of the Sacrament as before is proued in the former question Mat. 26. 26. Take eate this is my body Luk. 22. 19. This is my body which is giuen for you Answ 1. I haue before proued that these words are spoken in an vsuall Sacramentall phrase figuratiuely and not properly Secondly they cannot be spoken but figuratiuely because Christ himselfe spake these words He willed them not to eate his naturall body which body was visible before them Had he his owne body in his hand and euery one of his Twelue Apostles the same in their mouthes then were there thirteene bodies of Christ at one time at the table twelue in their hands and mouthes and one sitting apparantly before their eyes One body cannot be in so many places at once as before I haue proued And what a little body must this be which Christ held in his owne hand which he did breake and which euery of the Apostles did put in their mouthes Thirdly The words must needs bee figuratiuely vnderstood now if we consider the time when Christ spake them to wit before his Passion when as yet his body was not giuen nor his bloud shed Fourthly Christ spake figuratiuely when hee deliuered the shop Mat. 26. 28. Then why more properly in the one then in the other Fiftly The end of Christs instituting this Sacrament shewes it to bee figuratiuely spoken For it was for a remembrance of him Luk. 22. 19. But if this vpon the words of consecration had beene his very owne bodie it could not be called properly a remembrance of him for wee remember by signes things absent and not things themselues present for so the signes were needlesse 1. Cor. 10. 16. The cup of blessing which we blesse is it not the communion of the bloud of Christ The bread which wee breake is it not the communion of the body of Christ 1. Cor. 11. He that eateth and drinketh vnworthily eateth and drinketh iudgement to himselfe not discerning the Lords body Answ 1. Here is no proofe for transubstantiation but that the Bread is Christs body and the Wine his bloud by the receiuing whereof wee receiue Christs very body and bloud But how Sacramentally spiritually by faith and such as come not prepared to this holy Sacrament as they ought eate and drinke vnworthily not making a difference of this bread and wine representing Christ from common bread and wine or a common banquet which is a grieuous sinne All this wee doe acknowledge neither doe we deny the bread to be the bodie of Christ or the wine his bloud but yet euer in a Sacramentall speech figuratiuely and not properly For if the signe be the very thing signified indeed then were there no Sacrament for it is an outward signe of an inuisible grace Now there being as is proued no transubstantiation then it followes that there is no adoration of the Sacrament in that respect nor therein offered any vnbloudy sacrifice for the quicke and the dead XXV Proposition That prayers are to be made vnto Angels and Saints departed Confuted by their owne Bible 1. FOr Angels their owne Bible telleth vs that the Angels themselues forbid worship to be done to them Reu. 19. 10. and 22. 9. And so Saint Paul taught that they should not be worshipped Col. 2. 18. Now prayer to them is worshipping of them and that in a great degree Secondly for Saints departed the Virgin Mary or any other they are not to bee prayed vnto for they know not our particular estates here Abraham hath not knowne vs and Israel hath beene ignorant of vs Esa 63. 16. The dead know nothing more Eccles 9. 5. Iob. cap. 14. 21. speaking of the dead saith Whether his children shall be noble or vnnoble he shall not vnderstand How vaine is it then to pray to them Touching either Angels or Saints their Bible alloweth vs not to pray vnto them I. It teacheth euery where wheresoeuer there is either a commandement to pray or an example of any holy man of God praying that the same is made vnto God For commandement Psal 49. 15. Inuocate me in the day of trouble who is very ready to heare Esay 64. 24. Mat. 11. 28. Come vnto me saith Christ and promiseth them that come vnto him that hee will not cost forth Iob. 6. 37. Iames saith Aske of God chap. 1. 5. There is no commandement to pray to any other in all the Scripture For examples Abraham called vpon the Name of the Lord so Isaac Iacob Moses Iosua Samuel Dauid and all the rest No instance can be giuen to the contrary in either precept or example II. The Apostles desired to be taught to pray Luk. 11. Now Christ in his perfect forme of Prayer taught them and in them all vs to pray aright And it is against praying to Saints and Angels in the Preface Our Father which art in Heauen First this is against all Shee Saints for we cannot call the Virgin Marie nor any woman-Saint Father Secondly this is against all Angels for they bee not our Fathers but Fellow-seruants as they confesse Reuel 19. 10. Thirdly this is against all Hee-Saints departed for they be our Brethren and in Heauen but one Father Matth. 23. 8 9. In the Petitions which Christ willeth vs to pray for they cannot be made to any of them We cannot say to them Hallowed be thy Name Thy Kingdome come Thy will be done in Earth as it is in Heauen Can we say to them Giue vs this day our daily bread Forgiue vs this day our trespasses Leade vs not into temptation but deliuer vs from euill In the conclusion for may wee ascribe to them and say Thine is the Kingdome the power and the glory for ouer Amen Now if we cannot aske of them these things nor ascribe to them kingdome power and glory without horrible idolatrie and sacriledge then either Christ taught not sufficiently in this Prayer to whom and what to pray for or else if he did then no Saints or Angels are to be prayed vnto III. Their Bible maketh onely Christ the meanes betweene God and vs For first it telleth vs but of one Mediatour One God and also one Mediatour of God and men 1. Timoth. 2. 5. Who this one is it also telleth vs euen the Man Christ Iesus 1. Timoth. 2. 5. And further teacheth that he is our Mediatour both of redemption Heb. 9. 12. and of intercession Rom. 8. 34. Heb. 7. 25. neither doth their Bible make any other Mediatour in either of these respects vnto God for vs saue Iesus Christ alone Secondly their Bible telleth that no man commeth to the Father but by Christ Ioh. 14. 6. Thirdly that we haue a promise to be heard if wee aske the Father in his Name Ioh. 16. 23. Fourthly that Christ foreshewed that his Disciples should aske and pray his Father in his Name Ioh. 16. 26. Fifthly their Bible exhorts vs therefore to goe to him Heb. 13. 13. to offer vp our prayses and so our prayers by him Heb.
whom these words were spoken should teach and the people heare from them should be taken as Christ speaking in them but with condition as they should teach what he charged them to teach For the Apostles had their lesson giuen them to teach whatsoeuer Christ commanded them Mat. 28. 20. And these seuenty were taught what to doe and say Luk. 10. 3 12. which they obseruing Christ was heard in them So the meaning is Hee that heareth you deliuering my message and teaching what I command heareth me as if I were there in very person and he that shall despise you so discharging your duty despiseth mee and him that sent mee euen God himselfe as also Saint Paul speaketh 1. Thes 4. 8. For albeit the Apostles had an vnâ—rring Spirit assisting them in the Ministery Mat. 10. 20. Mar. 13. 11. Iohn 16. 13. of whom these words may bee taken absolutely yet of all other succeeding they are to be vnderstood with the former limitation Else why are we allowed yea charged not to beleeue euery spirit but to trie the spirits 1. Ioh. 4. 1. to trie all things 1. Thes 5 And why are the Bereans who not knowing Pauls Apostolicall function but taking him as a Teacher as other were commended as Bellarmine confesseth l. 1. de Verbo Dei for searching the Scriptures and left as an example for vs to follow Act. 17. 11. if the Teacher were to be credited in euery thing he should speake Mat. 16. 19. Whatsoeuer thou shalt binde in earth shall be bound in heauen c. Answ This is to be done by the Keyes which Christ gaue him as the words before going shew I will giue thee the keyes of the Kingdome of Heauen then followeth whatsoeuer thou shalt binde c. to wit by these keyes of Christ Not then by his owne power and will as himselfe pleaseth but as those keyes doe helpe him to open and shut to bind and loose by and with the authority of these keyes must hee proceede and not otherwise Now let vs see what these keyes be by which hee openeth and shutteth byndeth and looseth forgiueth and retaineth sins These Keyes are these two Christs Word and Christs Spirit Mat 18. 18. Ioh. 20. 23. which I thus proue 1. For that in this Text is a promise of giuing the keyes I will giue the keyes c. Now seeing that here they are not giuen but promised let vs see what Christ gaue to Peter and other the Apostles and we shall finde that he gaue them two things his Word which hee calleth the words of his Father and the Word of reconciliation which he put in them and they receiued Ioh. 17. 8. 2. Cor. 5. 19. and his Spirit Ioh. 20. 22. which they also receiued when he said Receiue ye the holy Ghost breathing on them These are the two things which we finde that he gaue them therefore they are either the keyes or inseparable companions of the keyes 2. Christ in Ioh. 20. 21. saith As my Father hath sent me so I also send you so in Chap. 17. 18. But with these two did his Father send him with his Word Ioh. 7. 16. and 8. 26 28 38. and with his Spirit Luk. 4. 18. Mat. 3. 16. Esay 11. 2. and 42. 1. and 61. 1 2. Therefore these two are the keyes Keyes are by Bellarmines interpretation here taken for great authoritie and power as in Esay 22. 22. in Eliakim shadowing the great power and authoritie in Christ Reuel 3. 7. exercised in his Church But what greater power and authority then his Word and Spirit can there be in Christ his Church whatsoeuer it be it is comprehended in these two Therefore these be the keyes 4. He speakes of keyes as of moe then one linked together so that they are giuen as inseparable and so these two be For the Spirit teacheth the Word of Christ Ioh. 16. 13. and 14. 26. and the Word is with the Spirit Esay 59. 21. these two keyes are tyed together and giuen by Christ 5. The keyes promised here are the keyes of the Kingdome of Heauen In this spirituall Kingdome by these to beare rule by these to bind and loose in earth is so verily and as surely done in heauen For what in this Kingdome here can beare Rule but his Word and his Spirit What truly can bind and loose in heauen but these We may be assured that what the Word and Spirit of God bindeth they are bound indeed and what these loose remit and forgiue they are loosed remitted and forgiuen of God in heauen of no other keyes can we be so assured hereof These then are the keyes here promised to Peter and were giuen to all the Apostles and to the true Church of God This place therefore helpeth nothing our Aduersaries who boast of an vnerring spirit leading the Pope and his Prelates into all truth if they bragge of this key let them shew vs the other the Word of God and the same written now in the Scriptures or else their boasting is in vaine and their binding and loosing of no force Deut. 17. 8. If there arise a matter c. Answ This place is for vs and against them for here iudgement must be giuen not as men thinke out of their own braine but saith the text according to their owne translation Thou See also Ezec. 44. 24. shalt doe whatsoeuer they that are Presidents of the place which our Lord shall choose shall say and teach thee according to his Law now that Law was written 2. Chro. 17. 9. This is it then we desire that the truth of iudgement may be from the written Word of God which this place approueth yet though they produce it and vrge it so often neuerthelesse it speakes not of the necessary points of faith but of controuersies in matters of another nature as the eighth verse plainely sheweth Hag. 2. 12. Thus saith the Lord of hostes Aske the Priests the Law Answ This place is also for vs and against themselues for what were the Priests to be asked what their owne opinion and iudgement No but they were to bee asked the Law that is the Law written and according to which they did answere in vers 13. 4. We teach that Pastors are to bee heard speaking to vs out of the Word written and accordingly as it teacheth them to speake wee must obey with all reuerence 2. Chro. 19. 8 18. Moreouer in Ierusalem did Iehosaphat set of the Leuites c. Answ It is one with that in Deut. 17. 8. and here contrary to the Popish practice the Priests and Leuites were subiect to Iehosaphat the King who had an inspection ouer them and gaue them a charge so 2. Chron. 17. 7 8. 2. Thes 2 15. Stand fast and hold the tradition c. This place is answered fully and at large before in handling the former question Mal. 2. 7. For the lips of the Priest shall keepe knowledge and the Law shall they require of his mouth Answ 1.
come to them and blesse them Chap. 20. 24. to be high aboue all Nations to praise name and honour to be a holy people Deut. 26. 19. to circumcise their heart and the heart of their seed to loue him with all their heart and soule Deut. 30. 6. to be with them not to leaue them nor forsake them Deut. 31. 8. yea he promised that no new god should be among Psal 81. 9. them nor they to adore a strange god Psal 80. 10. Mount Sion was not to be remoued but to abide for euer and peace to be on Israel Psal 105. 1. whom he would redeeme from all Psal 1â—â— 1. Psal 13â— 8. Psal 132. 13 14 iniquities Psal 129. 8. He chose Sion and that to be his rest for 〈◊〉 〈◊〉 Psal 13â— 13 14. their way was to be the way of Holinesse and so direct that fooles should not erre by it Esay 35. 8. and such as erred in the Spirit should know vnderstanding the mutterer should learne the Law Esa 29 24. and they should haue Pastors according to the Lords owne heart which should feed them with knowledge and doctrine Ier. 3. 15. To conclude Israel had a promise to be saued with eternall saluation they should not be confounded and ashamed for euer and euer Esay 45. 17. yea that we may know that the promises were not to the people then liuing onely the Lord saith I will powre out my Spirit vpon their seede and my blessing vpon thy stocke Esay 44. 3. and touching the Temple thus saith God to Salomon I haue sanctified this House to put my Name there for euer and mine eyes and my heart shall be there 1. King 9. 3. alwayes 3. Kin. 9. 3. Yet for all these so gracious promises she erred she hath fallen away and remaineth in her sinnes We haue heard out of their owne Bible First how the Churches defection hath beene foretold Secondly how she also hath beene found guiltie Thirdly the same proued by Historie of the Bible from the beginning in Adam and Eue till Christ though the Church of Israel had admirable meanes to vphold it to which I do adde this last From Christs comming till Iohns being in Pathmos In this space we may finde errours in the Church The Apostles themselues before Christs Ascension were in an error touching Christ his Kingdome dreaming of a temporall kingdome Act. 1. 6. Luk. 24. 21. of restoring the kingdome to Israel and redeeming them so as they did striue among themselues which of them should be greatest Luk 22. 24. and hereupon it was that the mother of Zebedees children desired of him for her sonnes that one might sit in his Kingdome on the right hand and the other on the left Mat. 20. 20 21. Their knowledge was very imperfect for it is said often that they vnderstood not many things Mat 15. 16. Luk. 9. 45. and 10. 34. Ioh. 12. 16. and 29. yea so slow of heart and dull of hearing they were that Christ telleth them that he had many things to say to them but that then they were not able to beare theÌ„ Ioh. 16. 12. their faith was verie weake as appeareth by his calling of them Ye of little faith Mat. 8. 26 and 16. 8. Slow of heart to beleeue what the Prophets had spoken Luk. 24. 25. Also by their forsaking him and flying from him when he was taken Mat. 26 56. After Christs Ascension and the comming downe of the holy Ghost they were ignorant for a time in this that they did not thinke it was lawfull to go to the Gentiles as we may see in Peter Act. 10 15. 20. and the other Iewes vers 45. compared with Cap. 11. 2 3 18 19. The Churches of Galatia erred so as S. Paul said that he feared lest hee had laboured in vaine Gal. 4. 11. I neede not here speake of errors and Heresies creeping in troubling the Church and deceiuing many as in Act. 15. 2. 1. Tim 1. 3 6 7 19. 20. 2. Tim 2. 18 19. 1. Cor. 15. 12. Ephesus fell from her first loue Reu. 2. 4 Pergamus had in her such as vpheld the doctrine of Balaam and of the Nicolaitans Reu. 2 14. Thyatira tolerated Iezabel to reach and seduce Christs seruants Reu. 2. 20. Sardis was an hypocriticall Church and in a dying condition and Laodicea luke-warme rich in conceit but miserable naked blinde and poore in condition Reu. 3. 2 16 17. S. Paul telleth Timothy that all that were in Asia were departed from him 2. Tim. 1. 15. Thus was the Churches state euen in the Apostles dayes By which we may see the Church subiect to erre and to hold the contrary that she cannot erre Antiquitie is against Contraried by Antiquitie Origen Hom. 6. in Ezek. The Citie of God as long as she erreth not or doth not sinne hath God to her Father but when she beginneth to erre her father is an Amorite and her mother an Hittite he then thought she might erre Ierome complaineth in Dialog aduers Lucifer That the whole world groaned and wondered to see it selfe Arian Did not he thinke then that the Church might erre Aug. lib. 2. cap 18. Retract speaking of the Church on earth saith that by reason of ignorance and infirmities of her members the whole Church hath cause to say euery day Forgiue vs our trespasses Basil epist 70. telleth vs that Satan had in his time begun to sow the seedes of Apostasie in those places where the Gospell of the Kingdome first arose vp striuing to spread it into the whole World He speakes of Apostasie which is more then erring What meant Hilarie cont Auxentium when he said The Church is lost and wee are fallen into the time of Antichrist whose ministers do transforme themselues into Angels of light without all feeling or conscience of Christ Vincent Lvren aduers profan Nou. ca. 4. hath said that not only some portion of the Church but the whole Church it selfe is blotted with some new contagion Gainesaid by some of their owne Pope Innocent saith in the Canon Law The Churches Iudgement Decret Greg. li. 3. de sent excom ca. 28. A nobis est saepe Super 5. de sent excom Anobis 2. oftentimes followeth opinion which many times falleth out both to deceiue vs and to be deceiued it selfe Panormitan thus writeth A generall Councell representing the whole Church may erre in excommunicating him that should not bee excommunicate If in a matter of this nature where proofes may bee brought before sentence pronounced how much more in points of a higher nature without the Scripture for the guide A generall Councell is called the whole Church representadue If therfore this erre theÌ„ may the Church erre for how can the Churches voyce else be heard except in Can. 6. the Scriptures But by their owne confession generall Councels haue erred for the first Councell at Nice of 318. Bishops made the Bishop of Romes gouernment no more then that of Alexandria That at Ephesus of 200.
any thing vnto God Psal 16. 2. XII It teacheth that no man can merit of God by doing that which he ought to doe but rather when wee haue done all things that are commanded to iudge our selues vnprofitable seruants Luk. 17. 10. But whatsoeuer we doe in obedience to God the same we ought to doe and that with all our minde heart soule and strength Matth. 22. and therefore cannot merit by dutie no more then a man can merit by paying his debts This it is which made Saint Paul to say that he had nothing to glory of when he did but his duty 1. Cor. 9. 16. Lastly it is altogether needlesse to conceit of merit For what would we merit Is it pardon of sinne or fauour of God or life euerlasting life and heauen it selfe Then these need not bee merited For first Christ hath by his bloud cleansed vs of all our sinnes 1. Ioh. 1. 7. God through him hath pardoned all offences Col. 2. 13. Ephes 1. 7. Act. 13. 38. and so are wee healed 1. Pet. 2. 24. Secondly Christ hath reconciled vs to God Rom. 5. 10 11. and so haue we peace with him through Christ Rom. 5. 1. Thirdly Christ hath gotten vs full assurance of Heauen by the surest way that may be for it is ours both by purchase Heb. 9. 12. by donation Ioh. 10. 28. and also by inheritance Rom. 8. 17. Gal. 4. 7. and 3. 29. So as our obedience and seruice and works are done not to merit eternall life but rather to expresse our thankefulnesse for those things which he hath done for vs. It is with vs as with a man once very rich and wealthy vnder Simile a great Landlord whose Tenant 1. hath runne himselfe out of all and turned Bankerupt 2. is become infinitely in debt and not able to pay 3. is at last cast into prison there to lye and dye for any meanes possible either by himselfe or any of his friends to set him free Now the sonne of this his great Landlord is so exceeding full of compassion and loue that of meere pitty without any suite or desert of the partie imprisoned First goeth and payeth all the debt to the vtmost farthing satisfying all to the full so freeth him of his imprisonment Secondly then he purchaseth again his Lands and redeemeth them for the poore Tenants vse and benefit as before and maketh them sure to him againe by word and writing sealed and deliuered before witnesses Thirdly he furnisheth him with moneyes to set him on worke and to manage this his estate as long as hee liueth So as he becommeth hereby rich Now what is this man to doe with these his moneys and with honest increase thereof Is he to pay his debts therewith They bee paid already Is he to purchase his Lands againe to redeeme them therewith They are purchased to his hand What is hee then to doe By the Law of gratitude hee is onely to expresse his thankefulnesse by shewing himselfe obliged to him in all seruiceable duties for euer to loue him vnfeinedly feare to offend him at any time and to be euer ready at his command and not like a proud arrogant dotard to endeuour with this his friends moneys to make needlesse payments purchases as if he scorned to be beholding to such a friend as had done already all these things for him This tenant is Adam and his posteritie Application who lost Paradise and all his right of heauen and earth and by his sinnes to God became infinitely indebted and so is cast into the kingdome of darknesse vnrecouerably in respect of any power of any naturall man to redeeme him But Christ Iesus he comes by his death payes his debts by his obedience purchaseth him the right of heauen and earth againe This he assureth him of by his word writing the couenant in his heart then giueth he him his Spirit the seale of that inheritance and so thereupon the comfort of conscience to be witnes thereto Then doth he bestow vpon him manifold gifts and graces to adorne his profession to glorifie Christ and to allure other to his seruice to stop the mouthes of wicked blasphemers to inable him the better to doe Christs seruice and to shew himselfe thankful not to striue vaine-gloriously to make himselfe copurchaser with Christ and that not with any thing of his owne but with Christs owne gifts and graces These former ends we Protestants onely ayme at and doe rest with our Lord and Sauiours purchase most thankefully This latter the proud Pharisaicall Papists striue vnto as if Christs paiment and purchase were insufficient without their helpe and yet without Christs bounty are beggerly wretches This their pride ingratitude and derogation from Christs goodnesse towards them doe deserue damnation Contraried by Antiquitie Austin lib. de gra lib. arbit cap. 9. God bringeth vs to eternall life not for our merits but for his owne mercy Origen ad Rom. lib. 4. cap. 4. I hardly beleeue that there is any worke that may require the reward of debt Because this is lately handled out of the Fathers he that desires any more let him reade Bishop Vshers last booke touching merits who citeth Saint Austin Ambrose Origen Hillary Basil Chrysostome Theodoret Cyril of Alexandria Prosper Ennodius Fulgentius Eusebius Emissen Agapetus Bernard and diuers others moe Reade also Doctor White his last Book against Fisher of this Controuersie pag. 510. Gainsaid by themselues In the Canon of the Masse the Priest makes his prayer thus Receiue vs into the fellowship of thy Saints not weighing our merits but granting vs pardon by Iesus Christ our Lord. Here is renouncing merit and appealing to mercy through Christ Saint Gregory on Psal 7. poenit It is one thing for God to reward men according to their workes and another for the workes themselues and hee alledgeth the Apostles saying The suffering of this life is not worthy of the glory of the life to come Our Aduersaries grant that the children which goe to heauen goe thither without merit by the vertue of the free Adoption by Iesus Christ Now the meanes of saluation in Christ is one and not diuers in respect of the persons saued for one sort to be saued without and another by merits as if Christ were not alike sufficient for both or that there were any other ground of saluation then the free election of grace Ephes 1. 4 5. Rom. 11. 5 6. Act. 13. 48. See the forenamed D. White against the merit of condignitie citing Gregory Arimine Durand Marsilius Waldensis Burgensis Digres 3 5. Sec. 15. Eckius with others Also his Brother D. Whites way of the true Church producing some of these and withall citing Ferus Bellarmine Stella his prayer on Luke chap. 7. and Anselmes prayer taught the people renouncing and plainely denying their owne merits and resting on Christs merits and his blessed death and Passion onely Scriptures obiected answered Matth. 16. 27. Hee shall reward euery man
prepared and he shall find them cleare and easie to be vnderstood in all necessarie points of faith as experience giueth witnesse and euerie true Christian can testifie Lastly if the Scriptures bee obscure then much more the writings of men and if Scriptures bee hard to be vnderstood then much more mens writings For man when he hath written is not at hand to instruct his Reader but is either absent far off or perhaps dead so that hee cannot enforme the Reader of his mind but God is euer the liuing God and both can and doth enforme by his holy Spirit such as in reading his bookes doe reade deuoutly and beg of God humbly his gracious direction Mans knowledge is but in part he cannot certainely foresee all his Readers what they shall be how they will vnderstand him but Gods knowledge is as himselfe infinite and he foreknoweth all that shall reade his booke and thereafter frameth his Word as is best for their profit To conclude therefore let our Aduersaries impute to the Scriptures what they will let them if they will be still so wickedly blasphemous call them a dumb Iudge inkie diuinitie a leaden rule what else the very same and more also may be spoken of mens writings vpon the forenamed reasons what way soeuer they doe weaken the credit of the Scriptures by the very same doe they much more take away credit from mens writings And therefore let them lay all writings aside Popes decrees and Decretals Canons of Councels the writings of Fathers of Schoolemen of Doctors of Priests and Iesuites and other pettie Writers Pamphlets whatsoeuer if the Scriptures be neglected Act. 8. 30. Philip said Vnderstandest thou what thou readest And he said How can I except some man should guide me Answ 1. Here is a Lay-man well exercised and had his liberty without dispensation for money to reade the Scriptures vers 28. which was neuer denyed to any of the Iewish or Christian Church till the times of this Romish Antichrist 2. This place is spoken of a Proselyte a Noucie in Religion one that dwelt not amongst Gods people to heare the Law and Prophets daily read and expounded as they were in Iudea Act. 15. 21. and 13. 15. Will it follow therefore that what was obscure to him was and is yet obscure to others liuing in the bosome of the Church It will perhaps follow among Papists who haue Scriptures read in an vnknowne tongue and are prohibited to haue them translated and freely to be read of all but not else-where 3. This is but one place and that Propheticall too What will they hence conclude One place that Propheticall was not vnderstood of one man a young beginner and that at the first Ergo all the holy Scriptures are obscure to all the people and that for euer In Romish Diuinity a goodly conclusion 4. He vnderstood it after by Philips guiding and beleeued in Christ vers 36. 37. We acknowledge the people to need a guide but let them reade freely as the Eunuch here and where they doubt let them aske their Teachers or let Teachers like Philip goe to them and direct them in reading but take not Bibles from them and burne both them and it as furious Firebrands haue done without all example of any good men from the worlds beginning Luk. 24. 25 27. O Fooles and slow of heart c. Beginning at Moses and all the Prophets he expounded vnto them in all the Scriptures the things concerning himselfe Answ 1. Christ reproueth not simply their ignorance of Scripture but rather their slownesse of heart to beleeue and apply all that the Prophets had spoken 2. Expounding argueth not obscuritie in the Scriptures but want of vnderstanding in the men and yet not that altogether but in some degree or measure 3. The things were not euery thing in the Scripture but that which concerned Christ himselfe touching his suffering and rising againe to glory which being then vnperformed and future were the more obscure euen to the Disciples themselues before their illumination Christs words therefore are proper to those persons and to that time till he had better informed them and not to be applyed to this time when all those things are plainely taught vs by the publication of the Gospell and doctrine of those Apostles and Disciples who therefore receiued miraculous illuminatiō by the spirit that they might preach and write clearely to vs euen to all people of those things Reuel 5. 4. And he to wit Iohn wept much because no man was in Heauen or in Earth found worthy to open the booke and to reade the booke neither to looke thereon Ans 1. This may bee meant metaphorically of some other booke of Gods Counsels and Decrees and if of the Bible yet not of the whole Bible but of the booke of the Reuelation except the Papists will haue Iohn at this time one that neuer had been worthy to open or to reade or to looke into Gods Word What none neither in Heauen nor earth Neuer a Prophet Neuer an Apostle to haue hitherto opened the Bible How then was Moses and the Prophets read vnto the people before Iohn was in Pathmos 2. This speakes not of the obscuritie of the booke but of the vnworthinesse of any saue Iesus Christ to vnloose the seales and to open it vers 9. 3. This is but of one booke and that before it was vnsealed and opened will it therefore follow that all the rest of the books are hard to be vnderstood being all open and none prohibited by God to reade them 2. Pet. 1. 20. No prophecie of Scripture is made by priuate interpretation Ans 1. Who wil deny this or which of vs holdeth the contrary 2. Here is nothing for the Scriptures obscurity but rather this proueth their plainenes for it speakes of their interpretation accounting holy mens speaking in the Scriptures as they were moued by the holy Ghost to be an interpretation and that not a priuate but a publike interpretation not made of their owne wil or of mans wil but of the will of God as his Spirit led them Mat. 13. 11 36. To you is giuen to know the mysteries c. Expound to vs the Parable c. Answ 1. This place may bee brought as well against the Word vnwritten as written for Christ wrote not but spake the Parable which they desired to haue expounded what will become then of their vnwritten word if that be obscure too Hee that alleaged this against the plainenesse of the written Word much forgot himselfe and his vnwritten word 2. Vnderstanding this of the written Word nothing can be more against themselues for here it is said that it is the gift giuen to the Church to vnderstand the Mysteries of the kingdom of God 3. They desired Christ to expound the parable What then Ergo the Scripture is obscure A grosse conclusion for it was Christs not written but as then his vnwritten Word and a Parable which they vnderstood not
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.
Mal. 2. 11. In the second of Machabees we may reade of horrible corruptions in the high Priests Iason got the office by money brought his Country-men to the Heathen rites the Priests were not occupied about the offices of the Altar but the Temple and Sacrifices were neglected 2. Machab. 4. 7 11 14. And when our Sauiour was come he found many sects false Teachers corrupting the truth Matth. 6. and 16. 6 12. and 23. 16 22. was by the outward pretending domineering Church then in Councell condemned and put to death To conclude of the chiefe Rulers in this Church the saying of Steuen that they were stiffe-necked and vncircumcised in heart and eares alwaies resisting the holy Ghost Act. 7. Who can reade these things and thinke yet that the Church cannot erre if withall they would consider how this Church of Israel had the most excellent meanes for direction and confirmation I. They had the written Word and ordinary Teachers the Priests and Leuites daily instructing them Deut. 33. 10. Acts 15. 21. II. They had extraordinary teaching 1. By God himselfe from Heauen Exod. 20. By Vrim and Thummim by Vision and Dreames 2. By Prophets Moses Samuel Eliah Elisha and very many moe 3. By Kings endued with a Propheticall Spirit as Dauid and Salomon 4. At length by Iesus Christ himselfe personally 5. By the twelue Apostles Mat. 10. 6. By the 70. disciples Luk. 10. 1. Neuer such nor so many in any Church since God had a Church III. They had Miracles and wonders in bringing them out of Egypt in the fearefull giuing of the Law in carrying them thorow the Woldernesse in planting them in Canaan and in strange Miracles wrought in Eliah and Elisha's time and in some of the Kings of Iudah Christ confirmed his doctrine and so did the Apostles and Disciples their teaching by Miracles Luk. 10. 17. No Church vnder the Heauen had euer the like IV. They had great mercies and vnheard of deliuerances from their Enemies from Pharaoh and his Host drowned in the Red Sea from the Amalekites discomfited by Moses prayer from the innumerable multitude of Enemies the Kings of Canaan of Midian Philistims Syrians Assyrians from the Host of Sennacherib nine score thousand slaine by an Angell in one night Kings thirtie two besides Benhadad with an infinite Hoste defeated by onely 7000. and odde Ionathan and his Armour-bearer did terrifie an whole Campe Gideon and three hundred men made an innumerable multitude to she away and with a few other of Ephraim did slay of them in one day one hundred and twenty thousand Asa vanquished the Army of the Ethiopians ten hundred thousand besides three hundred Charets Iehosaphat gathered the spoile of his enemies three Kings comming with their Hosts against him whom God set one against another to destroy vtterly one another for his safetie and enriching What shall I speake of Hostes flying for feare without any pursuing of them For other blessings and mercies they are not to be numbred V. They had strange and most terrible punishments vpon them to keep them in the feare of God to make them to know him and to walke in his waies fire from Heauen deuouring vp some the earth swallowing vp quicke other-some the giuing of them often into the hands of Heathen Kings to oppresse them that they might turne from Idolatry yea at length sent them all into captiuitie for 70. yeeres Thus we see for Teachers for Wonders and Miracles for Mercies and Iudgements none euer to be compared to them Papists may fame Legends to parallel these but these are truths hauing witnesse from Gods Word it selfe And yet this Church erred and as Esay saith chap. 48 4 8. was stubborne had a neck as an Iron sinew and her forehead as brasse and was a transgressour from the wombe If the Papists make little account of these reasons as nothing to keepe a Church from erring yet is it much more then their Romish Church can say for her selfe Let them say what they can for the Churches not erring and we will see whether this Church of Israel cannot say the same also Will they pleade 1. A Couenant Israel had so Deut. 29. 10 15. 2 Or a Couenant written in the heart So was it then Ier. 31. 33. Esay 5. 7. 3. Or a Couenant with their Priests So had the Priests then Ier. 33. 20. 4. Or that the Priests lips should preserue knowledge and the people learne of them and they teach the people So the verie same might Israel alledge Mal. 2 7. Deut. 33. 10. Neh. 8. 7 8 9. Leui. 10. 11. Ezech. 44 23. yea and did boast of Ier. 18. 18. 5. Or succession of persons from time to time in the same Chaire or Seate This could she plead to the full from Aaron the first appointed immediatly by God himselfe with his office place seruice ornaments and maintenance his next successor to be also named by God himselfe Num. 20. 28. 6. Or the Continuance of this Couenant to vphold succession This had it in plaine words and therefore was for euer the Priest-hood appointed to him and his seed Num. 25. 12 13. 7. Or the presence of God with them So could and did Israel Mâ—ch 3. 11. 8. Or the name of the Church So they Ier. 7. 4. 9. Or that it is called holy the Ground and Pillar of truth So was Ierusalem the holy Citie Esay 48. 2. the Citie of truth the sanctified Mount Zach. 8. 3. 10. Or that the Word did go out from them to conuert other Nations So could they as they were taught by Esay Chap. 2. 3. of making Proselytes could the Pharises boast Mat. 23. 11. Or the Spirit to be in them to keepe their Teachers from erring Who could thus speake as Israel might Nehe. 9. 20. Esay 6. 3 11. Zach. 7. 12. as Peter witnesseth 2. Pet. 1. 21. 12. Or that they are called the Church and are come from the Apostles Church at Ierusalem So they by Stephen Act 7. 38. also saith Isaiah Esay 48. 1. Heare ye ô House of Iacob which art called by the name of Israel and are come out of the waters of Iudah So could the Scribes and Pharises boast of their Originall Ioh. 8. 33. 13. Or that they are Catholicks and the world spred ouer with them And could not the Iewish Church say so Of their Religion were some of euerie Nation vnder heauen Act. 2. 5 9 10 11. they were dispersed in all the Persian Monarchy Esteâ— 3. 8. Chap. 1. there were many Proselytes made such was the Eunuch of Ethiopia and to make them they trauailed Sea and Land Mat. 23. 14. Or that they haue euer had the holy Scriptures in their custodie So to the Iewes were committed the Oracles of God Rom. 3. 2. 15. Or yâ— the Church now hath many excellent promises What more then Israel had to be their God they to him a peculiar treasure aboue all people a kingdome of Priests an holy Nation Exod. 19. 5 6. to
Councels and learned men are against this absurd and vnreasonable custome of hauing Seruice in an vnknowne tongue God gaue diuersitie of tongues to his Apostles and they spake in them all Act. 2. and the hearers heard them speake to them therein What letteth but that in praying reading singing and administring of the Sacraments we should vse euery tongue according to euery Nation seeing euery Language was giuen by the Holy Ghost to publish the Gospell therein Scriptures obiected answered Luke 1. 8. Zachary burnt incense within and the whole multitude was praying without at the time of the incense Answ 1. Here is not a word of the Priests speaking in any language at all to the People neither was he heere to say any seruice but to burne incense Secondly if he had said Seruice the People could not heare him For he was in the Temple they a great way off in the out-Court Leu. 16. 17. What is this to Latine Seruice Or saying it in any language except they hence will conclude that because the Priest said nothing and the People could not heare him that now the Priest may speake in what language either he will or can speake when none is neere him but all farre inough from hearing what hee saith And then who shall helpe the poore man to say his Masse Is this their authoritie for their Latine Seruice Shame light on such as so abuse Scripture to keepe poore people in ignorance Nehem. 8. 8. Here would they proue that the Scriptures were read in an vnknowne Tongue to the People that is in the Hebrew Tongue which the People now after seuenty yeeres captiuitie vnderstood not Answ 1. It is vntrue that the people assembled were ignorant of the Hebrew tongue For most of the Congregation were such as were before carried captiue and were now returned from thence Esd 2. 1 42 65. and 3. 12. who had not lost their language Nehem. 13. 24. As for that where it is said they made the People vnderstand the reading it is not meant of the language and words but of the sense and meaning thereof Secondly grant that now they had forgotten the language and had now the Scriptures in no other tongue will it follow that what they had of necessitie the Church now needs must bee inforced to when there is no cause Thirdly this Language was the holy Tongue in which the Scriptures were written and once their owne Mother tongue must therefore a strange tongue and wherein the Pen-men of Scripture neuer wrote be thrust vpon all Nations as the only tongue to say Seruice in Fourthly as yet the Holy Ghost had not sanctified all languages as hee did in comming downe vpon the Apostles after Christs Ascension Act. 2. but now hee hath And therefore in euery tongue hee is to bee preached prayed vnto and praifed See before how to answere this place in the end of the fift Proposition XXII Proposition That Images are to be in Churches and that not onely for instruction but also to be adored Confuted by their owne Bible 1. IT doth forbid them Deut. 4. 23. where is forbidden the making of a grauen similitude which Moses saith is a forgetting of the Couenant And in verse 15. hee saith You saw no similitude in that day And a reason is giuen Lest perhaps deceiued you might make you a grauen similitude or Image Here the drawing of any similitude of God is vtterly condemned So in Rom. 1. 23. Exod. 20. 4. Thou shalt not make to thee a grauen thing nor any similitude c. thou shalt not adore them nor serue them Here is not onely a grauen thing but any similitude forbidden without any restriction or exception at all and also the adoration of them And a reason is in Esay 42. 8. I will not giue my glory to another nor my praise to grauen things neither can God be likened to any thing or an Image be made of him Esay 14. 18. 46. 5. Act. 17. 29. Wisd 14. 17. This commandement condemneth in matter of Religion the making of our owne heads a grauen thing and any likenesse not onely of things which be not which they say are Idols representations of things which are not false Similitudes but a grauen thing and similitude of any thing which is in heauen which is in earth and of things which are in the waters to adore and serue them Leu. 26. 1. Secondly their Bible layeth folly to their charge and affirmeth that such are vaine in their cogitations and their fablish heart darkened who make God in similitude of a man Rom. 1. 21 22 23. This hath God fearefully punished and that with a spirituall plague Rom. 1. 26. Hee is pronounced accursed that makes a grauen and molten thing an abomination to our Lord the worke of the hands of Artificers and puts it in secret how much more openly to worship it and all the people are to say Amen Let them be confounded saith the Psalmist that adore sculptils Psal 96. 7. The Iewes to this day hate Images which shewes that they were taught by the Law to hate them Thirdly by their Bible we learne that this was an Heathenish practice The Heathen inuented this making of Images of the dead Wisd 14. 15. They decked them lighted Candles before them offered to them Baruch 6. and worshipped them Wisd 14. 17 18. and their Priests were shauen and beguiled the people Baruch 6. as the shauen Priests of Rome doe Fourthly their owne Bible telleth that no good commeth thereof but euill Hab. 2. 18 19. What profiteth the thing engrauen that the forger thereof hath grauen it a molten and a false Image What canit teach Hee telleth vs that an Image cannot teach The Doctrine of their vanity is wood saith Ieremie chap. 10. 8. and euery Craftsman confounded in his sculptill because it is false which hee hath melted and there is no spirit in them They are vaine things and a worke worthy to be laughed at verse 14. 15. It is changing the verity of God into lying Rom. 1. 25. For the shadow of a Picture is a labour without fruit the louers of euill are worthy to haue their hopes in such things both they that make them and that loue and that worship them saith the Author of the Booke of Wisedome ca. 15. 4 6. Fiftly by their Bible wee learne that men worshipping the worke of their owne hands they doe worship idols Diuels 1. Therein we finde Heathen idols Diuels 1. Cor. 10. 20. representations of false gods 2. We finde the Israelites worshipping the worke of their owne hands the golden Calues falsly representing the True God and these calues were idols Act. 7. 41. and diuels 2. Chro. 11. 15. Whereby wee see the representing of the True God falsly is a diuellish idol as well as the representing of a false god 3. We finde idols and so the worship of Diuels among the Papists Reu. 9. 20 21. where the workes of mens hands of gold siluer brasse stone and
and the Angell of God keepe you company Answ 1. This Booke is Apocryphall and therefore is not of force to confirme a Doctrine of faith Secondly this power of Tobie is made to God and not directed to the Angell Hee prayeth God to prosper his iourney and for this end he desireth that Gods Angell might bee sent with them to keepe them company which we also may and doe pray for in such a case For the Angels haue charge ouer vs to keepe and defend vs in our wayes and godly courses Osea 12. 4. He had power ouer the Angell c. Hee made supplication to him Answ 1. This Angell was the Lord for it is said hee found him in Bethel Now that Angell was God Gen. 31. 11 13. and 28. 13. 35. 9 10. and euen in Hosea 12. verse 5. hee the same is said plainely to be The Lord God of Hosts Song of the three Children verse 36. O yee Angels of the Lord blesse ye the Lord c. Answ 1. This is Apocrypha Here is no praying to Angels for as they speake to Angels so in like manner they say O yee Sunne and Moone O yee Starres and light And so O yee winds fire and heat Winter and Summer c. And therefore by the like reason all these are to bee prayed vnto and so should wee be worse then Heathen Idolaters II. The words expresse a duty of their blessing and praising of God which they are to performe to God and not a word of any thing that they are requested to doe for vs. Numb 22. 34. Balaam said to the Angell I haue sinned c. Answ I. This Balaam was a Witch Is this a good instance Fit enough for a Romish Balaamite II. Here is no Prayer made but a confession of sinne III. This Angell Balaam said was the Lord. Compare verse 35. with verse 38. And when the Angell verse 35. said to Balaam onely the word that I shall speake vnto thee that shalt thou speake the Text in chap. 23. 4 5. saith that God met him and the Lord put a word into his mouth so verse 16. Gen. 19. 18 19 20. Oh not so my Lord. Answ Lot here prayed not to a created Angell it is cleare For first the Angell which spake to Lot thus I haue accepted of thee I will not destroy this Citie speakes as hauing authoritie in himselfe Secondly hee is called the Lord verse 24. The Lord rained from the Lord. For praying to Saints Luk. 16. 24. Father Abraham haue mercy on me c. Answ I. This is a Parable and the letter is not to bee vrged beyond the scope of the Parable which is not to teach vs to pray to Saints II. Their owne men say that vnder the Law as is before shewed there was no praying to Saints And Bellarmine giueth the reason according to his owne faith because they were not as yet in heauen III. This is an example of a damned man who flyeth with horrour from the presence of God who cals not vpon God Can this be a patterne for Gods Church to follow IV. This Parable speakes of Diues and Abraham as within eyesight and hearing one of another though diuided by a gulfe of separation What is this thē to vs on earth to petition Saints in heauen whom we see not nor cannot certainly tell that they doe heare vs to giue answer againe as Abraham doth here to Diues V. The example is not of one here on earth praying to one in Heauen as the proofe ought to be but of one soule to another both departed this life Iob 5. 1. Call now if there bee any that will answer thee and to which of the Saints wilt thou turne Answ I. Eliphas exhorts not Iob to pray vnto any Saint but reproues Iobs not well-demeaning himselfe towards God in his afflictions by so iustifying himselfe as if there were no iust cause with God thus to deale with him And to let him fee how herein hee did amisse he willeth him to consider the examples of the Saints in affliction whether they did so behaue themselues and he implyeth that none did so nor carried themselues as he did II. Their expounding it of praying to Saints hath no ground hence For first the interrogation implyeth a negation that none of the Saints would answer neither would Iob turne to any of them to haue answer from them Secondly here is no example of inuocation And if Eliphaz words be vrged as a precept what warrant had he to impose it on Iob or we so to receiue it from him For he was no Prophet sent of God to teach Iob. And the text telleth vs that Gods wrath was kindled against him for that he spake not of God the thing which was right as Iob did Iob 42. 7. Thirdly if the words of Eliphaz be vrged not as a new precept but as an exhortation to that which was then in practice why doth Bellarmine and other say that before Christ no prayers were made to Saints departed and why doe they alledge places out of the Old Testament herein fighting against themselues Gen. 48. 16. Let my name be named on them Answ Iacob here willeth not to bee prayed vnto after death for none of his posteritie euer so did but hee adopteth Iosephs children as his owne and so to be called that is that Ephraim and Manasses should be called the sonnes of Iacob or children of Israel The like phrase is so to bee taken Esa 4. 1. Rom. 15. 30. Heb. 13. 18 19. Iob 42. 8. Gen. 20. and other places where one is to pray for another Answ I. These places are spoken of one praying for another in this life and not of any praying to Saints departed From the liuing to the dead it followeth not For men liuing do acquaint one another with their estates and so they haue certaine knowledge thereof but it is not so betweene the liuing and the dead It is very vncertaine whether these heare and know what is asked of them II. There are for this dutie pregnant precepts and liuely examples euery where in Scripture but none such for the other III. The Scripture doth witnesse the fruitful effect of prayers made here one for another As Moses his prayers for the Israelites at the Red Sea in fighting against Amalek and at other times So Isaiah his prayer for Ierusalem for ouerthrow of Sennacheribs Host and so of many others But the Scripture no where witnesseth any effect at all of the prayers of the dead for any thing here on earth IV. This praying is mutuall one for another as we pray others to pray for vs so others desire our prayers for them But the departed desire not ours for them neither need they our prayers They alledge other Scriptures to proue First that Angels pray for vs. Secondly that Saints departed know what passeth on the earth Thirdly that they doe pray particularly for vs. Fourthly that wee may beseech God to grant our Petitions in fauour and
when hee liued on the earth Thirdly if but so what is this to proue that Saints then and so now doe know euery mans estate particularly and what passeth here vpon earth Ioh. 5. 45. There is one that accuseth you euen Moses Answ 1. By Moses is not meant his person but his writings among them as the verses 46. and 47. doe declare Secondly it is absurd to make the Saints in Heauen accusers Papists will haue them Intercessors whose propertie is not to accuse in any sort but to pray for them which pray to them Thirdly Christ saith they trust in Moses Will a Saint in heauen bee so displeased with them and so faile them that trust in him that hee will goe and accuse them vnto God Such then become miserable Patrons Doth their Legend afford any such examples Fourthly Christs saying that they trusted in Moses must not be vnderstood of his person but of his writings For the Iewes did not beleeue in man A curse as is before deliuered they knew to be pronounced against them which trusted in man Reu. 12. 10. The accuser of the brethren is cast downe which accused them before God day and night Answ In the former they make Moses an accuser of some and so in that respect a companion with the diuell heere Is not this a wise Gagger But how can they proue hence that Saints in Heauen know what is done here Because the diuell knowes what euils are here done A goodly reason But doe not wee know that the Diuell is here on earth that hee compasseth the earth to and fro Hee stirres vp Dauid to number the people hee is author of much mischiefe hee must then know many things And will it hence follow therefore that soules which remaine continually in heauen must know what is here done in earth 2. King 6. 12. Elisha telleth what words the King of Syria spake being farre from him So 2. King 5. 26. Elisha saw what passed between Naaman and Gehezi 1. Cor. 12. Saint Paul was rapt vp into the third Heauen Act. 7. Steuen in earth saw Christ in heauen Answ 1. These places tell vs that these things were so Let them bring vs Scriptures which will affirme as much of the soules in heauen heere seeing things in earth and we will beleeue But this these places proue not Secondly these were extraordinarie reuelations and giue no warrant of ordinarie knowledge In such things from extraordinarie acts to ordinarie is no sound arguing For the Prophets did not know all things Elisha knew not the cause of the Shunamites comming 2. King 4. 27. nor Samuel when he went to lesse his house whom God would chuse 1. Sam. 16. 6. Thirdly all these are instances of knowledge in men on earth of things done on earth or of things which being on earth they saw in heauen but not a word what those in heauen saw here vpon earth which is the onely point in question The Gagger quoteth moe places As Mat. 19. 28. But this is nothing to purpose And the place is meant of all appearing before Christ at the last day whom the Apostles shall then see Reu. 2. 26. 1. Here is a promise accomplished in Christ See D. White his last booke p 309. 310 311 312. in answer to this as also to Reu. 3. 12. 1. Cor. 13. 9. 5. 10. not cited by the Gagger Psal 2. in whom the Saints haue this power See Augustine Beda and many other cited by Fulke on this place for this sense Secondly this is to bee vnderstood of the Saints power ouer those out of the Church For here they are to bee ruled with a rodde of iron and to be broken in pieces But the Saints departed Papists make Protectors of others and not breakers of them to shiuers Act. 5. 3. This was an extraordinarie manifestation of Ananias his hypocrisie to Peter If they can proue that God doth reueale mens actions here to Saints in Heauen wee yeeld 1. Sam. 28. 14. Here is the Diuell appearing in Samuelt likenesse what hence this Gagger will gather for Saints knowledge in heauen I know not III. Scriptures obiected that Saints departed doe pray for vs particularly answered Reu. 5. 8. The 24. Elders fell downe before the Lambe hauing euery one of them Harps and golden Vials full of odours which are the prayers of the Saints Answ 1. This was in a vision and traunce and the words allegoricall and therefore cannot bee the ground of Doctrine of faith Secondly here is not meant the Saints departed but these foure and twenty are the type of the whole Church here on earth verse 10. Thirdly these prayers of the Saints which Saints are on earth chap. 8. 3. may be the prayers of the foure and twenty Elders themselues yet called the prayers of the Saints as if they were the prayers of others First for that these represent the whole Church verse 9. which consists of Saints Secondly because a Church or Congregation of people gathered together pray not onely for themselues but for all the Saints of God and so their hearts here being as Vials full of the grace of Prayer as it were odours are esteemed the prayers of all Saints Fourthly Tho. Aquinas Rich. de Sco. Victore Haymo Beda and other doe expound this place of the Church militant 2. Mach. 15. 14. Then Onias answered c. Where he telleth how Ieremy prayed for the people Answ 1. This is an Apocryphal Booke Secondly this speech of Onias touching Ieremies praying was but Iudas his dreame For it is said in verse 11. that he told the souldiers al this as his dreame to encourage them to fight It is weake architecture to build vpon a dreame doctrines of faith Thirdly neither did Iudas much regard the helpe of Ieremies prayer For in the same Chapter hee himselfe did pray verse 21 22 23. but intreated not Ieremy to pray for him but made his suite onely to God Ier. 15. 1. Though Moses and Samuel stood before me c. Answ 1. These words are spoken onely by way of supposition as if God had said If Moses and Samuel were now before mee as they were when they liued on earth praying for these people I should not regard them Is it good reasoning from a suppositiue speech to a reall act indeed Secondly they themselues say that all the Fathers that were before Christ were in Limbus Patrum and so could not know our affaires in particular to pray for vs. Baruch 3. 4. Heare now the prayers of the dead Israelites Answ 1. This booke is Apocryphal Secondly were not these in the place called Limbus Patrum How could they then see all things in the face of God from whose presence they were kept Thirdly heere is mention of the prayers of dead Israelites but not for whom they prayed It is not said they prayed for others on earth They might pray for themselues in Limbo Fourthly by dead Israelites are not here to bee vnderstood such as were departed
this life but such as were accounted as dead as going downe to the graue for so Baruch speakes to Israel verse 9 11. And hee speakes of such dead Israelites and their children which had sinned before God and had not hearkened to him verse 4. expressing their deserts worthy death Doe men aliue requesting God to heare for them the prayers of the dead vse to moue God with telling of the Saints sinnes and their rebellion against him Is this a Romish prayer Heare Lord the prayers of the dead for mee for they haue sinned against thee Will any be so madde to alledge such a reason Therefore Baruch makes confession of the liuing Israelites being then through distresse as dead men and beggeth pardon for them as followeth in verse 5. Fiftly their Doway Annotation on this place is this Men in sinnes and miseries are as if they were dead verse 11. yet by Gods mercy may receiue new grace of spirituall life They then take these for men aliue and not dead as this foolish Gagger doth Reu. 2. 26 27. This is answered before and nothing concerneth the prayers of the Saints departed Luk 16. Diues in hell prayed for his brethren on earth much more then will the Saints in heauen Answ 1. This is but a supposed speech a parable and therefore nothing thence to be gathered but as is intended in the scope of the Parable Secondly if there bee such all-knowing vision and all-helping charitie in Heauen it is maruell that in all the Scripture it should no where as clearely be mentioned as this charitie of one damned in hell Reuel 6. 9 10. And I saw vnder the Altar the soules c. and they cryed with a lowd voice How long Lord holy and true doest thou not iudge and auenge our bloud on them that dwell on the earth Answ 1. This was seene by Iohn in a vision and is not to bee interpreted according to the Letter to establish a doctrine of faith Secondly though it be taken after the letter yet here is no proofe that Saints pray for any in particular but for the Church militant in generall Thirdly their Prayer is not for other in the Church they intercede not for other but the request they make concerneth themselues Fourthly their cry is literally for iustice and reuenge vpon their enemies persecutors and sheaders of their bloud Doth mindfulnesse of iniuries remaine in Saints departed They then are lesse charitable then Saints on earth Steuen at his death prayed for his enemies This place proueth not that Saints departed pray particularly here for vs on earth but rather they pray against the enemies of the Church 2. Pet. 1. 15. I will endeuour after my decease to haue remembrance of these things Answ This is not meant by his intercession to God after death but of his then present and diligent writing to them while he was aliue whereby they might bee made to remember after his decease what hee had taught them by word of mouth or writing while he liued 1. King 2. 13 19. Adoniah had a suite to Solomon and used the helpe of Bathsheba to him Absalom vsed Ioabs intercession for him to Dauid 2. Sam. 14. So should we goe vnto God by Saints intercessors for vs. Answ 1. Similitudes are for illustration but doe not proue any thing especially thus detorted absurdly Secondly the case is not alike as betweene man and man so betweene God and vs in this case Hee is God and so euery where and not as man circumscribed in a place To man wee cannot speake when and where we would but to God wee may whose eyes and thoughts are not like to mans Esai 55. Man through pride will not or through carelesnesse regards not or through ignorance knowes not or through businesse is hindered so as hee cannot helpe such as come for helpe or his attendants about him may keepe Petitioners from him so as they cannot speake to him But there are no such lets in God The Simile therefore is not fit Thirdly this is voluntarie humilitie which caused the worship of Angels by certaine Heretikes which the Apostle condemneth Col. 2. 18. Fourthly wee need no Saints to goe to God for vs for wee haue appointed by God himselfe a Mediatour of intercession betweene God and vs his Sonne Iesus Christ by whom boldly with confidence we may goe to God Ephes 3. 12. Heb. 4. 16. 10. 22. 7. 25. Fiftly as for any to goe betweene Christ and vs wee neede it not For he is the Head and all wee the members of his bodie as well those in earth as those in heauen wee here on earth being as deare to him as those in heauen Hee sitteth in heauen to request for vs and is a most mercifull High Priest touched with our infirmities Heb. 4. 15. Therefore hee tooke our nature vpon him Heb. 2. 16. to be a faithfull and mercifull High Priest verse 17. Steuen made no meanes to him but prayed immediately to him Act. 7. 59 60. and so did Iohn Reuelation 22. 20 21. Christ willeth vs himselfe to come vnto him Math. 11. 28. And we reade not that any of the Apostles or holy men praying mentioned in Scripture did euer goe to Saint or Angell to make request for them Also to answer the Simile Is there any of vs hauing a great mans Command in all our needs to come to himselfe giuing his faithfull word and promise to heare our suites requests very readily at any time and none appointed by him to heare suiters when they come but onely himselfe attending mercifully in his owne person for vs in open place without let of any that would goe first to any of his seruants and not forthwith rather to himselfe with all gladnesse I appeale to mens owne hearts in this Lastly this putting of Saints betweene Christ and vs is to make an Intercessor and to hold Saints departed if wee were sure they could heare vs which yet is very vncertaine to bee more louing more tenderly affected toward vs then Iesus Christ himselfe who hath with his owne bloud bought both them and vs. Scriptures obiected that wee may pray to God to haue our Petitions granted in fauour and merit of Saints departed Exod. 32. 13. Remember Abraham Isaac and Israel thy seruants to whom thou swarest c. Answ 1. Here is no merit of Saints vrged Secondly their persons are mentioned by Moses not for their owne worthinesse but for the Couenant which by oath God confirmed to them which Couenant Moses vrgeth not their deserts For Moses speakes of Gods act to them but not a syllable of any thing that they either did or spake note it well 2. Chron. 6. 16. Keepe with thy seruant Dauid my Father that which thou hast promised Answ 1. Here is no word no worke of Dauid remembred and therefore no merit of his vrged Secondly that which Salomon alledgeth in his prayer it Gods promise made vnto Dauid So in 2. Chro. 1. 9. in 1. Chro.
fit this Shrift is for bawdry If any desire more reade Bishop Vshers last booke wherein is cited Gratian Iohannes Semeca Michael of Bononia Iohannes de Selua Also let him look into Doctor Whites way of the true Church of the Papists differing opinions about this pag. 440. 441. in quarto digress 55. Num. 8. and D. Whites last booke p. 190 191. Ans to Fisher 192. citing Iohn Medina Gratian and Caietan Iansenius Vasques Mich. Palacius Gloss on Gratian Gerson Panormitan Maldonat and others Scriptures obiected answered Math. 18. 18. Whatsoeuer ye shall binde on earth c. Answ 1. Here is not a word of confession in this place of Scripture but rather of accusation by another For in the words foregoing the notice giuen to the Church is from the partie not offending but offended If thy brother trespasse against thee c. tell it to the Church But all Auricular confession is supposed voluntary whereby a man accuseth himselfe and in priuate not publike as here Ioh. 20. 23. Whose sinnes ye remit c. Answ 1. Here is no mention of confession of sinnes to them Secondly the authoritie giuen here to the Apostles was exercised in the publike Ministerie preaching of the Word though they heard no priuate confession as the Papists dreame of Therefore the Apostle Saint Paul calleth the preaching of the Word the ministerie of Reconciliation 2. Cor. 5. 18. Thirdly Christ saith there As my Father sent mee so I send you Now he was not sent to heare priuate confessions and thereupon to giue them absolutions but by preaching to binde vp the broken hearted to proclaime libertie to the captiues and the opening of the prison to them that are bound Esai 61. 1. Luk. 4. 18. Neither did he binde any to priuate confession nor sate to heare the same Therefore such as he sendeth are not tyed to doe otherwise neither hath heere Popish shrift any ground Fourthly Caietan on this place saith that the Sacrament of penance hath here no commandement Act. 19. 18. And many that beleeued came and confessed c. Answ Here is mention indeed of confession but this proueth not imposed priuate confession secretly in the Priests eare For first this is of a confession voluntary not enforced Secondly of many that did it but not of all Thirdly publike and not in S. Pauls eare For as they shewed their workes and brought their bookes and burnt them before all men verse 19 So was this confession open for the Text maketh no difference of these actions Fourthly Here it is said they confessed but no particular enumeration of sinnes with circumstances Fiftly Caietan a Cardinall in his Commentarie hereof holdeth that this place is not meant of Auricular confession Iam. 5. 16. Confesse your faults one to another Answ This is nothing for the Popish confession For first it is as generall as prayer one for another But Prayer is a dutie common to all Secondly he saith not the prayer of the Priest but of a righteous man And I hope that others beside Priests are righteous men Thirdly here is not a word of absolution but a promise to the prayer of faith not to the Priests words to saue the sicke and to haue his sinnes pardoned verse 15. Fourthly confession commanded heere is not confined to a Priest but may extend to any other This Saint Iames speakes to all to whom he wrote his Epistle And this place is to be vnderstood one of these three wayes First either of Priests and people and then are the Priests bound to confesse as well to the people as the people to them For it s said Confesse one to another that is mutually or reciprocally Secondly or heere is vnderstood onely of Priests among themselues and then is there nothing to the people Thirdly or onely of the people among themselues and then is this nothing to the Priest to take authoritie hence to bind the people to confesse to him Fourthly confession here is not of secret sinnes in heart against God or sinnes hidden from men but of trespasses or offences one against another as the word in the Originall sheweth and is so taken in Marke 11. 25 26. Vpon which grieuances mutuall confession or acknowledgement of wrongs is here enioyned as a fit meanes of brotherly reconciliation and preseruation of peace among themselues To which they must adde prayer one for another that their mutuall confession reciprocally for reconciliation may bee blessed vnto them Of which practice happy are they which make conscience and blessed should we be if to this euery man would submit himselfe A harder taske then to whisper his sinnes in a Priests eare secretly Lastly the Rhemists say vpon this text that it is not certaine that S. Iames speaketh here of Sacramentall confession Wherevpon others in alledging Scriptures for Auricular confession leaue out this place as not to the purpose Mat. 3. 5 6. Then went out to him Ierusalem and all Iudea and all the Region round about Iordane and were baptized in Iordane confessing their sinnes Answ This sorteth not with Popish Auricular Confession and that for these three reasons First this was publike not in a corner of the Temple or of a Synagogue but in the place where he baptized them in Iordan before all the people Secondly this was at their first conuersion receiuing Baptisme and not yeerely at set times Thirdly it s not certaine what sinnes or how many whether in generall or particular they confessed Fourthly it was impossible for Iohn to heare euery mans priuate confession with enumeration of circumstances seeing all Iudea and all the Region about Iordane and Ierusalem went out to him meaning very many and multitudes of people Leuit. 13. 2. 14. 2. The Leper shall bee brought vnto the Priest c. Answ 1. Here is no mention of confession of sinnes but of one brought to the Priest to take a view of the Plague of Leprosie vpon the body verse 9 10. All the argument therefore that can hence be drawne is onely typicall not conuicting Secondly the partie was not to come and confesse himselfe a Leper to the Priest but the Priest was to iudge him so and to pronounce him a Leper chap. 13. 3 11 44. Then should the Leper cry and confesse not to the Priest but to the people that hee was vncleane verse 45. Thirdly this iudgement of the Leprosie by a plaine Law here belonged to the Priest But where can they shew a Law onely for their Priests to heare priuate confession after their Popish manner Fourthly the Priest looking vpon the partie was not in priuate betweene them two but before other for hee was brought vnto the Priest by others to bee viewed Fiftly the Priest did not alwayes professe the partie cleane vpon shewing his malady as the Popish Priest doth euer the Confitent vpon shewing his sins by confession but the Leuiticall Priest put the partie apart from all others a time for a tryall Leuit. 13. 4 5. and after
tryall pronounced the party vncleane and shut him out of the assembly of the people verse 46. Numb 5. 2. Which the popish Priest neuer doth who vpon confession runnes to remitting and loosing but not at all to retaining and binding and yet he that may doe the one may and ought to doe the other Numb 5. 7. Then shall they confesse their sinne which they haue done Answ I. This sinne is not euery euill in thought word and deed or a numbring vp of all sinnes that may be remembred as Papists require but onely of some trespasses betweene man and man as when one coozeneth another or violently hath wronged another in such things wherein restitution may and ought to be made as is cleere in this text speaking of recompensing the trespasse as also in Leuit. 6. 2 3 4 5. speaking of the same with this text and expressing the particulars In this case of restoring and recompensing reason requireth an acknowledgement of particulars to shew why and for what restitution is made II. The text speaketh of confession but doth not expresse to whom whether to God or to his neighbour or to the Priest First it may be meant to God when the offendour seeth his sinne and humbleth himselfe before God confessing and crauing pardon for to such God promiseth mercy Prou. 28. 13. So Dauid confessed Psal 51. 4. and obtained pardon Psal 32. 5. Secondly it may be vnderstood of confession to man to the party wronged as Iosua exhorted Achan to doe to him before the people Iosh 7. 19. Of this speakes our Sauiour in Luk. 17. 4. Mat. 5. 23. 24. And this text in Numbers doth leade to this For here is immediately ioyned recompence of the trespasse to confession This latter dutie is performed to the partie offended as the text sheweth in Leu. 6. 5. and what hindereth that the former should not be so too seeing the text speaketh after confession so much of restitution to the partie offended or to his kinsman in the first place before any mention made of the Priest Of whom when Moses speakes he mentioneth no priuate confession to him not a word of the Priest hearing of confession but of the man bringing his trespasse-offering and of the Priest making atonement thereby Leu. 6. 6 7. Thirdly if this confession be made to the Priest it helps nothing for Popish priuy confession For the Priest did not sit in a corner to heare confession within the Tabernacle for within came none of the people but onely in the out Court and thither came the man with his offerings to the Priest in the view and hearing of the Priests and people for one man and one Priest was not alone in the out-Court as it is in Popish Shrift To conclude the answer to this The Papists owne Lyranus who had beene sometimes a Iew saith on Leu. 16. 21. that the Priest did not heare the particular confessions of the people for that had been impossible but onely in generall Ioh. 11. 14. Iesus saith vnto them Loose him and let him goe Answ 1. Here is no mention of confession Secondly if this loosing noted the Priests absolution then the Priest must absolue publikely and also without confession and after men to risen from the dead as well as before Thirdly it cannot be proued that the commandement giuen to loose him was spoken to Christs Disciples It is likely Martha and Mary Lazarus his louing Sisters would bee most readie to doe this before all other and the Iewes which came to them to comfort them verse 31. who as it is most probable are they to whom Christ spake to take away the stone verse 39. For when Christ speakes to his Disciples its vsuall in the Euangelist to expresse the same and to mention the deeds and sayings of the Disciples which are here omitted Also the Relatiue them in this 44. verse must bereferred to the persons beforenamed in verse 36. 39. which were Iewes when no mention was made of his Disciples from verse 16. Is it like that the Relatiue in verse 44. should haue relation to verse 16. when there is seuen and twenty verses betweene Now if Christ speake to the Iewes and they loosed him and not the Disciples then this place is vainely alledged Lastly this is but an allegorizing vpon a text and an allegoricall interpretation not intended in the text is a weake yea an idle proofe in a controuerted point of Doctrine But in conclusion I would haue these Gaggers know and acknowledge that our Church doth not banish Confession made to the Minister and euen priuately when men finde their consciences burthened and distressed that they may receiue instruction comfort absolution sealed vnto their soules by the execution and applying of the power of the Keyes whereof our Church of England is as truely and rightfully possessed as any Church in the world But our Church hath duely reiected the corruptions of confession which stand in the heauy yoake of absolute necessitie of such confessing and particular circumstantiall enumeration of sinnes which hath no warrant by the Word of God nor example of practice in the ancient Church XXVI Proposition That there is a place commonly called Purgatorie into which soules after dissolution from the bodie doe goe wherein as in a prison such as here haue not satisfied by temporall paine due for sinnes doe make satisfaction in suffering hellish torment it is vncertaine how long WE deny that there is any such place and hold that this is a very fiction for gaine to the Pope-god of the Romish Church But they affirme the contrary and teach that there is such a place neere vnto hell and that the torments thereof are insufferable as these of hell but onely that in hell there is no redemption whereas from this there is say they This Purgatorie pick-purse is confuted by their owne Bible First in their Bible wee may finde all the places which euer God made Heauen Earth Sea and Hell but it no where nameth any place called Purgatorie Therefore there is no such place of Gods making Secondly in their Bible we may finde only two sorts of persons Elect and Reprobate Sheepe and Goates blessed and cursed Math. 25. 34 41. Not a meane betweene both Two gates and wayes the strait and narrow the broad and wide one on the right hand and another on the left Two kindes of workes good and euill 2. Cor. 5. 10. A twofold reward punishment euerlasting and life euerlasting Mat. 25. 46. Two places to receiue the reward in the kingdome prepared for the elect from the beginning of the world Math. 25. 34. and fire euerlasting prepared for the Deuill and his angels verse 41. Thirdly it affords vs many texts against it Iohn 5. 24. The hearer and beleeuer in Christ hath euerlasting life and he commeth not into iudgement but shall passe from death into life If he come not into iudgement hee cannot be cast into a place of punishment To such as be in Christ there is
no condemnation saith Paul Rom. 8. 1. For by Gods grace are wee iustified gratis by redemption that is in Christ Rom. 3. 24. and hee hath set vs free Ioh. 8. 36. free from sinne both in respect of the guilt as also of punishment Else how are we free Are Gods workes imperfect 2. Cor. 5. 1. Wee know that if our earthly house of this habitation be dissolued that we haue a building of God an house not made with hands eternall in heauen Saint Paul speakes of himselfe and of all true Christians in this word wee of whom he saith that after death they haue their house for euer in heauen hee puts no lodging or Inne of Purgatory betweene And in the tenth verse of the same Chapter hee saith that at the last Day euery one is to receiue as hee hath done in this bodie So whilest man liueth here in bodie and not as hee suffers in soule in Purgatorie is hee considered Heb. 10. 14. By one oblation hath hee consummated for euer those that are sanctified Note here 1. That Christ hath made an oblation for his 2. That this is but one 3. That this one Col 2. 13 4. 1. Ioh. 1. 7. hath consummate and made his perfect 4. And that for euer So as in verse 17. it s said that their sinnes and iniquities I will now remember no more And will he yet punish them in Purgatory Will he cleanse them from all sinne pardon all offences not imputing sinne Rom. 4. 8. and yet will he exact a satisfaction It s vnreasonable to thinke it 1. Thes 4. 17. Where the Apostle speakes of those aliue at the last Day to be onely changed and so taken vp to Christ All the elect at that time shall escape Purgatorie or it may bee it will then be blowne out or it and hell turned into one Ephes 1. 10. Here the Apostle speaketh of perfecting all in Christ in heauen and in earth Note how hee here onely mentioneth two places in which those be who haue benefit by Christ those in Heauen and in Earth The Apostle forgot them which were frying in Purgatorie If Saint Paul had beleeued such a place where hope of Saluation had beene would he haue left those soules comfortlesse Reu. 14. 13. Blessed are the dead which dye in the Lord for they rest from their labours Where rest is there is no torment It were small comfort to thinke this to be spoken of the body for so beasts and beastly men rest Also to vnderstand it of the soule that it rests from the feeling of temptations to sinne and from feare of damnation and yet to be in hellish torments for sinne they not knowing how long What a rest may this be called Let them shew where the word rest is ascribed to any and that they are blessed and doe rest while they be in flaming torments Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforth pointeth at the present transition to blessednesse Math. 16. 19. and 18. 18. Here is mention of the Churches power to loose on earth but not in Purgatorie except Purgatorie be on earth Not Peter nor the Pope hath any power allowed by Christ from these Scriptures to meddle with any binding or loosing of any after death but onely in this life Note this you Papists which rest so much on the Popes power and helpe of friends after death Luk. 23. 43. The good thiefe went forthwith into Paradise which is heauen 2. Cor. 18. 2 4. So Lazarus into Abrahams bosome Luk. 16. 22. Both escaped Purgatorie the one vnder the Law and the other vnder the Gospell In all the old Testament there was no sacrifice ordained for soules of the departed When Aaron offered incense it was onely for the liuing to pacifie Gods displeasure towards them but not for the dead Numb 16. 48. Wisd 3. 1. The soules of the iust are in the hand of God and torment shall not touch them So doth Montanus translate truely according to the Greeke text But in Purgatory is torment and therefore iust mens soules are not in Purgatory for they are in peace ver 4. What can bee more direct against their Purgatorie Hee that desires more Scriptures according to our translation let him reade a booke intituled Ignisfatuus where are alledged out of the Old Testament Ezech. 18. 22. Esai 57. 1. Eccles 12. 7. Psal 32. 1 2. Psal 51. 7. Esai 53. 4. Leu. 1. 3 6. Out of the New Testament 1. Ioh. 1. 7. Heb. 1. 3. 1. Tim. 2. 6. Heb. 10. 14. Rom. 6. 23. 8. 33. 5. 1. Reu. 14. 13. 2. Cor. 5. 1. Col. 1. 20. Gal. 6. 8. Ioh. 9. 4. 2. Cor. 4. 17 18. Mar. 11. 25. Col. 2. 13. Mat. 6. 12. Ioh. 10. 18. Gal. 5. 22. All which places are vrged in forme of reasoning Contraried by Antiquitie The booke of questions and answeres at the end of Iustine Martyrs workes saith in quest 75. thus After the soules are departed out of the body the soules of the good are carried into Paradise the soules of the wicked into hell And in quest 60. it is said that men after the departure of the soule out of the bodie cannot by any prouision care or study get helpe or succour Cyprian against Demetrian saith This life being ended wee are diuided into the euerlasting lodgings of death or immortalitie Ierome on Amos 9. The soule loosed from the bands of the body shall bee carried to hell or be lifted into the heauenly habitation Greg. Nazianzen in Epitaph Caesar fratris saith that euery good soule fearing God freed from the body presently enioyeth admirable pleasure Austin de vanit Tom. 9. c. 1. When the soule parteth from the bodie she is instantly placed in Paradise or headlongly cast into hell and in lib. 5. of his Hypognost he saith A third place wee know none neither doe we find any such place throughout the holy Scriptures Ambros cap. 2. of his book of the profit of death saith When the day commeth wee goe assuredly to our Father Abraham c. and although our workes faile vs marke this yet our faith may secure vs. The Greeke Churches to this day beleeue no Purgatorie See Master Moulin his Buckler of Faith pag. 214. 219. citing Chrysostome Lactant. Hilarie Victorinus Austin Ambrose Origen Greg. Nazianz. and Basile touching soules departed Gainesaid by their owne men Espencaeus in 2. Tim. pag. 144. saith Euery soule after the dissolution of the body doth enter into an vnchangeable estate Leo Decr. part 2. Consecr 33. dist 1. cap. 49. saith That which a man in his body receiueth not being vncloathed of his flesh he cannot obtaine Lombard 3. D. 19. saith of such as are in Christ that they are so deliuered that after this life there is not any thing to bee found to be punished Bishop Fisher called Roffensis against Luther Art 18. confesseth that in the ancient Fathers there is either none at all or very rare mention of Purgatorie Greg. on Iob lib. 13. cap.
And they are ministring spirits for the good of those that bee heires of saluation Heb. 2. 14. and not Gaolers to cast the godly into fierie torments As the Iudge is lost in this Allegorie so the Officer or Gaoler for this Purgatorie prison cannot be found VI. And thou be cast into prison Here is the punishment for non-agreement This prison say they is Purgatorie but that cannot be First because in the whole New Testament it is taken either properly for a place for Malefactors here Act. 12. or else for hell 1. Pet. 3. 10. Reu. 20. 7. No where for Purgatorie Secondly they that goe to Purgatorie are the Penitent say they but the offending partie cast into this prison is one that will not agree with his Aduersarie but forceth him to shew extremitie and so is he obstinate Thirdly this partie is iniurious to God in making him an Aduersarie in obstinate persisting and he is much offended in that hee causeth him to bee cast into prison an act expressing anger Math. 25. 30. Now say they obstinate offenders sinne not venially neither is veniall sinne iniurious to God as they say Therefore this prison cannot be Purgatorie into which such an offender is cast VII Thou shalt not come out thence till thou hast paid the vtmost farthing These words shew that this prison cannot bee Purgatorie For till here is neuer as in other Scriptures Math. 1. 25. Numb 20. 17. Psal 110. 1. Luk. 22. 16 18. 1. Sam. 15. 35. Till thou hast paid imply not that the man can pay or that lying in prison he doth pay as our Aduersaries dreame For going into prison argueth inabilitie to pay Mat. 18. and lying in prison is no payment but rather a punishment for not paying As for these words the vtmost farthing argue not as foolishly our Aduersaries doe imagine that the party lyeth here onely for farthings to which they compare veniall sinnes as if he had made payment of greater summes but had not satisfied for farthings when here is no mention of paying any part of the debt greater or lesser and the vtmost farthing is named not to imply paiment of any part or to make a difference of lesser moneys from greater summes or as they speake of veniall sins from mortall but to shew the extremitie whereto the debter shall be brought before he be freed from prison Here is nothing then for venial sinues more then to imagine that this debter ought a summe of money all of farthings onely or that hee had agreed with his Aduersarie for pounds shillings and pence but now would bee so froward as to stand out for farthings and for these to be cast into prison of which to any reasonable man there is no likelihood Thus we see how in all the words the Allegorie to proue their Purgatory is wholly ouerthrowne so as this place must needs bee taken properly and nothing at all serues for their purpose 2. Tim. 1. 18. The Lord grant vnto him that he may find mercie of the Lord in that Day Answ The Gagger citeth this for Purgatorie but how hee can hence proue it I see not In that Day is the last Day And must an Onesiphorus a man of such rare mercies goe to Purgatorie 1. Ioh. 5. 16. If any man see his brother sinne a sinne not vnto death he shall aske c. Answ Here is no word of Purgatorie but mention of some sinne to death and other some not to death as are the sinnes of infirmitie committed by Gods Elect. What is this to proue a Purgatorie Thus much for the obiected Scriptures in defence of their ignis fatuus as one well calleth it XXVIII Proposition That good workes doe merit and are the cause of our saluation Confuted by their owne Bible I. IT concludeth all euen the best that euer were vnder sinne 1. Ioh. 1. 8 10. If we say we haue no sinne wee deceiue our selues Iohn includes himselfe Rom. 3. 23. All haue sinned Esai 53. 6. All we like sheepe haue gone astray on him is the iniquitie of vs all 1. King 8. 46. There is no man that sinneth not Iam. 3. 2. In many things we offend all Iames includes himselfe and all to whom he wrote this generall Epistle Pro. 20. 9. Who can say My heart is cleane I am pure from sinne None but Iesus Christ onely and he alone Hebr. 4. 15. 1. Ioh. 3. 5. 1. Pet. 2. 22. 2. Cor. 5. 21. Therefore where sinne is there is a staine of all our actions and so cannot bee meritorious or cause of saluation Secondly it teacheth vs that we are like a dead man in sinnes Ephes 2. 1 5. Col. 2. 13. so as our wils are not to doe good till God make vs willing as in the next Proposition I shall fully shew Now where man 's owne will is wanting till by another it be made willing his workes cannot merit For a meritorious worke must come of mans free-will Thirdly it teacheth that all our goodnesse without vs and within vs is of Gods grace By the grace of God I am that I am saith the Apostle 1. Cor. 15. 10. It is of his goodnesse Rom. 11. 22. of his benignitie and kindnesse Tit. 3. 4. and of his good will Phil. 2. 13. 2. Tim. 1. 12. that we are conuerted Now if all that which we doe either doing good workes or suffering for his name 1. Chron. 29. 12 14 16. Phil. 2. 29. be of God and that of his meere grace mercy benignitie and good will how can man doe a good worke to merit at Gods hands For a worke that merits must be our owne but what haue we that we haue not receiued 1. Cor. 4. 7 Who hath first giuen to him then retribution shall be made of him Rom. 11. 35 In the meane space we doe giue to God onely of his owne 1. Cor. 29. 12 14 16. Deut. 8. 18. And profit we him any thing thereby He is not the better by vs Psal 16. 2. What hee willeth vs to doe is not for his good but for our owne that hee in mercy might doe vs good Deut. 5. 29. Fourthly it teacheth vs that though we in state of grace be thus furnished of God and hereby made willing and able to doe that which is good and well-pleasing through Christ in his sight yet are we not in this life able perfectly to fulfill the Law of God Adam once could in heauen hereafter we may but here it is not possible For in Eccl. 7. 21. it is said There is no iust man in the earth that doth good and sinneth not All the examples of the godly witnesse the truth hereof and euery mans owne experience and euery mans owne conscience if it bee not dead or seared For the obedience required is not onely externall but spirituall and internall also and this absolutely in all perfection to be performed to all the commandements generally to euery commandement particularly to euery branch of euery of them at all times without
or in any thing is to be found in him Fiftly Saint Paul speakes of his abilitie of doing all things through Christ strengthening him thereto But where is it written that Christ strengtheneth any man perfectly to fulfill the whole Law Saint Paul found not this in him as before is noted out of Rom. 7. Nor Saint Peter when hee forswore his Master and when hee after dissembled and was openly and worthily rebuked by S. Paul Gal. 2. Nor Saint Iohn when hee fell downe and would haue worshipped an Angell Reuel 19. Luk. 1. 5 6. And they were both righteous before God walking in all the commandements and ordinances of the Lord blamelesse Answ 1. That they were righteous we acknowledge it and also before God by the Text it is cleere and so are all the regenerate at this day But how by workes Not so before God The Apostle teacheth the contrary Rom. 4. 2. and the Psalmist Psal 143. 2. But by faith in Christ Rom. 4. 3 9. Phil. 3. 9. who was made sinne for vs that wee might be made the righteousnesse of God in him 2. Cor. 5. 21. By which righteousnesse we are righteous before God and yet for all this not without sinne in our selues For was not Iohn and Iames the Apostles righteous yet both acknowledge themselues to haue sinne 1. Ioh. 1. 8 10. Iam. 3. 2. Secondly Walking in all the commandements is here added as the fruit of their righteousnesse the manifest signe thereof and declaration of thankefulnesse as in Gen. 17. and not as the cause of it For by the workes of the Law shall none be iustified before God Rom. 3. 20. Thirdly a man may walke faintly he may halt yea now and then slip and yet be in the right way Fourthly by saying in all it noteth not perfection in obedience as may appeare in Dauid though of him it be said Act. 13. 22. that he should performe all Gods will yet hee fell fearefully sometime but it set out their soundnesse of heart hauing respect to all the commandements and ordinances of God as Dauid speaketh Psal 119. 6 117. for they did not seuer the commandements in their practice but made conscience of one as well as of another Fifthly whereas it is said without blame or blamelesse This is to bee vnderstood so before men but not before God For first God strucke him dumbe for his vnbeliefe verse 20. Secondly his very office as hee was a Priest conuinceth him of sinne for the Priest sacrificed as well for himselfe as for the people Heb. 5. 3. So that he was not blamelesse before God Luk. 11. 27. Blessed are they that heare the Word of God and keepe it Answ 1. This place proueth not the point in question for wee acknowledge that the regenerate doe keepe Gods Word But how Not fully and perfectly which is the question and is not hence proued Secondly imperfect obedience through Christ is accepted and such a one may be blessed Thirdly who knoweth not what imperfections are in hearing And the same is much more in keeping Fourthly hearing and keeping are a declaration of such as bee blessed and not the cause of their blessednesse The like answer may be made to Ioh. 13. 17. 14. 23. Matth. 12. 50. Luk. 11. 2. Thy will be done as in Heauen so in Earth Answ 1. This proueth not what men here on earth doe but what they should pray for and begge of God to doe Secondly wee are not here taught to begge any thing impossible neither for the word as hath not relation to the degree of absolute perfection of obedience in heauen but to the manner of doing Gods will there willingly ioyfully faithfully and constantly which we desire to imitate here according to the measure of grace which we receiued of God The Gagger calleth this Petition a demand as if in Prayer wee were not beggers but claimers of our dues and rights from God see the proud spirit of an Antichrist 1. Ioh. 5. 3. This is the loue of God that we keepe his commandements and his commandements are not grieuous Answ 1. Wee acknowledge that the loue of God neither is nor can bee without obedience to the commandements for true loue forceth thereto obedience is the true fruit of loue and the true signe thereof So as these words This is the loue of God may be thus expounded This is the true signe of the loue of God that wee keepe his commandements Secondly this doth not proue the point for wee acknowledge also the keeping of Gods commandements but wee deny the perfect keeping fully according to the rigour and strictnesse of the Law which this place speakes not of Thirdly touching the praise of them as not grieuous or heauy This is to be vnderstood not so in respect of the commandements themselues for they are a heauy yoake according to these places Act. 15. 10. Rom. 8. 3. and 7. 14. but in respect of such as be in Christ to whom the commandements are not heauy nor grieuous First for that Christ helpeth them with his grace and holy Spirit to keepe them Secondly because they truely loue God and so are willing to vndergoe any thing for Christ and so to a willing minde nothing is grieuous Thirdly for that they haue a spirituall delight in Gods commandements feeling the peace of a good conscience in well doing Fourthly for that such men doe not in their minde esteeme them heauy or grieuous Lastly they may be said not to bee heauy and grieuous respectiuely to that which they were before Christ through the manifest incumbrances vnder Moses but now Christ hath fulfilled them for vs he hath borne the burthen remoued the curse made vs by faith fulfillers of them and thus are they not heauy nor grieuous but yet it proueth not that any man can keepe the commandements The Gagger hath collected many other places onely he citeth them but vrgeth them not Ezek. 36. 27. Walke in my Statutes and keepe my iudgements and doe them Answ Here is no mention of either the manner or measure which was the thing he should haue proued else we grant all The like answer is to Ecclus 15. 15. which booke is not Canonical Matth. 11. 30. My yoake is easie and burthen is light Answ 1. Here is no mention of commandements Secondly Christs yoake is not the Law but the doctrine of the Gospell and his owne discipline Thirdly whatsoeuer is meant by yoake and burthen the same being Christs to the regenerate it is easie and light by the former reasons alledged to the place of 1. Ioh. 5. 3. Matth. 19. 17. If thou wilt enter into life keepe the commandements Answ 1. This place imposeth a duty but proueth not performance for it is one thing for God to command and another thing for man to perform his commandement Secondly Christ speakes not here thus to this yong man as imploying abilitie in him to keepe the commandements but to answer to the pride of his heart to conuict him