keepe and attend sheepe in the Countrey my furniture is rather the Crooke and Scripp then the Sword or Sling Yet if wilde beasts range and rauage among our flocks we are awaked to stretch forth our hands and rescue our Lambs And well may wee answer with Dauid Thy seruant kept his fathers 1. Sam. 17. 34. Sheâ—pe and there came a Lyon and likewise a Beare and tooke a Sheepe out of the Flocke and I went out after him and smote him and tooke it out of his mouth Plaine Shepheardly Dauid had he trusted in his owne strength and not rather in the goodnesse of his cause being Gods quarrell might easily haue been discouraged not onely by the braues and threats of the Philistine but much more by the checks and snappes of his elder brother Eliab who perhaps being better furnished with abilities both for warre and for Court thought to frowne his rurall brother out of the field But God is pleased to aduance his truth and cause the rather by plaine and weake meanes For my part nothing hath moued me to this encounter but the zeale of Gods truth and desire to instruct the meaner sort and establish our lesse learned Christian brethren As for curiosities and subtill contemplations I leaue them vnto others or rather to be left of all others so farre as they tend to engendring of strife among our selues and preiudice to our Church And accordingly in pressing the passages of Scripture and vindicating the same from violent and absurd interpretations I haue laboured to deliuer the plaine true and natiue exposition arising out of the literall sense and naturall context together with the circumstances thereof Which manner of interpretation as most sound and solid hath in all ages and will find approbation with the iudicious As for the stile and words of Scriptures I desire as this aduersarie dealt with vs by way of repercussion so to repay him in coine of his owne stampe and therefore I still pleade out of their owne vulgar English Translation of the whole Bible written and perfited by the Seminary Priests at Rhemes as appeareth by the first words of their Preface to the New Testament printed there Though the other part thereof being the old Testament was afterward printed at Doway and thereupon is commonly called the Doway Bible The Rhemists Priests for making any Translation at all of the Bible into the English tongue though out of the vulgar Latine though obscured by affected phrases and distorted by their corrupt Annotations yet are said to haue bin beshrewed by their owne more subtile Masters and Superiours as hauing thereby layed open to the people the nakednesse and deformitie of their Romish doctrines And therefore haue I the more willingly produced the same against themselues the power and lustre of Gods Word though clouded and disguised by their purposed obscuritie and improprieties yet competently shining forth for their conuiction by this vnwilling wounding of Rome by the out-workes of Rhemes Vnto the places cited out of their Bible I haue added not onely sutably to the Gaggers proofes the testimonies of diuers ancient Fathers and Doctours of the Church but also for ouer-measure the consent of diuers moderne Writers very passable and laudable in the Romish Church Lastly in handling this Popish Gagg varyed and furbished in diuers Editions I thought it not worth the while to goe thorow euery particular question some being friuolous or of small moment or weake and naked enough of themselues but haue rather chosen to insist vpon those which are most pertinent and weightie The discussing whereof might tend to seasonable edification The iudgement of which my poore labours I humbly submit to our Reuerend and blessed Mother the Church of England And so Christian Reader I commit my endeuours to thy charitable acceptation and withall desire to haue my part in thy deuout and brotherly prayers resting Thine in the Lord R. B. The Contents of this Counter-Gagg Three Principles premised for deciding Controuersies THere is one onely Rule of Faith page 1. 2. This Rule is and euer hath beene the Word of God p. 3. 3. This Word of God is now no where to be found but onely in the Holy Scriptures p. 6. Principal popish errors refuted in this Counter Gag by expresse Texts of the approued English-Rhemish Bible as also by Testimonies of Antiquity and of their owne Writers 1. That the holy Scriptures are not the only Rule of our Faith and life in all matters necessary to saluation p. 13. 2. That the Scriptures are imperfect insufficient to instruct vs in all things necessary to saluation p. 21. 3. That the Scriptures be obscure and hard to be vnderstood euen in things necessary p. 29. 4. That the Script doe not interpret themselues and that the true sence may not be fetched out of themselues p. 40. 5. That the Scriptures are not to be allowed to be read of the people nor heard by them in a knowne tongue p. 44. 6. That the common liberty for all to reade the Scriptures doth breed heresies p. 50. 7. That the Scriptures cannot of themselues be knowne to be the Word of God vnlesse the Church doe giue witnesse vnto them that they are so p. 53. 8. That Traditions which they call the vnwritten Word are the Rule of Faith p. 60. 9. That the present Churches determination is the absolute vnquestionable Rule of the peoples faith on which they are to rest beleeuing their teachers without farther inquiry p. 70. 10. That the Church is no where in Scripture taken for the Inuisible Church p. 77. 11. That the Church is euer gloriously conspicuous in the world p. 79. 12 That the Church cannot erre p. 88. 13. That the Church of Rome cannot erre p. 106. 14. That the Bishop of Rome cannot erre p. 109. 15. That Councels may not erre being confirmed by the Pope 115. 16. That the Church of Rome is the Catholike Church p. 120. 17. That the Church of Rome hath euer bin in perfect vnity within it selfe p 127. 18. That Saint Peter was Prince of the Apostles and had a primacy of power and authority aboue all the other Apostles p. 130. 19. That Saint Peter was Head of the Church p. 137. 20. That Peter was the onely Vicar of Christ heere vpon earth p. 152. 21. That the publike Seruice of the Church ought not to be in a vulgar and knowne tongue p. 155. 22. That Images are to be in Churches that not only for instruction but also to be adored p. 159. 23. That the Lords Supper is to bee administred to the people in one kind onely p. 170. 24. That these words This is my body are to be taken literally without any figure the Bread being transubstantiate and Christ there corporally the substance of Bread being taken away and Christs true Body in the roome thereof though the accidents of Bread remaine p. 177. 25. That Prayers are to be made to Saints departed and Angels p. 183. Scriptures obiected for
formall obiect of Faith and of infinit force and abilitie to perswade immediately by it selfe without the helpe of any formall inducement whatsoeuer Stapleton saith That all the former writings of the Bible may Defens Eccl. Autho. lib. 1. cap 9. Tripl incoat Aduers Wâ—itak in admonit be assured to vs by the latter the old Testament by the new and the inward Testimonie of the Spirit is so effectual for the beleeuing of any point of faith that by it alone any part may be beleeued though the Church hold her peace and neuer be heard Note this saying well you Papists that perswade your selues that the Scripture is not Scripture to you but because the Church tels you so They haue no Scripture for defence of this their Position to S. N. Guide of Faith chap. 7. num 2. and 3. obiect against vs. Atheisticall obiections some haue made as if they would vphold the Turkish Alcoran vnworthy any Christian and no more worthy any answer then the blasphemie of Rabshekah 2. King 18 36. against which King Hezekias commandement was Answer him not a word Esa 36. 21. VIII Proposition That traditions which they call the vnwritten word are the Rule of Faith Confuted by their owne Bible I. IT hath beene proued before that the word deliuered by mouth both before and vnder the Law and after till the new Testament was written in all substantiall and necessarie points of faith is now either expresly set downe or by a necessarie conclusion comprehended in the Scriptures II. That therefore the Scriptures are the onely Rule of Faith which before also is fully proued III. Their owne Bible in many places diuers wayes doth condemne traditions 1. In calling them traditions of men Col. 2. 8. of Fathers 1. Pet. 1. 18. your traditions that is the traditions of Scribes and Pharises Mat. 15. 1 3. commandements and doctrine of men Mat. 15. 9. Rudiments of the world Col. 2. 8 20. not calling them the tradition doctrines and commandements of God or his Word or the word of his Prophets any where 2. In declaring to vs that the worship which is after such traditions is a vaine worship Mat. 15. 9. and but a shew of wisedome in superstition Col. 2. 23. and that the conuersation also which is after Fathers tradition is but vaine 1. Pet. 1. 18. So as we see traditions may not be either a Rule of worship or of conuersation of life 3. In setting downe the euils which haue come to the Church and true Religion of God by such traditions Their Bible telleth vs that for traditions the Commandements of God were left transgressed made frustrate and his Word defeated Mat. 15. 3. Mar. 7. 8 9 13. It was tradition by which the Scribes and Pharises had diminished the integritie of the Law taken from it added to it and corrupted the meaning thereof which Christ freed it from Mat. 5. 18 20 22 23 28 29 34 35. It was a pretended Apostolicall word which first greatly troubled the Church of Antioch and was the cause of gathering the Councell at Ierusalem to confute and condemne the same Act. 15. 1 2 5 6 23 24. The decrees thereof were written the Epistle sent abroad vers 30. 31. and so they had a written Word to strengthen them against that traditionall corrupt and counterfeit Word Lastly it was a pretended Apostolicall word which troubled the Thessalonians 2. Thess 2. 2. which by his Epistle and so by the written Word was confuted If I should adde out of Storie to this out of Scripture what euils haue hereby happened to the Church in and among Hereticks who vsed traditions to defend their Heresies in and Irenaeus l. 5. c. 66. l. c. 13. â—ert de praescript Epiphan de Haeres l. 1. c. 23. 24 38. among the Fathers misse-led and misleading others by false traditions whereby some of them became Chiliasts and now in and among the Papists who vnder the colour of traditions fill the world full of their inuentions superstitions and Idolatries I should be ouer-long and so proue tedious But let the desirous Reader peruse D. Whitakers De traditionibus 4. In teaching vs that the Apostle giueth the Church warning not to be deceiued by word by Philosophie by vaine fallacie according to mens traditions 2. Thess 2. 1 2 3. Col. 2. 8. Contraried by Antiquitie Iustine in Triphonem If we will be safe in all things we must flie to the Scriptures we must beleeue God onely and rest only vpon his institutions and not on mens traditions Irenaeus li. 3. ca. 13. saith of the Apostles that what they preached by mouth they left vs in writing to bee the pillar and ground-worke of our Faith Tertul. de praescrip It were a folly to thinke that the Apostles knew all things but reuealed the same to few deliuering some things openly to all reseruing some other things to be spoken in secret to some What can more plainely be deliuered contradictorie to Papists and to taxe them of folly and falshood in this point Theoph. Alexand. in 2. Paschali It is a diuelish spirit to thinke any thing diuine besides the Authoritie of the holy Scriptures Basil in serm de fide It is a manifest defection from the faith to bring in any thing that is not written When he vttered this did he dreame of a traditionall word Ierome in Hag. cap. 1. All traditions pretended to be Apostolike if they haue not their authoritie from the Scriptures are cut off by the Sword of God Nazianzen in Epimedio Athanasij calleth this vnwritten word An inuocation and opposite to written Pietie See further Tertul. Origen Hippolytus Athanasius Ambrose Basil Greg. Nissene Ierome Augustine Cyril of Alexan. S. Antonie and Theodoret cited by Bishop Vsher in his last booke in the Controuersie of traditions Gainesaid by some of themselues This is to be seene in the words of Gregory Gerson Petrus See question the first before de Aliaco Clemangis Durandus Picus-Mirandula Aquinas Ferus and other auouching the whole Scriptures to bee the Rule of faith Also of Antoninus Scotus Gerson Trithemius Villa-Vincentius Caictan Lyra and other who maintaine that the the Scriptures be perfect and sufficient euery way their words See question the second before are cyted before and so doe gainesay this traditionall word Obiections out of the Scriptures answered 2. Thes 2. 15. Stand fast and hold the traditions which ye haue beene taught whether by word or by our Epistle Answ This place though in shew at the first sight may seeme to helpe them yet considering well what they in the Question vnderstand by traditions it helpes them nothing at all 1. Traditions here are such as all the Thessalonians receiued and which the Apostles had taught to them all but traditions which the Papists maintain are certaine secret traditions deliuered not to all but to some sorts of men for the better guiding of the Church Therefore these traditions here are not those these being common to all
no good Acts 16. 4. They deliuered vnto them the Decrees which chap. 15. 28. were decreed by the Apostles Answ What of all this The Decrees were written The Apostles wrote letters Acts 15. 23. and the Epistle was sent vers 30. and read with comfort vers 31. Here is then no traditionary vnwritten word Thus we may see how their traditionall word vnwritten is confuted by their owne Bible and hath no footing at all in holy Scripture IX Proposition That the present Churches determination is the absolute vnquestionable Rule of the peoples Faith on which they are to rest beleeuing their Teachers without farther enquirie Confuted by their owne Bible ROm. 12. 6. Prophesie according to the Rule of Faith Here is a gift bestowed vpon the Church which is Prophesie expounded by the Rhemists to be the interpretation of the Scriptures Then here is mention of a Rule according to which they that haue the gift of interpretation are to expound Where we see the Churches action and the rule to be two distinct things Phil. 3. 16. Let vs continue in the same rule Here in the word vs is to be vnderstood the Church in the word continue the Churches dutie Here is also mention of the Rule a thing distinct from the Church Gal. 6. 16. And whosoeuer shall follow this Rule peace be vpon them and mercy and vpon the Israel of God The Church is here the Israel of God The Rule is that which she and all that looke for peace and mercy must follow The Church therefore and the Rule are two distinct things In Gen. 26. 5. Abraham is commended for his obedience he and his were the Church But what was now the Rule Euen the Voyce of God his Charge Commandements Statutes and Lawes These places sufficiently teach that the Rule and the Church are two things The Rule being that according to which she is to be ruled in teaching and liuing Yea so farre is the practice custome and voyce of the Church speaking onely from her selfe from hauing the honour to be a Rule in necessary points to saluation as shee hath not absolute vnlimited authoritie in matters of any inferiour kind but therein is tied to certaine obseruances as these Scriptures teach 1. Cor. 6. 12. and 8. 13. and 10. 32. Rom. 14. 19. 1. Cor. 9. 19 22. and 14. 14. and 10. 31. Contraried by Antiquitie See before in the first question Ierome Basil Tertullian Chrysostome Austin Greg. Nyssen Isi dorus Pelusiota and Cyril of Hieros who make a difference betweene the Rule and the Church affirming the Scriptures to be that Rule and the same the Churches limits out of which she may not goe Gainesayd by their owne men See also in the same question twelue or thirteene testimonies from among themselues that the Scriptures are the Rule and therefore not the Church which is to bee ruled by the Scriptures The Scriptures obiected answered Matth. 23. 2 3. Vpon the Chaire of Moses haue sitten the Scribes and Pharises all things therefore whatsoeuer they shall say to you that obserue and doe yee Answ The scope is not to tye men to whatsoeuer they should teach without any exception but to take away the scandall of their ill liues that they might not offend the hearers when they taught that which was right and good This is euident by the reason added But according to their workes doe ye not for they say and doe not That in euery thing they taught they were not to be heard it is cleare 1. If we consider the ground of the speech in the word therfore that is for that they had sitten in Moses Chaire what is that Let the Papists tell vs who say To sit in Moses chaire is Gloss in Mat. 23. 2. Gorham ibid. Arias Montan. elucid on the same to teach according to the doctrine and Rule of Moses Law and to command things agreeable thereunto And so say the ancient Fathers Cyril Catech. 12. The Chaire of Moses is the power of doctrine Origen Hom. 24. on Matth. They sit in Moses Chaire which interpret Moses sayings well they sate well that vnderstood the Law So Theophylact on Mat. 23. They sit in Moses Chaire that teach the things that are in the Law with this consideration then they are to be heard and not otherwise 2. It is manifest that Christs words cannot be taken without restriction because in this same Chapter he calleth them foolish blind guides and taxeth them for false doctrine ver 16 22. shutting the kingdome of heauen before men ver 13. labouring to get a Proselyte and then to make him the child of hell double more then themselues ver 15 He also calleth them Hypocrites Serpents Vipers brood ver 33. denouncing many woes against them and foretelleth how they should scourge persecute kill and crucifie such faithfull Teachers as he should send amongst them ver 33. These things duly considered is it any way likely that Christ should speake without limitation and will them to do whatsoeuer such should teach whom First he calleth foolish Blind-guides Hypocrites Serpents Vipers-brood and persecuters of faithfull men Secondly whom before he had confuted for their foule corrupt glosses and vaine traditions by which they haue broken the Commandements of God and made them of none effect Mat. 5. 43 44. and 15. 11 14. Mark 7. Thirdly whom he plainely gaue his hearers a Caueat to take heede of touching their leauen Mat. 16. 6. that is their doctrine vers 12. Fourthly Christ in so an vnlimited speech should haue ouerthrowne his Doctrine and so his owne heauenly Kingdom for then the people should haue taken him for a deceiuer for a companion of Publicanes and sinners for one that had a diuell in him and for such a one as had cast out diuels by Belzebub the chiefe of the Deuils all which they broached yea and in a full Counsell condemned Christ for a wicked blasphemer 3 If this speech had been to be vnderstood without limitation why did the Apostle refuse afterwards to obserue and doe what these sitting in Counsell commanded them Act. 4. 18 19. 5. 28. 4. And lastly Papists themselues on this place doe comment Iansenius Em. Sa. on this place Barradut Maldonat Canus loc l. 5. c. 4. Ferus on this place thus This place bindeth not vs to obey them if they teach that which is euill for that is to teach against the chaire All things are here meant which are not against the Law and Commandements of God All things keepe saith another when the Scribes and Pharises doe recite explaine teach and propound them This place therefore is rather for the Authority of holy Scriptures and nothing at all to establish mens doctrine contrary or beside Scripture Luk. 10. 16. He that heareth you heareth me and hee that despiseth you despiseth me and he that despiseth me despiseth him that sent me Answ These words are not to be vnderstood as spoken absolutely that whatsoeuer the seuenty Disciples to
This place proueth not that the Priests lips euer did keepe knowledge though it be thus read in a Cōmandement but teacheth what his duty was to doe For the next verse following telleth vs what the priests then were But you haue departed out of the way and haue scandalized many in the Law Vers 8. Therefore he made them contemptible and base vers 9. 2. This text maketh for euery Priest without exception but will they haue euery Priest in his teaching to be without error and his word the rule of faith 3. This telleth vs what the people are to seeke for to wit the Law but this as before is proued was written X. Proposition That the Church is no where in Scriptures taken for the inuisible Church Confuted by their owne Bible Heb. 12. 23. ANd the Church of the first borne which are written in Heauen which in the former vers 22. he calleth Mount Sion the city of the liuing God heauenly Ierusalem and the assembly of many thousand angels Is this the visible or inuisible church doth mans eye looke vpon this heauenly company Reu. 14. 1 3. There is the Lambe with his company redeemed from the earth vpon Mount Sion hauing his Fathers Name written in their foreheads Mat. 16. 18. Rom. 8. 29. Eph. 1 22. and 5. 23 32. Col. 1. 18. 1 Pet. 2. 5. Reuel 21. 10 In which places is to be vnderstood the inuisible Church and wheresoeuer it is vnderstood of the mysticall body of Christ it is there the inuisible Church Contraried by Antiquitie The Ancient Fathers found in Scripture an inuisible Church Saint Augustine in Psal 92. concion 2. part 2. of the same Psalme maketh onely the elect from Abel to the worlds end to be the Church this Church is inuisible to man Saint Cyprian saith in Epist 55. That those are the Church which abide in the house of God But can man see who will abide therein Origen in Math. 16. 18. vnderstandeth the Church of such as fall not away but doe ouercome and are not ouercome of those gates of hell but such are knowne onely to God and not discerneable by men nor seene with bodily eyes Saint Gregory in Hom. 19. in Euang. calleth the Catholike Church the Lords Vineyard from iust Abel to the last of the elect in the end of the world Doth Gregory vnderstand this of the visible Church What mortall eye can see this Church of the Elect On Iob cap. 9. in l. moral 35. Hee writeth that Christ and the Church the Head and the Body are one person But who euer saw this with his eyes Gregory therefore found in the Scripture an inuisible Vineyard and Church of Christ Gainesaid by their owne men Caietan taketh that of Mat. 16. 18. for the congregation of the faithful Ferus expoundeth it of the Elect now the Elect are visible to the eye Our Aduersaries alleadge many places to proue the Church most properly to bee called visible as Num. 20. 4. 1. King 8. 14. Act. 20. 28. and 15. 3 4. and 18. 22. and many other Scriptures Answ 1. All these are of particular visible Churches and not vnderstood of the Catholike the former we affirme to be visible but not this 1. The places contradict not this which we hold that the Church somewhere in holy Scriptures is taken for the inuisible Church which they by bringing places to proue a visible Church doe not gainesay XI Proposition That the Church is euer gloriously conspicuous to the world What wee meane when we say that the Church is sometime hidden WHen we speake of an inuisible Church we meane the Church Catholicke in our Creede which we doe beleeue and doe not see nor can see for faith is the ground and euidence of things not seene Heb. 11. 1. also faith and sight are opposed 2. Cor. 5. 7. but wee onely beleeue the Catholicke Church as in our Creed we confesse and therefore is it inuisisible partly in heauen triumphing partly here on earth militant knowne onely to God 2. Tim. 2. 19. and not discerned of men because they be only the Elect of God This is the Church spoken of Heb. 12. 22 23 24. Rom. 2. 28 29. Mat. 16. 18. Eph. 1. 22. and 5. 23. Col. 1. 18. and the hidden ones Psal 83. 3. Besides this Catholicke we hold also a particular Church visible For beginning in Paradise we may finde such a visible Church till the flood from thence to Moses from him vnder whom it mightily increased into thousands of families till the same was planted in Canaan where it became a Nationall Church and neuer wanted some degree of visibility in more or fewer of the members thereof vnto the comming of Christ who taught the people and gathered Disciples which professed him and after his Ascension were the first of those which after were called Christians all being then together in Ierusalem for a time and the only visible Church of Christ vpon earth which visible Church through persecution began to be scattered abroad and the Apostles and Teachers being also dispersed this one Apostolicall Church spred farre and wide into the world neuer being any more entire at once in one place as before it had beene in Ierusalem but from that time to this day hath beene and is in seuerall Congregations which are called Churches euery one bearing the denomination of the whole because all of them doe make but one Church as also for that euery one of them should liuely represent that first Church in Ierusalem from whence these other came into the world in doctrine of the Apostles fellowship Sacraments and prayer with one accord Act. 2. 42 46. This Church taken in a generall notion for all those that professe Christ any where in any sort hath euer beene visible in the world also to the world to Iewes Turks and Pagans But thus taken in so superficiall bare and naked apprehension it comprehendeth all sorts of Assemblies professing Christ whether purely or impurely Orthodoxally or Heretically vniformely or Schismatically and so hath seuerall names Sometimes taken from the City where such Assemblies be as the Church of Ierusalem Antioch Corinth Ephesus Philippi Thessalonica and Colosse Sometime according to the Countries as the Churches of Galatia So we say now The Church of France of England Scotland Sometime from the Sect-Masters names as Arians Macedonians Eutychians Nestorians Donatists as now Brownists Separatists c. Sometime from the People according to their Countrey where they were borne though dwelling elsewhere as wee haue here in London and some other coasts of England the Dutch the French and Italian Churches Sometime from the Coasts as the East and West Church Sometime from the Language vsed in the publike worship as the Greeke Church and the Latine Church Sometimes from the opinions held as Anabaptists Vbiquitaries and Familists And thus come we and our Aduersaries to be diuersly named though we be all in generall called Christians yet wee call them that are yoaked vnder the B.
the Word of his Father Ioh. 8. 26. Lastly it is very euident that this Word of God hath alwaies from the very beginning of the Church been her warrant and guide in all her faith in God and seruice to God First Before the flood as appeareth first by the commendation of Abels sacrifice by faith offered Heb. 11. Now faith presupposeth a Word of God Rom. 10. 17. Secondly by Gods accepting of his sacrifice which hee so did offer as being performed according to his will Thirdly by the prayses of their obedience to be as God commanded Gen. 6. 9 22. and 7. 5. Secondly After the flood till Moses for God smelt a sweete sacrifice when Noah sacrificed Gen. 8. 21. which he would not haue done had not Noah been warranted by him so to sacrifice to him First by this Word of God was Abraham Isaac and Iacob guided as the History sheweth if we consider these places where God is said to speake vnto them giuing them precepts Gen. 12. 1. and 13. 17. and 15. 1. and 17. 9 10. and 31. 3. and 35. 1. Secondly making them promises Gen. 12 2 3 4 7. and 13. 15 16. and 15. 5 13 18. Thirdly their going to enquire of God Gen. 25. 2. Exod. 18. 15. Fourthly Gods commending their obedience in keeping his way charge commandements statutes and lawes Gen. 18. 19. and 26. 5. Thirdly When Moses was appointed by God to guide the people they were exhorted to hearken to Gods voyce and to his commandements Exod. 15. 26. they iournyed towards Canaan according to the commandement of the Lord Exod. 17. 1. And concerning Moses this is said of him that according to all the Lord commanded so did he Exod. 40. 16. He spake that which was commanded him Exod. 34. 34. Deut. 4. 5 14. and according to all that the Lord had giuen him in commandement Deut. 1. 3. and made them know the Statutes of God and his Lawes Exod. 18. 16. The Tabernacle was for the parts the matter manner and end in all and euery thing exactly done onely according to Gods Word and the patterne shewed him from God Exod. 25. 9 40. nothing left to Moses deuice Exod. 26. 30. and 27. 8. So was the Temple built afterwards by Gods commandement and direction onely 1. Chr. 28. 11 12 19. 1. King 6. 38. 2. Chron. 3. 3. The Prophets taught onely the Word of the Lord Ezech. 3. 4. for they say Thus saith the Lord Heare the Word of the Lord when they executed their Ministery and they spake as they were moued by the holy Ghost 2. Pet. 1. 20. Nehemiah 9. 30. Heb. 1. 1. Fourthly When Christ came he spake not of himselfe Ioh. 12. 49. not his owne words Ioh. 40. 10. and 17. 8. neither was his doctrine his owne Ioh. 7. 16. and 14. 24. he did nothing of himselfe Ioh. 8. 28. and 5. 19. but hee taught the words of his Father Ioh. 17. 8. his Doctrine and Word was his that sent him Ioh. 7. 16. and 14. 24. what he had heard and seene with the Father that did hee speake Ioh. 8. 26. 38. of whom hee receiued a commandement what he should say and speak Ioh. 12. 49. And before his Ascension chusing his Apostles he gaue them a commandement and charge to teach whatsoeuer he commanded them Matth. 28. 20. and gaue them the words which his Father gaue vnto him Ioh. 17. 8. Fifthly After he was ascended according as he had promised Ioh. 14. 26. hee sent downe vpon his Apostles the holy Ghost Act. 2. which Spirit of God spake not of himselfe but whatsoeuer he heard that he spake Ioh. 16. 13. By this holy Spirit the Spirit of the Father spake the Apostles Mat. 10. 20. Mark 13. 1. which guided them into all truth Ioh. 16. 13. teaching and remembring them of all things whatsoeuer Christ had said vnto them Ioh. 14. 26. So that what the holy Ghost taught them was the Word of Christ and Christs Word was the Word of the Father thus strictly was the Word of God obserued Sixthly The holy Apostles obserued this Rule in whom and by whom the holy Ghost did speake Mark 13. 11. whose direction they did follow Act. 15. 28. and gaue themselues to the Ministery of the Word Acts 6. 4. preaching the Word of the Lord Act. 8. 25. and 15. 35 36. and 16. 32. what they did teach was the Word of God Acts 18. 11. and 19. 10 20. the counsell of God Act. 20. 27. the Gospell of God Rom. 1. 1. the commandements of the Lord 1. Cor. 14. 37. deliuering what they had receiued from the Lord 1. Cor. 11. 23. and 15. 3. And lastly That which the Church and the Saints and beleeuers heard was the Word of the Lord Acts 13. 44. this they receiued as Gods Word 1. Thes 2. 13. and glorified the same Act. 13. 40. Thus was Gods Word from the beginning before the Law vnder the Law in Christs time and all the Apostles dayes the Churches instruction and direction and must be so vnto the worlds end Therefore it is the onely infallible rule of our faith by which we must euer be directed and guided III. Position This Word of God is now no where to be found but in the holy Scriptures THe truth of this will appeare if we consider how God did cause all those things which were necessary to be beleeued and practised of the Church to bee afterwards written which before had been deliuered by word of mouth 1. Before the Law till Moses the Church was guided by Gods Word vnwritten this we acknowledge and the Papists seeke to make aduantage thereof for an vnwritten Word still but their arguing hence is vaine because that all that same Word vnwritten in all necessarie points of the worship and seruice of God was afterwards written by Moses so as that vnwritten Word became to be the written Word The proofe of this is manifest For Moses first wrote the same Historically in the bookes of Genesis and Exodus vnto the giuing of the Law vpon Mount Sinai Exod. 20. which Law God himselfe wrote Exod. 31. 18. Afterwards Moses wrote the same by way of precept which other of the Prophets after him explained and enlarged as they were mooued by the holy Ghost For the better clearing of this point see the same more fully in the particulars Before the Law they were taught by the vnwritten Word To sanctifie the Sabbath day Gen. 2. 2. The very same after the giuing of the Law by the written Word So in Exod. 20. 8. and 31. 13. Leuit. 23. 32. To build an Altar to the Lord Gen. 8. 20. and 13. 18. So in Exod. 27. 1. and 20. 24. Deut. 27. 5. To offer sacrifice Gen. 4. 3 4. and 8. 20. So in Numb 28. 2 3. To make a distinction of beasts and other creatures cleane and vncleane and to offer onely of the cleane to God So in Leu. 11. 2 13 31 47. and 20. 25. and 22. 20 25. Genes 7. 8.
we which beleeue in the Name of the Sonne of God haue eternall life 1. Ioh. 5. 13. that so we might reioyce and that our ioy might be full 1. Ioh. 1. 4. He wrote that we might know the things which he had seene the things that were and that which was to be done afterwards euen to the worlds end Reuel 1. 19. Now therefore seeing it is cleare as before is proued that all Scriptures are inspired of God and he the Author thereof as also that vpon what occasion soeuer or to whomsoeuer they were first written that they were not written for their sakes alone but for ours also as their owne Bible iustifieth Rom. 4. 23 24. and 15. 4. 1. Cor. 9. 10. and 10 11. Psal 101. 19. and that they were appointed for all thâ—se forenamed ends to teach the Churches to argue against errors to correct sinne and vice to instruct in vertue to keepe vs from sinne to worke faith feare hope loue patience comfort and fulnesse of ioy to know the Author of our saluation and what Iesus Christ taught and did to know the words of the Prophets and Apostles also whether we stand in the true grace of God or no how to demeane our selues in Gods Church and to be wise to saluation to beleeue in the Sonne of God and in beleeuing to haue life through his name and to know the Churches state from the beginning to the worlds end These with other before mentioned being the maine ends of holy Scripture what can be further desired to set out the perfection of it especially considering fourthly that the particulars either in expresse words or by a necessarie conclusion which are in euery book do fully shew the sufficiencie of the whole Bible according to these ends so as nothing is to be held necessarie for instruction and direction in Gods Church but is therein contained For would we know what we are to beleeue All the twelue Articles of our Christian faith are there to be found almost in so many words expresly Would we know our dutie to God and man There are the ten Commandements of God wholy set downe with the explanation thereof by exhortations dehortations and examples throughout the Bible Would we know how to pray aright There is the Lords Prayer fully set downe to teach vs to pray and holy mens prayers as a commentarie for our directioÌ„ Would we know what Sacraments Christ ordained The two Baptisme and the Supper of the Lord are plainely shewed to be instituted and commanded by Christ Matth. 28. 19. and 26. 26 27 28. Would we haue controuersies decided If men without wrangling will rest in that which is sufficient to quiet the conscience the Scriptures wil end them in any necessarie point of faith and good life I will for example instance in some betweene Papists and vs their own English Bible being iudge 1. Whether publicke seruice ought to be in an vnknowne tongue No say wee Yes say they Heare the Iudge 1. Cor. 14. 9. By a tongue vnlesse thou vtter a manifest speech how shall that bee knowne which is said for thou shalt but speake in the aire Vers 15. I will pray with vnderstanding I will sing with vnderstanding Whether any Images or likenesse of God may be made Yes say they No say we Heare the Iudge Deut. 4. 15 17. Keepe your soules carefully yee saw no similitude in that day that our Lord spake to you in Horeb from the midst of the fire lest perhaps deceiued you might make you a grauen similitude or image of male or female c. 3. Whether the Sacrament of the Lords Supper be to bee administred in one kind Yes say they No say we Heare the Iudge Mat. 26. 26. Iesus tooke bread vers 26. and tooke the Chalice saying Drinke you all of this vers 27. 1. Cor. 11. The Lord Iesus tooke bread vers 23. also the Chalice after he had supped vers 25. This was the Churches practice 1. Cor. 10. 16. 4. Whether the words This is my Body are to be taken properly or figuratiuely Figuratiuely say we No properly say they Heare now the Iudge in the like sacramentall phrase Gen. 17. 10. God speaking of Circumcision saith of it This is my Couenant Also speaking of the eating of the Lambe and manner thereof calleth it the Passeouer it is the Phase that is the passage of the Lord as their Bible hath it and as ours it is the Lords Passeouer Exod. 12 11. Saint Paul in 1. Cor. 10. 4. saith The Rocke was Christ It is vsuall to call the signe by the name of the thing signified Reuel 1. 20. The seuen Candlestickes are the seuen Churches 5. Whether a sacrifice properly so called is now to be offered for the forgiuenesse of sinnes They say yes else their Masse is mar'd but wee say no. Heare the Iudge Heb. 10. 18. Now there is no oblation for sinnes for 1. Ioh. 2. 1 2. We haue an Aduocate with the Father Iesus Christ the Iust and he is the propitiation for our sinnes 6. Whether Saints bee our Mediatours to God and so there be more then one Mediatour betweene God and vs. They say yea we denie it Heare the Iudge 1. Tim. 2. 5. There is one God and one Mediatour betweene God and man which is the Man Christ Iesus 7. Whether we be iustified and saued freely through faith in Christ or by works before God We say yea by faith in Christ freely By merit of workes before God say they Heare the Iudge Rom. 3. 20. By the workes of the Law no flesh shall be iustified before him Chap. 4. 2. If Abraham was iustified by workes he hath to glorie but not with God Chap. 3. 24. For by grace you are saued through faith and not of your selues for it is the gift of God Rom. 9. 16. It is not of the willer nor of the runner but of God that sheweth mercy Rom. 11. 16. If by grace not now of workes otherwise grace now is not grace Rom. 3. 28. For we account a man to be iustified by faith without the workes of the Law Ephes 2. 9. Not of workes that no man glory The place in Iames Chap. 2. 24. is of declaring a man to be iust before men for in the Law no man is iustified with God Gal. 3. 11. because the iust liueth by Faith but such a Faith as worketh by loue and is not a fruitlesse Faith of which Iames speaketh Thus might I runne thorow all the maine controuersies betweene vs and them to shew the sufficiency of the Scriptures which they hold imperfect and insufficient Contraried by Antiquitie Ireneus lib. 2. ca. 47. We know very well that the Scriptures are perfect And li. 3. ca. 1. the foundation and pillar of Faith Iustin in Tryph. Wee must flye to the Scriptures that in all things we may be safe Tertul. contra Hermog I adore the plenitude or fulnesse of the Scriptures And against Praxeas The Scripture is sufficient of it selfe Cyprian or
a man endued with Gods Spirit and spirituall vnderstanding come to the holy Scriptures he will discerne them to be of God and of his Spirits inditing though none beare witnesse to them and tell him so much For the spirituall man iudgeth all things 1. Cor. 2. 15. and if he can iudge he also can discerne of thē Weigh also that those which bee good Bankers know money at the first sight whose image and superscription it beareth The worke of an Apelles is easily discerned from that which is an ordinarie Painters And wee know that men well read are so quick-sighted as that they can discerne learned mens writings from the counterfeites of them How much more then may the writings of God so infinitely surmounting all others in all manner of grace dexteritie and maiestie of themselues be seuered and sundred from all other writings and be knowne to be of the Lords owne inditing Lastly as in generall the Scriptures shew themselues to bee Gods Word and also more particularly that the seuerall books thereof are his Word So these very bookes which wee at this day acknowledge and haue in account for Gods Word and so beleeue them to be doe witnesse for themselues that they are indeed the very Word of God though the Church should bee silent in her dutie so to professe and teach them to be And this is cleare 1. From the Penmen who according to the wisdome giuen to them as Peter speaketh 2. Pet. 3. 15. haue written the truth of God Ioh. 19 35. and the commandements of God 1. Cor. 14. 37. Now who were the Penmen of these bookes we know 1. By the titles of them 2. By the inscriptions as that to the Rom. chap. 1. 1. to the Corinth chap. 1. 1. 2. Cor. 1. 1. to the Gal. chap. 1. 1. and so of the rest of the Epistles of Saint Paul Likewise that of Saint Iames Peter and Iude and the Reuel 1. 1 4. are knowne by their inscriptions 3. By the subscription in some as 1. Cor. chap. 16. 21. The salutation of me Paul with mine owne hand 4. By apparant testimonie within them telling vs who wrote them Iohn saith he wrote the Gospell ascribed to him Ioh. 21. 24. So Saint Paul his Epistles 2. Cor. 10. 1. 1. Corinth 15 9. 1. Tim. 1. 13. That to the Hebrewes in many places discouers it selfe to be Saint Pauls So the Gospell to be Saint Lukes and the Acts too for hee that wrote the one wrote the other also Acts 7. 7. 2. From the puritie the veritie the integritie the godly plainenesse and simplicitie and yet powerfull maiestie thereof euincing all gaine-sayers and manifesting these very bookes to be the Word of God What true and euident properties soeuer can be shewed to be the properties of Gods Word to know it by the very same these bookes challenge to themselues to approue themselues to bee Gods Word to the conscience of euery true Christian See Scotus his ten arguments 1. Sent. prol Art 1. Also Gregor de Valent. tom 3. p. 329. Let our aduersaries speake herein 3. From the witnesse of Gods Spirit making the reading studying meditation preaching and hearing of the things contained in these bookes very powerfull vpon mens consciences working conuersion to God and so perswading to beleeue them to bee of God as hereupon they doe yeeld obedience thereto feare to offend against the commandements therein beleeue with comfort the promises yea and so fully to giue themselues to the guiding thereof as they thinke in them to find eternall life and are so perswaded as that they can forsake all yea if need were also to suffer death vpon the faith of these sauing truths therein contained as holy Martyrs haue done very chearefully and constantly through the Spirits assistance bearing witnesse to them and by which they and wee know them to be the things giuen vs of God 1. Cor. 2. 12. This worketh faith and maketh vs beleeue them and therefore is called the Spirit of Faith 2. Cor. 4 13. This teacheth vs Ioh. 6. 45. and is truth 1. Ioh. 5. 6. and euer accompanieth the Word Esay 59. 21. to make it the power of God to saluation Rom. 1. and the sauour of life vnto life to them that are saued 2. Cor. 2. The Church is to testifie of them to interpret them out of themselues to keepe them and to defend them but she cannot either make them to be Gods word if they were not so already for she cannot make a word to be mans if man neuer spoke it neither can she make Gods word to be his word vnto vs vpon her owne credit if it selfe bare not witnesse of it selfe and the Spirit did not confirme the same and not worke this faith in vs. If her authoritie could worke this beliefe then were she to blame for not bringing all to the faith of them To worke diuine faith in our hearts is of God and not of men Contraried by Antiquitie Saluianus lib. 3. de prouidentia saith All that men say need reasons and witnesses but Gods Word is witnesse to it selfe for whatsoeuer the incorrupt Truth speaketh must needs be an incorrupt witnesse to it selfe Ambrose lib. 5. Epist 31. Whom may I beleeue in the things of God better then God himselfe Hilarie lib. 1. de Triniate God is a witnesse for himselfe and he is not to be knowne but by himself Now God and his Word is one and therefore saith Nilus it is all one to accuse God as Decausis dissent Eccl. pag. 2. to challenge the Scriptures Origen lib. 4. cap. 2. de Princip Whosoeuer with all diligence and reuerence as is meete shall consider the words of the Prophets it is certaine that in the reading and diligent view thereof hauing his mind and vnderstanding knocked at by a diuine inspiration he shall know that the words which he readeth were not vttered by man but are the words of God and of himselfe shall perceiue that these bookes were written not by humane Art not by the word of mortall man but by a Maiestie Diuine Gainesaid by some of their owne Gregorie de Valentia Comment in Thom. cap. 3. pag. 31. The Reuelation of the Scripture is beleeued not vpon the credit of another Reuelation but for it selfe Canisius citeth cap. de praecept Eccl. Num. 16. We beleeue adhere and giue the greatest authoritie to the Scripture for the testimonies sake of the holy Ghost speaking in them Bellarmine de Verbo Dei lib. ca. 2. Nothing is more knowne nothing more certaine then the Scripture that it were the greatest madnesse in the world not to beleeue them If he saith truth as he doth then is it madnesse not to beleeue the Scripture bearing witnesse of it selfe that it is all of it selfe inspired of God What farther Testimonie neede wee A Papist now of late in His guide of Faith saith thus We beleeue the Scriptures S. N. Guide of faith chap. 7. num 3. for the diuine Authoritie which is the
God is not euer visibly glorious And this is manifest if we consider the estate thereof in the time of the Arian Emperours the world almost being turned Arian as S. Hierome complaineth Gainesaid by some of themselues Alex. Hales part 3. q. vlt. num 5. Art 2. saith that about the time of Christs passion the true faith remained in none but in the Virgin Marie So Durand Rat. lib. 6. cap. 72. num 25. So Panormit de elect elect potest cap. sanctificasti So Turrecramat de Consecrat d. 2. semel Christus Num. 4. It was a poore visibilitie then farre from glorious conspicuousnesse Many Papists write of a miserable estate of the Church in the time of Antichrist that the Masse shall be celebrated in few places and verie priuately in caues and secret places yea perhaps the Pope shall then professe his faith in secret See for these things Pererius on Daniel pag. 714. Ouandus in Breuiloqu in 4 sent D. 18. prop. 3. pag. 602. Suarez lib. 5. Contr. sect Angli cap. 21. Acosta de Temp. nouis lib. 2. cap. 15. Rhem. on 2 Thess 2. 3. All these speake of the Churches almost vtter exâ—â—pation See more testimonies of Occam Caietan Maluenda Barradius and others in D. Whites Reply to Fisher pag. 77. This they do meane of their Romish Church-Seruice Masse and Religion which I pray God to hasten and make them true Prognosticators of their owne downefall and ruine Amen Amen But that Romish Antichrist hath played his part against the true Church alreadie as is foretold in 2. Thess 2. Reu. 9. and 11. and 12. and 13. which these men cannot or will not see being made drunke with that whores cup of her fornication The Scriptures obiected answered Mat. 5. 14. Yet are the Light of the World a Citie set on a hill cannot be hidden Neither doe men light a Candle and put it vnder a Bushell but on a candlesticke and it giueth light to all that are in the house Answ This place doth not proue the Church visible or vnhidden at all times and to all the successiue perpetuall Church is not expressed nor intended for Christ spake this to and of his Disciples then So Chrysostome taketh it and yet euen they In Psal 38. when they fled from Christ were hidden for a time But here is a threefold similitude by which our Aduersaries go about to proue the euer-glorious visibilitie of the Church 1. From the word light yee are the light of the World What light is there in nature which is alwaies seene The very Sunnes light is not so in the same place for it goeth downe at night and in the day-time it is often beclouded and at some times eclipsed neither doe all see it though it shine forth for the blind man cannot he that is a sleepe or winketh doth not and they that are out of the Horizon cannot So then let the Church be the Sunnes light yet shee therefore cannot bee proued to bee euer gloriously visible to all euery where when the estate of the Church shall bee as is said in Reuel 6. 12. the Sunne being blacke as Sackcloth and in Chap. 9. 2. the Sunne and Aire darkened with the smoke comming out of the bottomlesse pit Epist 80. ad Hâ—sych 48. ad Vincent then saith Saint Augustine the Church shall not appeare 2. From a Citie set vpon an Hill which cannot be hid true totally and finally to all and euery one at all times for so wee say the Church cannot be hid but such as truly seekâ— vnto her and in sinceritie desire to see her shall come to the sight of her But yet a Citie set on an hill is euer hidden to those that want sight to such as be farre off from it to such as be neere to it is it sometime hidden when foggie mists arise and hinder the sight This simily therefore proueth not a perpetuall visibilitie of the Church 3. From the Candle on a candlesticke but the candle often burneth dimly and needeth snuffers to snuffe it Againe it lightneth onely those that haue eyes to see and haue their eyes open to see else it doth not giue them light Thirdly it giueth light onely to them that are in the house to wit in the same roome but not to other in another roome in the same house if a wall bee betweene them Wee see then that these similies doe not expressely prooue a continuall cleare visibilitie of the Church Mat. 18. 17. Tell the Church if he neglect to heare the Church let him be to thee as a Heathen Answ This place the Gagger alleageth before for to prooue that the Church could not erre and now that she is euer gloriously visible yet here are no expresse words nor direct intent of her visibility or hiding 1. Christ here did speake of the Iewish Church then which was not the Catholike but a particular Church visible 2. If applied to vs it cannot bee meant of the Catholike Church for that cannot bee seene with our eyes but beleeued neither if it could be seene can she bee gathered into one place to heare priuate causes as is here meant 3. This therefore being vnderstood of a particular Church as it needes must and that also of the onely Ecclesiasticall Gouerners therein what is this to proue the visibility of the whole Church 4. This telling of the Church may be done by such as be of her when she is in the wildernesse seene to her owne and not to the world euen where onely two or three be gathered together in Christs Name to heare such complaints Vers 19 20. 2. Cor. 4. 3. If our Gospell bee hid it is hid to them that are lost Answ Here is no word of the Church but the wise Gagger taketh the Gospell and the Church for one and the same If so then the place is flat against himselfe for hee saith that the Church cannot be hid but Saint Paul saith the Gospell may to them that are lost blinded by Satan and doe not beleeue and therefore the Church may bee hid if it and the Gospell bee one Esay 2. 2. And it shall come to passe in the last dayes that the Mountaine of the Lords House shall be established in the top of the Mountaines and shall be exalted aboue all the Hilles and all Nations shall flow vnto it Answ They expound this and that of Mich. 4. 7. Dan. 7. 14. of Christs Kingdome which they will haue to be sensibly and corporally visible when it is altogether spirituall This spirituall Kingdome is not a visible Mountaine which the Nations with their bodily eyes flow vnto but with the eyes of their mind But they obiect and say that a Prophecie must bee of things which may bee seene and perceiued by our senses But who euer saw with his corporall sense any such thing as is here foretold Who euer saw men beate their swords into plow-shares their speares into pruning-hookes Vers 4. Whose sense euer saw the
Wolfe lodging with the Lambe the Leopard with the Kid the Calfe with the young Lion the Cow with the Beare and the Lion eating straw like an Oxe c. and yet these be Prophecies Esay 11. 6 7 see chap. 60. 20 21. and many other places speaking of Christs Kingdome and spirituall comforts thereof Esay 61. 9. And their seede shall bee knowne among the Gentiles c. Answ Here is spoken of the Churches seede to bee seene among the Gentiles but whether openly or secretly is not mentioned but the very text saith All that see them shall acknowledge them Marke all that see them So first here is no speech of the whole Church but of her seed Secondly that they are to be knowne and seene but this may be as well in secret as openly And thirdly of all that see them To some then they are not seene Wee confesse that all that by faith see the Church to them is she spiritually visible And this is all that this text affordeth XII Proposition That the Church cannot erre THe Church here taken for the visible Church consisting of a mixt company wee say may erre This their opinion taught and beleeued of the people is the mother and nurse of all the mischiefes in that Romish Synagogue which arrogateth the name and priuiledge of Gods Church and that Church only is intended by this peruerse Teacher For this is the Mystery of iniquitie and secret Cabala of the Roman Rabbins when they giue the glorious title of inerrabilitie to the Catholike or generall Church they all the while meane none other then their Mistresse the Lady of the seuen hilled city and other Churches as subiugated to her and made her hand-maides or rather slaues But wee will follow this question in the generall stile and appellation of the Church as it is here propounded in termes Confuted by their owne Bible First we find in it the Churches defection foretold by Moses Deut. 31. 16. This people meaning Israel the Church of God then will fornicate after strange gods forsake me c. Foretold by the Prophet Azariah 2. Chron. 15. 2. Many dayes shall passe in Israel without the true God without Priest a Teacher and without the Law Foretold by Saint Paul 2. Thes 2. 2 12. where he speakes of a reuolt and such a reuolt as thereby the Man of sinne gets vp to seate himselfe in the Temple of God drawing to him such as haue not a loue of the truth Foretold by Saint Peter 2. Pet. 2. 1. In you lying Masters which shall bring in sects of perdition By Saint Iohn in his Reuelation where the Church is foreshewed to proue a bloody Whore Chap. 17. Now what is foretold certainely doth or shall come to passe Therefore the Church may erre Secondly wee find in their owne Bible that the Prophets in old time found the Church guiltie not onely of morall crimes but also of errors in doctrine Esay 48. 4 5 8. and in Ezech. 16. 15 35. where she is set out as a lewd Strumpet And in Chap. 20. 8. raxed for idolatrie aforetime The Prophecie of Ieremie condemneth the Church in his time for many abominations committed in Ierusalem and in Egypt Our Sauiour found the Church at his comming corrupted with false doctrine the leauen of the Scribes and Pharises warning his Disciples to take heed thereof Mat. 16. 6 12. How the Churches of Galatia did erre and were bewitched Saint Paul telleth vs Gal. 1. and 3. and 4. And the Churches in Asia as Pergamus and Thyatira are taxed and found fault with Reuel 2. Thirdly we find in their Bible by the historie thereof that the Church hath erred euen from the very beginning I. In Paradise our first Parents the first Church that euer God had and the most perfect for knowledge holinesse and righteousnesse yet this Church erred and fell fearefully in adding to Gods Word in taking from it and in beleeuing the deuill before God What Church is it then which may not erre II. After their casting out of Paradise till the Flood the Church that is the sonnes of God went vnto the daughters of men by which mixture the whole earth became corrupted Gen. 6. which error in fact came out of a dogmaticall error in iudgement III. From the Flood to Abraham in which space we reade of open rebellion against God Gen. 11. and that there was idolatrie committed in the Church by Thare and Nachor in Mesopotamia from amongst whom Abraham was called out Iosh 24. 2 14. IV. From Abrahams comming into Canaan till Israels comming out of Egypt In this space idolatrie was crept into the Church into Iacobs Family Gen. 35. 2. And Israel is taxed for committing idolatry in Egypt Iosh 24. 14. and for being obstinate therein Ezech. 20. 8. and 16. 15 35. and 23. 8. V. In Israels going into Canaan during their aboade in the Wildernesse they erred in heart alwaies they knew not the Lords wayes but mightily prouoked him Psal 94. 9 10 11. and they committed horrible idolatry both Aaron the chiefe Priest the Heads of the people besides the rest Exod. 32. 4 5 8 31. They were a peruerse generation of which reade Psal 77. 8. 10 16 17 18 19 36 40 41 56 57. the whole Psalme sheweth that they greatly erred VI. In Canaan in the dayes of the Iudges how often fell they into horrible idolatry seruing other gods and doing what liked themselues Iudg. 2. 10 11 12 13. and 5. 8. and 6. 25 26. and 8. 33. and 9. 4. 27. and 10. 6. and 21. 25. In Ely his time was a miserable state of the Church and Religion 1. Sam. 2. In Sauls time men did not seeke to the Arke of God 1. Chron. 13. 3. VII From Salomons reigne to the captiuitie were great abominations Salomon set vp or fauoured in others the setting vp of idolatrie the remainders whereof continued vnto Iosiah his dayes The ten Tribes fell to idolatrie and neuer returned Iudah often committed great wickednesse as in the dayes of Rehoboam Iehoram Amaziah Ioas Ahaz Manasses Amon and other Kings which succeeded godly Iosias and the people are often complained of to haue done corruptly and to haue sinned against God euen in good Kings daies 2. Chron. 17. 2. and 33. 17. and 36. 14. for which God heauily plagued them 2. Chr. 28. 6. For more euidence of the euils in this space reade the Prophets Esay 48. 45. and 56. 10 11. Ier. 2. 27 28. and 3. 1 2. and 5. 31. and 6. 14. Ezech. 69 11 12 15. Hosea 2. 2. VIII From thence to Christ The Priests as Malachi witnesseth had departed out of the way and made voide the Couenant Mal. 2. 8. had despised and polluted his name Mal. 1. 6 12. they did not lay to heart his commandements Mal. 2. 2. Iudah is accused to haue transgressed and that abominations were done in Israel and in Ierusalem that they had contaminated the sanctification of the Lord and had the daughter of a strange god
Bishops with the Councell at Chalcedon of 630. Bishops gaue to the See of Constantinople equall priuiledge with Rome But in these things say the Papists the Councels erred therefore in some things generall Councels may erre euen in that point which to the Papists is most fundamentall being the very soule and essence of Popery in that part which consisteth in vsurpation and tyrannous dominion ouer all other Churches The Scriptures obiected answered Esay 59. 21. This is my Couenant with them My Spirit that is vpon thee and my words which I haue put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seedes seede saith the Lord from henceforth and for euer Answ 1. I answere that the Prophet speakes here of Gods Couenant with them that is with those that turne from transgression in Iacob and so of the faithfull and elect and not of the Church visible of which we speake II. Here is no promise that the Church shall not erre but that he will bestow on them which exercise the Ministery his Spirit and his Word continually for the Churches good III. If he will needs hence conclude that the Church cannot erre 1. He must proue that the Teachers doe euer teach the truth by Gods Spirit and by Gods Word which are to go together Ioh. 14. 26. and 16. 13. Mat. 18. 19 20. 2. That the hearers the members of the Church doe euer receiue beleeue and follow their Teachers thus teaching by the Word and holy Spirit which two things rest for him to make good ad Graecas Calendas IV. This promise made must needs be vnderstood conditionally of the visible Church and of an ordinary Ministery for Esay tells vs afterwords how they vexed Gods Spirit chap. 63. 10. We see how the Church of the Israelites and that at Ierusalem hath been cast off of God and hath now neither Word nor Spirit of God to direct it Christ found her Teachers in his time full of errors as they grieuously erred before 2. King 16. 11. 2. Chron. 36. 14 16. Esay 56. 10. Ier. 5. 1. Mal. 2. 8. And we know by experience in our times and by faithfull relation aforetimes that Teachers haue erred and people haue not euer embraced the truth when sound Teachers haue deliuered it let Christs hearers be instance for all and those in Iury which heard the Apostles V. If this were a good argument where Gods Spirit and his Word is there can be no errour then would it follow that no ordinary member of Christ should euer erre for such a one hath Gods Spirit 1. Ioh. 2. 20 27. Rom. 8. 9. 2. Cor. 1. 21. and his Word Deut. 33. 3. by which they become beleeuers Ioh. 17. 20. But this I hope a Papist will not grant and yet the argument is the same Ioh. 14. 16. I will pray the Father and he shall giue you another Comforter that he may abide with you for euer euen the Spirit of truth Answ 1. This place is primarily to be vnderstood of the Apostles to whom the promise of guiding into all truth was a speciall priuiledge Mat. 10. 20. Ioh. 14. 26. and 16. 13. 2. Of the succeeding Teachers but with no such speciall priuiledge for first there are no such promises made to them Secondly experience teacheth that they haue wanted this priuiledge Thirdly the hearers haue libertie to search and trie that which is deliuered if they doubt 1. Thes 5. 21. 1. Ioh. 4. 1. Ioh. 5. 39. Act. 17. 11. Waldensis one of their owne side saith Li. 2. ca. 19. de Doct. sid of particular Pastors and Bishops We know that these haue often erred 3. Neither the abiding of the Spirit for euer where it is nor the title of Spirit of truth will enforce euer an infallibility in teaching for it is called the Spirit of sanctification or holinesse Rom. 1. 4. for that he worketh in vs holinesse and is euer abiding in the godly who are the Temple of the holy Ghost and yet are they not so sanctified but they often offend in life So is it the Spirit of truth because it enlightneth the minds of men with onely that which is truth and guideth them in the truth if they follow their guide but if they doe not they may yea and doe erre from the truth Mat. 18. 17. If he neglect to heare the Church let him be to thee as an Heathen and a Publican Answ 1. This is meant of an euident case proued by witnesses before the Church in matters of offence betweene one priuate man and another wherein the Church may giue right sentence if she will yet we see such as meddle in the Churches censures doe not euer proceede aright This place therefore is not to the matter of doctrine and determination of faith the point in question neither doth it proue that in her censure the Church cannot erre for saith their owne Panormitan as before is cited A generall Councell representing the whole Church may erre in excommunicating him that should not be excommunicate These words speake not of the Churches either not erring or erring but of other hearing the Church and how they should carry themselues towards such as will not in so cleare a case heare the Churches admonition 3. It s not here commanded that he should be held as a Heathen and Publican that would not heare the Church in whatsoeuer she saith for Christ here speakes of the Iewish Church then as appeareth by the name Heathen and Publican which were abhorred of the Iewish Church Now that Church wee reade did excommunicate a blind man which receiued sight for his professing of Christ Ioh. 9. 34. and had agreed to put any man out of the Synagogue which should confesse Iesus to bee Christ v 22. and did also forbid to teach in his name Act. 4. 18. 4. This place is spoken of some Ecclesiasticall Gouernours if it be extended to vs hauing the power of censures in a particular Church which the Learned in their Church doe confesse may erre and therefore this helpes not to proue that the Church cannot erre Esay 35. 8. And a high way shall be there and away and it shall be called The way of holinesse the vncleane shall not passe ouer it but it shall be for those the way-faring men though fooles shall not erre therein Answ I. This verse is wholly allegoricall and therfore cannot so well be inforced for dogmaticall proofe without a full explanation of the words which the Gagger should haue done II. It is altogether against himselfe in the exposition if hee either durst or had been able to haue set it downe for by high-way may be vnderstood the common profession or points of Religion for good and bad as the high-way is for all then the way of holinesse is taken for a more strict profession or more straight Rules of Religion If so then consider the persons who they bee that shall not
erre in this way hee doth not say The Church or the learned Church men or men in holy Orders for are these fooles but wayfaring men though fooles shall not erre Here is a promise that the simple Laytie shall not mistake their way which Popish Teachers cannot abide to heare of Neither shall any vncleane passe ouer this way but they teach that their Church Catholike consists of elect and reprobate both good and bad cleane and vncleane Therefore in a spirituall sense the words are to be vnderstood of the onely sanctified by Gods Spirit here trauelling in this World as wayfaring men and though esteemed as fooles yet are so guided in their holy profession as they shall not bee suffered to wander out of the way of life neither totally nor finally But he will say If these shall not erre then much lesse shall the Church True who denies it we doe not say that all the whole Church and all the holy that euer haue been such as this place speaketh of haue all erred this thousand yeeres as the Gagger beares his Reader in hand making him beleeue that we so teach Here the Prophet speakes of the Lords redeemed separated from the vncleane in a spirituall estate in and by Christ but in our dispute we speake of the visible Church of cleane and vncleane good and bad and of a mixt company III. This verse and the whole chapter speakes in the first place of the returne from Captiuitie which the Prophet doth expresse in figuratiue speeches to set out the comfort thereof most liuely and so it is nothing to the purpose for which the Gagger brings it In a high sense it sets out the spirituall happinesse of the redeemed by Christ partly here begun and fully to be perfected in the day of the Churches perfect redemption IV. It speakes not here of the Churches teaching but rather of the Saints trauailing towards Heauen But the word not erre made the Gagger thinke he had obtained his purpose and an expresse text for not erring in Doctrine when the words speake of a way a high-way of trauailing men and others not passing ouer it and of the redeemeds walking vers 9. Then being vnderstood of not erring in life it cannot be taken absolutely for error of life is in the best but they erre not to finall destruction Ephes 5. 27. That hee might present it to himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blemish Answ 1. Our dispute is of the visible Church and mixt company this is to be vnderstood only of the body whereof Christ in the most proper sense is the Head and Sauiour vers 9. which hee nourisheth and cherisheth vers 29. betweene whom and Christ thereis such an vnion as it is called a great Mystery vers 32. which cannot properly be meant of visible Churches consisting not onely of Elect but also of Reprobates who are not clensed nor nourished or cherished as members of his body nor made euer glorious II. The Apostle speakes heere of the Church either as triumphant or if as militant then as it is in preparing and as it shall bee hereafter in Heauen for in this life it is not altogether spotlesse without wrinkle or blemish Cant. 1. 5 6. III. This place doth serue rather to prooue her puritie in life then infallibilitie of iudgement in teaching this latter is hence farre fetched the former may seeme more apparant But will any beleeue that Gods Church for life and conuersation is in this life without spot wrinkle or blemish 1. Tim. 3. 15. The Church of the liuing God the ground and pillar of truth Because this place is much vrged by others and the last of this Gaggers I will more fully make answer vnto it Hence hee would conclude that the Church cannot erre he meaneth the Church of Rome the Pope at least the virtuall Church for they defend not now any Church from errour but their owne But this they can neuer proue out of the place I. Saint Paul wrote to Timothy how he should behaue himselfe in the Church 1. Tim. 3. 14. So his Epistle that is the Apostolicall written Word was made to be Timothies rule to guide him from erring and not the Churches determination S. Paul for all this his praise of the Church sent him not to Her but prescribed him a written Word to direct him in gouerning of her which hee would not haue done if by calling the Church the pillar and ground of truth he had meant she could not haue erred II. Saint Paul speaketh thus of the then present Church of Ephesus where Timothy was chap. 1. 3. built vpon the foundation Ephes 2. 20. and yet she soone left her first Loue Reuel 2. 4. and after fell away III. The word Church comprehendeth all the faithfull together at Ephesus so the Church of Ephesus is taken Reuel 2. 1. But our Aduersaries will not haue the people as the Apostles allowed Act. 15. 22. with their Bishops and Pastors to be the Church and with them to approue of matters of Faith For the Romish Clergie thinke of the people as did the hypocriticall Pharises that they know not the Law and are cursed Ioh. 7. 49. Except they allow the people also with the Teachers to be the pillar and ground of truth this place doth not serue their turne IV. If the word Church bee taken for any other particular Church to which Timothie as an Euangelist might goe after the Apostles planting of them then from hence the Papists cannot conclude that which they would for first they acknowledge that particular Churches may erre Secondly its euident by Scripture in the Churches of Galatia Gal. 1. and 3. 1. and 4. 10 11. by historie and by experience Now the Church of Rome was neuer other then a particular Church in the best spirituall estate thereof Saint Paul writes to it no otherwise then to a particular Church V. If it be taken for the Vniuersall Church this helpes not them For first theirs is not the vniuersall but a particular Church as is proued after in the sixteenth question Secondly it is absurd to reason from that which is not questioned nor can euer assemble together to come to the triall if it were questionable VI. The intituling of the Church to bee the pillar and ground of truth wil not afford the conclusion of not erring and that for these Reasons First because the words are metaphoricall and a similitude must be extended no farther then is in ended Now the Church is called the pillar and ground not because shee cannot erre but first for that she hath the Apostles writings committed to her as were the Oracles of God to the Iewes Rom 3. 2. which Apostles writings are saith Irenous the pillars and supporters of our faith the proofes foundations Li. 3. ca. 1. and the grounds of our cause as Saint * De vnit Eccl. ca. 16. On this 1. Tim. 3.
and Erasmus yea Alphonsus de Castro holdeth De haeres li. 1. cap. 4. De certitud Grae. assert 13. them impudent flatterers which say otherwise And Catharinus giueth this reason because the holy Ghost doth not alway and in euery worke assist him They which flatter the Pope hold that he may erre First as a man Secondly as a priuate Doctor so Gregory de Valentia Analys li. 8. on Gal. 2. ca. 7. diuis 5. pa. 355. and this saith Salmeron is a common opinion Thirdly as a Bishop so Hart yeelds it in his conference with Doctor Raynolds Fourthly as Pope in a matter of fact so acknowledgeth Bellarmine Li. 4. de P. Rom. cap. 12. Fifthly as Pope in discoursing about matters of Faith his reasons may not bee apt nor necessary and it is not worth the labour to rippe them vp to the quicke or to rest in them Thus writes Canus and Stapleton In arguing he may bee deceiued Loc. Theol. l. 6. cap. 8. princ doct l. 8. ca. 14. 15. and erre Onely they hold that hee cannot erre in the conclusion How likely is this What wise man will beleeue it 2. Martin the fifth consented with the Councell of Basil and Constance that the Pope might erre But Eugenius the fourth with the Councell of Ferrara and Florence held the contrary The one side must needes erre 3. The Papists doe not rest in shewing full obedience to the Popes decrees which argueth that they beleeue not all things to be infallible truths which they decree As for example The Pope in the Councell of Trent decreed the Apocrypha bookes to be canonicall and yet since then Driedo Sigonius De Script Dogm Eccle. li. 1 〈◊〉 lt Comment in Seu 〈…〉 Bibl 〈…〉 4. 44. De a 〈◊〉 li. â— ca. 7. Loc li. 11. ca. 5. pag. 3â—1 Digres 26. sect 7. pa. 169. and Sixtus Senensis haue questioned and reâ—ected them He also there decreed that the Latin vulgar translation should bee authenticall and in all publike readings disputations preachings and expositions so vsed and none vnder what pretence soeuer to reiect it Yet Galatinus and Canus are bold to taxe it of corruption If any desire more particulars of the Popes decrees in Councels and yet how Papists doe vary from the same reade Doctor Whites Way By this their dealing it is very cleare that they hold no such infallibility in Popes no not decreeing things in general Councels 4. Councels of the Popish Church haue condemned and deposed some As Ioh. 22. who made a mocke at the Gospell and at the immortalitie of the soule and was condemned by the Councell of Constance which calleth him an incarnate diuell So Eugenius the fourth condemned by the Councell of Basil as an heretike an infidell a limbe of the diuell and as a capitall enemie to the truth The Councell of Pisa consisting of 1000. Diuines and Lawyers deposed two Popes Gregorie the twelfth and Bennet the Theod. Niem de schis li. 3. ca. 44. pa. 91. thirteenth for schismatickes and heretikes Lastly the complaints vttered by Papists doe shew how Popes may erre Francis Victoria speaking of immoderate dispensations saith De potestat pap Concil that a Councell should doe well to bridle him Saint Briget speakes thus of the Popes They are tormentors In her Reuel of soules and doe teare in pieces the flocke of Christ c. The Councell at Rhemes vnder Hugh Capet hauing complained of the times and Popes differing from their predecessors saith thus And must so many seruants of God throughout the World be subiect vnto him So wicked they were as Platina after a long deploring of the Tyranny impietie and hypocrisie which then reigned in Popes brake out into these speeches There can hardly be mercy enough in God for the Popes and Petrach durst to say that the greatest harme that one can wish to a man is to be Pope All these things considered we may beleeue without doubting that the Pope may erre So then the Papists virtuall Church may erre The Scriptures obiected answered Ioh. 11. 49 51. Caiphas spake this not of himselfe but being high Priest that yeere he prophesied that Iesus should die for the Nation Answ Caiaphas was a wicked man many wayes and in part an vsurper as the Rhemists confesse a very fit patterne Patron for the Pope But to answer to the place obiected for the Popes not erring First this was but once by speciall direction and therefore cannot hence be concluded any perpetuall assurance of direction It s cleare by that which followed for this man in another Councell Mat. 26. 57 59. heard and accepted of false witnesses condemned Christ for a blasphemer vers 60. 62 65. and in another Assembly tooke counsell to put him to death Mat. 27. 1. Secondly this speaketh of prophesie an extraordinarie gift to this man then Thirdly though the man here was a lewd wicked vsurper yet was his office of Gods own appointment What is this to the Popes Antichristian supremacie an office of the diuell and not of Gods ordinance Fourthly If this place afford assurance of an vnerring spirit to the Pope it must be either in respect of the mans person or office or chaire he sate in But none of these First not of his person who was a wicked vsurper and Christs enemie And will the Pope plead his person Secondly not of his office for that is changed as the Apostle in Hebrewes doth witnesse Thirdly not of the chaire for the seate had no such vertue in it to keepe him safe from error as before is noted in Mat 26. 57 59 61 62 65. and 27. 1. for the chaire either had then lost his vertue and then can it not keepe from error or it was not the chaires vertue which made Caiaphas to prophesie and then is it idle to boast of the chaire or else paraduenture the vertue was in it but not alwayes operatiue and then is it vncertaine when it will worke to keepe the man from error which sits therein so as he may some time or other erre or be left in doubt whether he doth erre or no. This being the state of that chaire how can the Pope clayme an vnerring spirit from this Fourthly though the Euangelist Iohn guided by Gods Spirit did expound the meaning of the words otherwise then Caiphas euer meant them yet those in Councell with him vnderstood them not spiritually but tooke them as vttred in State policie for outward peace and safetie of the Nation as is cleare in Ioh. 11. 48 53. So as he erred in his owne scope and they in apprehending the words in another drift and sense then God did intend by them Therfore as Caiphas and his companie herein erred so may the Pope and conclaue of Cardinals for any helpe to the contrary that they can get from this place Luk. 22. 31. I haue prayed that thy faith faile not Answ 1. This is spoken of Peter and not of the Pope
13. 15. for that hee is able to saue vs for euer Heb. 7. 25. and therefore to goe with confidence to the Throne of Grace Heb. 4. 16. for in him we haue affiance and accesse in confidence by the faith of him Ephes 3. 12. whom the Father euer heareth Ioh. 11. 42. IV. Their Bible teacheth vs that albeit we need and haue also a Mediatour betweene God and vs yet it is needlesse to make any Intercessour to Christ for he is one that hath compassion of our infirmities Heb. 4. 15. he commands vs to come to him Mat. 11. 28. and is alwayes liuing to make intercession for vs Heb. 7. 25. Seeing then he only is for vs to God and that we need none betweene him and vs not any Intercessour to an Intercessour the praying to Saints or Angels is a vaine shew of wisdome in superstition and humilitie in a will-worship which the Apostle condemneth Col. 2. 23. Lastly it is so farre from humilitie not to doe what God willeth vs to doe though it may seeme otherwise to our selues that it is to God grieuous Esay 7. 11 12 13. Ahaz was willed to aske a signe hee refused holding it to be a tempting of God but the Prophet reproueth him for it We are commanded to come to Christ In our conceits this is presumption but hauing a warrant so to do we sinne as Ahaz did and grieue the Lord in being ruled by our owne wisdome and not by Gods Word V. Their Bible teacheth that prayer can be made to none but to them in whom we must beleeue Ro. 10. 14. How shall they inuocate in whom they haue not beleeued Therefore except wee beleeue in them we cannot pray vnto them But to beleeue in any creature the same Bible forbiddeth and pronounceth them accursed which so doe Ier. 17. 5. And in our Creed wee are taught to beleeue in God and not in any creature as the Romane-Trent Catechisme teacheth in the Article of the Catholike Church VI. Their Bible teacheth that not onely the members of Gods Church prayed onely to God but also that the very Heathen themselues neuer prayed to any thing but what they held to be God Ion. 1. 5 6. The men cryed to their god vers 5. and the gouernor said to Ionah Inuocate thy God v. 6. Now Papists pray to them which they hold not to be gods and therefore herein by the witnesse of their owne Bible are more absurd then the Heathen And yet many of the common people are more dangerously stupid on the other side For they worship them for so many gods and put no difference betweene them and Christ Contraried by Antiquitie Epiphanius in pag. 447. Greeke The body of Mary was holy but it was not God and she was a glorious Virgin but not giuen vs to worship Ignatius in Epist ad Philad O ye Virgins haue before your eyes inlightened by the Spirit onely Iesus Christ and his Father in your prayers Origen cont Cels lib. 8. In one place he saith Onely by the guide of Christ we are brought to the Father And in another Christians make their prayers onely to God by Iesus Christ S. Austin confess lib. 10. cap. 43. speaking of Christ saith vnto God The true Mediator whom thy secret mercy hath made knowne to the humble is Iesus Christ the Mediatour of God and men And on Psal 69. If wee should worship the Angels saith hee wee should learne of themselues not to worship them The interlineall glosse on Esa 63. saith that Austin was of opinion that the Saints departed know not what the liuing do here in this world Ambrose D. obitu Theodos Thou Lord onely art to be inuocated Ierome ad Heliodor Epist 3. cap. 1. We ought to inuocate by prayer to call vnto vs none but God Nicephorus hist lib. 15. cap. 18 telleth vs that one Peter Fuller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiue hundred yeeres after Christ Bishop of Antioch a Schismatike inuented the Inuocation of our Lady that shee should be named in all prayers If praying to her was so late what may be thought of praying to Saints See Chrysost hom 7. on Col. 2. Ambrose in Rom. 1. 5. pag. 177. The Greeke Scholiast pag. 697. Theodoret on Col. 2. pag. 776. Gainesaid by themselues Eckius Enchirid. cap. 15. confesseth that there is nothing expressely to be found in the Scriptures that Saints must be inuocated Bellarmine confesseth that the Saints in the time of the old Testament were not inuocated De Sanct. beatit cap. 19. And Salmeron saith that touching this matter there is nothing to be found in any of the Epistles 1. Tim. 2. Disp 2. Art 7. s prim This Suarez also acknowledgeth that before Christ not any man directly prayed to the Saints departed that they would helpe them or pray for them Tom. 2. in Tho. Disp 42. Sect. 1. pag. 434. Dom. Bannes 22. q. Art 10. pa. 170. saith that inuocation of Saints is neither expressely nor vnfoldedly taught in the holy Scriptures Tho. Aquinas in Reu. 8. verse 3. pag. 226. Christ saith hee not by another but by his owne selfe offereth the prayers of the iust to his Father and then addeth this reason For there is no other Mediatour He speakes here of Christ the Mediator of Intercession that there is no other Here had hee forgotten their distinction that the Saints are Mediatours of intercession Scriptures obiected answered For praying to Angels Gen. 48. 16. The Angell which redeemed mee from all euill blesse the Lads Answ 1. Iacob beginneth his Prayer to God verse 15. and addeth this Angell as equall with God for he saith God that feedeth The Angell that deliuereth blesse these children Where there is a continuall ioynt act of both as both being but one indeed For God as Esay saith wil giue his glory to none other And Dauid ascribes redeeming to the Lord Psal 31. 5. II. It is cleare that the Angell which deliuered Iacob was God Gen. 31. 11. where the Angell saith that hee is the God of Bethel verse 13. This is the Angell whom hee there prayed vnto to be deliuered chap. 32. 11. and here acknowledgeth to haue redeemed him III. Iacob prayeth that this Angell would blesse the children Now God onely giueth blessings Iam. 1. 17. Ioh. 3. 27. Psal 84. 11. 121. 1 2. and of God Iacob desired to bee blessed Gen. 32. 26. This Angell therefore was God and not a created Angell IV. If they will haue it a created Angell it may then be thus expounded The God that feedeth me the same God which by his Angell as his instrument deliuereth or redeemeth mee c. So as his inuocation is still to God though hee mentioneth the instrument by which God vsed to deliuer him For hee speakes here of redemption from euils and not of that which was wrought by Christ in the flesh except so farre forth as temporall deliuerances were types of this spirituall Tobie 5. 16. God which dwelleth in Heauen prosper your iourney
29. 18. Dauid prayeth to God in that title which hee would be named by and by which he named himselfe Exo. 3. 6. So it is a calling vpon God by his name and not praying to him through the merits of Saints departed Exod. 20. 5. And shewing mercy vnto thousands of them that loue me and keepe my commandement Answ This is no whit for Saints prayer but altogether against merit For the Text saith that to those which loue him and keepe his commandements God will shew mercy If they did merit what need they or mercy The Gagger saith that God will here reward the merits of good men when hee onely saith he will shew mercy and mentioneth no merit Psal 132. 1. Lord remember Dauid c. Answ 1. This Psalme penned by Dauid is a Prayer made by himselfe for himselfe and so nothing to the point of controuersie Secondly if penned by some other after Dauids time here by Dauid is meant Gods promise made vnto Dauid of which the Psalmist maketh mention in verse 11 12 17 18. Esai 63. 17. Returne for thy seruants sake Answ That is for thy Couenants sake made vnto thy seruants So Psal 32. 10. For thy seruant Dauids sake that is for the Couenant and promise sake made vnto Dauid as the Verses 11 12. following shew and not for the merit and intercession of Dauid Also Dauid is here named because hee was an excellent type of Christ who therefore is called by the Name of Dauid Ier. 23. 5. and 30. 9. Ezech. 37. 24. Osea 3. 4. So that if the words be taken for Dauid then there is vnderstood Gods promises the person put for the Couenant made to him but taken for him that Dauid typed out then is it for Christ his sake conceiued in the name Dauid And so the Text proues not prayer made to God to be granted for the merits of Saints XXVI Proposition That Confession commonly called Auricular or Sacramentall is of necessitie THey meane hereby a secret confession onely to the Priest alone of all at least mortall sinnes particularly reciting them with all circumstances thereof as they committed them in thought word and deed and that without this there is no remission of sinne This wee deny to be of necessitie But they affirme it to bee such an ordinance of Christ as not onely hee which doth condemne and contemne it but whosoeuer doth neglect or omit the same when he may haue it cannot be saued Confuted by their owne Bible I. It affordeth no commandement or any example hereof either in the Old Testament or in the New that any should goe to a Priest secretly and make confession after this manner to him Therefore this is no diuine ordinance necessary to Saluation II. Promises of mercy and forgiuenesse are made to the confession of sinnes not mentioning the particular enumeration of them to a Priest 1. Ioh. 1. 9. Prou. 28. 13. Therefore there is pardon without this burthensome ordinance which is maintained so strictly among the Romanists that thereby the Priests may tyrannize ouer the consciences of the poore Lay-Catholiques and further serue their owne turnes for politique ends III. There are examples of such as obtained pardon First by confession onely to God as Dauid himselfe withesseth in Psal 32. 5 6. Secondly by making onely a generall confession Psal 32. 5 6. as Dauid did 2. Sam. 12. 13. This wee see also to be so in the Publicanes confession Luk. 18. 13 14. in Zacheus confession Luk. 19. 8 9. in the Prodigall sons confession Luk. 15. 21. and thirdly by onely hearty contrition without any vocall confession at all as in the example of that Woman which with teares washed Christs feet Luk. 7. 38. Therefore this comming to a Priest and numbring vp sinnes in particular is not absolutely necessarie to obtaine pardon of them Contraried by Antiquitie August Confess lib. 10. cap. 3. What haue I to doe with men that they should heare my confessions as though they were able to heale all my sores Nectarius the Bishop of Constantinople put it downe and Locrat lib. 5. ca. 19. Zozom â— 7. c. 16. Tripart hist l. 9. c. 35. Niceph. lib. 12. cap. 28. all the Bishops in the East and their Churches which they neuer would haue done had it beene the ordinance of God and necessarie for all times and people Chrysostome hom 2. in Psal 50. who was after Nectarius saith I will thee not to confesse thy sinnes to thy fellow-seruant meaning the Priest confesse them vnto God that may heale them And in Hom. 22. ad popul Antiochen saith further This is wonderfull in God that hee not onely forgiueth vs our sinnes but neither doth disclose them nor make them knowne neither doth he enforce vs to come forth and tell them hee requireth no more but that we speak to him alone and to him alone confesse our faults This Father held it then not of necessitie to goe to a Priest For more testimonies see the late and learned booke of Bishop Vsher vpon this point hee citeth Chrysost Austin the Egyptian Abbot Basil Ambrose Maximns Taurinensis Greg. Nyssen Origen Nectarius Clem Alexandrinus Laurence Bishop of Nouaria Theodore an Archbishop of Canterbury Gainsaid by themselues The Canon Law saith de poen D. 5. in poenit Glossa It was taken vp onely by a certaine tradition of the Church and not by any authoritie of either the Old or New Nestament Panormitan super 5. de poen remiss ca. omnes vtriusque saith that hee findeth no manifest authoritie that euer God or Christ commanded vs to confesse our sinnes to a Priest Petrus Oxoniensis the Diuinity Reader at Salamanca taught publikely that it had a beginning from a positiue law of the Church and not from the Law of God Beatus Rhenanus in the Argument of Tertul. de poenit that Caranza in Sixto 4 Ouand 4. d. 16. Pro. 2. this priuy kinde of Confession was euer commanded by God saith he we reade not Erasmus in annot ad Epist Hieronymi ad Oceanum de obitu Fabiolae telleth vs that in Saint Ieromes time foure hundred yeeres after Christ secret confession of sinnes was not ordained Bellar. lib. 3. de poenit cap. 1. acknowledgeth that Rhenanus and Erasmus beleeued that this secret confession was not instituted nor commanded by God nor in vse in the Ancient Church And these were as two learned Papists as euer were And therefore their testimonie is of no small credit herein Yea Erasmus there telleth vs that the Writings of the Fathers are abused to maintaine this priuate and secret confession Caietan in 3. Tho. q 8. art 4. holdeth that a man by contrition without confession is made cleane and a formall member of the Church Yea he saith that hee which is contrite for his sinne and receiueth the communion without Shrift sinneth not mortally though he haue a Confessor at hand Cornelius Agrippa de vanit cap. 64. I could saith he by many examples fresh in memory shew how
Answ 1. Howsoeuer the profound wisedome of the Gagger makes this euident yet Bellarmine graunts it to bee a darke Scripture and there indeed is not a more obscure text wherein most Expositors are to seeke and hardly can finde to giue themselues satisfaction herein And therefore being in sense darke and doubtfull is not a sufficient proofe in a Controuersie Secondly this so euident a place with the Gagger for Purgatorie the Rhemists could not see to note it nor Lyra nor Thomas nor Hugo de Sancto Charo a Cardinall nor their Glosse nor Caietan much lesse Saint Chrysostome nor Ambrose nor Haymo nor other moe some expounding it one way some another but not of Purgatorie nor of any such thing as may iustly inferre Purgatorie Thirdly the scope of the place is to proue the Resurrection of the dead and not Purgatorie for it is said If the dead rise not at all why are they baptized for the dead Now for them to expound baptized afflicted and afflicted to signifie fasting and praying for the dead and that for those in Purgatorie it is farre from prouing the Apostles scope and the Resurrection from the dead Fourthly whatsoeuer the sense of baptized for the dead may be First it is cleare that here by dead is vnderstood the dead in graue whose bodies were to rise againe and not of soules in Purgatorie Secondly if baptisme here should be afflicting yet to bee baptized for the dead is to bee taken not actiuely for such as baptize that is as our Aduersaries here expound doe afflict themselues but passiuely for such to be afflicted by other Thirdly this reason which the Apostle vseth seemeth to be such a thing as was well knowne and so forcible to perswade to beleeue the Resurrection as the same words are in this one verse twice mentioned But how can our Aduersaries proue that men to afflict themselues by fasting prayer for the dead was so well knowne and practised then in the Church And yet if so how proueth it the Apostles Doctrine touching the Resurrection of the dead and the bodies of men to rise out of the graue or that therefore there is a Purgatorie For the Beleeuers mourned for Steuen and made great lamentation ouer him Act. 8. 2. yet proueth it not a Purgatorie nor that Steuen was in it being a Martyr and the first of all other These three things let the Gagger proue before he build his paper Purgatorie on this Text. Fiftly the words for the dead may bee expounded for the hope of the Resurrection of the dead and the word baptized for afflicted and so the words may bee thus read Else what shall they doe which suffer and endure troubles in hope of the Resurrection of the dead if so be the dead doe not rise at all why are they then afflicted for this hope of the dead to rise againe Thus interpreted it is current enough agreeable to the scope and the next verses 30 31 32. seeme to me to confirme this exposition For the Apostle hauing said Why are they baptized forth with he saith Why stand wee in ieopardie euery houre then he telleth of his dying dayly and of his fighting with beasts at Ephesus and all vpon the hope of the Resurrection professing all to be in vaine no aduantage to him if the dead rise not at all So as here the Apostle expoundeth the word baptized to be all one with to stand in ieopardie to dye dayly and to fight with beasts and the words for the dead his certaine hope of their rising againe which aduantageth him in enduring such troubles and afflictions else it were no matter to liue like Epicures and then say Let vs eate and drinke for to morrow we shall dye Thus this place vnderstood remoueth obscuritie agreeth with the scope hath warrant from the stile of the Apostle is a strong reason to perswade that the dead shall rise againe and may satisfie the minde of him that seekes resolution in so manifold varieties of expositions as haue been hitherto made vpon this place Luk. 16. 9. Make you friends of the vnrighteous Mammon that when you shallneed they may receiue you into the euerlasting habitations Answ 1. The Rhemists looking on this place found no Purgatorie but that Saints departed doe pray for vs. Which what is it to Purgatorie Secondly by they is to hee vnderstood the Angels by the euerlasting habitations meant Heauen How the Gagger could picke out Purgatorie hence I see not Surely hee had a great blazing Torch bigger then all Purgatorie fire else could hee not haue seene Purgatorie thorow this darke creuise Luk. 23. 42. Lord remember mee when thou commest into thy Kingdome Hence saith he the good thiefe presupposed that soules might be holpen after death Answ 1. What then Ergo a Purgatorie Proue this For soules are holpen after death when by the holy Angels they are carried into Abrahams bosome Luk. 16. 22. Secondly the good Thiefe prayeth here to Christ for saluation by him as now he was in the world and ready to die and not through feare of Purgatorie to bee deliuered out of it The Gagger must proue that he beleeued a Purgatorie Thirdly Christs answer cleereth this for hee said This day shalt thou bee with mee in Paradise Christ vnderstood him to pray to goe to heauen and not to bee holpen in Purgatorie and therefore promiseth him Heauen that day whither he himselfe went 2. Machab. 12. 46. It is therefore an holy and healthfull cogitation This is as it is in their Bible to pray for the dead that they may bee loosed from sinnes Answ 1. This booke is Apocryphal and so of no force to perswade in a doubted point of faith Secondly here is no word of Purgatorie though we should admit of the place Thirdly in this Verse see Montanus his Bible there is in the originall no mention of praying for the dead but of making reconciliation Fourthly but to yeeld the translation What then Praying for the dead proueth not Purgatorie For the Greekes pray for the dead and yet beleeue no Purgatorie Fiftly they prayed here for the pardon of sinnes and not for freedome out of Purgatorie Sixtly the parties here prayed for dyed in mortall sinne and were guilty of horrible idolatry forbidden by the Law ver 40. but such as so dye goe not to Purgatorie it is a place for veniall and not for mortall sinners as they teach Seuenthly the mouing cause of their praying and making an offering to send to Ierusalem for a sinne-offering was for that they were mindfull of the Resurrection verse 44. and not that they thought these men to be in Purgatorie This rests to be proued Eighthly and lastly it is cleere that the Author of this booke did not dreame of any Purgatorie For hee maketh the ground of praying for the dead onely the hope of the Resurrection affirming the act otherwise to be superfluous vaine verse 44. Tobie 4. 18. Set thy bread and thy wine vpon
so demeane my 〈◊〉 as my life may not scandalize my profession and so be iudged as one worthy to be reiected Thus vnderstood it is not alledged to purpose Secondly but grant the word to be vnderstood of a reprobate yet is it nothing against the assurance of saluation for S. Paul speaking thus of himselfe was most certain that he was no Reprobate 2. Cor. 13. 6. but one sure of his saluation Rom. 8. 38 39. 2. Tim. 1. 12. 4. 8. Gal. 5. 20. as is also cleere out of the 26. verse going before this obiected place I therefore so runne not as vncertainly so fight I not as one that beateth the ayre Therefore speaking so assuredly of saluation in the former verse he cannot be vnderstood here as making doubt thereof for so should he be made to speake contraries But the Apostle sheweth that with his faith of the promises of assurance of saluation he did ioyne the meanes the more to further and the more to strengthen his said assurance For he knew and taught and so doe we that the vse of the meanes to saluation weakeneth not the assurance but rather confirmeth it and therefore doe wee that truely beleeue vse such meanes carefully and constantly Thirdly this place will not afford any good reason against the assurance of saluation S. Paul was sure of his saluation and hee vsed such lawfull meanes as might further him in the way and that he might not be a Castaway hee opposed his corruptions not liuing carnally secure nor vainely presumptuous nor did he neglect to doe what he ought to doe Will it hence therfore follow that he doubted of his saluation He professed as you see before the contrarie Faith in the vse of the meanes loseth not but gets assurance and groweth more consident Rom. 11. 20. Thou standest by faith bee not high-minded but feare c. Answ 1. If this place spoken to the Church of Rome will afford the conclusion that wee cannot be certaine of saluation but that they which now stand may fall away how commeth it to passe that Papists so bragge of the infallibilitie of their Churches not falling Secondly feare here is opposed to high-mindednesse and carnall securitie and not to the assurance of saluation Thirdly the Apostle taketh not hereby away the assurance of saluation but prescribeth the meanes of securing vs therein that we fall not away For the true feare of God and humilitie of Spirit will greatly awe vs and keepe vs from departing from God Ier. 32. 40. Fourthly the Apostle here speaketh to them as to a mixt company and as they were outwardly professors of the faith of Christ and not as the Elect of God and all true and sincere beleeuers of which the question is For these cannot finally fall away but the other may so be vncertaine of their saluation Phil. 2. 12. Worke out your saluation with feare and trembling Answ This place may be and is against the vaine securitie of saluation but not against true and sound assurance thereof For first the Apostle assureth them of saluation by saying your saluation making it theirs already Secondly he vttereth nothing that might cause doubting but onely exhorteth them to doe that which they ought to doe for the better assurance of their saluation that is to worke it out with feare and trembling thus warning them hereby to take heed of vaine presumption and carelesse securitie and not to cause them to liue in doubt of their saluation Thirdly we must know that there is a two-fold feare The one a seruile distrusting discouraging distracting legall feare begotten by the spirit of bondage and is opposite to sauing faith and spirituall comfort from which feare euery where the godly are dehorted Esa 35. 4. 41. 10. 43. 1. 54. 4 14. Luk. 12. 32. This feare Christ redeemeth vs from Luk. 1. 74. Heb. 2. 15. the Spirit of God freeth vs from Rom. 8. 15. 2. Tim. 1. 7. and perfect loue casts it out 1. Ioh. 4. 18. The other is a filiall feare carefull and louing a feare of awefull reuerence begotten by the Spirit of adoption euer attending as a handmaid on sauing faith To this the faithfull are exhorted Luk. 12. 5. 1. Pet. 2. 17. Reuel 14. 7. And this feare may be with reioycing as in Psal 2. 11. Serue the Lord with feare and reioyce vnto him with trembling To which words in that Psalm the Apostle here alludeth And he that alwayes thus feareth is pronounced blessed Prou. 28. 14. And of this feare speaketh the Apostle in this place to the Philippians which feare doth not hinder but furthereth mans assurance of saluation keeping him from departing from God as before is noted out of Ier. 32. 40. and from presuming vpon their owne strength and to rest vpon God and in him to be strong Ephes 6. 10. as in the next verse Phil. 2. 13. is euident See for this Austins exposition lib. de gra lib. arb cap. 9. Prosper apud Ambros Epist 84. Prou. 28. 14. Blessed is he that feareth alway Answ This filiall feare that maketh a man blessed and keepeth him with God from falling away affordeth no reason for a true beleeuer to doubt of his saluation Eccles 9. 1. No man knoweth either loue or hatred by all that is before them Answ It is true that by beholding outward things how all things come alike to all we cannot know loue or hatred for of these outward things Salomon speaketh Neuerthelesse though we cannot know by sight yet may we discerne by faith and inward graces by Gods Spirit and fruit thereof that God loueth vs. 2. Pet. 1. 10. Giue diligence to make your calling and election sure c. Answ This Scripture is against our Aduersaries and for vs for it teacheth that a man may come to assurance of saluation by this diligence Prou. 20. 9. Who can say I haue made my heart cleane I am pure from my sinne Ans 1. It is true that either he can make himself pure clean by his own power neither that he is pure by any inherent righteousnesse neither that hee is made perfectly pure in this life by Gods Spirit whereby he is in a measure not wholy sanctified Secondly yet a true Beleeuer can say that faith purgeth the heart Act. 15. 9. that by the bloud of Christ he is cleansed from all his sinnes 1. Ioh. 1. 7. that he is sanctified Heb. 10. 10. and also by the Spirit 1. Pet. 1. 2. Thirdly thus being sanctified he is sure that he hath the Spirit of Christ Ioh. 14. 17. and that he is iustified Rom. 8. 1 9. and then is he certain that he shall be glorified Rom. 8. 30 33. Fourthly and although this sanctification be not perfect in this life yet this hindereth not our saith to assure vs of saluation because faith taketh hold of the truth of Gods promises made to euery true beleeuer in Christ who is our Wisdome our Iustification our Sanctification and Redemption 1. Cor.