keepe and attend sheepe in the Countrey my furniture is rather the Crooke and Scripp then the Sword or Sling Yet if wilde beasts range and rauage among our flocks we are awaked to stretch forth our hands and rescue our Lambs And well may wee answer with Dauid Thy seruant kept his fathers 1. Sam. 17. 34. Sheâ—pe and there came a Lyon and likewise a Beare and tooke a Sheepe out of the Flocke and I went out after him and smote him and tooke it out of his mouth Plaine Shepheardly Dauid had he trusted in his owne strength and not rather in the goodnesse of his cause being Gods quarrell might easily haue been discouraged not onely by the braues and threats of the Philistine but much more by the checks and snappes of his elder brother Eliab who perhaps being better furnished with abilities both for warre and for Court thought to frowne his rurall brother out of the field But God is pleased to aduance his truth and cause the rather by plaine and weake meanes For my part nothing hath moued me to this encounter but the zeale of Gods truth and desire to instruct the meaner sort and establish our lesse learned Christian brethren As for curiosities and subtill contemplations I leaue them vnto others or rather to be left of all others so farre as they tend to engendring of strife among our selues and preiudice to our Church And accordingly in pressing the passages of Scripture and vindicating the same from violent and absurd interpretations I haue laboured to deliuer the plaine true and natiue exposition arising out of the literall sense and naturall context together with the circumstances thereof Which manner of interpretation as most sound and solid hath in all ages and will find approbation with the iudicious As for the stile and words of Scriptures I desire as this aduersarie dealt with vs by way of repercussion so to repay him in coine of his owne stampe and therefore I still pleade out of their owne vulgar English Translation of the whole Bible written and perfited by the Seminary Priests at Rhemes as appeareth by the first words of their Preface to the New Testament printed there Though the other part thereof being the old Testament was afterward printed at Doway and thereupon is commonly called the Doway Bible The Rhemists Priests for making any Translation at all of the Bible into the English tongue though out of the vulgar Latine though obscured by affected phrases and distorted by their corrupt Annotations yet are said to haue bin beshrewed by their owne more subtile Masters and Superiours as hauing thereby layed open to the people the nakednesse and deformitie of their Romish doctrines And therefore haue I the more willingly produced the same against themselues the power and lustre of Gods Word though clouded and disguised by their purposed obscuritie and improprieties yet competently shining forth for their conuiction by this vnwilling wounding of Rome by the out-workes of Rhemes Vnto the places cited out of their Bible I haue added not onely sutably to the Gaggers proofes the testimonies of diuers ancient Fathers and Doctours of the Church but also for ouer-measure the consent of diuers moderne Writers very passable and laudable in the Romish Church Lastly in handling this Popish Gagg varyed and furbished in diuers Editions I thought it not worth the while to goe thorow euery particular question some being friuolous or of small moment or weake and naked enough of themselues but haue rather chosen to insist vpon those which are most pertinent and weightie The discussing whereof might tend to seasonable edification The iudgement of which my poore labours I humbly submit to our Reuerend and blessed Mother the Church of England And so Christian Reader I commit my endeuours to thy charitable acceptation and withall desire to haue my part in thy deuout and brotherly prayers resting Thine in the Lord R. B. The Contents of this Counter-Gagg Three Principles premised for deciding Controuersies THere is one onely Rule of Faith page 1. 2. This Rule is and euer hath beene the Word of God p. 3. 3. This Word of God is now no where to be found but onely in the Holy Scriptures p. 6. Principal popish errors refuted in this Counter Gag by expresse Texts of the approued English-Rhemish Bible as also by Testimonies of Antiquity and of their owne Writers 1. That the holy Scriptures are not the only Rule of our Faith and life in all matters necessary to saluation p. 13. 2. That the Scriptures are imperfect insufficient to instruct vs in all things necessary to saluation p. 21. 3. That the Scriptures be obscure and hard to be vnderstood euen in things necessary p. 29. 4. That the Script doe not interpret themselues and that the true sence may not be fetched out of themselues p. 40. 5. That the Scriptures are not to be allowed to be read of the people nor heard by them in a knowne tongue p. 44. 6. That the common liberty for all to reade the Scriptures doth breed heresies p. 50. 7. That the Scriptures cannot of themselues be knowne to be the Word of God vnlesse the Church doe giue witnesse vnto them that they are so p. 53. 8. That Traditions which they call the vnwritten Word are the Rule of Faith p. 60. 9. That the present Churches determination is the absolute vnquestionable Rule of the peoples faith on which they are to rest beleeuing their teachers without farther inquiry p. 70. 10. That the Church is no where in Scripture taken for the Inuisible Church p. 77. 11. That the Church is euer gloriously conspicuous in the world p. 79. 12 That the Church cannot erre p. 88. 13. That the Church of Rome cannot erre p. 106. 14. That the Bishop of Rome cannot erre p. 109. 15. That Councels may not erre being confirmed by the Pope 115. 16. That the Church of Rome is the Catholike Church p. 120. 17. That the Church of Rome hath euer bin in perfect vnity within it selfe p 127. 18. That Saint Peter was Prince of the Apostles and had a primacy of power and authority aboue all the other Apostles p. 130. 19. That Saint Peter was Head of the Church p. 137. 20. That Peter was the onely Vicar of Christ heere vpon earth p. 152. 21. That the publike Seruice of the Church ought not to be in a vulgar and knowne tongue p. 155. 22. That Images are to be in Churches that not only for instruction but also to be adored p. 159. 23. That the Lords Supper is to bee administred to the people in one kind onely p. 170. 24. That these words This is my body are to be taken literally without any figure the Bread being transubstantiate and Christ there corporally the substance of Bread being taken away and Christs true Body in the roome thereof though the accidents of Bread remaine p. 177. 25. That Prayers are to be made to Saints departed and Angels p. 183. Scriptures obiected for
mind alwaies the things which they knew and the truth wherein they were settled to wit by his and others preaching Now if he wrote not these things they could not so well remember them after his departure And did Peter care onely for those present or for Gods Church after If he did then surely he so wrote to remember those present of that which they had learned as the same might also instruct others in the same truth such as should afterwards liue and had neuer heard him by word of mouth In 2. Pet. 3. 1 2. Here Saint Peter telleth them what was the end of writing both his Epistles to wit to remember them and to mind them of two things first of the words which were spoken by the Prophets and then of the Commandements of the Apostles he therefore wrote these In 1. Ioh. 4. 13. Saint Iohn writes of Antichrist of whom before they had heard and in Chap. 1. 3. he writeth what he had seene and taught before S. Iude he writeth what they to whom he sends his Epistle before knew and had bin preached by the Apostles v. 15. 17. 18. Saint Luke writes those things which were deliuered by word of mouth for the more certaintie of the things taught Luk. 1. 2 3 4. euen of all that Christ began to doe and to speake vnto his Ascension Act. 1. 1. By all these places it is cleare that what was first taught was afterwards written and our aduersaries cannot shew any necessary point of faith or of good life left out of the written Word which as a point of doctrine before was deliuered by tradition for the Churches necessary instruction from the worlds beginning To this the ancient Fathers giue witnesse Irenaeus lib. 3. cap. 1. The Apostles preached the Gospell and afterwards by the wil of God they deliuered it vnto vs in Scriptures to be the pillar and ground of our faith Saint Ierome on Phil. 3. saith that Saint Paul wrote that is made rehearsall of the same things which he when he was present with them had told them by mouth Theophylact on Luke chap. 1. speakes in Lukes person and saith I instructed thee before without writing now I deliuer vnto thee a written Gospell that thou mayest not forget those things which were deliuered without writing Nicephorus lib. 2. cap. 34. saith that what Saint Paul in presence plainely taught by mouth the same things afterward in absence he called to their minds by his Epistle And that this was not but by Gods commandement S. Austine de consens Euangel lib. 1. cap. 35. witnesseth When the Disciples wrote saith he what Christ shewed and said vnto them wee may not say that he did not write for the members wrote that which they learned by the inditing of the head For whatsoeuer hee would haue vs to reade of the things which he did and said he gaue it in charge to them as his hands to write the same So that we may conclude that true which Saint Paul wrote to Timothy 2. Tim. 3. 16. both of all the old Testament as also of all the new and particularly of that very same place it selfe when hee had written it which is that all Scripture is of diuine inspiration seeing he also wrote by diuine instinct and by Christs commandement and made this attribute of diuinely-inspired to be a property of the Scriptures and so all necessarie things being written which were taught we must acknowledge the Word of God to bee found now onely in the holy Scriptures and not elsewhere And therefore may it be necessarily concluded from the premises and more fully also in the next immediately ensuing questions touching holy Scripture that the onely Rule of our faith is the holy Scriptures We are therefore to be guided by them in matter of faith and religion and not by that which seemeth right in our owne eyes Deu. 12. 8. Numb 15. 39. for there is a way which seemeth right to a man but the end thereof leadeth to death Pro. 14. 12. Not by our owne hearts Ezech. 13. 2. for mans heart is deceitfull aboue all things and desperately wicked Ier. 17. 9. Not by the will of man 2. Pet. 1. 21. for it is peruerse and crooked Not by humane wisedome though faire in shew Col. 2 23. for mans wisdome is enmity with God Rom. 8. 7. and the wisdome which is not from aboue is earthly sensuall and diuelish Iam. 3. 15. Not by our owne spirit Ezech. 13. 3. for we know not of what spirit we are Luk. 9. 55. Not by any priuate interpretation 2. Pet. 1. 20. for this is after man and not from holy Scripture which is not of any priuate interpretation but after the guiding of the holy Spirit 2. Pet 1. 20 21. Not by a pretended reuelation or spirit 2. Thes 2. 2. for this hath deceiued 2. Thes 2. 3. 1. King 22. 23. Not by the commandements nor doctrines of men Col. 2. 2. Mat. 7. 7. for such worship as is performed to God on such grounds is vaine Mat. 15. 18. Mark 7. 8. and God reiecteth it threatning to punish the same with losse of wisdome and vnderstanding Esay 29. 13 14. Not by traditions though receiued from our fathers 1. Pet. 1. 18. for with such deceits false Teachers deceiued the people euen in the Apostles dayes Acts 15. 24. 2. Thes 2 2. Not by writings of men as if Apostolical 2. Thes 2. 2. for so the deceiuets in S. Pauls time sought to beguile the people as this place witnesseth Not by statutes iudgements or examples of our forefathers Ezech. 20. 18. for their hearts might not be aright Psal 78. 8 37 57. Not by custome Leuit. 18. 3. for it may be vaine Ier. 10. 3. and idolatrous 2. King 17. 33 40. And custome which God approueth is that which is kept as it is written a custome obserued from the written Word Esd 3. 4. Not by number and multitude Exo. 23. 2. for here we see they may doe ill and examples in Scripture shew that multitudes haue erred when the fewer haue had the truth Not by the bare credit of any one teaching otherwise then wee haue receiued from the Word Saint Paul in this respect forbids to credit Man or Angell Gal. 1. 7 8. and an old Prophet seduced a young Prophet to his destruction 1. King 13. and that vnder pretended authoritie of an Angell vers 18. 24. Not by any rising from the dead much lesse by supposed apparitions seeming to bee of such as were dead Luk. 16. 31. for this the Lord allowed not of as a sufficient meanes to instruct wee are to be sent to the written Word to Moses and to the Prophets Not by signes and wonders or foreshewing things to come for these may false teachers doe Deut. 13. 1 2. by the power of Satan 2. Thes 2. 9. Reuel 13. 13. deceiuing the people Reuel 19. 20. Not by vaine and falsely so called Philosophy Col. 2. 8. or oppositions of Sciences falsely so
formall obiect of Faith and of infinit force and abilitie to perswade immediately by it selfe without the helpe of any formall inducement whatsoeuer Stapleton saith That all the former writings of the Bible may Defens Eccl. Autho. lib. 1. cap 9. Tripl incoat Aduers Wâ—itak in admonit be assured to vs by the latter the old Testament by the new and the inward Testimonie of the Spirit is so effectual for the beleeuing of any point of faith that by it alone any part may be beleeued though the Church hold her peace and neuer be heard Note this saying well you Papists that perswade your selues that the Scripture is not Scripture to you but because the Church tels you so They haue no Scripture for defence of this their Position to S. N. Guide of Faith chap. 7. num 2. and 3. obiect against vs. Atheisticall obiections some haue made as if they would vphold the Turkish Alcoran vnworthy any Christian and no more worthy any answer then the blasphemie of Rabshekah 2. King 18 36. against which King Hezekias commandement was Answer him not a word Esa 36. 21. VIII Proposition That traditions which they call the vnwritten word are the Rule of Faith Confuted by their owne Bible I. IT hath beene proued before that the word deliuered by mouth both before and vnder the Law and after till the new Testament was written in all substantiall and necessarie points of faith is now either expresly set downe or by a necessarie conclusion comprehended in the Scriptures II. That therefore the Scriptures are the onely Rule of Faith which before also is fully proued III. Their owne Bible in many places diuers wayes doth condemne traditions 1. In calling them traditions of men Col. 2. 8. of Fathers 1. Pet. 1. 18. your traditions that is the traditions of Scribes and Pharises Mat. 15. 1 3. commandements and doctrine of men Mat. 15. 9. Rudiments of the world Col. 2. 8 20. not calling them the tradition doctrines and commandements of God or his Word or the word of his Prophets any where 2. In declaring to vs that the worship which is after such traditions is a vaine worship Mat. 15. 9. and but a shew of wisedome in superstition Col. 2. 23. and that the conuersation also which is after Fathers tradition is but vaine 1. Pet. 1. 18. So as we see traditions may not be either a Rule of worship or of conuersation of life 3. In setting downe the euils which haue come to the Church and true Religion of God by such traditions Their Bible telleth vs that for traditions the Commandements of God were left transgressed made frustrate and his Word defeated Mat. 15. 3. Mar. 7. 8 9 13. It was tradition by which the Scribes and Pharises had diminished the integritie of the Law taken from it added to it and corrupted the meaning thereof which Christ freed it from Mat. 5. 18 20 22 23 28 29 34 35. It was a pretended Apostolicall word which first greatly troubled the Church of Antioch and was the cause of gathering the Councell at Ierusalem to confute and condemne the same Act. 15. 1 2 5 6 23 24. The decrees thereof were written the Epistle sent abroad vers 30. 31. and so they had a written Word to strengthen them against that traditionall corrupt and counterfeit Word Lastly it was a pretended Apostolicall word which troubled the Thessalonians 2. Thess 2. 2. which by his Epistle and so by the written Word was confuted If I should adde out of Storie to this out of Scripture what euils haue hereby happened to the Church in and among Hereticks who vsed traditions to defend their Heresies in and Irenaeus l. 5. c. 66. l. c. 13. â—ert de praescript Epiphan de Haeres l. 1. c. 23. 24 38. among the Fathers misse-led and misleading others by false traditions whereby some of them became Chiliasts and now in and among the Papists who vnder the colour of traditions fill the world full of their inuentions superstitions and Idolatries I should be ouer-long and so proue tedious But let the desirous Reader peruse D. Whitakers De traditionibus 4. In teaching vs that the Apostle giueth the Church warning not to be deceiued by word by Philosophie by vaine fallacie according to mens traditions 2. Thess 2. 1 2 3. Col. 2. 8. Contraried by Antiquitie Iustine in Triphonem If we will be safe in all things we must flie to the Scriptures we must beleeue God onely and rest only vpon his institutions and not on mens traditions Irenaeus li. 3. ca. 13. saith of the Apostles that what they preached by mouth they left vs in writing to bee the pillar and ground-worke of our Faith Tertul. de praescrip It were a folly to thinke that the Apostles knew all things but reuealed the same to few deliuering some things openly to all reseruing some other things to be spoken in secret to some What can more plainely be deliuered contradictorie to Papists and to taxe them of folly and falshood in this point Theoph. Alexand. in 2. Paschali It is a diuelish spirit to thinke any thing diuine besides the Authoritie of the holy Scriptures Basil in serm de fide It is a manifest defection from the faith to bring in any thing that is not written When he vttered this did he dreame of a traditionall word Ierome in Hag. cap. 1. All traditions pretended to be Apostolike if they haue not their authoritie from the Scriptures are cut off by the Sword of God Nazianzen in Epimedio Athanasij calleth this vnwritten word An inuocation and opposite to written Pietie See further Tertul. Origen Hippolytus Athanasius Ambrose Basil Greg. Nissene Ierome Augustine Cyril of Alexan. S. Antonie and Theodoret cited by Bishop Vsher in his last booke in the Controuersie of traditions Gainesaid by some of themselues This is to be seene in the words of Gregory Gerson Petrus See question the first before de Aliaco Clemangis Durandus Picus-Mirandula Aquinas Ferus and other auouching the whole Scriptures to bee the Rule of faith Also of Antoninus Scotus Gerson Trithemius Villa-Vincentius Caictan Lyra and other who maintaine that the the Scriptures be perfect and sufficient euery way their words See question the second before are cyted before and so doe gainesay this traditionall word Obiections out of the Scriptures answered 2. Thes 2. 15. Stand fast and hold the traditions which ye haue beene taught whether by word or by our Epistle Answ This place though in shew at the first sight may seeme to helpe them yet considering well what they in the Question vnderstand by traditions it helpes them nothing at all 1. Traditions here are such as all the Thessalonians receiued and which the Apostles had taught to them all but traditions which the Papists maintain are certaine secret traditions deliuered not to all but to some sorts of men for the better guiding of the Church Therefore these traditions here are not those these being common to all
called 1. Tim. 6. 20. for these be vaine and deceitfull None of these are sufficient to leade vs but we are to be ruled by the written Word The Errors of our time The Romanists maintaine these insuing Propositions I. Proposition That the holy Scriptures are not in all matters necessarie to saluation the onely rule of our faith and life Confuted by their owne English Bible THeir Bible teacheth that there is a Rule Rom. 12. 6. Gal. 6. 16. This Rule one and the same Phil. 3. 16. Now that this Rule is the holy Scriptures which is the written Word of God it is cleare by the same Bible I. It maketh the Word written to bee the rule and guide in matters of controuersie Deut 17 11. In this place the Priests and Iudges are bound to proceed according to the Law But that Law was written in a booke called The booke of the Law of the Lord which the Priests and Leuites had with them in Iehosophats dayes to teach the people 2. Chron. 17. 9. Bellarmine lib. de Verbo Dei cap 2. saith on this place Holy Moses teacheth here that controuersies arising among Gods people are to bee iudged according to the Law II. Their Bible teacheth that God vrgeth To the Law and to the testimony which is written as aforesaid and condemneth them that speake not according to this Word Esay 8. 20. III. By it we are taught that the Church is straightly charged to keepe to the written Word as in Iosh 23. 6. Onely take courage and be carefull that you keepe all things which be written in the volume of the Law of Moses and decline not from them neither to the right hand nor to the left Iosh 1 8. Let not the volume of this Law depart from thy mouth but thou shalt meditate in it dayes and nights that thou mayst keepe and doe all things that bee written in it Is not this testimony cleare What can be spoken more plainely These places vrge to keepe to the written Word and withal not to decline from it S. Paul hauing spoken against diuision schisme and syding with teachers in the Church of Corinth some of them holding of one some of another to remedy this euill he warnes them not to be puffed vp one against another aboue that which is written 1. Cor. 4. 6. To these places may be added Deut. 30. 10. The Lord promised great blessings vnto Israel with this annexed condition saying If thou heare the voyce of thy Lord thy God and keepe his precepts where their obedience is commanded and his voyce made the rule thereof Now lest they should doubt where to find this his voyce and these his precepts Moses addeth these words which are written in this Law which Law he wrote and commanded the same to bee read before all Israel for this end to learne to feare the Lord and to fulfill all his words in that Law Deut. 31. 9 12. yea a curse is denounced against such as keepe not to the Written Word Deut. 27. 26. Gal. 1. 10. and a plague is threatned for not obseruing the same Deut. 28. 58. Hence is it that we shall find the prayses of holy men very often in Scripture That they did according as it was written 2. Chron. 35. 12. they couenanted that they would doethe things that were written 2. Chron. 34. 31. See out of their owne Bible more for this 2. Chr. 23. 18. 1. Esdr 3. 2. 4. and 6. 18. 2. Esdr 8. 14 15. and 10. 34 36. 4 King 23. 21. 3. King 2. 3. 2. King 1. 18. And not to doe as was written was a sinne for which they were to humble themselues and beg pardon of God 2. Chron. 30. 6 18. 1. By their owne Bible we learne that Iesus Christ the chiefe Shepheard and Bishop of our soules did nothing regard traditions he neuer named them but with dislike but aduanced very highly the dignitie of the Scriptures as the only and alone rule and meanes of our instruction in all things necessary to eternall life for thus their Bible telleth vs 1. That hee tooke for the ground of his teaching Scripture Luk. 4. 17. but wee reade not any where that hee taught vpon tradition 2. That he interpreted the Scriptures and out of them taught the things concerning himselfe Luk. 24. 27. not for traditions nor any thing out of them 3. That he opened the vnderstanding of his Disciples that they might vnderstand the Scriptures Luk. 24. 25. Hee neuer did so concerning traditions 4. That he often cited the Scriptures Mark 7. 6 10. Matth. 9. 13. and 12 3. and 13. 14. and in many other places but neuer traditions 5. That he exhorteth to the searching of the Scriptures Ioh. 5. 39. but neuer to the searching of traditions 6. That hee cleared the Scriptures from abuse and corrupt expositions Mat. 5. 21 22 27 28 33. 24. 25 36 37 38 39. c. but neuer traditions 7. That he vsed the Scriptures in disputing with Satan Mat. 4. and in confuting his aduersaries Mat. 22. 31. and 19. 4. Luk. 10 26. neuer traditions 8. That he defended his owne doctrine and his manner of teaching by the Scriptures Mat. 13. 10 15. and also the act of his Disciples in plucking eares of corne Mat. 12. 3 4 5. but neuer by traditions 9. That hee tooke care alwayes in euery thing to fulfill the Scriptures Ioh. 12. 14 15 16. Mat. 4. 14. Luk. 24. 44 46. yea so farre as to suffer death to make good the truth of them Matth. 26. 54. Luk. 22. 37. but no such regard had he to traditions 10. That he did oppose Scriptures against traditions Mat. 15. 4. but neuer traditions against Scriptures or for interpretation of Scripture in matter of faith 11. That he preferred the witnesse of Scripture before the witnesse of men Ioh. 5. 34 39 41. yea the power of them for instruction before the voyce of any that should be raised from the dead Luk. 16. 27. neuer so traditions 12. That he put the triall of himselfe to Scriptures so true and sure a Iudge he tooke them to be Ioh. 5. 39. not to traditions IV. Lastly he taught how his owne words could take no place if the written Word were not regarded Ioh. 5. 47. What traditionall word is there then of any mortall man or of all the mortall men in the world which may receiue so much as equall authoritie how much lesse then supreme authoritie ouer the Scriptures V. Their owne Bible teacheth that the Apostles taught not an vnwritten but a written Word for the Gospell was that which they preached but that was written Rom. 1. 1 2. and was made manifest by the Scriptures of the Prophets Rom. 16. 26. Our Sauiour taught his Disciples out of Moses Prophets See Treneus lib. 4. cap. 66 in fine and a little booke intituled The Messiab already come for the particulars and Psalmes Luk. 24. 27. in which bookes his Names his Natures his Offices his Birth where and when and
of whom his Life Doctrine and Miracles his Death Buriall Resurrection and Ascension his sitting at Gods right hand and what benefit we reape by him are liuely depainted and written The Apostles Sermons were taken out of the Scriptures Act. 2. 16 25 35. and 7. 2 51. and 8. 35. and 10. 34 35 43. and 13. 16 23 27 33 36 40. by which Scriptures they confirmed what they did teach and thereby confounded the aduersaries Acts 17. 2. and 18. 28. the decrees of the Councell at Ierusalem made by the Apostles and whole Church were grounded vpon Scripture Act 15. 15 19 Saint Pauls faith and seruice to God was the written Word in the Law and in the Prophets Act. 24. 14. And those Euangelicall doctrines found in his Epistles which are so full of comfort to a true beleeuer though our aduersaries spurne at them he found written in the old Testament There could hee finde the Kingdome of Christ Act. 28 23. There hee found written that the workes of the Law before God iustifie not Rom 4. 2 6. and 3 20. That election is of meere grace without respect to will or worke of man Rom. 9 11 16. That man is blessed by imputation through faith without workes of the Law and freely iustified by grace through faith Rom. 3. 21. for all these he gathereth out of the old Testament as in the quoted places may be seene Saint Peter taught out of the Scriptures remission of sinnes through faith in Christs name Act. 10. 43. Yea the Saluation of our soules and the grace which should come by Iesus Christ 1. Pet. 1. 9. 10 11. Therefore he commendeth to the whole Church in his second Epist 2. Pet. 1. 19 20 21. the holy Scriptures to which they doe well to attend as to a candle saith he shining in a darke place This he calleth a Propheticall Word most sure Now that this might not be taken for an vnwritten Word first he telleth them in vers 20. what he meaneth hereby euen the Prophecie of Scripture a Word written and then giueth a reason why hee calleth it a most sure Word for that saith he it was not by any priuate interpretation nor brought by mans wil but it was that which holy men taught inspired with the holy Ghost Psal 20 21. All Scripture therefore being inspired of God 2 Tim. 3. 16. is this most sure Word which is to bee attended vnto And if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Word surer then any other then euery other word must be ruled by it No other word then can equall it for two superlatiues of the same thing there cannot bee much lesse a word to ouer-top it This is the rule then and not any traditionall word which is but a meere popish fiction and subtill deuice to deceiue by VI. Their owne Bible telleth vs by way of commendations that the Church of Berea did hold the Scriptures to be the rule to examine doctrine by Act. 17. 11. which heard the Word deliuered by preaching and receiued it but no otherwise then they found it written in the Scriptures by which they did trie it daily searching the Scriptures if those things were so Where note 1. That the Bereans held not themselues tyed to the Priests lips 2. That they heard that which was taught them with relation to the written Word 3. That they held the Scriptures to be the triall of the truth of their Teachers doctrine 4. That they hauing heard did bring that which they had heard to the touchstone of holy Writ for their greater confirmation in the truth which things are written for their praise for our instruction also in imitation For if the holy Scriptures of the old Testament were then the rule to trie the Apostles preaching is not both the Old and New the rule to try mens teaching now VII And lastly Our Aduersaries grant vs that the Word of God is that one only and infallible rule of Faith which is vndoubtable true for what can be the rule to vs of Gods seruice but Gods will And how can wee know what is his will but by his Word Therefore this Word now being no where to be found but in holy Scriptures as is proued by their own Bible they must needs yeeld that the Scriptures are then the one onely infallible rule of our faith which if they will yet obstinately deny they must deny antiquity which they so vainely boast of Contraried by Antiquity Their owne Clement telleth vs lib. 1. Recog That from the diuine Scriptures the firme and sound rule of Faith must be taken Tertul. contra Hermog calleth the Scriptures the Rule of Faith Saint Basil lib. 1. Contr. Eunom calleth the Scriptures the Canon of that which is right and the rule of Truth Saint Ierome lib. 1. cap. 1. in Mat. The holy Scriptures are the Limits of the Church out of the which we may not goe Chrysostome Hom. 3. in 2. Cor. calleth them a most exquisite Rule and an exact Square and Balance to trie all things Saint Augustine lib. de bono viduit cap. 1. The holy Scripture hath fixed the Rule of our Doctrine that wee may not presume to bee more wise then we ought Greg. Nyssen in orat de eis qui adiêrunt Hieros calleth the Scriptures a right and inflexible Rule Gregory the great Hom. 4. in Ezechiel compareth the Scriptures to a measuring Reed which meteth out both the actiue and contemplatiue life of man By which testimonies of the Fathers wee may see how they contrary our Aduersaries tenent for in plaine termes the Fathers call the Scriptures a Rule right exquisite and inflexible and the onely Rule the Limits of the Church But our new Romane Masters sticke not to slighten and vilifie the same by calling the Booke of God a piece of a rule a Lesbian crooked rule a leaden rule a nose of waxe and we must be Heretikes for not partaking in such blasphemies We may therefore conclude with the words of Isiodorus Pelusiota lib. 1. Epist 369. who saith We ought to refuse whatsoeuer is taught vnlesse it be contayned in the volume of the Bible and with that of Cyril Hier. in 4. Catech. Concerning saith he the Diuine and holy mysteries of our Faith not any the least thing must be tendered without warrant of diuine Scripture Gainesayed by their owne men Gerson de commun sub vtraque specie The Scripture is the Rule of our faith And the same man saith Li. de examin doct part 2. cons We must take heede whether the doctrine bee agreeable to holy Scripture as well in it selfe as in the manner of deliuery Petrus de Aliaco the Cardinall calleth the Scriptures the Sacred Canon Clemangis loc 3. cap. 29. affirmeth the Scripture to be the infallible Rule of Truth yea the measure and Iudge of all Truth Durand Episcopus praefat in lib. sent The holy Scripture saith he setteth out the measure of Faith wee may not write or speake any thing which may differ from
bee Wills Letters Histories or other learned speeches either of humane or diuine matters as the iudicious Readers may and doe collect the Authors true meaning out of them though the Authors themselues be not there to giue their owne meaning And shall wee thinke that the Writings and Scriptures of our God wherein is his Will his Lawes his Histories and other holy Instructions giuen of purpose to teach all in all ages to the worlds end will not afford vs the sense of them out of themselues especially if we doe consider him euer liuing and ayding his humble and godly Readers with his holy Spirit to vnderstand his minde To deny this to Gods Word were to make it herein inferiour to mens writings 2. Their owne Bible sheweth vs that the Scriptures do plainely interpret themselues expounding words Iud. 15. 17. Ramach lechi which is interpreted the lifting vp of the Iaw-bone Iud. 12. 6. Schibboleth which is interpreted an eare of corne So in Mat. 1. 23. Mark 5 4. Ioh. 1. 38 41 42. and 9. 7. Act. 4. 36. and 13. 8. Heb. 5. 4. Thus it expounds its owne words 3. Short sentences as Mark. 15. 34. Eloi Eloi Lamasabachtani which is being interpreted My God my God why hast thou forsaken me So in Dan. 5. 25 26 27. 4. Whole Speeches and Parables as Mat. 13. the Parable in vers 3. to the 9. is expounded in vers 18. to 23. so the Parable in vers 24. to 30. is expounded in vers 37. to 42. 5. Visions and Dreames Prophesies of things to come as in Gen. 40. 9 12 13. 16. 19. 41. 2 8. 25. 32. Ier. 24. 1 3. 5. 8. Dan. 4. 16. 27. so in the 8. Chapter and in other Prophets yea in the Reuelation the words and things in it are in many places interpreted verie plainely as in Chap. 1. 12 20. 17. 1 15. verse 3 9 10 18. and 4. 5. and 5. 6. and 19. 8. 6. Whole bookes For what is Deuteronomie but an explanation of Exodus and other places of Moses What are the Prophets but interpreters and appliers of Moses to the times places and persons What is the new Testament but a large and cleare Commentarie vpon the old In which was the Gospell Rom. 1. 2. and the mysterie kept secret in a manner but now made manifest by the Scriptures Rom. 16. 25 26. Lastly the Scripture euery where expounds it selfe either the See S. Austin de Verbo Dei ser 49. place considered by it selfe in the full circumstances thereof or by some other being conferred with it The places which might be produced for proofe are infinit Origin on Mat. chap. 13. concerning any necessarie point of controuersies in Christian Religion The Answers of our learned men to their obiected Scriptures against our Tenents may be instance for euidence of these things euen out of their owne Bible See these answers before and the rest following and consider thereof without partialitie Contraried by the Ancients Irenaeus lib. 4. aduers Haeres cap. 63. The most lawfull exposition of the Scriptures and without danger is that which is according to the Scriptures themselues In lib. 2. cap. 46. the Scripture expounds it selfe and suffereth none to erre Hillar lib. 1. de Trinit saith God is a sufficient witnesse for himselfe and who is not to be knowne but by himselfe and further he saith It is vnlawfull to impose a meaning but wee must rather receiue a meaning from holy Scriptures S. August de doct lib. 2. cap. 6. There is almost nothing in these obscurities but in other places one may find it most plainly deliuered And in Ser. 2. de Verb. Dom. he saith that the words of the Gospell carrie their exposition with them Basil Regul contract qu. 267. The things which are doubtfull and seeme to be spoken obscurely are made plaine by those things which are euident in other places Chrysost Hom. 13. in Gen. The holy Scripture expounds it selfe And in Hom. 9. 2. Cor. The Scripture euery where when it speaketh any thing obscurely interpreteth it selfe againe in another place Hieron Com. in Esa cap. 19. It is the manner of Scripture after things obscure to set downe things manifest Ambros in Psal 118. Ser. 8. If thou knocke at the gate of the Scriptures with the hand of thy mind thou shalt gather the reason of the sayings and the gate shall be opened vnto thee and that by none other but by the Word of God And the self-same saith Aug. lib. 2. contra Donatist cap. 6. What can be more fully spoken against this their false Tenent then here is vttered by these Fathers Gainesaid by the learned on their owne side Gerson tract contra assertiones Mag. Ioan. parui The sacred Scripture doth expound her rules by themselues according to the diuers passages of the Scripture Steuchius in Gen. 2. God was neuer so inhumane as to suffer the world in all ages to be tormented with the ignorance of the sense of the Scripture but if we consider it well we may interpret it and for this he citeth Theodoret who saith that the Scripture vseth when it teacheth any high matter to expound it selfe and not to suffer vs to runne into error Iansenius Episc Gandau on Mat. pag. 413. part 2. Christ hath taught to conferre Scripture with Scripture if we will not erre in reading of the Scriptures Acosta the Iesuite lib. 3. de Chro Reuel cap. 21. pag. 479. There is nothing seemeth to me so to open the Scripture as the Scripture it selfe Canus loc Theol. lib. 7. cap. 3. num 13. citeth out of Pope Clement Epist 5. ad discipulos Hier. these words You must not from without seeke a foraine and strange sense but out of the Scriptures themselues receiue the meaning of the truth What Scriptures our Aduersaries haue to obiect against vs and to defend this their falsitie by I find not in the Gagger 1. I know they babble much against a mans priuate spirit and a mans priuate interpretation which we also disallow but Gods Spirit is not any priuate spirit but the publike spirit and the same also in euery member of the Church 1. Cor. 12. neither is the Scriptures interpretation any priuate interpretation though shewed out of a priuate mans mouth according to that of Panormitan in cap. signif Extra de electis In things concerning faith the saying of one priuate man is to be preferred before the words of the Lord Pope if he bring better reasons out of the new and old Testament To which agreeth that of Gerson part 1. de examin doct More credit is to be giuen to a priuate simple man alledging the Gospell then either to the Pope or Councill 2 Also that they alledge how Moses did iudge causes the Priests also and the Leuites and that the people ought to learne of them But this is to be vnderstood as Moses spake from God and as the Priests and Leuites iudged and taught according to the Law
no good Acts 16. 4. They deliuered vnto them the Decrees which chap. 15. 28. were decreed by the Apostles Answ What of all this The Decrees were written The Apostles wrote letters Acts 15. 23. and the Epistle was sent vers 30. and read with comfort vers 31. Here is then no traditionary vnwritten word Thus we may see how their traditionall word vnwritten is confuted by their owne Bible and hath no footing at all in holy Scripture IX Proposition That the present Churches determination is the absolute vnquestionable Rule of the peoples Faith on which they are to rest beleeuing their Teachers without farther enquirie Confuted by their owne Bible ROm. 12. 6. Prophesie according to the Rule of Faith Here is a gift bestowed vpon the Church which is Prophesie expounded by the Rhemists to be the interpretation of the Scriptures Then here is mention of a Rule according to which they that haue the gift of interpretation are to expound Where we see the Churches action and the rule to be two distinct things Phil. 3. 16. Let vs continue in the same rule Here in the word vs is to be vnderstood the Church in the word continue the Churches dutie Here is also mention of the Rule a thing distinct from the Church Gal. 6. 16. And whosoeuer shall follow this Rule peace be vpon them and mercy and vpon the Israel of God The Church is here the Israel of God The Rule is that which she and all that looke for peace and mercy must follow The Church therefore and the Rule are two distinct things In Gen. 26. 5. Abraham is commended for his obedience he and his were the Church But what was now the Rule Euen the Voyce of God his Charge Commandements Statutes and Lawes These places sufficiently teach that the Rule and the Church are two things The Rule being that according to which she is to be ruled in teaching and liuing Yea so farre is the practice custome and voyce of the Church speaking onely from her selfe from hauing the honour to be a Rule in necessary points to saluation as shee hath not absolute vnlimited authoritie in matters of any inferiour kind but therein is tied to certaine obseruances as these Scriptures teach 1. Cor. 6. 12. and 8. 13. and 10. 32. Rom. 14. 19. 1. Cor. 9. 19 22. and 14. 14. and 10. 31. Contraried by Antiquitie See before in the first question Ierome Basil Tertullian Chrysostome Austin Greg. Nyssen Isi dorus Pelusiota and Cyril of Hieros who make a difference betweene the Rule and the Church affirming the Scriptures to be that Rule and the same the Churches limits out of which she may not goe Gainesayd by their owne men See also in the same question twelue or thirteene testimonies from among themselues that the Scriptures are the Rule and therefore not the Church which is to bee ruled by the Scriptures The Scriptures obiected answered Matth. 23. 2 3. Vpon the Chaire of Moses haue sitten the Scribes and Pharises all things therefore whatsoeuer they shall say to you that obserue and doe yee Answ The scope is not to tye men to whatsoeuer they should teach without any exception but to take away the scandall of their ill liues that they might not offend the hearers when they taught that which was right and good This is euident by the reason added But according to their workes doe ye not for they say and doe not That in euery thing they taught they were not to be heard it is cleare 1. If we consider the ground of the speech in the word therfore that is for that they had sitten in Moses Chaire what is that Let the Papists tell vs who say To sit in Moses chaire is Gloss in Mat. 23. 2. Gorham ibid. Arias Montan. elucid on the same to teach according to the doctrine and Rule of Moses Law and to command things agreeable thereunto And so say the ancient Fathers Cyril Catech. 12. The Chaire of Moses is the power of doctrine Origen Hom. 24. on Matth. They sit in Moses Chaire which interpret Moses sayings well they sate well that vnderstood the Law So Theophylact on Mat. 23. They sit in Moses Chaire that teach the things that are in the Law with this consideration then they are to be heard and not otherwise 2. It is manifest that Christs words cannot be taken without restriction because in this same Chapter he calleth them foolish blind guides and taxeth them for false doctrine ver 16 22. shutting the kingdome of heauen before men ver 13. labouring to get a Proselyte and then to make him the child of hell double more then themselues ver 15 He also calleth them Hypocrites Serpents Vipers brood ver 33. denouncing many woes against them and foretelleth how they should scourge persecute kill and crucifie such faithfull Teachers as he should send amongst them ver 33. These things duly considered is it any way likely that Christ should speake without limitation and will them to do whatsoeuer such should teach whom First he calleth foolish Blind-guides Hypocrites Serpents Vipers-brood and persecuters of faithfull men Secondly whom before he had confuted for their foule corrupt glosses and vaine traditions by which they haue broken the Commandements of God and made them of none effect Mat. 5. 43 44. and 15. 11 14. Mark 7. Thirdly whom he plainely gaue his hearers a Caueat to take heede of touching their leauen Mat. 16. 6. that is their doctrine vers 12. Fourthly Christ in so an vnlimited speech should haue ouerthrowne his Doctrine and so his owne heauenly Kingdom for then the people should haue taken him for a deceiuer for a companion of Publicanes and sinners for one that had a diuell in him and for such a one as had cast out diuels by Belzebub the chiefe of the Deuils all which they broached yea and in a full Counsell condemned Christ for a wicked blasphemer 3 If this speech had been to be vnderstood without limitation why did the Apostle refuse afterwards to obserue and doe what these sitting in Counsell commanded them Act. 4. 18 19. 5. 28. 4. And lastly Papists themselues on this place doe comment Iansenius Em. Sa. on this place Barradut Maldonat Canus loc l. 5. c. 4. Ferus on this place thus This place bindeth not vs to obey them if they teach that which is euill for that is to teach against the chaire All things are here meant which are not against the Law and Commandements of God All things keepe saith another when the Scribes and Pharises doe recite explaine teach and propound them This place therefore is rather for the Authority of holy Scriptures and nothing at all to establish mens doctrine contrary or beside Scripture Luk. 10. 16. He that heareth you heareth me and hee that despiseth you despiseth me and he that despiseth me despiseth him that sent me Answ These words are not to be vnderstood as spoken absolutely that whatsoeuer the seuenty Disciples to
praying to Angels answered 187. Saints pag. 189. Scriptures obiected 1. That Angels pray in particular for vs. p. 129. answered 2. That Saints departed know what is here done on earth p. 194. 3. That the Saints departed doe pray for vs particularly p. 179. 4. That we may pray to haue our petitions granted in fauour merits of the Saints departed p. 201. 26. That Confession commonly called Auricular or Sacramentall is of necessity p. 203. 27. That there is a place commonly called Purgatory into which soules after the dissolution of the body doe goe wherein as in a prison such as here haue not satisfied by temporall paine due for sinnes do make satisfaction in suffering hellish torment it is vncertaine how long p. 211. 28. That good workes do merit and are the cause of our saluation p. 231. Of free will and the strength thereof p. 245. 29. That mans will hath a naturall power in it selfe co-working with Gods grace in the very first instant act of a sinners Conuersion to which actiuity of the will such conuersion in part is to be attributed p. 247. 30. That some sinnes are in their owne nature veniall and doe not deserue eternall punishment p. 259. Of keeping Gods Commandements p. 269. 31. That a regenerate man by assistance of Gods grace is able to keepe all and euery Commandement of God in euery part at all times in thought word and deede perfectly as God in his Law requireth of him p. 270. Scriptures obiected for works of supererogation answered p. 279. Of Iustification by Faith only p. 284. 32. That a man is not iustified before God by faith onely p. 286. 33. That no true beleeuer particularly can in this life be certaine of his saluation without a miracle or extraordinary reuelation p. 293. That the faith of the Elect once had cannot be vtterly lost p. 310. Places of Scripture obiected that Iustifying faith once had may be lost a true beleeuer finally perish And therefore no certaine assurance of saluation The same places answered p. 317. CERTAINE POSITIONS CONCERNING THE RVLE OF FAITH as a Preface before the handling of the ensuing questions betweene vs and our Aduersaries the Papists I. Position There is one and but one onely rule of our Christian faith THis euen their owne Bible of Doway and Rhemes teacheth it doth not make mention of rules but speakes euer singularly as of one rule Rom. 12. 6. Gal. 6. 16. and of the same rule Phil. 3. 16. Seeing also that there is but one God one Lord one Spirit one body or Church one Faith one Hope one Baptisme Ephes 4. 4 5. 1. Cor. 12. 4 5 6. how can there be more then one Rule The ancient Fathers speake of no more then one as afterwards shall be shewed And reason may tell vs that a competent rule can be but only one to that whereof it is a rule the same also an entire and perfect rule and not partiall or a rule onely in part For if the rule be not one but two for one and the same thing then they must either agree and so are they but one entire or else they differ if so in any thing then cannot they be both rules for one and the same thing For then res regulata the thing ruled must differ from it selfe in being framed to the difference of the rules betweene themselues now the rules disagreeing what can accord them or what can they agreeingly measure when they are themselues at odds If any one say that the one may be a rule to the other then there should be a rule of a rule and so run in infinitum whereof there is no certain knowledge and so no sure rule for any thing If it be granted as needs it must that a rule is onely one and that there cannot be either two rules for one thing or a rule of a rule yet perhaps it will be said that one and the same rule may haue two parts whereof neither part is a perfit rule of it selfe but both together make a full rule But this cannot be For if it bee a rule in part then is it imperfect and needs a supply but an imperfit rule there is not be it neuer so short For suppose an inch or an halfe inch rule yet is it as true as full and as perfit a rule as truly measuring that to which it is laid as the rule of an ell long though it cannot measure so much at once Therefore say the learned that a rule is a â—avâ—â—us Theo pâ—â—lact in Phil. cap. 3. Phocius apud Occumâ—n in ◠〈◊〉 3. measure which doth not deceiue which admitteth neither of addition or detraction neither of putting to nor taking from For put any thing saith another to a rule or take from it the rule is corrupted and is denied indeed to be a rule As for the parts of the same rule if any such were these parts must agree in euery thing and if they doe so then is either part the other fully and so the one of them sufficient and the other superfluous or if they agree not how can they be one rule for the same thing which of them can giue the euen measure Neither of them indeede by reason of their disagreement The deuice therefore of a rule in part is absurd and vnreasonable A piece of a rule is not a rule and a rule if it be at all a rule must be one and the same euer infallible in it selfe which if the ignorant doe handle vntowardly the fault is in the men and not in the measure II. Position This one Rule of our faith is onely Gods Word 1. FOr by the Word of God commeth faith Rom. 10. 14. in that respect it is called the Word of faith which the Apostles preached Rom. 10. 8. Now without the Word of God no faith no pleasing of God Heb. 11. 6. and so no true Religion therefore must it needs be the ground and rule thereof and â—i 3. ca. 10. de Verbo Dei Bellarmine saith that the Word of God is the first foundation of our faith 2. We are commanded of God to doe as he commandeth Deut. 5. 32 33. and 12. 32. Numb 15. 39 40. Ezech. 20. 19. Iosh 1. 7. Prou. 4. 2. and that we may know how strictly we are tyed to this Word wee are charged not to adde to it Deut. 12. 32. and 28. 14. nor to take from it Deut. 4. 2. Iosh 1. 7 Reuel 22. 18. lest that God reprooue vs and we be found liers Prou. 3. 6. neither are we to turne aside from it either to the right hand or to the left Deut. 5. 32. and when at any time we are in danger of turning aside this must bee our director to preserue vs from erring Isai 30. 31. 3. God from heauen hath said of Iesus Christ his Sonne This is my beloued Sonne in whom I am well pleased heare him Matth. 17 5. binding vs to his Word which is
the Word of his Father Ioh. 8. 26. Lastly it is very euident that this Word of God hath alwaies from the very beginning of the Church been her warrant and guide in all her faith in God and seruice to God First Before the flood as appeareth first by the commendation of Abels sacrifice by faith offered Heb. 11. Now faith presupposeth a Word of God Rom. 10. 17. Secondly by Gods accepting of his sacrifice which hee so did offer as being performed according to his will Thirdly by the prayses of their obedience to be as God commanded Gen. 6. 9 22. and 7. 5. Secondly After the flood till Moses for God smelt a sweete sacrifice when Noah sacrificed Gen. 8. 21. which he would not haue done had not Noah been warranted by him so to sacrifice to him First by this Word of God was Abraham Isaac and Iacob guided as the History sheweth if we consider these places where God is said to speake vnto them giuing them precepts Gen. 12. 1. and 13. 17. and 15. 1. and 17. 9 10. and 31. 3. and 35. 1. Secondly making them promises Gen. 12 2 3 4 7. and 13. 15 16. and 15. 5 13 18. Thirdly their going to enquire of God Gen. 25. 2. Exod. 18. 15. Fourthly Gods commending their obedience in keeping his way charge commandements statutes and lawes Gen. 18. 19. and 26. 5. Thirdly When Moses was appointed by God to guide the people they were exhorted to hearken to Gods voyce and to his commandements Exod. 15. 26. they iournyed towards Canaan according to the commandement of the Lord Exod. 17. 1. And concerning Moses this is said of him that according to all the Lord commanded so did he Exod. 40. 16. He spake that which was commanded him Exod. 34. 34. Deut. 4. 5 14. and according to all that the Lord had giuen him in commandement Deut. 1. 3. and made them know the Statutes of God and his Lawes Exod. 18. 16. The Tabernacle was for the parts the matter manner and end in all and euery thing exactly done onely according to Gods Word and the patterne shewed him from God Exod. 25. 9 40. nothing left to Moses deuice Exod. 26. 30. and 27. 8. So was the Temple built afterwards by Gods commandement and direction onely 1. Chr. 28. 11 12 19. 1. King 6. 38. 2. Chron. 3. 3. The Prophets taught onely the Word of the Lord Ezech. 3. 4. for they say Thus saith the Lord Heare the Word of the Lord when they executed their Ministery and they spake as they were moued by the holy Ghost 2. Pet. 1. 20. Nehemiah 9. 30. Heb. 1. 1. Fourthly When Christ came he spake not of himselfe Ioh. 12. 49. not his owne words Ioh. 40. 10. and 17. 8. neither was his doctrine his owne Ioh. 7. 16. and 14. 24. he did nothing of himselfe Ioh. 8. 28. and 5. 19. but hee taught the words of his Father Ioh. 17. 8. his Doctrine and Word was his that sent him Ioh. 7. 16. and 14. 24. what he had heard and seene with the Father that did hee speake Ioh. 8. 26. 38. of whom hee receiued a commandement what he should say and speak Ioh. 12. 49. And before his Ascension chusing his Apostles he gaue them a commandement and charge to teach whatsoeuer he commanded them Matth. 28. 20. and gaue them the words which his Father gaue vnto him Ioh. 17. 8. Fifthly After he was ascended according as he had promised Ioh. 14. 26. hee sent downe vpon his Apostles the holy Ghost Act. 2. which Spirit of God spake not of himselfe but whatsoeuer he heard that he spake Ioh. 16. 13. By this holy Spirit the Spirit of the Father spake the Apostles Mat. 10. 20. Mark 13. 1. which guided them into all truth Ioh. 16. 13. teaching and remembring them of all things whatsoeuer Christ had said vnto them Ioh. 14. 26. So that what the holy Ghost taught them was the Word of Christ and Christs Word was the Word of the Father thus strictly was the Word of God obserued Sixthly The holy Apostles obserued this Rule in whom and by whom the holy Ghost did speake Mark 13. 11. whose direction they did follow Act. 15. 28. and gaue themselues to the Ministery of the Word Acts 6. 4. preaching the Word of the Lord Act. 8. 25. and 15. 35 36. and 16. 32. what they did teach was the Word of God Acts 18. 11. and 19. 10 20. the counsell of God Act. 20. 27. the Gospell of God Rom. 1. 1. the commandements of the Lord 1. Cor. 14. 37. deliuering what they had receiued from the Lord 1. Cor. 11. 23. and 15. 3. And lastly That which the Church and the Saints and beleeuers heard was the Word of the Lord Acts 13. 44. this they receiued as Gods Word 1. Thes 2. 13. and glorified the same Act. 13. 40. Thus was Gods Word from the beginning before the Law vnder the Law in Christs time and all the Apostles dayes the Churches instruction and direction and must be so vnto the worlds end Therefore it is the onely infallible rule of our faith by which we must euer be directed and guided III. Position This Word of God is now no where to be found but in the holy Scriptures THe truth of this will appeare if we consider how God did cause all those things which were necessary to be beleeued and practised of the Church to bee afterwards written which before had been deliuered by word of mouth 1. Before the Law till Moses the Church was guided by Gods Word vnwritten this we acknowledge and the Papists seeke to make aduantage thereof for an vnwritten Word still but their arguing hence is vaine because that all that same Word vnwritten in all necessarie points of the worship and seruice of God was afterwards written by Moses so as that vnwritten Word became to be the written Word The proofe of this is manifest For Moses first wrote the same Historically in the bookes of Genesis and Exodus vnto the giuing of the Law vpon Mount Sinai Exod. 20. which Law God himselfe wrote Exod. 31. 18. Afterwards Moses wrote the same by way of precept which other of the Prophets after him explained and enlarged as they were mooued by the holy Ghost For the better clearing of this point see the same more fully in the particulars Before the Law they were taught by the vnwritten Word To sanctifie the Sabbath day Gen. 2. 2. The very same after the giuing of the Law by the written Word So in Exod. 20. 8. and 31. 13. Leuit. 23. 32. To build an Altar to the Lord Gen. 8. 20. and 13. 18. So in Exod. 27. 1. and 20. 24. Deut. 27. 5. To offer sacrifice Gen. 4. 3 4. and 8. 20. So in Numb 28. 2 3. To make a distinction of beasts and other creatures cleane and vncleane and to offer onely of the cleane to God So in Leu. 11. 2 13 31 47. and 20. 25. and 22. 20 25. Genes 7. 8.
we which beleeue in the Name of the Sonne of God haue eternall life 1. Ioh. 5. 13. that so we might reioyce and that our ioy might be full 1. Ioh. 1. 4. He wrote that we might know the things which he had seene the things that were and that which was to be done afterwards euen to the worlds end Reuel 1. 19. Now therefore seeing it is cleare as before is proued that all Scriptures are inspired of God and he the Author thereof as also that vpon what occasion soeuer or to whomsoeuer they were first written that they were not written for their sakes alone but for ours also as their owne Bible iustifieth Rom. 4. 23 24. and 15. 4. 1. Cor. 9. 10. and 10 11. Psal 101. 19. and that they were appointed for all thâ—se forenamed ends to teach the Churches to argue against errors to correct sinne and vice to instruct in vertue to keepe vs from sinne to worke faith feare hope loue patience comfort and fulnesse of ioy to know the Author of our saluation and what Iesus Christ taught and did to know the words of the Prophets and Apostles also whether we stand in the true grace of God or no how to demeane our selues in Gods Church and to be wise to saluation to beleeue in the Sonne of God and in beleeuing to haue life through his name and to know the Churches state from the beginning to the worlds end These with other before mentioned being the maine ends of holy Scripture what can be further desired to set out the perfection of it especially considering fourthly that the particulars either in expresse words or by a necessarie conclusion which are in euery book do fully shew the sufficiencie of the whole Bible according to these ends so as nothing is to be held necessarie for instruction and direction in Gods Church but is therein contained For would we know what we are to beleeue All the twelue Articles of our Christian faith are there to be found almost in so many words expresly Would we know our dutie to God and man There are the ten Commandements of God wholy set downe with the explanation thereof by exhortations dehortations and examples throughout the Bible Would we know how to pray aright There is the Lords Prayer fully set downe to teach vs to pray and holy mens prayers as a commentarie for our directioÌ„ Would we know what Sacraments Christ ordained The two Baptisme and the Supper of the Lord are plainely shewed to be instituted and commanded by Christ Matth. 28. 19. and 26. 26 27 28. Would we haue controuersies decided If men without wrangling will rest in that which is sufficient to quiet the conscience the Scriptures wil end them in any necessarie point of faith and good life I will for example instance in some betweene Papists and vs their own English Bible being iudge 1. Whether publicke seruice ought to be in an vnknowne tongue No say wee Yes say they Heare the Iudge 1. Cor. 14. 9. By a tongue vnlesse thou vtter a manifest speech how shall that bee knowne which is said for thou shalt but speake in the aire Vers 15. I will pray with vnderstanding I will sing with vnderstanding Whether any Images or likenesse of God may be made Yes say they No say we Heare the Iudge Deut. 4. 15 17. Keepe your soules carefully yee saw no similitude in that day that our Lord spake to you in Horeb from the midst of the fire lest perhaps deceiued you might make you a grauen similitude or image of male or female c. 3. Whether the Sacrament of the Lords Supper be to bee administred in one kind Yes say they No say we Heare the Iudge Mat. 26. 26. Iesus tooke bread vers 26. and tooke the Chalice saying Drinke you all of this vers 27. 1. Cor. 11. The Lord Iesus tooke bread vers 23. also the Chalice after he had supped vers 25. This was the Churches practice 1. Cor. 10. 16. 4. Whether the words This is my Body are to be taken properly or figuratiuely Figuratiuely say we No properly say they Heare now the Iudge in the like sacramentall phrase Gen. 17. 10. God speaking of Circumcision saith of it This is my Couenant Also speaking of the eating of the Lambe and manner thereof calleth it the Passeouer it is the Phase that is the passage of the Lord as their Bible hath it and as ours it is the Lords Passeouer Exod. 12 11. Saint Paul in 1. Cor. 10. 4. saith The Rocke was Christ It is vsuall to call the signe by the name of the thing signified Reuel 1. 20. The seuen Candlestickes are the seuen Churches 5. Whether a sacrifice properly so called is now to be offered for the forgiuenesse of sinnes They say yes else their Masse is mar'd but wee say no. Heare the Iudge Heb. 10. 18. Now there is no oblation for sinnes for 1. Ioh. 2. 1 2. We haue an Aduocate with the Father Iesus Christ the Iust and he is the propitiation for our sinnes 6. Whether Saints bee our Mediatours to God and so there be more then one Mediatour betweene God and vs. They say yea we denie it Heare the Iudge 1. Tim. 2. 5. There is one God and one Mediatour betweene God and man which is the Man Christ Iesus 7. Whether we be iustified and saued freely through faith in Christ or by works before God We say yea by faith in Christ freely By merit of workes before God say they Heare the Iudge Rom. 3. 20. By the workes of the Law no flesh shall be iustified before him Chap. 4. 2. If Abraham was iustified by workes he hath to glorie but not with God Chap. 3. 24. For by grace you are saued through faith and not of your selues for it is the gift of God Rom. 9. 16. It is not of the willer nor of the runner but of God that sheweth mercy Rom. 11. 16. If by grace not now of workes otherwise grace now is not grace Rom. 3. 28. For we account a man to be iustified by faith without the workes of the Law Ephes 2. 9. Not of workes that no man glory The place in Iames Chap. 2. 24. is of declaring a man to be iust before men for in the Law no man is iustified with God Gal. 3. 11. because the iust liueth by Faith but such a Faith as worketh by loue and is not a fruitlesse Faith of which Iames speaketh Thus might I runne thorow all the maine controuersies betweene vs and them to shew the sufficiency of the Scriptures which they hold imperfect and insufficient Contraried by Antiquitie Ireneus lib. 2. ca. 47. We know very well that the Scriptures are perfect And li. 3. ca. 1. the foundation and pillar of Faith Iustin in Tryph. Wee must flye to the Scriptures that in all things we may be safe Tertul. contra Hermog I adore the plenitude or fulnesse of the Scriptures And against Praxeas The Scripture is sufficient of it selfe Cyprian or
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.
God is not euer visibly glorious And this is manifest if we consider the estate thereof in the time of the Arian Emperours the world almost being turned Arian as S. Hierome complaineth Gainesaid by some of themselues Alex. Hales part 3. q. vlt. num 5. Art 2. saith that about the time of Christs passion the true faith remained in none but in the Virgin Marie So Durand Rat. lib. 6. cap. 72. num 25. So Panormit de elect elect potest cap. sanctificasti So Turrecramat de Consecrat d. 2. semel Christus Num. 4. It was a poore visibilitie then farre from glorious conspicuousnesse Many Papists write of a miserable estate of the Church in the time of Antichrist that the Masse shall be celebrated in few places and verie priuately in caues and secret places yea perhaps the Pope shall then professe his faith in secret See for these things Pererius on Daniel pag. 714. Ouandus in Breuiloqu in 4 sent D. 18. prop. 3. pag. 602. Suarez lib. 5. Contr. sect Angli cap. 21. Acosta de Temp. nouis lib. 2. cap. 15. Rhem. on 2 Thess 2. 3. All these speake of the Churches almost vtter exâ—â—pation See more testimonies of Occam Caietan Maluenda Barradius and others in D. Whites Reply to Fisher pag. 77. This they do meane of their Romish Church-Seruice Masse and Religion which I pray God to hasten and make them true Prognosticators of their owne downefall and ruine Amen Amen But that Romish Antichrist hath played his part against the true Church alreadie as is foretold in 2. Thess 2. Reu. 9. and 11. and 12. and 13. which these men cannot or will not see being made drunke with that whores cup of her fornication The Scriptures obiected answered Mat. 5. 14. Yet are the Light of the World a Citie set on a hill cannot be hidden Neither doe men light a Candle and put it vnder a Bushell but on a candlesticke and it giueth light to all that are in the house Answ This place doth not proue the Church visible or vnhidden at all times and to all the successiue perpetuall Church is not expressed nor intended for Christ spake this to and of his Disciples then So Chrysostome taketh it and yet euen they In Psal 38. when they fled from Christ were hidden for a time But here is a threefold similitude by which our Aduersaries go about to proue the euer-glorious visibilitie of the Church 1. From the word light yee are the light of the World What light is there in nature which is alwaies seene The very Sunnes light is not so in the same place for it goeth downe at night and in the day-time it is often beclouded and at some times eclipsed neither doe all see it though it shine forth for the blind man cannot he that is a sleepe or winketh doth not and they that are out of the Horizon cannot So then let the Church be the Sunnes light yet shee therefore cannot bee proued to bee euer gloriously visible to all euery where when the estate of the Church shall bee as is said in Reuel 6. 12. the Sunne being blacke as Sackcloth and in Chap. 9. 2. the Sunne and Aire darkened with the smoke comming out of the bottomlesse pit Epist 80. ad Hâ—sych 48. ad Vincent then saith Saint Augustine the Church shall not appeare 2. From a Citie set vpon an Hill which cannot be hid true totally and finally to all and euery one at all times for so wee say the Church cannot be hid but such as truly seekâ— vnto her and in sinceritie desire to see her shall come to the sight of her But yet a Citie set on an hill is euer hidden to those that want sight to such as be farre off from it to such as be neere to it is it sometime hidden when foggie mists arise and hinder the sight This simily therefore proueth not a perpetuall visibilitie of the Church 3. From the Candle on a candlesticke but the candle often burneth dimly and needeth snuffers to snuffe it Againe it lightneth onely those that haue eyes to see and haue their eyes open to see else it doth not giue them light Thirdly it giueth light onely to them that are in the house to wit in the same roome but not to other in another roome in the same house if a wall bee betweene them Wee see then that these similies doe not expressely prooue a continuall cleare visibilitie of the Church Mat. 18. 17. Tell the Church if he neglect to heare the Church let him be to thee as a Heathen Answ This place the Gagger alleageth before for to prooue that the Church could not erre and now that she is euer gloriously visible yet here are no expresse words nor direct intent of her visibility or hiding 1. Christ here did speake of the Iewish Church then which was not the Catholike but a particular Church visible 2. If applied to vs it cannot bee meant of the Catholike Church for that cannot bee seene with our eyes but beleeued neither if it could be seene can she bee gathered into one place to heare priuate causes as is here meant 3. This therefore being vnderstood of a particular Church as it needes must and that also of the onely Ecclesiasticall Gouerners therein what is this to proue the visibility of the whole Church 4. This telling of the Church may be done by such as be of her when she is in the wildernesse seene to her owne and not to the world euen where onely two or three be gathered together in Christs Name to heare such complaints Vers 19 20. 2. Cor. 4. 3. If our Gospell bee hid it is hid to them that are lost Answ Here is no word of the Church but the wise Gagger taketh the Gospell and the Church for one and the same If so then the place is flat against himselfe for hee saith that the Church cannot be hid but Saint Paul saith the Gospell may to them that are lost blinded by Satan and doe not beleeue and therefore the Church may bee hid if it and the Gospell bee one Esay 2. 2. And it shall come to passe in the last dayes that the Mountaine of the Lords House shall be established in the top of the Mountaines and shall be exalted aboue all the Hilles and all Nations shall flow vnto it Answ They expound this and that of Mich. 4. 7. Dan. 7. 14. of Christs Kingdome which they will haue to be sensibly and corporally visible when it is altogether spirituall This spirituall Kingdome is not a visible Mountaine which the Nations with their bodily eyes flow vnto but with the eyes of their mind But they obiect and say that a Prophecie must bee of things which may bee seene and perceiued by our senses But who euer saw with his corporall sense any such thing as is here foretold Who euer saw men beate their swords into plow-shares their speares into pruning-hookes Vers 4. Whose sense euer saw the
Wolfe lodging with the Lambe the Leopard with the Kid the Calfe with the young Lion the Cow with the Beare and the Lion eating straw like an Oxe c. and yet these be Prophecies Esay 11. 6 7 see chap. 60. 20 21. and many other places speaking of Christs Kingdome and spirituall comforts thereof Esay 61. 9. And their seede shall bee knowne among the Gentiles c. Answ Here is spoken of the Churches seede to bee seene among the Gentiles but whether openly or secretly is not mentioned but the very text saith All that see them shall acknowledge them Marke all that see them So first here is no speech of the whole Church but of her seed Secondly that they are to be knowne and seene but this may be as well in secret as openly And thirdly of all that see them To some then they are not seene Wee confesse that all that by faith see the Church to them is she spiritually visible And this is all that this text affordeth XII Proposition That the Church cannot erre THe Church here taken for the visible Church consisting of a mixt company wee say may erre This their opinion taught and beleeued of the people is the mother and nurse of all the mischiefes in that Romish Synagogue which arrogateth the name and priuiledge of Gods Church and that Church only is intended by this peruerse Teacher For this is the Mystery of iniquitie and secret Cabala of the Roman Rabbins when they giue the glorious title of inerrabilitie to the Catholike or generall Church they all the while meane none other then their Mistresse the Lady of the seuen hilled city and other Churches as subiugated to her and made her hand-maides or rather slaues But wee will follow this question in the generall stile and appellation of the Church as it is here propounded in termes Confuted by their owne Bible First we find in it the Churches defection foretold by Moses Deut. 31. 16. This people meaning Israel the Church of God then will fornicate after strange gods forsake me c. Foretold by the Prophet Azariah 2. Chron. 15. 2. Many dayes shall passe in Israel without the true God without Priest a Teacher and without the Law Foretold by Saint Paul 2. Thes 2. 2 12. where he speakes of a reuolt and such a reuolt as thereby the Man of sinne gets vp to seate himselfe in the Temple of God drawing to him such as haue not a loue of the truth Foretold by Saint Peter 2. Pet. 2. 1. In you lying Masters which shall bring in sects of perdition By Saint Iohn in his Reuelation where the Church is foreshewed to proue a bloody Whore Chap. 17. Now what is foretold certainely doth or shall come to passe Therefore the Church may erre Secondly wee find in their owne Bible that the Prophets in old time found the Church guiltie not onely of morall crimes but also of errors in doctrine Esay 48. 4 5 8. and in Ezech. 16. 15 35. where she is set out as a lewd Strumpet And in Chap. 20. 8. raxed for idolatrie aforetime The Prophecie of Ieremie condemneth the Church in his time for many abominations committed in Ierusalem and in Egypt Our Sauiour found the Church at his comming corrupted with false doctrine the leauen of the Scribes and Pharises warning his Disciples to take heed thereof Mat. 16. 6 12. How the Churches of Galatia did erre and were bewitched Saint Paul telleth vs Gal. 1. and 3. and 4. And the Churches in Asia as Pergamus and Thyatira are taxed and found fault with Reuel 2. Thirdly we find in their Bible by the historie thereof that the Church hath erred euen from the very beginning I. In Paradise our first Parents the first Church that euer God had and the most perfect for knowledge holinesse and righteousnesse yet this Church erred and fell fearefully in adding to Gods Word in taking from it and in beleeuing the deuill before God What Church is it then which may not erre II. After their casting out of Paradise till the Flood the Church that is the sonnes of God went vnto the daughters of men by which mixture the whole earth became corrupted Gen. 6. which error in fact came out of a dogmaticall error in iudgement III. From the Flood to Abraham in which space we reade of open rebellion against God Gen. 11. and that there was idolatrie committed in the Church by Thare and Nachor in Mesopotamia from amongst whom Abraham was called out Iosh 24. 2 14. IV. From Abrahams comming into Canaan till Israels comming out of Egypt In this space idolatrie was crept into the Church into Iacobs Family Gen. 35. 2. And Israel is taxed for committing idolatry in Egypt Iosh 24. 14. and for being obstinate therein Ezech. 20. 8. and 16. 15 35. and 23. 8. V. In Israels going into Canaan during their aboade in the Wildernesse they erred in heart alwaies they knew not the Lords wayes but mightily prouoked him Psal 94. 9 10 11. and they committed horrible idolatry both Aaron the chiefe Priest the Heads of the people besides the rest Exod. 32. 4 5 8 31. They were a peruerse generation of which reade Psal 77. 8. 10 16 17 18 19 36 40 41 56 57. the whole Psalme sheweth that they greatly erred VI. In Canaan in the dayes of the Iudges how often fell they into horrible idolatry seruing other gods and doing what liked themselues Iudg. 2. 10 11 12 13. and 5. 8. and 6. 25 26. and 8. 33. and 9. 4. 27. and 10. 6. and 21. 25. In Ely his time was a miserable state of the Church and Religion 1. Sam. 2. In Sauls time men did not seeke to the Arke of God 1. Chron. 13. 3. VII From Salomons reigne to the captiuitie were great abominations Salomon set vp or fauoured in others the setting vp of idolatrie the remainders whereof continued vnto Iosiah his dayes The ten Tribes fell to idolatrie and neuer returned Iudah often committed great wickednesse as in the dayes of Rehoboam Iehoram Amaziah Ioas Ahaz Manasses Amon and other Kings which succeeded godly Iosias and the people are often complained of to haue done corruptly and to haue sinned against God euen in good Kings daies 2. Chron. 17. 2. and 33. 17. and 36. 14. for which God heauily plagued them 2. Chr. 28. 6. For more euidence of the euils in this space reade the Prophets Esay 48. 45. and 56. 10 11. Ier. 2. 27 28. and 3. 1 2. and 5. 31. and 6. 14. Ezech. 69 11 12 15. Hosea 2. 2. VIII From thence to Christ The Priests as Malachi witnesseth had departed out of the way and made voide the Couenant Mal. 2. 8. had despised and polluted his name Mal. 1. 6 12. they did not lay to heart his commandements Mal. 2. 2. Iudah is accused to haue transgressed and that abominations were done in Israel and in Ierusalem that they had contaminated the sanctification of the Lord and had the daughter of a strange god
Bishops with the Councell at Chalcedon of 630. Bishops gaue to the See of Constantinople equall priuiledge with Rome But in these things say the Papists the Councels erred therefore in some things generall Councels may erre euen in that point which to the Papists is most fundamentall being the very soule and essence of Popery in that part which consisteth in vsurpation and tyrannous dominion ouer all other Churches The Scriptures obiected answered Esay 59. 21. This is my Couenant with them My Spirit that is vpon thee and my words which I haue put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seedes seede saith the Lord from henceforth and for euer Answ 1. I answere that the Prophet speakes here of Gods Couenant with them that is with those that turne from transgression in Iacob and so of the faithfull and elect and not of the Church visible of which we speake II. Here is no promise that the Church shall not erre but that he will bestow on them which exercise the Ministery his Spirit and his Word continually for the Churches good III. If he will needs hence conclude that the Church cannot erre 1. He must proue that the Teachers doe euer teach the truth by Gods Spirit and by Gods Word which are to go together Ioh. 14. 26. and 16. 13. Mat. 18. 19 20. 2. That the hearers the members of the Church doe euer receiue beleeue and follow their Teachers thus teaching by the Word and holy Spirit which two things rest for him to make good ad Graecas Calendas IV. This promise made must needs be vnderstood conditionally of the visible Church and of an ordinary Ministery for Esay tells vs afterwords how they vexed Gods Spirit chap. 63. 10. We see how the Church of the Israelites and that at Ierusalem hath been cast off of God and hath now neither Word nor Spirit of God to direct it Christ found her Teachers in his time full of errors as they grieuously erred before 2. King 16. 11. 2. Chron. 36. 14 16. Esay 56. 10. Ier. 5. 1. Mal. 2. 8. And we know by experience in our times and by faithfull relation aforetimes that Teachers haue erred and people haue not euer embraced the truth when sound Teachers haue deliuered it let Christs hearers be instance for all and those in Iury which heard the Apostles V. If this were a good argument where Gods Spirit and his Word is there can be no errour then would it follow that no ordinary member of Christ should euer erre for such a one hath Gods Spirit 1. Ioh. 2. 20 27. Rom. 8. 9. 2. Cor. 1. 21. and his Word Deut. 33. 3. by which they become beleeuers Ioh. 17. 20. But this I hope a Papist will not grant and yet the argument is the same Ioh. 14. 16. I will pray the Father and he shall giue you another Comforter that he may abide with you for euer euen the Spirit of truth Answ 1. This place is primarily to be vnderstood of the Apostles to whom the promise of guiding into all truth was a speciall priuiledge Mat. 10. 20. Ioh. 14. 26. and 16. 13. 2. Of the succeeding Teachers but with no such speciall priuiledge for first there are no such promises made to them Secondly experience teacheth that they haue wanted this priuiledge Thirdly the hearers haue libertie to search and trie that which is deliuered if they doubt 1. Thes 5. 21. 1. Ioh. 4. 1. Ioh. 5. 39. Act. 17. 11. Waldensis one of their owne side saith Li. 2. ca. 19. de Doct. sid of particular Pastors and Bishops We know that these haue often erred 3. Neither the abiding of the Spirit for euer where it is nor the title of Spirit of truth will enforce euer an infallibility in teaching for it is called the Spirit of sanctification or holinesse Rom. 1. 4. for that he worketh in vs holinesse and is euer abiding in the godly who are the Temple of the holy Ghost and yet are they not so sanctified but they often offend in life So is it the Spirit of truth because it enlightneth the minds of men with onely that which is truth and guideth them in the truth if they follow their guide but if they doe not they may yea and doe erre from the truth Mat. 18. 17. If he neglect to heare the Church let him be to thee as an Heathen and a Publican Answ 1. This is meant of an euident case proued by witnesses before the Church in matters of offence betweene one priuate man and another wherein the Church may giue right sentence if she will yet we see such as meddle in the Churches censures doe not euer proceede aright This place therefore is not to the matter of doctrine and determination of faith the point in question neither doth it proue that in her censure the Church cannot erre for saith their owne Panormitan as before is cited A generall Councell representing the whole Church may erre in excommunicating him that should not be excommunicate These words speake not of the Churches either not erring or erring but of other hearing the Church and how they should carry themselues towards such as will not in so cleare a case heare the Churches admonition 3. It s not here commanded that he should be held as a Heathen and Publican that would not heare the Church in whatsoeuer she saith for Christ here speakes of the Iewish Church then as appeareth by the name Heathen and Publican which were abhorred of the Iewish Church Now that Church wee reade did excommunicate a blind man which receiued sight for his professing of Christ Ioh. 9. 34. and had agreed to put any man out of the Synagogue which should confesse Iesus to bee Christ v 22. and did also forbid to teach in his name Act. 4. 18. 4. This place is spoken of some Ecclesiasticall Gouernours if it be extended to vs hauing the power of censures in a particular Church which the Learned in their Church doe confesse may erre and therefore this helpes not to proue that the Church cannot erre Esay 35. 8. And a high way shall be there and away and it shall be called The way of holinesse the vncleane shall not passe ouer it but it shall be for those the way-faring men though fooles shall not erre therein Answ I. This verse is wholly allegoricall and therfore cannot so well be inforced for dogmaticall proofe without a full explanation of the words which the Gagger should haue done II. It is altogether against himselfe in the exposition if hee either durst or had been able to haue set it downe for by high-way may be vnderstood the common profession or points of Religion for good and bad as the high-way is for all then the way of holinesse is taken for a more strict profession or more straight Rules of Religion If so then consider the persons who they bee that shall not
erre in this way hee doth not say The Church or the learned Church men or men in holy Orders for are these fooles but wayfaring men though fooles shall not erre Here is a promise that the simple Laytie shall not mistake their way which Popish Teachers cannot abide to heare of Neither shall any vncleane passe ouer this way but they teach that their Church Catholike consists of elect and reprobate both good and bad cleane and vncleane Therefore in a spirituall sense the words are to be vnderstood of the onely sanctified by Gods Spirit here trauelling in this World as wayfaring men and though esteemed as fooles yet are so guided in their holy profession as they shall not bee suffered to wander out of the way of life neither totally nor finally But he will say If these shall not erre then much lesse shall the Church True who denies it we doe not say that all the whole Church and all the holy that euer haue been such as this place speaketh of haue all erred this thousand yeeres as the Gagger beares his Reader in hand making him beleeue that we so teach Here the Prophet speakes of the Lords redeemed separated from the vncleane in a spirituall estate in and by Christ but in our dispute we speake of the visible Church of cleane and vncleane good and bad and of a mixt company III. This verse and the whole chapter speakes in the first place of the returne from Captiuitie which the Prophet doth expresse in figuratiue speeches to set out the comfort thereof most liuely and so it is nothing to the purpose for which the Gagger brings it In a high sense it sets out the spirituall happinesse of the redeemed by Christ partly here begun and fully to be perfected in the day of the Churches perfect redemption IV. It speakes not here of the Churches teaching but rather of the Saints trauailing towards Heauen But the word not erre made the Gagger thinke he had obtained his purpose and an expresse text for not erring in Doctrine when the words speake of a way a high-way of trauailing men and others not passing ouer it and of the redeemeds walking vers 9. Then being vnderstood of not erring in life it cannot be taken absolutely for error of life is in the best but they erre not to finall destruction Ephes 5. 27. That hee might present it to himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blemish Answ 1. Our dispute is of the visible Church and mixt company this is to be vnderstood only of the body whereof Christ in the most proper sense is the Head and Sauiour vers 9. which hee nourisheth and cherisheth vers 29. betweene whom and Christ thereis such an vnion as it is called a great Mystery vers 32. which cannot properly be meant of visible Churches consisting not onely of Elect but also of Reprobates who are not clensed nor nourished or cherished as members of his body nor made euer glorious II. The Apostle speakes heere of the Church either as triumphant or if as militant then as it is in preparing and as it shall bee hereafter in Heauen for in this life it is not altogether spotlesse without wrinkle or blemish Cant. 1. 5 6. III. This place doth serue rather to prooue her puritie in life then infallibilitie of iudgement in teaching this latter is hence farre fetched the former may seeme more apparant But will any beleeue that Gods Church for life and conuersation is in this life without spot wrinkle or blemish 1. Tim. 3. 15. The Church of the liuing God the ground and pillar of truth Because this place is much vrged by others and the last of this Gaggers I will more fully make answer vnto it Hence hee would conclude that the Church cannot erre he meaneth the Church of Rome the Pope at least the virtuall Church for they defend not now any Church from errour but their owne But this they can neuer proue out of the place I. Saint Paul wrote to Timothy how he should behaue himselfe in the Church 1. Tim. 3. 14. So his Epistle that is the Apostolicall written Word was made to be Timothies rule to guide him from erring and not the Churches determination S. Paul for all this his praise of the Church sent him not to Her but prescribed him a written Word to direct him in gouerning of her which hee would not haue done if by calling the Church the pillar and ground of truth he had meant she could not haue erred II. Saint Paul speaketh thus of the then present Church of Ephesus where Timothy was chap. 1. 3. built vpon the foundation Ephes 2. 20. and yet she soone left her first Loue Reuel 2. 4. and after fell away III. The word Church comprehendeth all the faithfull together at Ephesus so the Church of Ephesus is taken Reuel 2. 1. But our Aduersaries will not haue the people as the Apostles allowed Act. 15. 22. with their Bishops and Pastors to be the Church and with them to approue of matters of Faith For the Romish Clergie thinke of the people as did the hypocriticall Pharises that they know not the Law and are cursed Ioh. 7. 49. Except they allow the people also with the Teachers to be the pillar and ground of truth this place doth not serue their turne IV. If the word Church bee taken for any other particular Church to which Timothie as an Euangelist might goe after the Apostles planting of them then from hence the Papists cannot conclude that which they would for first they acknowledge that particular Churches may erre Secondly its euident by Scripture in the Churches of Galatia Gal. 1. and 3. 1. and 4. 10 11. by historie and by experience Now the Church of Rome was neuer other then a particular Church in the best spirituall estate thereof Saint Paul writes to it no otherwise then to a particular Church V. If it be taken for the Vniuersall Church this helpes not them For first theirs is not the vniuersall but a particular Church as is proued after in the sixteenth question Secondly it is absurd to reason from that which is not questioned nor can euer assemble together to come to the triall if it were questionable VI. The intituling of the Church to bee the pillar and ground of truth wil not afford the conclusion of not erring and that for these Reasons First because the words are metaphoricall and a similitude must be extended no farther then is in ended Now the Church is called the pillar and ground not because shee cannot erre but first for that she hath the Apostles writings committed to her as were the Oracles of God to the Iewes Rom 3. 2. which Apostles writings are saith Irenous the pillars and supporters of our faith the proofes foundations Li. 3. ca. 1. and the grounds of our cause as Saint * De vnit Eccl. ca. 16. On this 1. Tim. 3.
Augustine speakes Secondly as Lyra thinkes it is so called for that the Church doth maintaine the truth of the Gospell euen in the greatest persecutions and as other iudge for that it vpholdeth the truth that it may not fall to the ground though it be afflicted and because by words and examples it confirmes our Faith Thirdly the Apostle speakes according to the vse of pillars in old time among the Gentiles on which their Lawes written in Tables were hanged vp for people to reade yea some wrote the Lawes vpon pillars themselues So as the Church here is resembled to those pillars which hath the Bookes of holy Lawes to shew them and to vphold them and to exhibite them out vnto all to bee seene and read Secondly because Saint Peter was counted a Pillar Gal. 2 9. and yet he erred euen in not walking according to the truth of the Gospell vers 14. Thirdly because Saint Paul calleth so the Church at Ephesus then as she was and so long to be so esteemed as she should continue Thus Saint Paul to the Hebrewes telleth them that they with himselfe and others are the House of Christ if saith he we hold fast the confidence and the reioycing of the hope firme vnto the end implying that if they did not they should not be so Can any well conclude from that which one is at the present that he shall euer be the same Then had not our first Parents fallen nor Salomon been an Idolater nor the Israelites now none of Gods people nor Rome as she is spirituall Babylon Fourthly because not the name and title of the House of God it self by which name the Church is called here in 1. Tim. 3. 15. as also beleeuers are called by the name of the houshold of God Ephes 2. 19. will afford this their conclusion For the Church of Ephesus so called did erre Now may it not be inferred from hence that she is called the House and beleeuers the Houshold and may it be inferred because she is called a pillar only or stay to vphold the house Will not the whole house nor the household yeeld it And will a pillar or prop make it good Very vnlikely Fifthly it is onely vpon the praise giuen to the Church that this conclusion is made Is this then good arguing Whatsoeuer prayses the Church hath that for which or wherein shee is praysed she hath it in perfection Here she is called the pillar and ground of truth Ergo say they she cannot erre See the like reasoning She is the houshold of Faith Gal. 6. 10. Ergo she neuer hath any doubting Yet this they deny and hold here to haue no certaine assurance Lastly consider the truth of which shee is the pillar and ground * On this place Ioh. 5. 23 Oecumenius vnderstands it in opposition to the shaddowes in the Temple vnder the Law there the type here the truth there the shadow here the substance But the Temple was onely the pillar and ground that is the appointed place where the knowledge and vse of the Ceremoniall Law was had and vpheld so onely is now the Church the place where the diuine truth is to be found and is in practice and no where else Truth in Scripture is taken for the Word of God Ioh. 17. 17. and 8. 31 32. the Gospell the Word of truth Col. 1. 5. Gal. 5. 7. euen the Mystery of godlinesse as Saint Paul in this place of the 1. Tim. 3. 16. enterpreteth the Word Truth So then the Church of God is the pillar and ground or stay of Gods Word and his Gospell euen the mysterie of godlinesse This she receiueth keepeth beareth vp publisheth to the world and is the ground whereon it doth rest and no where else in the world What then Is she or it the Rule Is her authoritie aboue it or it aboue her The King committeth to some the publike Records to keepe and to publish to other Is their authoritie greater then these Are their words of force without the warrant of those Records Or is it not possible for these keepers of them to erre in their proceedings We know the contrary The Iewes had the Oracles of God committed to them Rom. 3. 2. but haue not they erred The Church of Corinth Ephesus Galatia Philippi Colosse Thessalonica Hebrewes and other Churches in the East had the new Testament committed to them yet haue they we see erred So hath the Church of Rome very shamefully as the Epistle written to them doth testifie if her now new doctrine be examined by it The Church therefore the visible mixt company of whom all our dispute is may erre XIII Proposition That the Church of Rome cannot erre Confuted by their owne Bible I. IN it we reade that shee is in particular forewarned to take heed of falling Rom. 11. 20. which admonition proueth her possibilitie of erring II. It foretelleth of her Apostasie Yea this Church which See his Maiesties broke and Bishop Downham de Antichristo Respons eius ad â—essiam de Anticâ—r they say cannot erre and whereof the Pope is Head is called the great Whore named Babylon drunken with the Saints blood sitting vpon the Beast with seuen heads hauing ten hornes expounded by their owne Bible to be Rome Reuel 17. 1. 5 6. the great Citie situate vpon seuen Hills and which in Iohns dayes reigned ouer the Kings of the earth vers 9 18. III. Their Bible telleth vs that there were begun in her vncharitable disputations about eating and not eating of some things about obseruation of dayes Rom. 14. men for these things condemning and despising one another There were such then as were authors of diuisions and scandals contrary to the doctrine which the Saints then had learned Rom. 16. 17. so that a defection was then breeding and a beginning to erre from the Apostles doctrine in his dayes IV. The Epistle of Saint Paul written vnto them sheweth that she hath erred for his and her doctrine are at odds in many things as for example in these for instance The Romish Church Saint Paul She calleth not her selfe A Church but The Church and is euer boasting of that name Hee neuer calleth them at Rome then The Church as in other Epistles he vseth to call others the Corinthians Galatians Ephesians Reuel 2. 1. c. a point for Papists to note and to obserue why this title is not giuen her She saith that God may be represented like an old man He teacheth it to be a Heathenish practice for which God plagued them Rom. 1. 23. She teacheth that all sins deserue not death but in themselues many are veniall He nameth 23. sinnes Rom. 1. 29 30 31. worthy of death not for the Act but for the consent of heart vers 32. and Rom. 6. 23. He saith that the stipend of sinne is death he excepteth none She teacheth that the Virgin Marie was without sinne He teacheth otherwise All to be vnder sinne Rom. 3. 9. All to haue
Nationall or Prouinciall or Diocesan Synod much lesse a generall Councell but Church-officers or Gouernours in a particular Congregation to iudge of priuate offences as is cleare from the text verses 15 16 17 18 19. II. Will they say that the number of two or three assembled is of an vnerring spirit Is this such a Councell as on which men may rest assured that the iudgement thereof is infallible Neuer any yet durst affirme so much And yet this text speakes but of two or three gathered together III. Here is not a word of not erring nor of infallibilitie in doctrine but of Christ his presence with them But from this it followes not that they cannot erre For the Apostle saith We 1. Cor. 13. 9 10. know in part But with those which the Apostle comprehendeth vnder the word Wee was Christ present And if they knew but in part perfection of knowledge not being to be attained vnto here as the Apostle there teacheth seeing imperfect knowledge may erre it is euident that they might erre though Christ be present with them for he is with his Saints but he doth not perfectly sanctifie them his Spouse hath imperfections in this life neither doth hee perfectly illuminate them but they haue their mistakes Christ was with his before his death yet had they errors and before his Ascension yet he found them ignorant of his spirituall Kingdome Luk. 24. Act. 1. And after his Ascension and comming of the holy Ghost euen Peter was mistaken Act. 10. and other of the Church Act. 11. as before is proued IV. What is this text to proue Popish Councels not to erre For this Scripture speakes of such as are gathered in Christs name whereas those Councels are gathered in the Popes name Christ promiseth to bee with those that are gathered in his name but will it necessarily follow that hee will therefore bee with those that are gathered in the Popes name This stands in neede of proofe especially seeing the Pope is proued to be Antichrist with whom we may be sure Christ will keepe no company Ioh. 6. 13. The Spirit of truth will guide you into all truth Answ I. This is a promise vnto the Apostles whose prerogatiue in their Ministery was not to erre because they were the chiefe builders and planters of Christian Religion All other Ministers are but watereâ— II. It is one thing for a Guide to leade aright another for those that should follow to follow aright It therefore will not be necessarily concluded that because a perfect Guide leadeth the way such as come after cannot or doe not goe out of the way For they may not strictly follow the Guide but now and then may slip out of the way through want of eie-sight or dimnesse of sight or through carelesnesse looking some other way not minding the Guide 3. How can our Aduersaries proue that this promise is made to their Popish Councels which are ruled and * See the History of the Councell of Trent and Brocard on Reuel 17. who was at that Councell guided by their Popes and not by Gods Spirit Acts 15 25 28. This Councell erred not Ans 1. This was a Councell gathered of all the 12. Apostles of the Elders at Ierusalem and of the whole Church 2. This had the guiding of the holy Ghost as the text witnesseth 3. This laid the Scriptures for their ground vers 15. and the manifest euidence of the worke of the holy Ghost vers 8 which they tooke for direction in their decrees 4. Here was free libertie of disputation without interruption one attentiuely hearing another without by-respect that the truth might take place What is this to Popish Councels Are there any Apostles Admit they freely the whole Church Are they guided by the holy Ghost and by the verity of holy Scriptures Is libertie there granted to euery one to speake freely If they cannot proue these this text serues not their turne Other Scriptures are obiected as Mat. 16. 18. Luk. 10. 16. 1. Tim. 3. 15. All which are fully answered before As for the place in Heb. 13. 17. it is to be vnderstood not simply but that Teachers are to be obeyed as farre-forth as they doe teach the truth and command what God prescribeth XVI Proposition Whether the Church of Rome be the Catholike Church Confuted by their owne Bible I. IT is so farre from making it the Catholike Church as it no where doth giue it the name of a Church as it doth Corinth chap. 1. Gal. chap. 1. Ephesus Reu. 2. 1. Acts 20. 28. 1. Tim. 3. 15. and so other Churches But no where is this title giuen to Rome Note it well II. It telleth vs that the Faith of Saints at Rome was renowned in the whole World Rom. 1. 8. but not that their Church was spred into all the World Neither saith it that the Faith so commended came out from thence into the World or that it was any other then that which was then in all the World For Rom 1. 5 12 their Bible telleth vs that not from Rome but from Ierusalem it came both to Rome and into other places of the World Ierusalem was the Mother and Head Church and not Rome And of those in Rome it saith Among whom ye are called Rom. 1. 6. so were they not the Vniuersall Church but one particular among the rest which together made vp the whole Church III. Their Bible telleth vs that the Church at Ierusalem was planted by Christ and by his twelue Apostles with whom were the 70. Disciples such Teachers as no other Church euer had at once The Church of Antioch Corinth Ephesus and other moe were planted by the Apostles as we learne from their owne Bible But who first taught at Rome it shewes vs not not Peter I am sure IIII. Their Bible doth at least equall other Churches with it if not preferre them before it 1. In giuing the name of Church to other and not to it for there is mention of Saints at Rome but not of the Church at Rome The title they had not giuen to them 2. It plainely telleth vs that other Churches were first planted by the Apostles but mentioneth not the planting of it by any of them 3. In highly praising of other Churches as the Corinthians for being enriched with all vtterance and all knowledge for comming behind in no gift 1. Cor. 1. 5 7. and for being partakers of the sufferings of Christ 2. Cor. 1. 7. So the Ephesians which Church he calleth the Church of the liuing God the Pillar and ground of truth 1. Tim. 3. 15. and the beleeuers there to be fellow-Citizens with the Saints and of the houshold of God built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe Corner-stone in whom they wer builded together for an habitation of God through the Spirit Eph. 2. 19 20 22. If our Romanists had any such testimony how would they boast Great commendations are giuen to
the Church at Colosse Col. 1. 4 6. for their stedfast faith loue and fruit of the Gospell and for their order which the Apostle ioyed to behold cha 2. 5. What shal I speak of the praises of the 1. Thes 1. 3 6. 2. 13 14. 3. 6. 4. 10. 2. Thes 1. 3 4. 2. 13. Thessalonians for their worke of Faith growing exceedingly their labour of loue their patience of hope their abounding in charitie being followers of the Apostles and the Churches of God in Iury receiuing the Word of God as the Word of God in much tribulation with ioy of the holy Ghost To which prayses the beleeuers at Rome did not then attaine though they had their prayses and those great too Rom. 15. 14. but not comparable with those Churches Lastly in shewing how the Apostles honoured some other Churches by their writings As Corinth by two Epistles so Ephesus by one from Saint Paul by another from Saint Iohn Reuel 2. 1. who wrote to that Church in the first place the heauenly booke of the Reuelation in like sort were two written to the Thessalonians and but one to Rome 5. It is cleare by their own Bible that Peter whō they claime falsely for their first Pope wrote two Epistles which are called Catholike but neither of them was written to Rome as the Catholike Church neither maketh he any mention of it And S. Paul writeth to the Saints at Rome as to a particular company and not as any Head-Church before and aboue other The Thessalonians are commended for being followers of the Churches of God in Iudea but not for following those at Rome to whom when Saint Paul wrote hee saith Rom. 1. 6. that they were called among others that in other Nations were called but it is not said aboue other Nations 6. Their Bible telleth vs that S. Paul wrote his Epistle to them that were in Rome called Saints and beloued of God so that they were within that City or there-about but the Catholike Church was then dispersed for the Gospell at that time had gone into all the World and was preached to euery creature vnder Heauen Col. 1. 6 23. In their Bible is mention Acts 2. made of thirtie Kingdomes and Countries ten Ilands and almost three score famous Cities out of Iury in and amongst the Gentiles where the Gospell had been preached among whom Rome was but one and had obteined at the most praises common with other Churches Their titles were Saints Rom. 1. 7. beloued of God also brethren Rom. 10. 1. and 12. 1. and 15. 14 30. Their faith the same that was among all Nations Rom. 1. 5. called the common Faith vers 12. and therefore spoken of throughout the whole World vers 8. Their obedience was published to euery place Rom. 16. 19. Not for that their Faith and obedience did surpasse others for the words are deliuered barely your faith your obedience not with prayses as the Faith and obedience of the Colossians and Thessalonians accompanied with loue and aboundant charity with patience and ioy of the holy Ghost in great afflictions and so forth but for that Rome was the sease of the Empire and the publishing of their faith and obedience might bee a meanes to draw on others which dwelt in other places Contraried by Antiquitie We may reade that the chiefe of the Church of Rome was but at first a Bishop and his Church but a Drocesan Church Then hee became an Archbishop and so his Church but a Prouinciall Church After he got to be a Patriarch and so his Church but Patriarchall as some other were then equall with him as that of Antioch Alexandria Ierusalem and Constantinople All this time he was no Vniuersall Bishop till bloody Phocas gaue him that title and so his Church not Vniuersall till she also became the great whore and so might well be common the kings of the earth committing fornication with her as was foretold Reuel 17. It is said that Athanasius as Liberius confesseth was separated Epist ad Vrsac Valent. in Baron Annal. to 3. Ann. 357. n◠44. from the communion of the Church of Rome But may we iudge so holy a man and so valiant a Champion for the truth to be therefore separated from the Catholicke Church Polycrates and the Easterne Churches did not condiscend to the Church of Rome in the keeping of Easter did they therefore dissent from the Catholicke Church who was he in those dayes that had so much as a dreame thereof S. Ierome in Catal. Fortunat. reproueth the custome of the Church of Rome and Epist ad Euagr. he preferreth the custome of the Catholicke Church he held not Rome then the Catholicke Church but distinguisheth them asunder one from another The title of Catholicke was long before it came to be added to the Church and when it was vsed many Churches were so called The Romane Church then was not the Catholicke Church Gainesayd by some of their owne Aeneas Syluius who was Pope writeth That before the Epist 30 1. Councell of Nice small respect was had to the Church of Rome Now it cannot be imagined that all the time before the learned Fathers and holy Martyrs should be said to haue had small respect to the Catholicke Church the mother of euery particular Church because they had small respect to the Church of Rome If Aeneas Syluius saith true then was not Rome held the Catholike Church of those who so smally respected her Pighius lib. 6. ca. 3. de Eccl. Hierarch saith Who did euer yet by the Church of Rome vnderstand the Vniuersall Church He then at that time had not learned this point to hold the Church of Rome for the Catholicke Church Francisc Picus Theorem 13. saith The Church of Rome is a particular Church The obiected Scriptures answered Psal 2. 8. Aske of me and I will giue thee the heathen for thine inheritance c. Luk. 1 33 He shall reigne ouer the house of Iacob for euer and of his kingdome there shall be no end Answ Who is read in Scripture but knoweth these to be spoken of Christs Kingdome and not of the Popes iurisdiction Where is here Pope or Rome expressed But the Gagger proueth hereby the Church of Christ Catholicke which we acknowledge But saith he None of these promises haue beene so much verified as they haue beene in the Church of Rome and therefore is she onely the Catholicke Church In that he saith Not so much verified as of Rome he grants it to haue beene verified of other Churches though not so much he cannot therefore from a higher degree conclude that she is onely the Church whereof the promises are made The words are spoken of Christs Kingdom in plain termes expressed And is his Kingdome now become the Romish Iurisdiction onely His Kingdome after he assumed our nature began before the Church of Rome had a being And can any thinke that Dauid in the Psalme or the Angell speaking the words
to his Mother in Luke did dreame of a Pope-holy Father and his Churches iurisdiction Christs Kingdome was not nor is not of this world Ioh. 18. 36. but the Popes is therefore he vndertakes to be chiefe Iudge to diuide inheritances and to dispose of kingdomes which Christ refused to intermeddle in Luk. 12. 14. Moreouer his Kingdome should extend to the vttermost parts of the earth but so did neuer Romes Iurisdiction Many Christian Churches neuer subiected themselues to her many farre remote know her not nor her Pope whether a man or a woman Pope Ioane Lastly The Romish Church cannot be Christs Kingdome for that the Pope is Antichrist whose character set forth in the Scripture he seemeth so liuely to expresse that his best abetters cannot free him of that title For my part I haue laid the dogge so neere his doore that I hope hee and his Parasites See also the Answer of B. Downame vnto Leon. Lessius de Antichristo cannot beat him away See more in my poore labours vpon the Reuelation Coloss 1. 5 6. Yee heard before in the word of the truth of the Gospell which is come vnto you as it is in all the world and bringeth forth fruit c. But saith the Gagger No faith or Gospell hath or is so dilated in all the world nor hath fructified as the faith of the Romane Church hath done Answ 1. Where is in the Text Rome or the Romish Church Secondly by saying no faith or Gospell hath or is so dilated speaking in the time past and present hee playeth the deceitfull Merchant by making two different things one 1. For by the time past and most ancient must bee meant the faith and Gospell in the Church planted in other places as well as at Rome in the Apostles dayes of which this place of the Colossians speaketh and by the time present is vnderstood the faith and profession of the now Romish Church greatly differing from that which the Apostle commended then as before is manifested out of the Epistle to the Romanes Thirdly in that he saith no faith meaning this present faith for which hee onely striueth hath not been nor is so dilated in all the world fructified and growne is not true For first the true faith beginning at Ierusalem went farther being preached to euery creature vnder Heauen Col. 1. 6 23. Secondly this our present faith the very same with that Ancient faith as I See my Booke Looke beyond Luther haue proued is dilated fructified and growne more then theirs It is in both the East and West Indies it is in more Kingdomes in Europe then the Pope hath full iurisdiction in as in England Scotland with all the adiacent Ilands belonging to both Kingdomes which bee many in Ireland in Denmarke Norway Sweden Poland Lapland and in other Countreys vnder those Kings in Pomeraine in the Low Countreys in Dukedomes Princedomes and in other places in Germany Besides that it is in France and some other places of the Popes Iurisdiction So that for spaciousnesse wee be little behinde Rome Hereto are to bee added the Russian Greeke and Abyssine Churches as large as the European In those the Papacie is either vtterly vnknowne or abhorred as vehemently as by vs. Thirdly the faith and vnbeliefe of the Mahumetane Religion is beyond the Romish present faith Therefore as the Text helpeth him not so his boasting is vaine and false Rom. 1. 8. I thanke my God through Iesus Christ for you all that your faith is spoken of throughout the whole world The Gagger hauing cited this place saith that Saint Paul in expresse termes calleth the faith of the whole world or Catholike faith The faith of the Romanes that is to say of the Romane Church Therefore it is onely the Catholike Church Answ 1. Note here that hee concludeth the Catholikenesse from the faith of the Church where therefore that is which then was commended must needs bee the Catholike Church holding the Catholike faith as we doe Secondly but what is this to the Romish Church now For their present faith is not that which Paul commended then This should they proue Is this good reasoning Such a mans word was of singular credit formerly with euery man Ergo it is so still when hee is growne Bankerupt Ierusalem was the ioy of the whole earth ergo it is so still Let this Gagger proue their faith now the same with that then else this place will doe them no good but rather vpbraideth their Apostasie 3. In this application of the words hee erreth grosly or rather if it be not his error through ignorance then it is wicked deceite and so worse in calling it the faith of the Church of Rome as if originally it had flowed from thence and gone out thence into the world when Saint Paul mentioneth not any going forth of this Faith from thence but that it was spoken of which is to be vnderstood of their receiuing of it as it was receiued of other Nations as is euident in Rom. 1. 5 6. where Paul speakes of the Faith among all nations among whom saith he they were called So as those at Rome were partakers with others of the common faith preached in the world and not otherwise beholden to Rome for their faith as this Gagger would insinuate to his credulous Schollers This text therefore makes Rome no more the Catholicke Church then Corinth Philippi Tessalonica c. which had receiued the same faith though their receiuing of it was not perhaps so much spoken of for the reasons afore alleadged XVII Proposition That the Church of Rome hath euer beene in perfect vnity within it selfe Confuted by their owne Bible FOr euen in the Apostles dayes when Saint Paul wrote his Epistles there were in the Romane Church some which then made dissentions and scandals contrary to the doctrine which they had learned which serued not Christ our Lord but their owne bellies Rom. 16 17 18. as yet they now doe at Rome There were vncharitable contentions and iudging of one another about things in themselues indifferent about eating and not eating as also about superstitious obseruing of dayes Rom. 14. in and about which two things a great deale of their Religion consists to this day And if shee hath beene in such vnity alwaies within her selfe how is it happened that she is become the great Whore Reu. 17. and that her Head the Pope is become that Man of Sinne 2. Thes 2. and that Antichrist the beast like a Lambe which speaketh as the Dragon Reu. 13 Contraried by Antiquity I. There is no vnity betweene the Popes and Peter whom they make their Predecessor See for this Catal. Test verit pa. 27. 62 c. Saint Peters life and the Popes compared Saint Peters Doctrine in his Epistles and the Popes Decrees together II. Not betweene Pope and Pope Not in iudgement for Martin the fift held with the Councell of Constance and Eugenius the fourth with Ferrara and Florence against the
one but plurally as to moe Thus 2. Cor. 11. 5. he speakes of great Apostles 2. Cor. 12. 11. of such as were aboue measure Apostles so Rhemists doe translate but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we the chiefe Apostles and Gal. 2. 9. of such as seemed to bee Pillars and namely them Againe these Apostles so great the Chiefe the Pillars among whom was Peter hee doth equall himselfe saying that hee was nothing lesse nor had done nothing lesse then they 2. Cor. 12. 11. and 11. 5. neither added they any thing to him Gal. 2. 6. As touching Peter more particularly Saint Paul resisted him in his face before all Gal. 2. 11 14. did share with him fully in Commission for as Peter was the Apostle of the Circumcision so was Paul of the prepâ—ce or Vncircumcision vers 7. and did compare with him in the effectuall worke of the Ministery vers 8. All which he would not haue done had Peter been the Head of the Church for it had been arrogancy in him Moreouer when he named some of the Apostles as Pillars he mentioneth Iames and giueth him the first place before Peter belike forgetting Peters Headship Lastly when Saint Paul had fit occasion offered to speake if euer of Saint Peters Headship 1. Cor. 1. 12. when some held of Paul himselfe some of Apollor some of Cephas he speaketh not one word thereof as not knowing nor acknowledging any such primacy in Peter for had he knowne it at all much more to haue been such an essentiall point of Religion as Papists make it he would vndoubtedly haue taught it But neither hee not any other Apostle loue go of any such high point as the Papists since haue forged to gull the World withall V. None of the foure Euangelists nor Saint Luke when hee wrote the Acts knew of any such dignitie for they neuer write of him as the Head of the Church They name him but as they doe the rest calling him Simon or Simon Beter without any title of eminency aboue other VI. The Church in the Apostles dayes know not of any such honour to belong vnto him for some did call him to an account of his doings Act. 11. 2 3. neither did they yeeld him any such principalitie The Corinthians of whom some equalled Paul and others Apollâ—s with him had not yet learned this note aboue Ela. VII And lastly it is also cleare by their owne Bible that Peter himselfe knew of to Much supreme authoritie for first he went at the other Apostles sending of him Act. 8. 14. Secondly he gaue to the Church an account of his proceeding when they found fault with him Act. 11. 2 3. Thirdly he gaue to Saint Paul the right hand of sooretie or fellowship Gal. 2. 9. Fourthly being openly rebuked he submitted thereto vers 11. Fifthly he was not so much as President of the Councell at Ierusalem Act. 15. Sixthly he neuer vndertooke matters of the Church of his owne head or by his sole authoritie In teaching the necessitie of electing another Apostle not he but they to wit the men then assembled appointed two vpoÌ„ whom the lots were to be cast Act. 1. 23. In ordaining Deacons the twelue Apostles gaue their aduice together and imposed their hands vpoÌ„ them Act. 6. 2 6. No speciall mention of Peter aboue before or alone from the rest Seuenthly he in his Epistles stileth himselfe by the title of an Apostle 1. Pet. 1. 1. and no higher Neither doth he in either of his Epistles expresse any signe or token of any other authority but rather the cleane contrary first by equalling himselfe to others his inferiours calling himselfe a fellow-Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 5. 1. yet neuer the Seruant of Seruants the stile of cursed Cham fit for the Pope By forbidding others to Lord it ouer Gods heritage 1. Pet. 5. 3. By appropriating to Christ the title of Prince of Pastors vers 4. which now they that pretend to be Saint Peters heytes shame not to arrogate to themselues So farre is he from dreaming of an vniuersall Headship And lastly we find not that hee euer vsed this authoritie of Headship which if it had been laid vpon him by Christ he ought to haue done yea and he would haue exercised it For what Christ imposed vpon him hee performed As to preach the Gospell Mark 16. 16. to doe the office of an Apostle Luk. 6. 13. to worke Miracles Matth. 10. to be a witnesse of Christ Act. 1. 8. These and other such offices he performed and the other hee would haue done had any such dignitie been bestowed vpon him Contraried by Antiquitie For as before is shewed Cyprian Ierome Origen Ambrose Augustine and also Chrysostome in Matth. and in Gal. 2. make On Mat. 16. tract 1. all the Apostles like equall with Peter Austin de verbis Dom. ser 13. maketh Christ the Rocke and not Peter but Peter to be established vpon the Rocke in Concion ad Catechum ca. 12. in his retractions li. 1. ca. 21. Hilary de Trinit l. 2. makes Christ the Rocke confessed by Peter Ierome in Lucam ca. 16. telleth vs that the Rocke was Christ The Fathers iudgement concerning the Keyes giuen to all the Apostles is set downe before Sea more Austin de doct li. 1. ca. 18. Firmilian epist 75. inter epist Cyprian Chrysost in Act. ca. 1. in Galat. ca 1. And touching the exhortation of Christ to Peter to feed his Lambes Cyprian de vnitate Ecclesiae saith The Flock of Christ was but one which all the Apostles fed with one consent August de pastoribus They were many Apostles and yet it is said to one Feed my Lambes because all good Pastors are one and in one they feed Christ feedeth Also de agone Christiano ca. 30. When Christ saith to Peter Louest thou me Feed my sheepe he saith the same to all Cyril speaking of the place in Iohn Chap. 21. 17. telleth vs that Christs thrice asking Louest thou me was to draw so many answers from him according to his thrice denying of him and the charge to feed his Lambes was the renewing vnto him the dignitie of Apostleship hee saith not Headship for that by his deniall it might haue been thought he had weakened it As for the name of Head of the Church which of the Fathers giueth it to Peter A title too high for man which is proper onely to Iesus Christ Gainesaid by Popes and others their owne men Eutychianus Bishop of Rome in Epist There is but one immoueable Foundation one happy Rocke of Faith confirmed by Peters mouth Thou art Christ the Sonne of the liuing God The Interlineall Glosse vpon the Rocke that is to say vpon Christ in whom Peter beleeueth The Common Glosse Thou art Peter but thou art so of me who am the Rocke Lyra Haymo Hugo Cardinalis Cardinal de Aliaco and Ferus on this place of Matthew say that Christ is the Rocke Concerning the Keyes Anselmus on Matth. 16. saith
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.
yea glorying as if we had in possession that which we expect to haue and neuer confoundeth nor maketh vs ashamed that is faileth vs not of that which wee looke for but wee finde surely what hope expecteth then much more are wee made confident by faith it selfe and particularly assured of that which God hath promised euen remission of sinnes and eternall saluation seeing hope is the fruit of faith Contraried by Antiquitie Tertul. in lib. de Baptis Faith saith hee hath safe securitie of saluation Cyprian de Mortal God hath promised vnto thee when thou departest out of this world immortalitie and eternity and doest thou doubt thereof This were not to know God this is to offend Christ the Master of Beleeuers with the sinne of vnbeliefe this is for a man being in the house of faith to be without faith Ambros in Psal 118. Serm. 7. pag. 641. saith The iust man knoweth that eternall life is laid vp for him Austin on Psal 149. There is a kinde of glorying in the conscience when thou knowest thy faith to bee sincere thy hope certaine and thy loue without dissembling And Tom. 2. de verbis Domini Serm. 28. All thy sinnes are forgiuen thee Thou art made a good sonne of an euill seruant Therefore presume thou not of thy working but of the grace of Christ for saith the Apostle Ye are saued by grace Here therefore is not arrogancie but faith to make knowne what thou hast receiued is not pride but deuotion Hilary in Matth. Can. 5. The Lord will haue vs hope for the kingdome of heauen without any doubting for otherwise there is no iustification of faith if faith it selfe be vncertaine Fulgentius lib. 1. de pradest ad Monimum The iust liuing by faith saith confidently I beleeue to see the goodnesse of the Lord in the land of the liuing Macarius hom 17. Although speaking of the godly they are not yet entred into the whole inheritance prepared for them in the world to come yet through the earnest which they now receiue they are as certaine of it as if they were already crowned and raigning Bernard in Epist 190. ad Innocent PP If faith wauer then is our faith in vaine and our Martyrs were fooles to suffer such bitter things for vncertaine rewards And a little after he saith citing Austin for it That faith is not held of him that hath it in his heart to be there by coniecture or in opinion but by certaine knowledge the conscience giuing witnesse thereto Gainesaid by their owne men The Diuines of Collen say That we are iustified by faith as Antididagm Colon. pag. 29. by the apprehending cause such a faith as without all doubting assureth vs of the pardon of our sinnes through Christ The same Diuines in Enchirid. Concil Colon. tit de iustif cap. Non habes ergo confesse this for truth that to a mans iustification it is required that he certainly beleeue not onely in general that they which truely repent haue their sinnes forgiuen them by Christ but that his own selfe hath also forgiuenesse through Christ by faith Now if faith can assure vs certainly and without doubting of our iustification and remission of sinnes then so it can assure vs of life euerlasting Bishop Fisher in opuscul de fide misericord axiom 10. saith that if we will enter into heauen we must not come with a double heart or wauering faith but with that which is altogether without doubting and most certaine Ioh. Bacon Catharin cited by Perer in Rom. 8. D. 7. Num. 27. 30. select disput Tom. 2. affirme that the knowledge of faith is equall in certainty and farie aboue and more certaine then all other knowledges Isengren pro Concil Trid. de certit grat pag. 217. saith that their Diuines all the chiefest which hee had read for that purpose though they did not allow a man to be altogether secure and free from all care heedfulnesse yet with one voice teach that we must not tremble or mistrust but haue a firme hope and certaine confidence and saith further that this is the doctrine of all the Schoolemen and Fathers since the Apostles Scotus 3. D. 23. pag. 46. As I beleeue God is three in person and one in essence so doe I also beleeue my selfe to haue faith infused whereby I beleeue this Bannes in Thom. 22. Euery one that beleeueth seeth he doth beleeue Medina 1. 2. q. 112. Art 5. Caietan ibid. and Bannes too dare affirme that a Christian man by the infallible certaintie of faith which cannot be deceiued certainly knoweth himselfe to haue supernaturall faith Dom. Soto Apol. cap. 2. holdeth that a man may attaine to that certainty of his owne grace that he may without all doubting be as sure thereof as he is that there is a Citie called Rome See diuers other testimonies cited at large by Doctor White In his way to the true Church Digres 43. Num. 9. 10. wherehe sheweth that such as will not allow the certainty of faith yet hold sure and firme certainty of hope as excludeth all doubtfulnesse touching remission of sinnes And can they thus allow it in hope which is but a fruit of faith and hath all it firme and sure certainly from faith and not admit it in faith it in saith it selfe This is nothing but wretched peruersenesse of spirit against the cleere light of truth Before I come to the obiected Scriptures some things are needfull to be knowne both more cleerely to shew that which we hold that we may not be mistaken as also to helpe to the better answering of such places as be brought forth against this particular assurance of a mans saluation First that this iustifying sauing and applicatiue faith comprehending in it both historicall and temporarie faith is euer accompanied with other graces of Gods Spirit as with knowledge 2. Cor. 4. 13 14. and 5. 1 6. with hope 1. Pet. 1. 21. with Loue and Charitie Gal. 5. 6. Ephes 6. 23. 2. Tim. 1. 14. 1. Thes 5. 8. 2. Thes 3. 6. with holinesse and sanctification Iude vers 20. 2. Thes 2. 13. with puritie of heart 1. Tim. 1. 5. Act. 15. 9. with a good conscience 1. Tim. 1. 5 19. ioy Phil. 1. 25. with obedience Reu. 14. 13. with good workes Iam. 2. 22. Heb. 11. with open profession 2. Cor. 4. 13. Act. 4. 20. Rom. 10. 10. with Prayer Iam. 1. 6. and 5. 15. Iude verse 20. Rom. 10. 14. with godly sorrow feare holy reuenge on a mans selfe 1. Cor. 7. 11. with patience in aduersitie Iam. 1. 3. 2. Thes 1. 4. Heb. 6. 12. Reuel 13. 10. and with many other vertues 1. Cor. 7. 11. 2. Pet. 1. 5 6 7. 2. Tim. 2. 22. and 3. 10. 1. Tim. 4. 12. Reuel 2. 19. 1. Cor. 6. 11. So that such as haue this faith are no Solifidians as our Aduersaries please in malice to call vs. Secondly that the graces haue their proper operations which this faith doth not hinder but rather they