Rome Ephe. 4. 11. A. D. 596. Marke this well that our church receiued their Bishops from Rome wheÌ„ that church was in good case 596. Ariost in lit Politic. The Popish church is stil a true Church though not a godly Church Act. 15 5. Ioh. 12. v. 42. 2 Sam. 11. cap. 12. Mat. 26. v. 74. Relatiua aâ— ctu sese ponunt anâ— fâ—runt Iudas was a true Apostle yet arrayâ—or too Annointing is not an essentiall part of a King Valide non â—iceâ—è Commune Niceâ— câ—n â— dist 3 cap. â—os â—ntiquus ◠〈…〉 Coâ—staâ—tiâ— nâ—p 6. â—an â—6 Luke 2. 1. A. D. 684. Marke this well Silly ignoraÌ„t papists are grosly deceiued This cannot be denied by popish doctrine Behold here a great Mystery of popish foolery Marke well gentle reader A. D. 596. A. D. 179. Note that Elutherius called king Lucinus the Viâ—ar of God in his kingdome Euery child knoweth romanum eloquium is the Lattin tongue Lyr. in 1 cor 14. The true memberâ— of the Church are sayd to be invisible not because the men bee not seene but for that their faith and conscience to God-ward is not perfectly knowne to vs Mal. 1. 2. Ephes 1. 4. Rom. 10. 12 1 Tim. 2. v. 19. Ioh. 10. 36. Rom. 8. 27. â—ere 17. 9. Apoc. 2. 23. 3 Reg. 18. 22 Rom. 11. 4. They are visible in themselues but their faith and conscience is not known vnto men Mat. 10. 4. and 26. 47. 22. Mat. 26. v. 22. 2 Tim. 2. 19. Mat. â—8 17. 1 Cor. 5. 5. 2 Cor. 2. v. â— 10. 1 Cor. 10. 17. Ephes. 5. 23. 25 26. Col 1. 18. 24 Ioh. 10. v. 16 27. 1. Ioh. 2 19. Mat. 28. â—0 1. Tim 3. 15. Psal. 5. 7. Mat. 25. ver 14. 2. Tim 2. 19 Our Church doth still retaine all the old Roman religion Act. 9. v. 1 2 Act. 26. v. 4 5. S. R. pag. 286. S. Cyril lib. 11. in Ioan. cap. 68. Chrysâ—st 2. Thes. hom 3. The Iesuits confession Marke well for Christs sake Act. 9 5 S. R. p. 285. 〈◊〉 49. in Ioan 10 9 Lo the Christian faith is superfluous This is all I desire Lo no vnwritten tradition is necessary for saluation Athanasius in symbol S. R. p. 292. The Papists inuincible Bulwarke Marke this point well Ps. 11. v. 105. 2. Pet. 1. 19. Hebr. 4. ver 12. He is a reprobate whole heart Gods word doth not touch 2. Cor. 44. 1. Cor. 2. 15. 1. Ioh. 2. ver 27. 1. Ioh. 10. ver 27. Ioh. 10. v. 3. 4. 5. Ioh. 3. 18. Luke 24 ver 29. To heare Moses and the Prophets is to reade their bookes Rom. 1. v. 1. Act. 26. ver 22. Christ confirmed the old Testament to be Canonical Nomb. 23. ver 5. 7. 8. Act. 9. ver 1. 2. 3. 4. 5. 6. 1. Tim. 1. 13. Mat. 7 15. 16. Iob. 2. v. 8. 10 11. Exod. 8. 19 Deut 4. 2 Deut 12. 32 Luke 2â— 35 Luke 16 ver 17 Mat 5 10. Mat 24 34 Luke 21 ver 33. Luk. 24. v. 44 Luk. 16. v. 26. Esa. 41. ver 23. Exod. 8. 19. Psa. 116. â—1 Psa. 62. 10. Exod. 8. 19 Ier. 17. 5. 1. Reg 13. v. 18. 24. Esa. 41. v. â—2 23. Mans pure word must not needes come to passe Ios. 10. v. 12 13. 2 Reg. 20. v. 11. Mat. 27. v. 45. Luk. 23. v. 44. Mark 15 v. 33. Ioh. 18. v. 20. Exod 12. 18. â— Exo. 8 19. Psa. 135. 6. Rom. 9. 19. Luk. 24 v. 44. O dolefull Placebo Luk. 24. v. 25. Luk. 24. v. 27. The figure Synecdoche Luk. 24. v. 27. v. 44. v. 45. Ioh. 5. v. 45 46. 47. Ioh. 7. 38. Ioh. â— 2. 48. S. R. Pag. 292. Boasteth of this his obiection Ps 62 10 Ps 116. 11 Psa. 35 19 Mat. 5. 17. Mat. 22. 40 Mat. 19. 17. Rom. 4. v. 13 14. 15. 16 Gal 3. v. 24 Heb. 7. 19. Heb. 8 v 7 9. â—0 13. Heb. 9. 22. Psa. 35. 19. See the Anatomy of Popish tyraany Ioh. 5. v. 46 47. S. R. Pag. 29 2. Ioh. 5. v. 47. Rom. 1. v. 2. 17. Act. â—0 v. 〈◊〉 27. Act. 26. v. 23. 1. Tim. 4. 12. 2. Tim. 3. 15. Act. 20. v. 27. Act. 26. v. 2â— v. 27. S R. p. 369. Luke 24. veâ— 27 4â— Ioh. 16 13. 4. The Popish Bible is the word of man S. R. p. 387. Canus de locis lib. 3. cap 4. p. 10â— Tâ—telm de locis dâ—alect cap. 33. S. R. pag. 284. Bellarm. lib. 4. de verb. scripto c. 11. col â— 91 to 1. Marke well this my probation Glogismus in prima figura modo Daril Loe late Popery is flat heresie Ioh. 10. 22. Rom. 16. Rom 14. 23 Hebr â— 7. Rom 10. 17 Ioh. 3 18. Note this point well S. R. pag 292. The Iesuite plainely confoundeth himself Pag. 287. The Iesuite vnawares killeth the Pope his religion S. R. p. 220. Mark well the iust man sineth whiles he doth good workes but not in doing them Gal. 5. 17. Rom. 7. 25. 2. Cor. 4. 16 Ephes. â— 2â— 24. Ioh. 13 The body doth not couâ—t without the soule 1. Cor. â— ver 14. Gal. 5. v. 14. â—ug de perf iust râ— tioc 17. S. R. p. 160. Pâ— 51. 10. 11 2 Cor. 4. v. 16. Ephes. 4. 23 Col. 3. 9. 1 Thes. 3. v. 10. 1 Cor. 13 v 12. Apoc. 22. v. 11. Rom. 7. v. 14. v. 18. 1 Cor. 15. 10. 1 Cor. 6 v. 19. Rom. 8. 9. 1 Cor. 13. 12 â—ac 3. 2. Secundè princip ter anima est forma corporis Ephes. 5. v. 29. Aug. de perf iust rat â—6 17 Ioh. 3. 6. Aug. in Iohan â—râ—ctat 80. 2 Cor. 7. 1. Apoc. 22. 11. Gen. 6. 50 Gen. 7. 1. Luk. 1. 5. 6. 1 Ioh. 3. 9. 1 Ioh. 3. 10. 1 Ioh. 3. 12. Apoâ— 14. 4. Mat. 16. v. 16. 17. Mat. 5. v. 10 Hebr. 11. Psal. 51. 5. Ps. 1 43. v. 2. Psa 1 30. 3. Iac. 3. 2. Prou. 20. 9. Aug. lib. 9. confes c 13. Luk. 18. v. 13. 14. Exod. 1. 17. Exod. 32. v. 27. 1 Sam. 1. 15. Heb. 11. 31 2 Sam. 12. v 7. 13. Mat. 26. 75. Act. 10. 2. 1 Reg. 15. 11. 2 Reg. 18. 6 2 Reg. 23. 25. Act. 13. 9. Rom. 7. v. 15. 25. Hebr. 11. Hebr. 11. v. 8. 17. Gen. 22. v. 2. 3. 9. 10. Iob. 1. v. 1. 22. Luk. 1. 5 6. Act. 7. 59. 1 Tim. 2. 7. 2. 3. The regenerate sin not in walking after the spirit Rom. 8 4. Rom. 7. 25. Rom. 7 25. Psal. 5. 4. Psal. 6. 8. Areâ—pag de dâ—â—â—nis nominib cap. 4. Rom. 3. v. 10. 11. 12. 3 There are degrees in keeping Gods commandements Aug. de nup concup lib. 1 cap. 29 Aug. in psa 118. conc â—â—fine Rom. 6. 12. 1 Ioh. 3. v. 9. 10. Ibidem v. 12. Gen. 4. 8. 1 Ioh. 3. 8. â— Ioh. 3. 9. Iac. 2. 10. Gal. 3. 10. Deut. 27. â—6 Psa. 143. 2. Ps. 130. 3. Esa. 64. v. 6. Mat. 6. ver 24 Luk. 3. 16 1. Ioh. 3. v. 8. 9. Ioh. 8 v. 34. Rom 6. v. 20 2. Peâ— 2 v. 19 Ephes. 6. 5. Gen. â—5 ver 8. 21 Dan. 2. v. 48. 49. Gal. 5. 17. Cor. 6. v. 11. 1. Ioh 5 v. 4. 1. Ioh. 3 v. 6 ver 6. 7. 9. Mat. 6. v. 24 Rom. 7. v. 19. 20. 1 Ioh. 5. v. 4 Rom. 7. 25. Rom. 8. ver 8. The old man with al his powers minde will and heart Rom. 8. v. 9 Rom. 7. 14. Gods precepts are kept in some degrees but not perfectly Apoc. 22. 〈◊〉