such as have the guiding and teaching of others deeper knowledg of Gods word and mysteries is given then to the common people as also to Christians generally that which was not given to the obstinate Jewes which makes nothing from a total exemption of them from ignorance if it did much more would that place of St. John 1. Ep. 2. cap. 27. where 't is said The anointing which ye have received of him abideth in you and ye need not that any man teach you but as the same anointing teacheth you of all things c. Prove such an exemption for private Christians and so lay a foundation for their infallibilitie which would derogate from the Honour of his Holiness of Rome 2. It is most evident that the Disciples of Christ to whom these words were spoken had ignorance in them and that of such things as were needful to be known See Mark 9.31.32 Luk. 9.45 Joh. 12.16 viz. the Death and Resurrection of Christ c. 2. Aagainst Darkness you urge Matth. 6. but 't is Matth. 5.14 You are the light of the world Ans 1. If you mean that the Apostles and their Successors are so light that they have no darkness in them you are no better then a blasphemer for it 's said of God and cannot be spoken of any other God is light and in him is no darkness at all 1 Jâ—h 1.5 Aug. in Ps 10. 2. S. Augustine alluding to this place compares the Church to the Moon which you know hath her dark spots though the Sun to which Christ is somtimes compared be altogether transparent and bright 3. They are called a light not so much in regard of their inward qualification Lyran. in Mat. 5.14 as of their office which is to instruct and direct others in their way as Gregory Burgensis and Cyranâ—s note 4. Learned Cameron conceives that this is spoken of the Apostles as Apostles which is probable because our Saviour speak to them as related to an Apostolical or Universal charge and thus it proves nothing for your present Church Lastly I fear that whilst your men was writing for inerrability your thoughts were possessed with the Churches visibilitie which your Doctors of Rhemes would prove from hence But then why did you not bring in the next words Ro. 17.3 A City set on a Hill which would more directly with a little variation of number have pointed at your Holy Mother on her seven-headed Beast 3. Against Error and Falshood you urge Joh. 14. I will send unto you the Spirit of truth to remain with you for ever And Isa 62. Thou shalt no more be called forsaken To your former I answer it makes nothing for you for it 's one thing to have the Spirit of Truth to lead into truth and another thing to have it making us infallible I conceive there are few of your Priests or Jesuites but think themselves to have the Spirit of Truth yet are not infallible Nay private Christians may have this Spirit of truth and by it may be kept from damnable or Soul-ruining error yet who would say they are infallible It 's a groundless distinction of the Rhemists to say That the Spirit for many other causes is given to divers private men and to all good men to sanctification but to teach all truth and to preserve in truth and from error he is promised and performed only to the Church and the chief Governour and General Councils thereof The contrary to this is affirmed by themselves in another place Joh. 17.17 saying Christ prayeth that the Apostles their Successors and all that shall be of their belief may be sanctified in truth i. e. may have the Spirit of truth and be freed from error The Spirit then may be had and yet inerrability be wanting to a person To your other Text It seems to be put in to make up a number of Texts not of Proofs I believe you neither considered Text nor Context when you brought it in I profess I cannot see the least shadow of proof in it for the Churches infallibilitie it being spoken to the Jewes in regard of their desolations and therefore contains a promise of Gods returning with mercie and loving kindness which was suitable for their comfort in their low condition 4. Against Weakness you urge 1 Tim. 3. She is the Pillar and ground of truth And Mat. 16. Hell Gates shall not prevail against her To the former I answer 1. If any particular Church be here spoken of it is not the Roman but the Church of Ephesus where Timothy governed which by your own confessions might err 2. The words may be refer'd to what follows It 's not said expresly She is the Pillar c. as you abusively read it Cameron doth refer them to the next verse and gives divers reasons why they should be so refer'd Verba ista Columna c. sunt conjungenda cum sequentibus ratio 1. Alioqui erit Oratio Apostoli hiulca suspensa si legamus Domus Dei columna fundamentum veritatis sine controversia c. est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non coherent ista 2 Non solet Apostolus novi Argumenti tractionem inchoâ—re à conjunctione 3. Haec est usitatissima formula inter Judaeos quum quis profitetur se traditurum praecipua dogmata Religionis ut illud pronunciat columnam esse fundamentum veritatis vel sapientiae quod traditurus est Et solent Apostoli uti phrasibus receptis in ecclesia judaica sed accommodatis ad rem quam agunt Cameto shewing amongst other things that this was a manner of speech which the Jews did frequently use when they delivered some main and principal points of Faith And hereunto the Apostle Paul who was well versed in the customes of the Jewish Rabbies being now to deliver the main points of our Faith concerning Jesus Christ might well allude If we take it thus it 's not the Church but the truth it self especially those principal points of Religion mentioned in the next verses Thus Irenaeus saith That the Gospel which was preached by the Apostles was afterwards by the will of God delivered to us in writing Fundamentum columnam fidei nostrae futurum that it might be a ground and Pillar of our Faith 3. Supposing it be spoken of the Church Iten advers haeres lib. 3. c. 1. init yet this is 1. In regard of the Word of God which is preached and continued in the Church if God remove his Word from a Church as from the Churches of Asia c. that Church ceaseth to be a Pillar and ground of truth 2. In regard of true Believeers who are truly the house of the living God and adhere to the Word of God others are not De compage domus they are not of the House Augustine hath a notable saying to this purpose Aug. praefat in Ps 47. he tells us the Church consists of Saints such whose names are
written in heaven stedfast ones hear saith he and acknowledg that this Church in the Apostolical Epistles is called a foundation 3. In regard of the first Christians and Ministers not succeeding Churches unless in such regards as I shall shew hereafter the Apostle speaks in the Present tense The authoritie of the Primitive Church is greater then of the present Churches There is a clear testimonie and much to our present purpose in your Lovain Doctor Driedo Dried lib. de dogm variâ—s who acknowledges that the Primitive Church was of greater authoritie in teaching and delivering Doctrines of Faith then the present Church because of the Apostles qui â—cclsiae illius columneae Gersom de vita spirituali animae f. 61. R. who being Pillars of that Church were eye-witnesses of that which they taught Thus Gersom expounding that Speech of Augustine you much glory in non crederem Evangelio and I had not believed the Gospel unless the authority of the Church had compelled me thereto saith he taking Church there for the Primitive Congregation of the faithful who saw and heard Christ and were his witnesses Suppose we grant this Church was the Pillar and ground of Truth in your sense what would your present Apostatized Roman Church gaine by hat Your Prelates are no such Pillars as the Atostles nor your Church such a foundation of truth as theirs Lastly supposing it were meant of the present Churches particularly of the Roman It 's being called the Pillar and ground of Truth doth not prove it's infallibilitie James Cephas Gal. 2.9 and John were Pillars yet who would infer from thence that they were infallible Gersom is by one call'd Constantiensis Concilii columnam a Pillar of the Council of Constance yet he was not thought infallible All that can be proved from these titles is this that God makes use of the Church both Pastors and faithful people according to their places to hold forth and preserve the truth which is accomplishhd in every particular Church so long as it continues a true Church of Christ but this doth not exempt it from ceasing to be a true Church or from erring Thus it may truly be said of the Churches of Asia and of Rome that while they continued true Churches of Christ they held forth and preserved Gods truth but neither this nor those were exempt from erring Adam in the state of Innocencie might have been truly called the Pillar and ground of truth and goodness holiness and righteousness yet Adam was created with a posse errare a possibilitie of erring as we know by woful experience Your other text is Matth. 16. I answer 1. By Church we are to understand true Believers Augustine expounds this place by Matth. 7.24.25 Aug. de unit eccles c. 18. See Lyran These cannot be finally prevailed against by the Gates of Hell There will be a number of true Believers and these visible let the Devil and his Instruments do what they can 2. By Hell Gates the Fathers understand persecutions and sins and will you say that the members of the true Church cannot be persecuted nor tempted to sin the contrarie is undeniable 3. It s one thing for Hell Gates to wound us and cause us to shrink another thing to overcome us utterly our weakness lays us open to blows and wounds such weakness was in Peter and the rest of the Apostles who denied or forsook Christ such weakness was in your Pope Liberius when he subscribed to the Arian Heresie Though God doth alwayes strengthen his servants against total Apostacie 4. Tell me Sir suppose I had brought this place to prove the certainty of the Saints perseverance would you have been perswaded that they could not err so much as in the least truth or fall into the least sin 3. Arg. Your third Argument is taken from Christs promise of his presence Matth. 28. I am with you alwayos to the end of the world Ans 1. This promise is made to all the Apostles and their Successors Pag. 15. and therefore if it proved infallibilitie for any it would be for the Apostles Successors in other Churches as well as Rome which is not harmonious musick to Popish ears 2. It s made to the Successors of the Apostles as imployed about the ministerial acts of teaching and baptizing and therefore if it proved infallibilitie the Pope must part with a priviledg you ascribe only to him 3. What is more promised here then Joh. 14.23 where Christ promiseth his presence and abode with private Christians even such as love him and keep his word whom you account not unerrable 4. There are three things contained in this promise a threefold effect of Christs presence with the successes of the Apostles 1. His special support and assistance for the discharge of their duties Thus Chrysostome saith Quia magna eis injunxerat c because he had laid a great task upon them to comfort them he saith Chrysost Hom. 91. in Matth. Behold I am with you c. q. d. lest you should complain that your work is difficult I will be with you who make all things light 2. His protection of them that there shall never cease a Succession of Pastors in the Church to the end of the world Ephes 4.11.12.13.14 3. Ordinarie illumination and direction I say ordinarie to distinguish it from that extraordinarie illumination which the Apostles had and which was suitable for them by whom the Scriptures were written and the Churches first founded but is ceased with them so as Gods Timothies must give themselves to reading meditation c. which the Apostles were not tyed unto Hereupon your inferences fall to the ground in that you say Either Christ was not of power to keep his Church from strayings or that he wanted fidelity to make good his word Christs power is larger then his will or promise and therefore sufficient to perform what he promised Nor is there any defect in his fidelitie whatsoever he hath promised he will perform it to his Church but he never promised her inerrabilitie she is not therefore to expect it from him 4. Arg. Your fourth Argument is in these words The certaintie Divine Faith requires to be built on is a further evidence of the Churches infallibilitie ibid. for how is it possible Faith can be certain if the Church that is to ascertain it be uncertain and fallible The Argument is reducible to this form That which Divine Faith doth build upon must be certain and infallible else Faith it self could not be certain but it 's the Church that â—ivine Faith doth build upon therefore the Church must be certain and infallible Your major I easily grant but deny your minor Proposition which being only questionable you should have brought some proof for it as well as for the other which no man doubts of but it hath been observed to be the practise of Jesuites Probare concessa leviter pertransire dubitata whom you are pleased to imitate
The reasons of my denial are these 1. It s the priviledg of the Word of God written or the Scripture to be the ground of Faith These things are written that ye might believe Joh. 20. ult i. e. that your Faith might have a certain foundation revelations or traditions being more uncertain and easily pretended where they have no existence or being Compare with this 2 Pet. 1.18.19 Ye have a more sure word of Prophecie that is In quo magis confirmetur auditor whereby the hearer may be more confirmed So that the word is more sure and that to us inasmuch as we are thereby more confirmed Hence it is that our Saviour sends his hearers to the Scriptures that therein they might finde what they have to believe Joh. 5.39 So doth the Prophet Isa 8.20 and Abraham in the parable Luk. 16.29 which your Lyranus comments thus upon Lyran. in Luk. 1 is 29. Habent Moysen c. they have Moyses who taught moral actions and the Prophets who delivered mysteries of Faith and these suffice to salvation therefore it follows let them hear them This was the measure of the Apostles preaching and faith Act. 26.22 Act. 17.10.11 By this the Bereans tryed the truth of the Apostles preaching and for its conformity thereto Annot. of Divines on the Text. did receive it into their belief 't is said therefore many of them believed i. e. because of the testimony of the Scriptures So that we may truly say that if the Apostles had preached any thing beside or contrary to Scripture the Bereans would not have believed their preaching and the Apostle himself would have justified them herein Gal. 1.8.9 On which Text Augustine hath this note Qui praeter greditur Aug. apud Lyran. in c. He that goes beside the rule of Faith doth not walk in the way but departs from it Neither would the Apostle himself have us found our hope on him but on that truth which he declared That which was spoken by him was better then he by whom it was spoken From whence what can be more clearly infer'd then that 1. The Word of God preached is the rule of Faith And 2. That faith is not resolved into persons preaching the truth but into the truth preached by them contrarie to both which is your minor Proposition 2. Ans Supposing it true that the Church must be the ground of Faith yet I affirme that this is not yours or any other present Church but only the Primitive Church which as I have already shewed is of greater authority then the present Church which is in a kind grounded upon the Apostolike Church or that Church which contains the Prophets Apostles c. All succeeding Churches are built upon the foundation of the Apostles and Prophets whose testimony because of their visible converse with God and Christ becomes efficax ad credendum effectual for the grounding of Faith It s observeable that whereas Abraham might have told the rich man that his Brethren had a present Church to hearken to yet he only mentions Moses and the Prophets 2. I affirm that if your Church be a foundation of Faith yet this would not be a Divine but only an humane Faith And indeed this is the very reason why your Doctors commonly held that Faith is ultimately resolved upon God himself revealing the truth as Azorius observes because Divine Faith must be resolved into a Divine testimony which the testimony of the Church is not and they prove it by divers arguments especially by foure which I have transcribed out of Azorius And though he do not altogether adhere to their opinion Ratio 1. Ecclesiae testimonium est quidem divinum sed participatione non per se sua naturâ at Dei testimonium est divinum per se suâ naturâ fides divina resolvi debet in testimonium quod sit per se non autem participatione divinum 2. Quae sunt fidei revelatione Divinâ non naturae lumine sunt patefacta at Deus est qui revelat ac pandit res fidei non ecclesia 3. In Angelis Prophetis Apostolis caeteris Librorum Cananicorum Scriptoribus fides non resolvebat in ecclesiae testimonium sed in Deum per se pro xime revelantem at fides nostra est ejusdem speciei cujus fui illa Ergo in eandem rationem credendi reducitur 4. Quamvis ecclesia sit testis non tamen Condit aliquem articulum fidei sed declarat explicat quae sunt fidei c. Azor. Instit Moral Parl. 2. l. 5. c. 24. q. 2. but allows somthing to the Church yet he acknowledges that it 's ex accidenti by accident that our Faith is resolved into the Churches authority Again 2. Many learned Papists believe and teach that it 's onely an humane Faith whereby we believe that this or the other Pope is Peters Successor and Christs Vicar on earth because it depends on this Proposition that this or the other Pope is orderly and Canonically chosen to the Popedome which is also objected against General Councils Now how can we believe a Popes Decrees for a Divine Faith when it s onely an humane Faith whereby we believe that he is Pope or Peters Successor Becanus clearly resolves That if any stay in the resolution of the Church and ascend not to the Scripture his assent who believes because of the authority of the Church is not an assent of Theological Faith but of an other inferiour order viz. that which Scotus calls an acquired Faith and saith is only conceived by the Churches testimony which indeed is nothing else but an human faith for its such a Faith whereby we believe one that may both be deceived himself and may deceive us although we believe that he will not deceive us Sot lib. 2. de Nat. grat c. 7. Hereupon Sotus acknowledgeth of him that he held the authoritie of the Church to be only humane than which what can be more contradictory to your assertion 3. Ans I grant that the testimony of the Church is an external motive to belief as is also consent of people conformitie of the things believed to natural light accomplishment of Prophecies Miracles Gods Judgments against the Enemies of Truth c. The testimonie of the woman of Samaria was an external motive to the Samaritanes belief not the formal cause of it so the preaching of Godly Ministers is a means whereby men are brought to believe yet you will not conclude that Faith is built on them and they infallible It is the Church by which as a means not for which as the formal ground we do believe Your fifth Argument is taken from the Churches composure and nature 5. Arg. p. 18. 16. in these words Look on the Churches composure and nature and her strength will appear yet more by reason she is framed and made up of men Gen. 22. dispersed and spread over the world Act. 1. who
capacity of our condition is not sufficient to denominate or render the subject it is in perfect or an exact keeper of the Law of God If a debter owe twenty pound and hath but five pound which he pays to his Creditor doth the payment of this five pound which is as much as the present capacity of his condition reacheth to denominate and render him a perfect payer of his debt I trow not and pray Sir shew the difference betwixt this and your assertion CHAP. VI. Of Religion 1. YOu assert that Religion consists in belief not humane grounded upon reason but relying on the Churches authority and the assistance of the Holy Ghost Religio est virtus perquam homines Deo debitum cultum reverentiam exhibent Aquin. 22. q. 81. 1. c. religio est quae cultum honorem Deo tribuit Azor instit mor. p. 1. l. 3. c. 26. l. 9. c. 5. p. 23. Answ 1. The proper act of Religion is to worship and bring honour to God with relation to whom only Religion is defined by your Schoolmen and others This worship is due to God only and is that whereby we give up our selves unto God as the supream Lord of all and do place our hope and that in him as Azorius defines it According to this faith is a part of divine worship an act of Religion but relating to God the supream Lord of all not to the Church which is only a servant under him or if you will an assembly of his servants and indeed its reason that faith should refer to God it being the principal act by which a creature honours God and therefore is more pressed then any other Evangelical duty and besides its requisite it have a settled object to rest upon which is Gods authority for the Churches is not always visible Abraham beleeved but his faith relied not upon the Churches authority The Blessed Virgins faith could not rest upon any authority of the Church especially at Christs death when your men affirm that the Church was in her only but even then the Word of God the material object of faith had a visible existence and the fidelity of God faiths formal object was present with her to lean upon The Scriptures you urge to prove that faith relies on the Churches authority viz. Mark 16. John 14. make nothing for you the later speaks only of the Disciples instruction by the Spirit of God The former proves that we must beleeve the Gospel the material object of faith but saith not a word of the Church it saith not he that relies upon the Churches authority shall be saved Whosoever beleeves the Gospel whether he receive it from the Church or not shall be saved I challenge you or any that dotes on the word Church to give me any Scriptures that teacheth to beleeve in or on the Church and think you not the Apostles knew how to speak as well as you 2. I have already shewed that the Churches authority is but humane in the judgment of learned Papists and that the Spirits assistance makes her not infallible nor a guide or rule of belief Your self do in effect confesse at least of the present Church For you say pag. 16. To be the guide of belief requires further ability and skill to lay open immediately to belief Gods reveled truth a prerogative belongs to the Church and no other as to whom alone revelation was made Now this ability is not in the Church she laies not open immediately Gods reveiled truth whether hereby you mean that the Church speaks to the heart the seat of faith or that she doth it not by means of the Scriptures the Church lays open divine truths by the means of Scripture Besides the Church is not the subject of revelation which you say is the foundation of this prerogative Your Logical proceeding in councels shew your want of reuelation Your consciousness hereof makes you say revelation WAS made it was but is not so now 3. Your inference hereupon is 1. Thus The Religion of sectaries is vain their b lief being grounded on some humane respect not upon the warrantable authority of the Church ibid. Answ There may be belelief gounded neither on the authority of the Church nor on humane respects Consult Azorius and he will tell you that there are Cathâ—liques who ground not their faith on the authority of the Church and yet ground it not upon humane respects The Word of God revealed unto us by the light of faith wrought in the soul by the spirit is no humane respect and this Orthodox Christians build their belief upon 2. Inference For them to deserve the name of true Christians and to be stiled of the right Religion their only way is to level at perfection that takes its rise from an absolute resignation of their wills to the will of God in order to the Church which is to become spiritually little ones Matth. 18. Answ 1. Where do you learn that this grounding our belief upon the authority of the Church is the way yea the only the way to be true Christians and of the right Religion Are not those Papists who differ from you in this point and such there are as I have shewed true Christians and of the right Religion I am sure they are Papists for the main and therefore cannot be of a wrong Religion if popery be the right 2. Who told you that that Text of Matthew was to be so expounded I have seen divers expositions of the fathers on this Text different from yours but I find not one that from it doth teach us to ground our faith on the Church as the only way to true Christianity and the right Religion 3. It s a good lesson to teach us to submit our wills to the Will of God but it doth not appear that we should ground our faith upon the Churches authority the Scriptures are altogether ignorant and destitute of expressions of such a duty CHAP. VII Of the unity of Religion JN the beginning of this Chapter you assert that True Religion is One but presently fal upon the unity of persons in this one Religion and to the means whereby they come to be united which means you propound in these words viz. Experience shews that this unity of Religion is an effect of acknowledging the Church for the rule of belief it being visible to the eye that all that square their belief to the Church are one in religion whereas they that take to themselves other rules discent and jarre c. p. 28. Asw 1. Whether those who acknowledg the Church for the rule of belief be so one in Religion as that they neither dissent nor jarre I refer it to any mans judgment who hath but ordinary insight into the writers of Popish controversies I wonder whose experience it is that finds it Or what Alseeing eye it is that discerns All acknowledgers of the Churches authority to be one in Religion Have you seen
it is first to be regarded But you reply to this p. 67. As Scripture so what it contains would be as to belief hid and unknown but for the Churches information Answ This hath been formerly confuted Scripture gives a firmer and more convincing testimony to it self then men can give to it The efficacy of the word in the heart of him that reads and meditates in it is more powerfull to perswade him that its the Word of God then a 1000 Fathers or Popes the same may be said of the truth contained in it When the error of administring the Sacrament of the Supper was the Doctrine of the Church I appeal to any man to tell me whether the Scripture would not have manifested what was truth better then Pope Innocentius or any of his erring nephewes I 'm sure the Pope would not have informed what was truth according to Scriptures in that point and yet there were means of finding out the truth else all his Proselites had erred with him which would be dangerous to affirm It is the Scripture that declares and manifests the Church and therefore must be more mafest than the Church But you prove it thus The knowledge faith requires must be supernaturally certain and consequently an effect of the Holy Ghosts pâ—culiar assistance which is onely warranted to the Church and not to every private reading and reasoning Answ If you speak of the Holy Ghosts infallible assistance we grant the Apostles had it and therefore their knowledge was certain and their writings we ground our faith upon but this assistance is not now given to any You plead but for the Holy Ghosts peculiar assistance how this is warranted not onely to the Church but to private Christians For first Christ promiseth it to them Jer. 31.34 and assures them God will give it them if they ask Luke 11.13 2. Christ invites them to seek it Apoc. 3.18 3. The Apostle affirms that private Christians have it 1 John 2.27 The pride of Popish Prelates is intollerable they forsooth and none else have the peculiar assistance of Gods spirit to enlighten them Poore Christians must be robd of their spirituall Pastor that Popish Priests may be the onely teachers But I think your conscience struck you when you were penning this sentence and therefore to evade it in stead of saying Not to provide persons you say not to every private reading or reasoning which makes as much against your Popes and Priests as private Christians if those do ever reade and reason in private I grant that the Spirit is not given to every private person in every reading and reasoning No more as I said is he given to every or any Pope in every private reading or reasoning When the Pope speaks not ex Cathedra he 's as subject to ignorance and error as the poorest Christian and may erre by your own confession and he 's not alwayes in his chair But I dare affirm that private Christians in their serious reading of Gods Word joyned with Prayer and diligence may expect the peculiar assistance of God to lead them into the knowledge of Gods truth this is clearly promised Psal 25.9.12.14 upon our asking of him James 1.5 If any man want wisedom Spiritum illuminatorem saith the gloss Let him ask it of God c. The Psalmist prayeth that God would open his eyes that he may understand wonderfull things of Gods Law so should private Christians do through the want of spirit the Jews though they read the Scriptures they understand them not the vail is upon their eyes but it is to be done away in Christ by the Spirit of the Lord. Here is not a word of the Churches taking away this vail 2. You prove it by S. Paul S. Paul is plain Let men esteem us as the Ministers of Christ and dispensers of Gods mysteries 1 Cor. 4. Answ The words indeed are plain and easy to be understood but I know not how they make for you they do not prove that the Apostles had the peculiar assistance of Gods Spirit much less do they prove that private Christians are not capable of it All that they prove is this that the Corinthians ought not to contemn or vilifie Paul or any but account of them according to their calling as Christs servants and dispensers of divine mysteries 3. You prove it by experience saying Experience confirms no less in Seperatists who laying aside the Church and presuming upon their own readings and reasonings have vented as many absurd and extravagant impieties as they had base and exorbitant passions p. 68. A. 1. When men presume upon their readins and raesonings without having respect to the Spirit of God it 's no wonder if they err Reason is no sufficient guide in exposition of Scripture Flesh and blood reveals it not to us but the Spirit Hence it is that those Heretiques in Jude are noted by their want of the Spirit and this was the cause of their erring 2. The Church never put forth any Publike Commentary whereby the sense of Scripture might appear and therefore the Churches Exposition is a meer Chimera Suppose a Christian should desire to acquaint himself with Scripture as that which you say contains part of Gods Will but he dares not venture upon it himself and therefore desires to be guided by the Churches Exposition now he knows not where to meet with it I pray Sir could you direct him where he might find it The Fathers do not all of them alwayes agree and he finds their Expositions often rejected by your learned Doctors and somtimes they deserve not to be received Your Doctors of the Church are as different in their Expositions as can be as that Text of James some understand it of Extream Unction others deny that Extream Unction can be proved by it and for your Popes they seldome expound Scripture and when they do it their Expositions are oft irrational as that of Rom. 8.6 by Lyricus and seldom obvious In this case either the study of Scripture must be quite laid aside or else there must be some other guide thought of besides the Church which can be no other then the Spirit of God by which we are enabled to judg which is the true sense of Scripture Vid Can. loc Theol. l. 7. c. 3. Cajetan seems to approve of this when he adviseth that no man dislike a new sense of Scripture because it dissents from Ancient Fathers for God hath not confined the Exposition of Scripture to their sences but to Scripture it self Which way of finding out the sense of Scripture by comparing one place with another is done by the help of Gods Spirit principally though the advise of Pastors may come secondarily in as subservient thereunto 3. Those who have cried up the Church as some of them vented as absurd and extravagant impieties as any Schismatique What more absurd and extravagant Exposition can there be then that of Lyricus on Rom. 8. They that are married cannot
Rome's Conviction OR A DISCOVERIE Of the unsoundness of the main Grounds of Rome's Religion in answer to a book called The right Religion evinced by L.B. Shewing 1. That the Romish Church is not the true and onely Catholick Church infallible ground and rule of Faith 2. That the main Doctrines of the Romish Church are damnable errors therefore to be deserted by such as would be saved Nos autem non moveat aut turbet haeretici istius perfidi abrupta dementia qui cum in tam ingenti dissentionis schismatis crimine constitutus ab Ecclesia seperatus sit sacrilegà temeritate non dubitet in nos sua crimina retorquere Cum sit enim à seipso nunc factus immundus sordibus sacrilegis inquinatus hoc nunc nos esse contendit c. Cyprian libell ad Novat Haeretic By WILLIAM BROWNSWORD M.A. and Minister of the Gospel at Douglas Chappell in Lancashire London Printed by J.M. for Luke Fawn at the sign of the Parrat in Pauls Churchyard 1654. Brownsword's Romes Conviction Christian Reader COnsidering the multitude of Popish as well as of other corrupt Books dispersed amongst us the greater activitie of the Romish partie in oppugning than of ours in propugning the Truth the reproaches which the true Reformed Protestant Religion by reason of the Schismes Heresies Blasphemies Perjuries Treacheries and other gross enormities of some pretended Professors thereof lies under It must needs be a work acceptable to God and good men to speak a word in season to roll away the reproach of Sion to make good her antient plea against Babylon and to manifest that we have neither lost nor left our Religion The which is the pious design of this Author in this answer As therefore upon perusall of it we have judged it to be solid as well as seasonable so we shall pray and hope that it may be serviceable to the Church of God Richard Hollinworth Edward Gee To the Worshipfull WILLIAM ASHHURST ESQUIRE SIR IF either particular favours exhibited to the Authour of any Book or publick zeal for truth in the exhibitant two of the main grounds of Dedicatory Epistles may oblige to a Dedication I know none whom I can so readily look to as your self from whom as the Church of God hath received much good especially whilest the Lord did imploy you in a publick trust so my self in particular have shared of your influences Your actings in publick seasoned with wisedome piety zeal and fidelity have made you pretious in the godlies sight both in this and our sister Nation Your seclusion from that trust hath made you less seen not less vertuous your influences are not bound up but contracted that they might be more forcible where they fall Our cold Religion hath more of warmth by your presence Whilest you are an example to some and an encouragement of others to their duty Your constancy zeal for Truth love to the Ministery diligence in frequenting Ordinances besides your Family worship and that in these fickle and cold times wherein Ministry Ordinances and Duties are every where cried down do render you a worthy example to frozen souls Your respect to the Ministers of Christ to whom your house is as Obediahs to the Prophets learned from the example of your religious father is a great incouragement of them to their duty Hereof as others so especially my self have been a witness and a large partaker receiving the greater influence by my nearness to you being for some time of your family and still owned as your Pastor As a small acknowledgement whereof I humbly offer these first fruits of my publick labours for under your wing they were sown quickned and brought to this ripeness They beg your acceptance and patronage which if the Author obtain for them He matters not the blustrings or hatred of Popish adversaries against him The weakness of the work may receive strengthâ— Cum sapimus patrâ—â—s years may teach more knowledge In the interim your favour may much strengthen it but especially Gods blessing to which I commend both your self and it and rest Yours in all Christian dutie perpetually obliged WILLIAM BROWNSWORD To the Orthodox READER AMongst all the Darts that Satan useth for the subversion of the Church there is none more dangerous nor more used then his Arrow of Division Hereby apishly imitating God himself who by dividing their tongues overthrow Babels Builders and by an evil spirit between Abimelech and the men of Sechem destroyed them both When Satan had endeavoured but could not hinder the Churches Resurrection in Great Constantine what hot divisions did he raise within her by Arian Hereticks what contentions did the Church groan under in the time of zealous Luther when Zion had newly delivered her selfe from the daughters of Babylon with whom she had dwelt In our own times since the Church began to ascend to more then ordinary Reformation in Doctrine Worship Discipline and Government and that the Reformed Churches were drawing to the nearest union even in this juncture of time doth this old Serpent practise his ancient policy This he doth by his agents amongst whom in these last ages the Romanists first Heathen now Christian idolaters are chief These have been the usual Fomenters of Protestant differences using it as a main stratagem to divide us that so they may overcome us witness the advice of Cardinal Allen mentioned by the Cheshire Ministers in their attestation Chesh attest p. 34. And the project of the Spanish Court attested by Sheldon sometimes a Popish Priest Sheld Survey of Miracles of Antichrist pag. 179 180. and conversant in it His words because considerable I have at large transcribed Wheresoever saith he and whensoever I have heard as I have done often some no small ones of those countreys and of those Courts debate upon 88 s overthrow they ever resolved that Elizabeth living so they termed that renowned Queen's Reigne there was no such like attempt to be made but she being dead then if variety of Competitors which they hoped for did bring confusion it would be good fishing otherwise if there follow a Successour peaceably to the Crown then they resolved that all means possible were to be used that peace might be concluded which being made then by the secret endeavors of Priests and religious men who might be sent hither with more security then before we must draw said they if not wholly yet to be at least our indirect favourers and friends some of the Commanders and those who cannot be won by pretence of religion must be purchased by gifts and large promises But above all we must labour to shake hands with some of those to whom the care of the Navy the Ports and Sea-coasts is committed that if any such like attempt hereafter be thought upon by the Pope or his Catholick Majesty we may find some favourites This is their grand Project and whether they are not now acting it let the Considerate judge for my own
that being Priests you tell the world though against your minds that in your contention with us you are Anti-spiritists Anti-scripturists Anti-christians which is your name given you in Scripture In your Chapter after a subtile distinction betwixt the spirits virtue which you say is in all and the effects of it which are confined within narrow limits you come to shew who they are that have the gracious effects of Gods Spirit or his favour in them in order whereunto you say To know and disscern who they be the only way is to see their warrant and examine their works If their warrant prove that of miracles and their works good doubtless they have the favour of Gods Spirit if otherwise they are at the best but pretence-makers and ushâ—rs of innovation Answ 1. How or upon what ground you distinguish warrant from works as marks of Gods Spirit I know not this is a warrant for my belief that I have the Spirits favourable presence with me because I have good works which cannot proceed from any other fountain And hereby Christ and St. Paul as you say taught us to try men by and it stands with reason upon those accounts that you give Yet 2. It s false that they that want miracles have not the favor of Gods Spirit Amongst all the marks of a reprobate or enemy to God I do not find want of miracles to be any nor is the having of miracles a sign of one peâ—taking of the Spirits favour have all your Catholiques the gift of miracles or have none of them that want it the favour of Gods Sp rit You had need to arm them with a cordial Epistle against this uncomfortable doctrine Nay further Are all your Popes workers of miracles if we should suppose their works good I have read of the miracles of many of your Saints but I find little of the miracles of Popes Monks and votaries carry away the bell for miracles and dare you say your Popes have not the favour of Gods Spirit Lastly Sir are your self and companions workers of miracles If you be pray what are they Can you drink poison and not be hurt why then did not your Monk of Winstead Abby live after his potion Can you tread upon scorpions and they not sting you Can you speak with strange tongues which you have not learned Can you raise the dead make the lame to walk and the blind to see I know not that any of you claim a power of doing these Your pretence of casting out devils is a Jesuitical delusion of poor credulous ideots as I shall perhaps hereafter shew 3. I suppose your meaning is this they that hold their doctrine to be true which truth of Doctrine is an effect of Gods Spirit must prove it by good works and miracles so as that Doctrine that is not thus confirmed is false Doctrine as you assert in your next section But this is also untrue For 1. Miracles are not absolutely necessary for confirmation of Doctrine or of their calling who deliver it Unlesse 1. That which is taught be such as cannot be believed without miracles in regard of the strangness and newness of it Such was that Doctrine or teaching that Jesus the son of Mary was the Messiah promised that the Jewish ecclesiastical policy should see altered The ceremonial Law cease and that such and such events should happen in after-times these were our Saviours and the Apostles Doctrines and being such as I have shewed they needed confirmation by miracles 2. Unless those who Preach pretend to extraordinary inspiration and mission thus the Apostles and Prophets though not all of them shewed their extraordinary calling by miracles 3. When the Gospel began to be first planted and a Gospel Church gathered out of the World which did not acknowledg the Scriptures for true and therefore needed conviction some other way Hence 't is that miracles were common in the infancy of the Church but are not so now Sedulius upon 1 Cor. 14.22 where 't is said Sedul apud Lyran. Wherefore tongues are for a sign not to them that beleive but to them that believe not hath this note hic ostendit c. Whereas it said that signs were given in the behalf of infidels its manifest that faith encreasing they cease to which your Rhemists consent saying that the extraordinary gift of Tongues was a miraculous sign in the primitive Church Rhem. on 1 Cor. 14.22 to be used especially in the Nations of the Heathen for their conversion Gregory saith What shall we not beli ve if we do no miracles These were necessary in the beginning that faith might be cherished with miracles Greg. Theoph. apud Lyran. in Mark 16.17 but now faith being confirmed they are not necessary but it sufficeth that Doctrine be confirmed by the good works of those who preach and publish it as Theophilact speaketh I conceive your conscience check'd you for speaking of miracles and therefore your proofs in the next Section make only for good works which we grant 2ly From your Doctrine you make this inference whence it is plain that the Spirit of Spiritists is a false imposture a meere figment and delusion Answ This is nothing but a Jesuitical goundless imputation raised upon three grosse lies 1. Inasmuch as its destitute of miracles Answ 1. The Doctrines we teach being the Doctrines of our Saviour and his Apostles hath been confirmed by miracles in the primitive times both in them that taught and in them also that beleived it Mark 16.17 and this sufficeth to intitle us to miracles to this purpose is that of Chrysostom Si quis dicat sed non vidâ—â—us haec signa nunc fieri c. If any say but we see not these signs to be done now Chrysost Tom. 5. de resur ser 33. p. 521. c It may be answâ—red there is no difference whether they be done now or were done in time past Indeed for present miracles as we have them not so we need them not Our ministers pretend to no extraordinary inspiration nor to any Prophetical or Apostollical mission we make no alteration of the state of the Church from what it was by Christs institution nor teach any thing but what we ground upon the Word of God When you ask us to shew miracles we answer you in the words of your St. Bâ—net when he was urged to raise up a countrymans son Recedite fratreâ— recedite haec nostra non sunt c. Go your waies brethren Gaz. in Cassian Collat. 15. c. 2. Aug. apud Gaz. ibid. go your waies from us miracles belong not to us bâ—t to the holy Ap stles why do yâ—u lay burdens upon us which we cannot bear It s no lesse than a tempting of God now to attempt them Notable is the speech of Augustin to this purpose Quando tibi hoc suggerit inimicus c. When the enemy suggests this to thee what a man art thou What a Christian Hast thou wrought
Christ which they had before resisted 4. Your fourth text shews if it be any thing to our present purpose that the Spirit and your Roman Church are two Masters that cannot both be served and therefore it s not strange you have opposed the Spirit whilst you have stood for your Churches interest But Sir know that the Spirit of God and the true Church are not contrary Masters much lesse the Spirit of God in private persons and the same Spirit in publique Ministers The Spirit of God is in the Church and in every particular and reall member thereof revealing himself to each according to the capacity and need of every member 2. You affirm concerning the Scriptures that the Scripture is deficient which you prove by Scripture and by Reason 1. By Scripture for Scripture attesteth it in that it refers to the Church Answ 1. The Scripture never refers to the Church for the perfecting of it that so it may become a perfect Rule of Faith Azor. instit moral part 2. l. 5. c. 24. ad finem if it do shew me where for I know not 2. Your own Authors confesse that the Church cannot make an article of faith how then can she supply the Scriptures deficiency 2. You attempt to prove it by reason saying reason makes it good because it declares not all points that Christians are bound to believe which they acknowledg themselves bound to beleeve Answ 1. I could bring many testimonies to prove that Scripture is a rule your selves grant it to be a rule when you call it Canonical with exclusion of other writings now it s no rule if it be not perfect for the rule that faith requires ought to be as full and ample as the duty of faith 2. The Scripture asserts that whatsoever we are bound to beleeve as necessary to salvation to be beleeved is contained in Scripture that noted place 2 Tim. 3.15 16. makes it evident the abundant utility shews its sufficiency to instruct any to salvation that speech of Biel Quomodo anima hominis In Can. miss lect 7. f. 146. c. How can the soul of man live the life of Righteousnâ—sse and Grace unlesse it know Gods will and those things which according to it are just or unjust to be done or to be left undone to be loved or to be hated to be fear'd or to be attempted and what are to be beleeved and wâ—at to be hoped for with what ever else is necessary to our salvation all which sola docet sacra Scriptura the sacred Scripture alone tâ—acheth Indeed we grant that all things to be beleived are not expresly set down in Scripture nevertheless what is not expressed may be deduced from that which is expressed or analogically reduced thereunto But I come to your instances of points of faith which Scripture declares not 1. Instance concerning Scriptures You say they declare not that those books of Scripture which are received for Canonical are so indeed that some are Canonical other some Apocriphal that they are determinately these or others â—nsw 1. They do declare that those books which are received for Canonical by Protestants are such and the Apocryphal books are not such For 1. One part of Scriptures gives testimony of another The New Testament bears witness of those books that go under the name of Moses the Prophets and Psalms again they give testimony to the New Testament Yea the whole Scripture doth bear witness to it self that it is the Word of God haveing those intinsecal notes whereby it may be known thus it is with the book of the creatures which sets forth the wisdom power and goodness of God and is therefore a witnesse thereof Now if it be asked whence it appears that this is a witnesse it must be granted that it appears by that order which is in the Creation together with the profitablenesse and usefullnesse of all things in their places The harmony consent spiritual profit c. of Gods Word in Scripture doth evidence that it is Gods Word and sacred Scripture If it were not thus that Scripture gave testimony of it self how doth the Church it self know Scripture to be Scripture She cannot plead Enthusiasme and the humane testimony of Fathers is no sufficient ground for infallibility 2ly All things are written by the Apostles which are necessary to be beleeved by all men Bellarm. de suffis script c. 11. these are Bellarmines words but to beleeve the Scriptures to be the Scripture is necessary for all men say you therefore it must needs follow that its written by the Apostles that the Scriptures are Scriptures 3ly By way of retortion I pray Sir how do you know that this or the other is the true Church for this Bellarmine saith must be certainly known in as much as all opinions depend upon his testimonies The same way that you say the Church may be known even by it self the same way do we know the Scriptures they give evidence to themselves 4th The exact knowledg of what books are Canonical is not absolutely necessary to be beleeved I deny not but the knowledg of Gods Word is thus necessary and this may be where that knowledg is wanting It cannot rationally be denyed that Christians for some hundred years after the Apostles did know the Word of God yet wanted exact knowledg of what books were Canonical nor was the knowledg of them judged necessary to salvation 2. Instance concerning the Jewish Sabboth You say The Scripture declare not that the Jews Sabboth â—s to be neglected and laid aside and the sunday solemnized An w. The Scriptures declare both The first Col. 2.16 17. Let no man judg you in respect of the Sabboth days which are a shaddow of things to come but the body is of Christ Azorius saith the precept of the Sabboth Azor. inst tuor p. 2. l. 1. c. 1. if you consider the determinate and set time did belong to the ceremonial Law and therefore was abolished by the death of Christ Now the Scriptures are most clear and full for the abolishing of the ceremonies For the second the Scriptures expresly teach the solemnization of Sunday 1 Cor. 16. Apoc. 1. Calling it the Lords day Rhem. amot on Gal. 4.10 The Rhemists say In the Apoc. c. 1. There is plain mention of the Sunday that is our Lords day unto which the Jewes Sabboth was altered 3. Instance Concerning the Creed you say The Scriptures declare not that the Creed is authentique and truly the Apostles Answ 1. If you consider the matter of it the Scriptures declare that it is truly authentique and the Apostles for the articles thereof are Apostolique Doctrine contained in the Scriptures Every article may be proved by them 2ly If you consider the form or composure of it that the Apostles made it each one of them addding an article to it this is not necessary to be beleived being but grounded on humane fallible testimony 4. Inst Concerning things indifferent
this precept Let a man examine himself and so let him eat of that bread and drink of that cup 1 Cor. 11.28 And he further tells them That as oft as they did so they did shew forth the Lords death that is they did according to their duty attaine to the end of the Sacrament 2. The whole or both kinds are necessary for the obtaining of that end because 1. Otherwise the passion of Christ is represented Aquinas Aquin. 3. q. 76. Art 2. ad 1 m. saith of the whole Valet ad representandam c. It avails for the representation of the passion of Christ in which the blood was separated and apart from the body therefore in the forme of consecration of the blood there is mention of its effusion It s a great mistake of Papists that they look at Christ in the Sacrament not as suffering and shedding his blood but under another consideration whereas the end of the Sacrament is to shew forth the Lords death 2. Because otherwise whole Christ should not be received but his body only without his blood and consequently should have imperfect instead of perfect nourishment It s granted by Popish Schoolmen that although whole Christ be under the form of bread and whole Christ under the form of wine Aquin. Supr yet Ex vi Sacramenti c. i. e. by the power of the Sacrament the body of Christ only is under the species of bread and his blood only under the species of wine Petrus de Palude is full in this saith he There ought to be a two-fold matter of this Sacrament viz. the matter of meat and drink because the effect of the Sacrament ought to be representd perfectly and in a manner agreeable to nature because Sacraments work that which they figure but the effect of this Sacrament is the perfect nourishment of the soul therefore the matter representing ought to be by perfect refection of the body which is not but by meat and drink See more to this purpose in Cassand de Sacr. Com. sulutraque specie p. 1034. c. 4. The primitive Christians yea and all succeeding Christians for above a thousand years after Christ did practise according to Christs institution and example The first that rejected the Cup were the Manichees against whom Pope Gelasius made a Decree that they should either communicate in both kinds or in neither yea Christs institution was the ground of the first Christians practise as Cassander shews and with him Bonaventure Cass de Sacr. Com. c. p. 1019 1020 1021. Bon. apud Cass ibid. who saith the reason of both kinds is dispositively from nature but completively from divine institution which hath ordained these two signes to signifie one perfect refection The Eastern Churches have both kinds to this day and that upon this ground Sure then these Christians did more reverence Christs institution then the Popes followers do and looked upon it not as a bare example that may be rejected but as a divine precept whereby thy conceived themselves obliged to duty 3. You say Wherâ—fore thâ— Romane Church believing Christs institution of the Sacramâ—nt to have been under both kinds giveth to it its full due Reply 1. I wonder that you who are sometimes so generous as that you will give God more then you owe him or otherwhile so strict with him that he shall not have a mite more then his due But 2. How can you say you give the Sacrament its full due when you take away one of those signes which Christ hath ordained to be used in it I believe if you took away the bread and gave the people only the cup which crochet may come into the head of some Pope for any thing I know you would say you gave Christs institution its full due but if you give it its full due when you leave onely one kind what do you think they did who used both did they supererogate or were they superstitious Surely either you give too little or they too much to Christs institution 3. How silly is it to say You believe Christ did institute it under both kinds the Devills believe it so many Turks Pagans Jews yet give not Christs institution its full due They look upon Christs actions as of a private man eating and drinking with his Disciples but no way obligatory to them or others and you give it no more Lastly I appeal to any rational man whether Christs institution of the Sacrament under both kinds may not probably require from us a conformity of practise withall considering the practise of the Church of God in her purest times and the good or no apparent prejudice that can come to us by it It s evident that an Antichristian Spirit in Rome puts her on to thwart Christs institutions that so she may set up her own inventions Christ instituted Baptism in one only Element of water and as if that were defective the Roman Church hath added salt spiâ—â—le c. He institutes his Supper in two Elements of bread and wine and as if these were too many she restraines the people to the use of one only So that probably had Christ instituted bread onely you would have added the cup that the institution might have something of your Lord God's the Pope 4. You say For the Communion under one kind there being no Commandement forbidding the same it is rashness in an high degree and want of charity to condemn her as sacriledgious for so doing Reply 1. Whether it be rashness in us to condemn Rome of Sacriledg or in Rome to deprive Christian people of the Cup let any judge who doth but consider the fathers of this sacriledge the Manichees the rise of it Non ex constitutione aliqua Cassand supr p. 1035. c. Not by any constitution in any approved Primitive Councel but only by custom which is oft times the patron of much wickedness 2. If it be rashness to condemn Rome as sacrilegious c. one of your Popes was guilty of this high degree of rashness with us who expresly decrees that this division of one and the same mystery could not he made Sine grandi Sacrilegio without hainous Sacriledge 3. It is no rashness to condemn her of sacriledge for the Cup is an holy thing having divine Institution Apostolical and primitive Administration It must therefore needs follow that the taking away of this can be no less then Sacrilege Aquin. 22 ae q. 99. Art 3. nay according to Aquinas its the highest kind of Sacriledg But it s strange to see what little â—â—gard divine Institution or Apostolical practise hath with Papals â— though sometimes they accuse us of novelty and cry up themselves as the only followers of divine Institutions Apostolical traditions and primitive practice we must be branded with heresie for disceding from them yet here they are in another strain and because we use the Cup according to Christs Institution and primitive practice we are