of her spots and deforâ—mity whereas if any please to seaken them both he shall finde that Englands Church which is thus presented to him is black but comely and like the curtains of Salomon is set all with precious Stones and Jewels on her inner side Cant. 1.4 I am black but comly as the curtains of Salomon And if he please to make inquisition into the Church of Rome he will finde that she has onely a glorious outside she is a painted Jezebel that cares not to venter through a Sea of blood to take possession of her Neighbours Vineyards causing the Prophets of the Lord to be slain 1 Kin. 18. She is Harpy-like with a fair face and a foul heart and in that fair face were but the Ignatian paint taken off would rivelled browes and wan-worn cheeks appear How much therefore is the Doctors case to be lamented who hath joyned himself to the Heathen to open his mouth that he may praise the power of the Idols and to magnifie a fleshly King for ever Esth 5.10 Hence is it that in his second and third Chapters taking for granted that Rome is the onely Catholick Church and her Bishop Peter's Successor and absolute and sole possessioner of all Apostolical Power and Jurisdiction he doth hereupon conclude that the Protestant Churches are heretical Conventicles and that they know not the Scriptures without the Tradition of Rome nor can disperse and teach them without Commission from thence Now for that it is my desire not to multiply words I will forbear any particular answer to these Assertions and refer the Reader to my second Chapter where his Holiness Universality is fully refuted And as touching that Assertion of his concerning the Scriptures my 2.8.11 and 12. Chapters are sufficient answers where first I have proved equal Commission then that the Scriptures are to judge the truth of themselves Traditions and Councels and that other Churches had the Scriptures and not from Rome that the Provincials of Apostolical plantation have equal power having the same Spirit to guide them as by the outward means the visible sign of the invisible grace given in the Sacrament of order is in Christian charity to be presumed and therefore may as well judge of those points of Scripture which admit of explanation as the Church of Rome And the many arguments used by the Doctor in those Chapters are not onely grounded upon false suppositions but in themselves are injurious wrongfully accusing the Church of England laying opinions to her charge concerning the wayes and means to understand the meaning of those Scriptures which she doth not profess as Doctrinal And then in the 22. Chapter he would disprove our ground of separation from Rome as to this I have in part touched in the 2.4 and 6. Chapters and in the 11. Chapter I have proved aright in Provincials to reform Schismes and Heresies And whereas he saies we ought not to have separated from Rome hecase saith he we pretending the truth of our opinions ought to have demonstrated them to the world whereby to have reformed Rome and not to have separated our selves To this I answer The first occasion of the separation was about the difference of the Popes Supremacy and he having in a high way got the upper hand of many Churches which were vassallized under his power and the Councels being so abused and made invalid by the late Lateran Prerogative it was to no purpose to offer the difference to a general Councel which must either act for or not against his Holiness having no power to decree any thing against his Holiness as I have proved in the tenth Chapter This gave occasion to other Provinces which could get opportunity to back the right and priviledge proper to their own Sees to cast off any further appealing either thither or to Rome And they knowing this to be an usurpation in Popes it gave them occasion to suspect the truth of many other of her Doctrines and betaking themselves to the holy word of God delivered to them and approved through all ages for the verities of God himself and searching into the Primitive Churches and practices of the antient Fathers they found Rome to have changed her faith as those particulars I have already treated on make mention Vincentius adversus Hereticos sayes that Doctrine is to be accounted Catholick quod semper ab omnibus credendum est and if this must be the rule then are neither we Hereticks nor Rome Catholick Rome cannot be said Catholick in respect the faith of Christ was at other places professed when it was not at all at Rome nor may we be by her called Hereticks because she has changed The Doctor upon Saint Austin's rule fol. 120. sayes that Doctrines without known beginnings are not to be disputed against but those Doctrines of Rome of which I have treated I have fairly proved them to be innovations and therefore by that we are not to be censured for opposing them And whereas the Doctor sayes that Rome must either be the true Church or else there is none he hereby proves himself to be in darkness he has confessed it in Aethiopia without her planting and in several other places I have proved it to have been planted and not from Rome wherefore it is not necessarily to be concluded upon the score of her onely dispensing the Gospel that she is the visible Church if the Gospel be hid it is hid to those that are lost the lost sâ—eep's gone to Rome to idolize the pontifical Pope whom the God of this world hath blinded that the light of the glorious Gospel of Christ which is the Image of God should not shine unto him for saith Saint Paul We preach not our selves but Christ Jesus our Lord and our selves your servants for Jesus sake Which is neither the Jesuites Doctrine who teach nothing but the infallibility of his Holiness nor the Popes profession who would every where be a Master but no servant to the Saints and people of God We therefore because of his change from this Doctrine and because of his intolerable pride and usurpations and as the other Churches shake him off but do not change from the Primitive faith taught by the Apostles and formes maintained by the Church of Rome it self And though we lay long under Romes innovation yet this is no Argument for the Doctor to urge against us that we should not at all reform Christ has withdrawn his Spirit for a time from several Churches as I have proved in the 5. Chapter Magna est veritas praevalebit Truth is stronger than all the power of man as I have proved by Zerubbabel 1 Esdr 4. And though the Pope with the inventions and polices of his Cardinal conclave had so warded the several Churches of the West that he thought them absolutely mastered and under his command to be servants to do his drudgery he did as we say reckon without his Host he did consult with flesh and
blood whilst a Divine hand master'd his humane polices and their works of darkness were brought into light when least suspected to have them laid open to the world And though the persons the outward Instruments of this separation and change from Romes errors were not in all things approvable touching Moral conversation yet this doth not absolutely disprove the truth of their Doctrine as I have proved in the 6. Chapter Bellarmin accounted Pope Sixtus an Heretick and the Jesuites hold Hominem non Christianum posse Romanum esse Pontificem quodlib 4 art 2. pag. 100. And it is unequal dealing to censure others of that of which they themselves will not be condemned God made use of Balaam's Ass to open the eyes of Balaam and Luther I crave pardon for the comparison retorting upon his Master the Pope who smote him and his Princes with Romes Thunderbolts was a means to open the eyes of the English Clergie who saw the Angel of the Lord standing in the way and I hope none can blame them for hearkning to his voice we do not in all things approve of Luther Calvin Beza c. In those things wherein we do not differ from Rome she cannot blame us and in those things wherein we differ we can prove that not any one point but was for 600. yeers after Christ by the Church of Rome it self professed and since has by the pride and arrogancy of wicked and aspiring Popes by little and little been forsaken and by her deserted so that who please impartially to consider of what I have in this Treatise fairly laid down may plainly perceive that it is Rome not England has forsaken the Primitive truth and whilst the Doctor or any other shall strive against the truth of England's Church they do but wound their own soul by back-biting her they bring a staffe to their own head all the injury and mischief they frame against her falls down on their own Pates they themselves are caught in the Net which they have privily laid for others all the Arguments and strength of Reason they bring against her in this point being but so many domestick witnesses to their own condemnation I need not study reproofs for Romes Apostacy it is sufficient that I have proved her to have changed her faith and by that means I have returned all the Doctors ingenious upbraidings against the Church of England upon the Church of Rome's own score so that I will declaim no longer upon this Theam I will deliver the rest with sighs and groans the prolocutors of an o'refraight heart and in anguish of spirit weep out the rest of this sad Scaene and hanging my Harp with David upon the Willowes I will forbear to run any more divisions upon these discourses heartily beseeching the Almighty God to reconcile us into one faith by the Spirit of his Son Jesus and shall from my very soul pray That it would please God to open the heart of the Romane Clergy to see their own errors and that he would in mercy turn unto them and turn them unto him and would gratiously cause them to remember from whence they are fallen and to do their first works and likewise that it would please him to put courage and strength into the hearts and hands of Christian Princes and Ministers that they might thereby be emboldned by the operations and effectual workings of his holy Spirit to reprove the present Bishops of Rome of the errors of their wayes knowing this that if a man rebuke a wise man he will love him Give admonishment to the wise and he will be wiser Prov. 9. and plainly to let him know how the Church of Christ suffers violence under his Tyrannical persecution whilst he sits above her Councels and exercises a Legislative power over her heavenly treasure her Scriptures left to her by the Apostles and over her Apostolical traditions moulding them into new formes for to promote thereby the interest of the Papal Chair and likewise to let him know that Councels were the onely means to keep the several Churches in unity and that these being invalid by the late usurpations of the Popes all our discords do arise from thence and that till this be freely and satisfactorily abandoned there is no hopes of uniting the neighbouring Churches with her and that in the mean time the Pope himself is the occasion of the separations made and though it be necessary that offences come that there be Heresies amongst you as Saint Paul saith 1 Cor. 11. that they which are approved may be known yet for that the Pope is the cause of these divisions and offences by reason of those his unjust proceedings towards the several Christian Churches that he might expect the woe denounced by the Evangelist Matth. 7. It must needs be that offences shall come but woe be to that man by whom the offence cometh and that therefore he would no longer tempt God by his wilful persisting in his new-taken-up errors but that he would as his Predecessors the Antient Bishops of Rome have done before him cast himself upon a general Councel utterly renouncing his late Trent and Laterane-Prerogatives and the injunction of obedience to his Papal Canon-Law without which there is no hope of reconciling our differences and by whieh means by the blessing of God the multitude of Believers may be of one heart and one soul Act. 4. Pray for the peace of Jerusalem they shall prosper that love her Now that we may all with one minde and one mouth praise God even the Father of our Lord Jesus Christ Rom. 15.6 that there may be no dissentions amongst us but that we may be knit together in one minde and one judgement 1 Cor. 1.10 that we may proceed in one Rule that we may minde one thing and have the Apostles for our ensample Phil. 3. that as Christs coat was seamless as his Legacy was Peace so we may all be cloathed with Righteousness and keep the unity of the Spirit in the bond of peace Eph. 4. Grant O Lord for thy onely Sonne our Saviour Christ his sake Amen Glory in the Highest to God on on Earth Peace to men of good will FINIS The Printer to the Reader THe injury done to this work through my many misprisions occasioned by the difficult and uncouth Character of the Authors hand whose remote abode admitted of no intercourse to instruct me therein nor had I any in Town acquainted therewith to perfect my reading thereof makes me as I have already by the intercession of a friend begged the Authors pardon so now by my self gentle Reader humbly to implore yours I must confess in some places I was forced to guess at the Authors meaning I not being able to read many of his words by which means I have distorted his style and obscured his ingenious phancies sometimes by inserting some Linsey-wolsey lines of my contexture in this far purer Volumne otherwhiles by omitting whole sentences of the Authors yet these
that of S. Paul Galat. 2.8 He that was mighty by Peter in the Apostleship over the Circumcision was also mighty by me towards the Gentiles but do and hope still to hold out the truth they have received against any innovation of the Romish See whatsoever and particularly the Church of England When the first Councell of Nice was called England not subject to Rome we had a Church planted here and publike profession of the Faith of Christ 120. years before that Councell and had Bishops and Metropolitans of London and York and although it might tacitly be inferred from the sixth Canon of that Councell that we were within the Jurisdiction of Rome as being within the West yet in the second Canon thereof is mention made of many Provinces and power of Jurisdiction reserved to every Metropolitan which by the next generall Councell 2. Can. is further enlarged Ecclesias in longinquis Gentibus constiâ—utas gubernari convenijtuxta consuetudinem quae est à patribus observata By which Canon we may justly claim provincial Jurisdiction to the Church of England having at that time a Metropolitan of our own however it is confirmed to us in the Chalcedon Councell 19. Can. Episcopos in unaquaque Provincia bis in anno Metrapolitano istius provinciae provinciales Episcopos admonente convenire licet which was afterwards confirmed and declared in a Councell at Antioch 20. Can. Provincial Councels that it was lawfull for Metropolitans of Provinces to call Counsells propter utilitates ecclesiasticas absolutiones earum rerum quae dubitationem controversiamque recipiunt and by the said Councell of Antioch the nineth Can. and the Councell of Carthage the seventeenth Can. it is decreed that in every Province there be a Metropolitan so that had we had none before we might by these two Canons claime one but having one it is confirmed to us to be distinct of our selves and for one Metropolitan to govern and call Councells without any appeal to Rome having the authority of Councells to confirm this unto us nor is this to arrogate to our selves any more then what of right belongs to us and what other Provincials may justly challenge to themselves and what has beeh practised of old both by the French Germans Spaniards c. as shall be shewed more at large in the chapter of Councells If I should argue like the Doctor Possession infra chap. 4. I must plead possession of this priviledge as he doth for Universality and say it were jus Gentis but I dare not in cases of this nature stand to that humane Plea possession for hold and prescription for time is no good Plea in cases of Religion though in civill matters for peace sake and avoiding contentions it be admitted in bar of after too busie Inquisitors for the first may be a claim by intrusion which is the point in question and the other antiquity of error malus usus est abolendus let custome yeeld to truth is a sound axiom of Divinity I will not therefore stand so much upon possession of this immunity as upon the right of that possession though whilest I prove a possession from these Councells I destroy Romes prescription to Universality in that these records are above her Donor Phocas and so annihilate her puisne title It was the Decree of the Councell of Carthage 28. Can. that Priests if they thought themselves agrieved at the censures of their Diocesans to appeal to the primate of their own Province and not to Rome or any other See over Sees and if they did they stood excommunicate from the rest of the Churches in Africa and shall we being as free and having as good right to this priviledge subject our selves to a forraign See at Rome sith we may call a Councell of our own which may upon serious debate judge of things maintained and done by other Churches and resolve whether to admit of them into their own provinciall Churches without being branded for Heretikes and Schismatikes upon which score the Church of England did in her full and lawfull assembles heretofore cast off some usurpations of the See of Rome and did retain what she conceived Apostolical what she cast off we offer to the world to maintain the action by authority of Scripture Fathers and Councells and what we retain Rome cannot blame for we being provinciall and having a Metropolitan of our own and a lawfull Succession of Bishops as I shall shew anon even from Apostolicall Ordination to this day we might well reform propter utilitates ecclesiasticas absolu iones controversiae infra provinciam without either appealing to Rome or she questioning what we do herein yet in those things we differ we would willingly submit them to the sentence of a generall Councell might it be free and rightly constituted of which in the chapter of Councells In the mean time we may with confidence affirm that Rome is not the only Catholique Church and for the better satisfaction of the Reader of the justnesse of this our claim and to acquit us of all presumption in this point I will crave pardon though it do not much conduce to the subject matter of this chapter any further then what is already spoke to give him a brief relation of the planting of the Christian Faith in this Island of Britain It is recorded by the ancient Writers and preservers of antiquity in this Isle England converted to the Faith that the Gospell was planted here by Joseph of Arimathea who was sent hither out of France by Philip who was sent thither by Paul some affirm it was Philip the Apostle upon dispersion of the Jews to have come to France but for my part I rather encline to think it was Philip the Deacon who was ordained by Paul Acts 6. and that Paul sent him into France and that he planted the Gospell here and it is agreed by all that Joseph of Arimathea was here and did preach the Gospell to the Britains about the year of our Lord 63. and here remained in this land all this time and died here and was buried at Glassenbury and was the first that preached to the Britains but whether he was sent of Paul from Rome or came from Philip out of France who came thither directly from the East and not from Rome as some suopose the histories do not plainly declare nor is it much materiall for whether Philip came from the East or from Rome and sent Joseph hither it is certain Joseph had his Mission from Apostolicall order besides presently after Simon Zelotes was sent out of France hither as Nicephorus lib. 2. cap. 40. reporteth and here the Gospell was received and nourished though not publikely professed before Lucius time which was Anno 169. after Christ for as a City upon a hill cannot be hid so the Gospell having been preached here though but in some obscure corners of the Isle did so spread by Gods blessing upon the labours of them that
must we admit that they taught any thing contrary to what they writ they had the Holy Ghost that never-erring Spirit that did lead them into all truth and could not at one time write one thing and after teach another We allow that they did deliver traditions to the people but Saint Peter in his 1 Epist 1.25 tells us it was the word of the Lord that was preached amongst them for nothing contrary to that was preached and delivered and that the people were bound to observe all things they did teach by the commandment of God Mat. 28.20 and therefore Saint Paul enjoynes the Thessalonians 2 Thess 2.15 to hold fast the traditions they had learned whether by word or Epistle The old Testament was delivered by the Jews and confirmed by Christ and his Apostles and therefore the Church of Rome did embrace that and reject the other traditional books of the Jews which were not by Moses written or by Christ approved of Now we make bold in this to follow her example if the Church of Rome have any traditions which are not repugnant to the written word we shall not disallow of them but if they make against that with the Evangelists and the Apostles have delivered to us in writing which writing we approve in our Judgement as the infallible oracles of God we by her own eâ—ample as rejecting those traditions of the Jews which were not consonant to the written law of Moses or approved of by Christ and likewise by warrant of Christ not to leane to the traditions of men and to cast off the commandments of God desire to be excused for not embracing every tradition the Church of Rome would obtrude upon us and we perswade our selves that sith she hath rejected the traditions of the Jews because not warranted by the written word she cannot be so impartial to deny us the same liberty to reject her traditions upon the same score and that the rather because she hath not so good a ground for her traditions as the Jews had in respect Moses talked with God face to face Exod. 33. Besides the Jews traditions were certaine and reduced into writing by the late Rabbins and therefore the Church of Rome might better have embraced them then think that we shall follow hers which are daily of new invention After the destruction of Jerusalem and scattering of the Jews Papist traditions uncertaine one Rabbi Juda Hannasi got leave of Antoninus to assemble the people and because the books of their old traditions were utterly lost and perished they then being met writ all that they could remember The Jews Talmud calling it Mischna that is Deuteronomy or a Law reiterated which was a memorial of their Cabala or traditional law which collections of theirs were afterward Anno Christi 219. by Rabbi Jochanan enlarged and called the Talmud which Talmud was after Anno Christi 500. perfected and received as a Rule in all cases Ecclesiastical and civil So that the Jews having thus reduced their traditions into certainty it were more reasonable for the Church of Rome to embrace them then to think that we shall hand over head accept of her ever-growing traditional rules which are not held forth in any certainty to us but every day upon colour of Church-traditions she plays an Affrican trick and brings out new monsters so that I may say it is as easie to make a gown for the Moon as for any man to think he can keep and observe her traditional rules The variety of her strange production in this particular might serve to cloy the appetite of any that should desire to render himself obedient to her rules but the vanity of them and their contrariety to Gods word doth more especially and justly detaine every good Christian for being her superstitions proselyte to embrace them and eâ—pecially those Christians which are not within her jurisdictions nor belonging unto his charge Amongst whom I may rank our English Church which being of Apostolical foundation and in power and Church-authority equal with the Church of Rome and for that the Law of God was as well extended to other Churches and particularly to her as to Rome as I have proved in the second and fourth Chapters may in that respect as well prescribe traditional law to the Church of Rome as she should send forth her historical edicts to England Yet lest some may think that if uppon this score we cast off her traditions we do but thereby evade the question of validity and authority of her traditions in themselves as they are by her held forth unto the world I will therefore make it evident that neither those of her own Church and province nor the Romane Catholicks of other Kingdomes are bound or ought to receive and embrace whatsoever traditions the Church of Rome shall hold forth to them as being so imposed upon them to be received for matter of faith I have in some measure in the former Chapter treated upon the authoâ—ity and excellency of Scriptures wherein I have shewed that she is the ground and foundation of the Church and if so then it follows that whatsoever tradition the Church shall deliver as matter of Doctrine must either stand upon this ground-work or else â—t is a paper-building an airey peece a black cloud of humane condensing hurried to and fro by contrary winds â—ill the loosly-contracted vapour dash â—t self upon this rock of Christ and â—â—ke smoak vanish into nothing She â—s the touchstone must distinguish the gold from the drossy and courser peeces of Rom's treasure she is the Fan must winnow and purge the floor of the Churches granary from all chaff and light corn and from those Tares which being cast into her field by Satan sprung together with her better graine And hereupon the good Emperor Constantine as it is recorded in the Ecclesiastical History lib. 1. cap. 7. did say That seeing the Evangelical and Apostolical books and the Oracles of the Old Testament do plainly teach us any thing that we ought to know or learn concerning God whether concerning his Divine Nature as Saint Luke useth the words Acts 17.25 Or his attributes and qualities as Saint Peter applies it 2 Pet. 1.5 Or his Law and Religion as the penner of Maccabees takes it 2 Mac. 4.7 Away therefore with all strife and seek for the solution of these matters out of the Scriptures inspired by God himself And herewith agreeth Bellarmine Tom. 1. Col. 2. saying That the books of the Prophets and Apostles are the true word of God and the sure and true rule of our faith And as I said before in the precedent Chapter All things necessary to our salvation are contained in the Scriptures It is true indeed that in the Scriptures we do not finde any mention of Peter being Bishop of Rome or of the Assumption of Mary the mother of Jesus nor can we finde by Scriptures that Saint Luke was a Painter or that Nicodemus had so much
skill in Appelles Art that he drew that exquisite picture of Christ which Rome has representing unto us his posture whilst the Jews whipt him I must confess that for these matters of importance we must submit to the traditions of Rome But all things touching God and the means to attaine faith in him are plentifully therein to be found Chrysostome sayes in his 41 Hom. upon the 22 of Matth. Quicquid queritur ad salutem totum eam ademptum est in Scripturis and upon the 95 Psalm Si quid dicatus absque Scriptura c. If any thing be spoken without the Scripture the cogitation of the Auditors faile but so soon as the Testimony of Gods voice is heard out of the Scripture it confirmeth both the word of the speaker and the mind of the hearer Saint Hierom upon the 9 of Jeremy Nec parentum ne majorum error sequendus est sed author it as Scripturarum Dei docenti imperium Saint Cyprian who writ almost 1400 yeers ago would not yeeld to Stephanus Bishop of Rome but reproved him for leaning to tradition and demanded of him by what Scripture he could prove his tradition Cyprian Epist ad Pompeium 74. So then if in his time it was not enough to alleadge tradition for the proof of the Doctrine of the Church of Rome much less is it lawful to follow the Popes definitive sentence in matters of faith and doctrine When the Arrians would not admit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it could not be found in Scripture Athanasius did not plead tradition for it but said Although the express words be not found in the Scripture yet have the Scriptures that meaning and sense in them as every one that readeth the Scriptures may plainly understand and therefore by warrant thâ—eof that word might be maintained Saint Austine de unitat Eccl. cap. 10. Nemo mihi dicat quid dixit Donatus quid dixit Parmenianus quid Paulus aut quillibet illorum quid nec catholicis episcopis consentiendum est sicubi forte falluntur ut contra canonicas Dei Scriptures aliquid sentiant Methinks the very word Canonical which the Church of Rome having approved Canonical Scripture disprove â—raditiods what Scriptures shall be Canonical what not is sufficient of it self to prove this point for signifies a rule and thereupon those books are called Canonical because they are the rules of our faith and consequently whatsoever is not consonant to the Scripture ought to be rejected as pernicious and swerving from the rules of our faith For as whatsoever is not of faith is sin and as faith comes by hearing and hearing by the word of God therefore whatsoever is extra Scripturam cum ex fide non sit peccatum est This was the saying of Basil one of the Church of Rome's Saints in his Ethicks difinit ult prope finem And for my part I shall not be so harsh with her as this St. was I should be willing to allow of her traditions if they do not impugne the Scriptures and not to be so rigid against her traditional power as upon Basil's rule utterly to reject all if not expresly contained in Scripture I say for my part I should allow of such and approve of them as to be cerdited for the matter of fact but if she enjoyn them as doctrinal and to be rules of faith then â—ith Cyprian I desire to examine them by this Touchstone of truth the Scriptures For if once she propound traditions to be rules of faith then with Hierome Cyprian and Austin I must examine the truth of them by the rule of Scripture and with Saint Chrysostome in his 13 Hom. upon the 2 Cor. 7. do pray and beseech the Church of Rome to reject what this or that man says and search the truth out of the Scriptâ—re that learning true riches we may follow them and so attain life everlasting neither let any Church be wedded with her own traditions or give her self to believe the traditions of other Churches unless saith he she can bring authority from these truths to a warrant her doctrine and not to receive for doctrine the commandments of men and with Saint Cyprian examine from whence such tradition came whether it descended from authority of our Lord Jesus Christ or his Gospel or whether it came from the Mandates of the Apostles or their Epistles If so saith he let such divine and holy tradition be observed if no let it be rejected especially any tradition that shall contradict the written verities of God for such certainly proceed from spirits of error Here is a cloud of witnesses all agreeing in one that no traditions are to be embraced that have not warrant from the word of God so that for the Church of Rome to put her traditions upon the people for rules of faith upon that score that it is the power and authority of the Church that awarrants those traditions is vain and not binding to the conscience of men unless she can justifie and maintaine them warrantable by the word according to Saint Pauls saying to the Galat. 1.9 Though an Angel from heaven come and teach any other doctrine then what we have preached let him be accursed For the Testimony of no Church whatsoever is to be received if it be contrary to the Scripture Sâ—riptures above the Church Ante 73. Chapter 9. according to that of Saint Austin upon that text The Scriptures are not true because the Church sayes they are the word of God but the testimony of the Church is true because they are the word of God and should Rome or any other Church teach contrary to the holy Scripture it is to be rejected as that which hath nothing of verity in it Now sith the Scriptures are the onely rules of our faith The vanity and falseness of the traditions of the Church of Rome and do containe in themselves the necessary points of our faith what shall we think of the traditions of the Church of Rome which have no warrant from the holy Scriptures but many of them being repugnant and utterly contrary to those Scriptures which therefore by the rule of Christ himself in the 7 of Matthew and by the general consent of the fathers of the primitive Church are to be rejected yet notwithstanding are by her enjoyned upon her pretended authority of universality and infallibility to be rules of faith unto others And lest any should think me injurious to the Church of Rome in this particular I wiâ—l give you a smal taste for I delight not to lay open her infirmities thereby to draw a scandal upon her of such of her traditions as are not warranted by the holy word of God only maintained out of self interest and to warrant her claim of universal power Spiritual and Temporal by these ensuing examples and further refer you to the 7 Chapter The Church of Rome that she might perswade the world of Peters being Bishop of Rome by
in that service as it is made manifest in the ensuing Chapter The humble confession of all penitent hearts their acknowledging of Christs benefits their thanksgiving for the same their faith and consolation in Christ their humble submission to his will is a sacrifice of laud and prayse acceptable unto God no less then the sacrifice of the Priest Christ did not ordain this Sacrament that any one might receive it for another but that every one for himself is to be made partaker of this mystery of his salvation For as one may not be baptized for another for the Godfathers answering for the child say he hath faith because he hath the Sacrament of faith by the outward element of water which as it self cleanseth so the childe thereby is born again of water and of the Spirit to newness of life Baptism the infant spiritually receiving regeneration by the outward element of the water according to the effectual working of the holy Spirit unto newness of life the infant being thereby made a member of Christ by faith in Jesus given unto him in that Sacrament of Baptism So may not one receive this holy Sacrament for another Let every man be baptized Act. 2. here is spiritual regeneration to every man by himself And Mat. 26. Christ said to the multitude Take and eat and drink ye all of this and here is spiritual growth and living in Christ every man by himself and by this means we that are many branches become one Vine being baptized into one Spirit and all made to drink into one Spirit 1 Cor. 12.13 Whereas the Doctor urges that those words Drink ye all of this were spoken to the Apostles and that therefore the cup is not to be given to the people He might as well conclude they shall not have the bread because Christ gave that to his Apostles whereas all Divines agree that what was spoken to them was thereby meant of the whole Church upon earth which are all the Saints of God upon earth of particular Churches whensoever assembled into a Society which is manifest by S. Paul who delivered to the Corinthians that which he had received formerly of the Lord Jesus to wit both the bread and the cup enjoyning every one to examine himself and so let him eat and so let him drink By which it is plain that it was to be delivered to the people in both kindes And if one kinde had been sufficiently significant of Christs flesh and blood offered by himself upon the Cross for our redemption sure Christ would never have added the cup as part of that Sacrament thereby to signifie his blood if already it had been sufficiently signified in the bread Wherefore unless the Papists will charge Christ to be superfluous in his institution of this Sacrament they must allow the cup unto the people as well as bread and both as well as one Lastly the Doctor would justifie the change of the Church of Rome in this particular upon the authority of the Church given by Christ to his Apostles so to do And for this he urges S. Austin who was dead five hundred and fifty yeers before ever this doctrine of Rome was heard of S. Austin stood much for the significancie of the bread and wine that this Sacrifice was but a representation of Christs Sacrifice and that which you see on the Altar or Table is the bread and the cup which your eyes shew you is the wine but saith he faith sheweth that that bread is the body and that cup is the blood of Jesus Christ It was the practice of the Church in his time to administer in both kindes he when he lived taught the necessity of wine against those that mingled water and so did Cyprian and others and now that they are dead the Doctor will have them teach another doctrine S. Austin might say that Christ left authority to his Apostles to make such appointments in what order this Sacrament should be received as whether sitting kneeling how often or the like but not that they should institute a new Sacrament Christ gave both Elements Saint Paul delivered both according as he had received and it was to be done in remembrance of Christ and they were commanded to be imitators of him Ephes 5.1 Christ left this as a Legacy to his Church and he made the Apostles Executors of this his last Will and Testament which they were to discharge by dispensing that Legacy to Christs faithful Saints and People Wherefore for them to withhold part of the thing bequeathed to wit the participation of the cup which is by S. Paul called The Communion of his blood is to forfeit that trust Christ has reposed in them and to forget his precept he enjoyned them commanding to teach all Nations whatsoever he had commanded them We are bound to hold fast the traditions we have learned If then the Scripture tell us that Christ with his Apostles did communicate in both kinds and Saint Paul administring to the Corinthians said Traditi vobis quod accepi a Domini how comes the Church of Rome to forsake this tradition which Christ himself taught and practised and the Primitive Church for a thousand yeers held for faith if it ought to be reduced to one kind how came it to pass to be let alone so long and by what Authority doth Rome claim this power sith the ancient Fathers and the Primitive Church did not onely use to administer to the people in both kinds but maintained and defended the necessity of Bread and Wine the outward elements of this Sacrament as may appear by the Testimony of the afore-cited Fathers and particularly it was the profession of the Church of Rome as Gelasius Bishop thereof witnesseth Shall but the Church of Rome prescribe any new rule of faith or manmers and shall any disobey he is straightwaies anathematized for casting off the Tradition of the Church and the Catholick Church upon earth communicated in both k nds and shall the late Popes of Rome alter this and escape the censures Were there nothing for it but the bare usage of the Primitive Churches it were enough to convince the Church of Rome but whenas there is Christs precept and institution for it how doth the Church of Rome justly incur the condemnation of the Pharisees teaching for doctrines the commandments of men and laying aside the commandments of God follow their own traditions Mark 7. But such was the transcendent wickedness of the Church of Rome in these dayes that scarce any Apostolick Rule but has suffered some alteration by his Holiness and his Legislative conclave of Cardinals who being soared to a height above Councels Princes and all other Powers on earth stick not to wrestle against these commandments of the God of Heaven witness their additions to the Baptisme as if the Baptisme wherewith Christ was Baptized were not sufficient without the Romish spittle and salt and as if this Sacrament of Bread and Wine were
the dispensation of our salvation by whom onely the Gospel came to our hands which Gospel they first preached but afterwards by Gods appointment they delivered the same to us in writing that it might be the foundation and pillar of our faith Wherefore seeing that this is the Magazine of our salvation let us onely repair hither to be spiritually furnished against all temptations of Satan and let us cast off all other traditions of humane invention which shall declare any other thing then what is contained in these Evangelical truths Now sith the ground of our faith is contained in these Scriptures All people to read the Scripture and laid open unto us by the blessed authors of these sacred and holy testimonies of our salvation why should not any one be permitted to read and to peruse these glad tidings of his eternal Redemption from the bondage of sin and Satan sith we are not onely allured by its worth and efficacie it being of so high a consequence as the eternal redemption and salvation of our souls and being profitable to teach to improve to instruct in righteousness 2 Tim. 3. but likewise are commanded to search them Joh. 5.39 Till I come saith Paul to Timothy 1 Tim. 4.13 give attendance to reading to exhortation and to doctrine And Coloss 3. the Saints of Colossus are commanded to let the Word dwell in them pleteously in all wisdom admonishing themselves in psalms and hymns and spiritual songs And not onely the Saints of Colossus and Timothy are enjoyned to this diligence but all in general by S. John in the place afore-cited And Acts 18.24 A certain Jew named Apollos was great in Scripture and taught diligently And Acts 17. the Noble-men at Thessalonica received the Word with all readiness and searched the Scriptures daily whether those things were so which Paul and Silas taught at Berea and many of them and honest women and men not a few believed S. Chrysostom the golden-mouth'd Doctor discourseth at large upon this subject in several places of his Works I shall shew you two or three In his Proeme in the Epistle to the Romanes he saith If therefore you will read the Scripture with alacrity of minde ye need no other help at all for Christ's Word is true Seek and ye shall finde c. because many of you are charged with wives children and domestick affairs and so cannot wholly addict your selves to this study yet be ready to hear what others have gathered and bestow as much diligence in hearing as you do in scraping worldly goods together for the cause of your infinite evils is your ignorance in Scripture So that by his Rule 1. We need no other help to our salvation 2. All sorts should study it 3. Evil manners dissolute life and all other mischiefs proceed of ignorance of the Scriptures and by not reading of them Again the same Chrysostom in his 29 Hom. upon Gen. 9. I beseech you saith he that you now and then come hither and attend diligently the reading of the holy Scripture neither that onely when you come hither sed domi divina Biblia in manus sumite utilitatem in illis positam magno studio suscipite Again the same godly and zealous Father in his 9. Hom. upon the Colossians saith Hearken all ye that are encumbered with worldly affairs and have wives and children how ye are especially commanded to read the Scriptures Comparate vobis Biblia animae Pharmaca If ye will have no other thing at least provide ye the new Testament c. S. Austin de tempore serm 55. Nec solum vob is sufficiat quod in Ecclesiis divinas lectiones auditis sed etiam in domibus vestris aut ipsi legite aut alios legentes requirite libenter audite And herewith accords S. Hierome upon the 133 Psalm affirming that in his time both Monks men and women did contend which should learn most Scripture without book in co putant esse meliores si plures edicerint The Council of Laodicea can 59. positively decrees Licet plebeis legere sola sacra volumina veteris novi Testamenti Thus you see the invitation by way of perswasion as it is for advantage it being the means of our salvation and a charge and command by the Apostles to search those Scriptures lest we fall into evils and mischiefs and holy Fathers instructing all to follow those Evangelical precepts whereby it is not pressed unto us as a thing of conveniency onely but likewise of necessity for every one to perform this duty every one being concerned to read and learn the Scriptures How much then is the Church of Rome to be blamed that debarreth men of this means of salvation she excommunicating every one that shall read the Scriptures in the vulgar tongue And so much are the Papists bewitched with the terrours of the Popes curses and the flattery of his blessings that they will not read any thing that is opposite to Popery not having license so to do and so they make Ignorance the mother of their devotion and that contrary to the practice of the Primitive Church as appears by the Council As touching this Point Who are to judge of the Scriptures Who shall be Judge of the Scripture the Doctor is pleased to accuse our Church of universal errour because of some Protestants that hold strange opinions concerning this matter and yet he cites but an opinion or two of private Ministers in our Church So I may justifie our Church from the imputations he herein lays to her charge as he has elsewhere done in the like case That it is not the opinion and judgement of the Church but onely the conceptions of those private men Certainly the Doctor could not be ignorant of our Churches Tenent in this particular and truely this gives me occasion to suspect the Doctor is not the Author of that Book called The Lost Sheep but it was composed by some one that was less knowing of the Doctrines and Tenents of our Church However for satisfaction of others I will here set down what our Church has prescribed de fide in relation to this point The Church of England teaches that the Scripture is the onely Judge of Traditions and Rule of salvation and that it contains all things necessary to salvation and whatsoever is not contained therein or may not be proved thereby is not to be received as an Article of faith or thought requisite to salvation But she doth not determine that this Scripture shall be interpreted by every mans private fancy for The things necessary to salvation are plain and easie to be understood to charge her with that is a known untruth and contrary to the 6 and 20 Articles of the Church I confess that we generally maintain that those things which are necessary to salvation are clear and manifest the whole Scripture being termed a light unto our feet and a lanthorn to our steps Psal 139. And
and reflecting upon the curiosity of some who would be over-scrutinous to examine the points of this Commission by the rule of the holy Writ at last they concluded upon this result That it must be de fide received that his holiness is the only exposito◠and by the same rule of gradation an Evangelist to deliver new Scripture of the old and new Testaments The Pope abuses the Scriptures and having perswaded some and forced others into this opinion without care for the souls upon earth without respect of Saints and Angels in Glory and without all fear of the Almighty God of heaven he commands the holy writ which was the dictates of the holy Spirit of God to be blotted wrested mangled and tortured at his will and pleasure making no more account thereof then if it were but the Embryo of a Bear which by the licking of its dam were to receive shape and perfection And if there be any text which doth impugne this his usurped unlimited power it must not be suffered to pass the Press before first it be either rubbed over with his holiness index expurgatorius or else brushed with his Ghostly interpretation As for example Josh 1.18 the people professing an unlimited power to Joshua in all things to obey him The words in all things are expunged in the Rhemish translations for it stood not with his holiness interest and prerogative to let them be for a president For if the people of God were in all things to be obedient to their Prince this spoiles his holiness claime to command in temporalibus wherefore it was thought fit to send these words to the index expurgatorius Object The Doctor in his book fol. 59. argues the truth of Romes doctrine for that she has not corrupted or extinguished the text that being easier to do then to change her doctrine To which I answer Resp The Scriptures which Rome hath she received from other churches and those Churches from whom Rome received them sending aswell to other places as to Rome copies of those holy writs it would much ashame her to alter them in respect that true original Copies would be produced against her to her condemnation but the Bishop of Rome being to teach these Scriptures within his own precincts and territories he as times served to advantage himself might and has in many places strained courtesie to wrest the sense delivering to the people doctrines not warranted by this holy writ which he might with more confidence do in respect that no other Bishop was to meddle in his diocess and he by the favour of Princes being accounted summus pontifex wherefore reason tels that his doctrine and traditions are more questionable then his translations of the Scriptures for he needed not much to alter the Scriptures in respect it matters not what they say being but dead letters without the spirit of his holiness interpretation Yet so much did they dote upon the pomp and vainty of this world and upon that lordly height they have aspired to here upon earth that the divel did bewitch them to alter that text of Joshua which did directly gainesay such their dominion and power though by reason of their new preheminence they being above councels and the onely infallible expositors of the divine oracles they needed not so to have done or rather thus that corruption of Joshua was before the late councels of Lateran and Trent which made the Pope above councels and it behoved them to blot out such words as did impugne their other power of lording it over Kings and Princes but since these councels they may now put them in againe For it is no matter what the Scripture says for his holiness will give such an exposition as shall not destroy his own interest and since those councels such exposition though it be never so contradictory to the word of God it must de fide be received O tempora O mores Saint Basil saith they which have been brought up in Gods word will not suffer one syllable of her doctrine to be betrayed what then shall we think of the fathers of Rome's Church that practice as time serves these tricks upon those sacred letters These divine writs the dictates of Gods holy Spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no marvel if they make bold with the fathers mis-translating and altering their writings and crying up their own traditions making their own mole-hills mountaines and making the fathers like unto Moles whose nature as Aristotle saith is never to open her eyes till she be dead and so they make the fathers being dead to witness things they never dreamed on or saw being living as I have shewed in the tenth Chapter If these divine oracles of God must not escape the venom of their claws if these must not be delivered to the people without corruption I know not how we may give faith or credit to her traditions the vanity of which I will briefly discover in this ensuing Chapter CHAP. XIII That because all things were not written the Church may deliver traditions such as she derives from the doctrine of the Apostles or ancient fathers That the Scriptures are to judge of those traditions That Rome is to be blamed for her traditions because they are against Scripture THe Jews say That when Moses was with God on the Mount and received the written law that he had unwritten law likewise delivered him by word of mouth for certainly say they God staid not fourty dayes and fourty nights on the mount to keep Geese nor needed he stay so long to interpret the law of the tables wherefore they conclude that Moses received traditional law which he taught Joshua Joshua the elders the elders the Prophets the Prophets taught the people Now because those their traditions were uncertaine the sects of the Pharisees sprung up and Essenes obtruding new traditions as simply necessary and a more perfect Rule of Sanctity then that that was writ whereupon our Saviour in the seventh of Mark reproves them saying They worship me in vaine teaching for doctrines the commandments of men and yet in the 23 of Mat. he hath commanded us saying All that they bid you observe that observe and do but after their works do not for they say and do not These two texts seem to impugne each other but the fathers of the premitive Church have resolved this knot and reconciled these texts by this exposition that all traditions agreeable and consonant to the holy word are to be observed but such traditions of the Scribes and Pharisees as were not agreeable to the holy word of God were to be rejected We confess that all things which Christ and his Apostles did No traditions but such as are agree able to the word of God are to be embraced were not written according as is expressed Joh. 21. vers ult And that the Apostles had order to teach the people whatsoever Christ had commanded them but as we allow this so by no meanes
which she would derive all her power and jurisdictions doth therefore teach the people this tradition under paine of Anathema That Jesus met Peter as he was going out of Rome and the steps of their feet as they two stood talking have left an impression in the place which remaines to this day Now let a man examine the Scriptures and he shall find Saint Peter himself witness against this tradition in the third of the Act. 21. where he says That Christ ascended and the heavens shall containe him till he come which coming is called his second coming to Judgement according to the Article of the Apostles Creed and therefore that he should be bodily there with Peter so bodily as to leave the impression of his footsteeps is against Saint Peters own saying against the whole current of the Scriptures and against the Apostles Creed So I referr this to the Reader whether to believe Saint Peter himself or his pretended successor in this point It may be that Peter might see Christ in a vision as Stephen did Act. 7. but not bodily for that he is there in heaven whom the heavens must containe till all things be dissolved Another tradition the church of Rome teaches How that in the Church of the Fryers minors at Rome is a picture of the Virgin Mary drawn by Saint Luke which Gregory carrying in procession in the time of a Plague the Plague ceased and they taught the people that it was by our Ladyes meanes for the honor done to her Image and so ascribe that to her which is due unto the Lord God he correcting by Judgements and out of his goodness extending his mercy as seems best to his divine wisdome and hereby they neglect that duty God has enjoyned them in that they did flye to the Lady Mary for succor in that day of their visitation whenas God has commanded them to call upon him in the day of trouble and he will hear them The Papists likewise teach that in the Church of Sebastian in Rome an Angel appeared to Saint Gregory as he was saying Mass at the Altar of Saint Sebastian and said to him these words In this place there is true remission of all sins brightness and light everlasting joy and gladness without end And this favours of Atheisme to affirme that on earth there can be light everlasting as if the world should never have an end which is contrary to Scripture for that they plainly affirm an utter dissolution of all things 2 Pet. 3. And Saint Matthew witnesses How that at the end of the world the Sun shall be turned into darkness and the Moon and the Stars shall lose their light the Stars shall fall from Heaven and the powers of the Heavens shall be shaken They likewise teach that in the Church of Calixius is the Altar whereon Saint Peter said Mass which is not probable in respect he never mentions it in Scripture nor Saint Luke that ever he used any such thing besides the sacrifice of the Altar is against the Scripture as may appear in the sixteenth Chapter The Church of Rome likewise teaches that in the Church of Saint Johns the Lateran in Rome is a Chappel called the Sacrists wherein is remission of all sins both à poena culpa and that not far from the same Chappel is an ascent of thirty two steps which were the same Christ went up when he went before Pilate and were brought from Hierusalem thither and that whosoever ascends those steps for every step he hath a hundred yeers of pardon which is contrary to the Scriptures Matth. 1.21 It is Jesus that must save his people from their sins and the whole Scriptures witness that by his stripes we are healed it is his blood that is shed for many for the remission of their 〈◊〉 It is the Lamb of God that takes away the sins of the world Joh. 1.29 Neither is there salvation in any other Act. 4.12 and through his name all that believe shall receive remission of sins Act. 10.43 he being for that end sent into the world 1 Tim. 1.29 which gave himself for our sins that he might redeem us out of this present evil woâ—ld Gal. 1. and is a reconciliation for our 〈◊〉 1 Joh. 4. without which we are not cleansed his blood onely being our remission Hebr. 9. Wherefore how â—bominable is this Romish tradition which is for no other end but to cozen people out of their money who for the pardon to be received by going up those steps must liberally disâ—urse to his holiness use who more thinks upon that private advantage then Christian-like considers how by â—hat tradition he makes the death of Christ in vaine With many such like traditional stories doth the Church of Rome delude her blind votaries which I blush to repeate and will rather send the Reader to her own Legends where he shall finde great store of these Papal knocks then that I should be the â—uthor to discover these her fopperies which I rather wish were not at all then to her shame to be remembered For my part I honour Rome as the metropolis of Europe and her Church as being at first of Apostolical faith and doctrine and do heartily wish that these late gross absurdities I finde repeated of her were not true that so we might embrace her as one sister and might together serve the true and everliving God who is a Spirit and will be worshiped in Spirit and in Truth and that we might together keep the unity of Spirit in the bond of Peace for GOD is not the Author of confusion but of Peace as we see in all the Churches of the Saints Thus Reader I have briefly run through most part of the Doctors book and though I have not observed the very same method the Doctor has followed yet many of his Chapters being to one and the same purpose as who please to peruse his book will finde it true I have couched an answer to most material parts thereof in what I have formerly writ and now I am come to his twentieth Chapter which is concerning the Popes headship Now for that I have given answer to this in the second Chapter in relation to his universality it may be thought by some needless to treat any further thereof in relation to his spiritual jurisdiction and for that the Doctor hath not at all treated of his Temporal power it may be others be thought extravagant in me to add a Chapter concerning that particular Yet because that the Pope is bolstered up in this point by vertue of his Spiritual headship by many who extend it generally as well over temporalties as spiritualties And for that the Doctor having formerly treated of Romes Catholickship and of her universality and of her being the onely Catholick Church yet notwithstanding adds this twenteth Chapter of the Popes headship and for that as I said this headship is by same extended unto Temporalties I crave pardon to add this ensuing Chapter
hand to lift up her head out of the dust That she may no longer lie groaning and groveling under the heavie hands of wilde persecutors but may by the assistance and loving aid of the Judges of the people be called upon that she may either clear her self to the condemnation of her opposers or suffer according to her deserving by the grave judgement and sentence of the Wise of the Land and not to be troden down and censured without a fair trial any further then her sufferings with patience witness her faith which if they would please to condescend unto it would certainly conduce to satisfie the consciences of many that doubt and by the blessing of God would bring peace into the Land and that according to Solomons saying that there might be a Rod and Correction in the Church whereby the sons obtain wisdom but the liberty of the children makes the mother ashamed Now the Lord open the hearts and give bowels of compassion to the Rulers of the people that by their favours the Church may be again restored to us so that we may worship God in spirit and truth and that we having again restored unto us a Jerusalem at unity within it self we may keep the unity of the Spirit in the bond of peace that we may suck and be satisfied with the brefts of her consolation that we may milk out and be delighted with the brightness of her glory and that by the means of her nursing fathers it would please God to extend peace on her like a flood that we may suck be born upon her sides and be joyful upon her knees to the quieting of all differences amongst us and to the everlasting peace of those that wish well to Sion But I have dwelled too long upon this point I return to the subject matter of this Chapter You may partly perceive that the Church of England is not altogether to be blamed for the Errors and Divisions in our Land in matters pertaining to Faith and Discipline I dare be bold on her behalf to assure the Papists she desires a fair debate of all those differences and would willingly reconcile them or cast off those that would not hearken to her instructions and might she by the favour and free leave of the Civil Magistrate convene and were encouraged to have his assistance in order to put in execution her Decrees without which whatsoever she resolves is but like a Laterane Junto not obligatory to the Western Princes nor the people under their jurisdiction she would not be sparing to launce the wounds of these divisions to the bottom that if there were any hopes of amendment to cause sound and new flesh to grow a gain or else finding them irrecoverable by reason some are grown desperately wicked beyond all remedy to cut off such as withered branches that they might no longer be a cause to putrifie the stock and body of the tree and when she has done would not be ashamed of her work but would recommend it to the publike consideration of others which being by them approved might be exemplary for their imitation or if by the Divine Rule of Scripture it was to be faulted then to be by them rejected and receive a just condemnation I dare be bold to say that if any thing should be debated in her Convocation which might not seem satisfactory to any other sister-Province she would entertain a free debate with her and if they two could not determine the controversie so far as might be satisfactory to others she would agree to submit the debate to a General Council might but that Council be free in its constitution and not subservient to one man the Pope which by the confession of Bellarmin lib. de Concil cap. 21. non potest fieri ut aliquando ad finem controversiarum deveniatur Synodus nisi detur locus majori parti suffragiorum No Appeal to a General Councel whilst the Pope is allowed above that Councel And in another place lib. 2. cap. 11. de Concil Est verum Decretum Concilii quod fit a majore parte destroys the very being of a General Council whenas what shall there be concluded by a major part must stand null unless his Holiness approve thereof or shall be subject to be altered at his will and pleasure It is reported by Quintus Curtius fol. 13. that in the City of Gordin in Phrygia was laid up in Jupiters temple the furniture of King Midas Waggon knit up in such an intricate knot that it was extreme difficult to be untyed and the country-men had a Prophecie that whosoever should untâ—e it should be Lord of Asia Alexander coming thither and viewing the knot and doubting if he should not inexplicate it that it might be reputed as an evidence to those superstitious people of his bad fortune to come with his sword cut it asunder by which the Prophecie was expected to be fulfilled and thereupon those people submitted to him and not long after he became Lord of Asia And thus the Pope deals with Councils if any thing of consequence be to receive debate there he will not abide the canvasing of the Question and the sober unfolding of the knot and difficulty thereof but uno flatu resolves the scruple and with his false key picks the lock of the business by which means he promises to himself an universal obedience as the onely never-erring Oracle claiming by this means a soveraignty over Councils Kings and Bishops which all other Churches of Apostolical plantation judge to be an horrible presumption And till this be rectified we utterly deny all Appeals to a General Council of the Popes convening and as S. Ambrose said to Valentinian so we say to the Pope Tolle Legem si vis esse certamen CHAP. XII That the Scriptures are onely infallible rules of faith and contain all things necessary to salvation That all people are to read them because those points are plain and easie That they themselves witness this truth in those points of salvation And how the Church of Rome abuses the Scripture SCripture is the onely foundation and basis on which our Faith is built Of the force and efficacie of the Scriptures according to that of S. Paul to the Ephesians chap. 2. the faithful are built upon the Apostles and Prophets it is the sword of the Spirit Eph. 6. being profitable to instruct and reprove and being able to make the man of God perfect Irenaeus in his third book against Heresies cap. 11. says The Apostles first preached the Gospel and afterwards delivered the same to us in Scriptures that it might be the foundation and pillar of our faith And Origen upon Matth. 25. says They are to be brought for proof of all Doctrines Our Saviour by Scripture convinced the devil teaching us thereby to know what weapons we are to use against all Heresie and Schism And in the General Councils of old not the Popes Decretals but the Scriptures were
laid before the holy Fathers Est firmamentum columna Ecclesiae Evangelium It onely is infallible in it self all other Councils and Traditions may erre saith Tom. lib. 2. contra Donatistos cap. 3. And though an Angel from heaven teach another doctrine no faith is to be given thereunto Tertullian contra Hermogen pag. 373. I reverence saith he the fulness plenitude and perfection of Scriptures as that which shews to me both the Maker and the things which are made Austin confesseth the authority of Scripture to be above the authority of the Church in his Epistles contra Manich. tom 6. cap. 4. The consent of people and nations the authority of the Church begun by miracles nourished with hope increased with charity established with antiquity succession of Priests and the name of Catholike saith he are great motives to keep me in the unity of the Church but above these he prefers the truth of Scripture in regard whereof he promiseth Manicheus to give more credit to his doctrine then to the Church if he be able to prove it out of Scripture These and many more authorities in this point might be produced to manifest what credit and reverence the Fathers of the Primitive Church did attribute to the sacred Oracles of God Now what may we think of those that count them a bare letter Inkie Divinity a matter of strife and ground of Heresies And by the Doctor fol. 255 the light of the Gospel is termed Ignis fatuus because not borrowed from Rome's dark lanthorn Others affirming that if any contemn the authority of the Romane Church that he shall not be able to assure himself of Scripture any more then of a Robinhood-tale To which I answer The Council of Laodicea can 59. which Council was held long before ever Rome's Bishop claimed a Supremacie over other Churches hath declared which shall be taken and accepted for Canonical Scripture and hath decreed that none else should be read in the Churches besides them we according to that Canon accept and embrace them and according to the ancient copies doth our Clergie retain them in the Church nor are we altogether beholding to Rome for the Translations 'T is true she hath a glorious Library as many witness the onely ornament of her Vatican Hill And in some competent measure is our Oxford replenished with the ancient Manuscripts of the Primitive Fathers and of old approved Translations of the Scriptures both after the Hebrew Syriack Rome not the onely dispenser of the Scripture Chaldee Greek and Latine Translations which the Fathers and the Reverend Governours of the Primitive Churches have permitted to be transmitted to other parts and in these later days we have been beholding to Rome for some Translations But she was not the first that sent the Gospel hither as may appear by Eleutherius his Epistle to Lucius You have heretofore saith he received the law and faith of Christ ye have within your Realm both the parts of Scripture out of which by the counsel of your Realm take a law and by that law rule your kingdom for you be Gods Vicar within your own kingdom c. And in this particular I think Rome as well as we is beholding to other Churches why then should she boast that we know not what is Scripture but that which she has delivered Had not the Apostles equal authority to teach all nations Doth not Peter direct his Epistle to the Saints which are dwelling about Cappadocia Galatia Asia and Bithynia and S. James to the twelve tribes which are scattered abroad and S. Jude to all which are sanctified and called of God And S. Paul writes as well to the Corinthians Galatians Ephesians Philippians Colossians and Thessalonians as to the Romans wherefore how comes it that the Church of Rome should be the onely Monopolizer of Scripture Was not the holy Ghost given to them which Philip Paul and Barnabas did ordain as well as those Peter did ordain And admit that Peter was Bishop of Rome had not the rest of the Apostles received the holy Ghost as well as Peter did it not sit upon each of them like cloven tongues of fire And why should the Church of Rome boast her self to be onely and alone endowed with an onely spirit of interpretation Let none understand more then is meet to understand was S. Paul's instructions to the Romanes But such is the uncharitableness and presumption of the present Church of Rome that she accounts her self the onely wise interpreter and no other Church to have the spirit of discerning the Truth unless she have received that spirit mediately from her I must needs tell her that she has no warrant to arrogate this transcendency and super-excellencie in this point of wisdom from any divine precept it is but her own humane institution no other Church approving of it and so it is but the wisdom of this world which as S. Paul says 1 Cor. 1.20 is found foolishness before God and according to that saying of Solomon Prov. 12.15 The way of a fool is right in his own eyes The treasure of the holy Writ is no common or ordinary bank That the Scripture contains things necessary to salvation but a precious store of eternal happiness in them is laid up life everlasting according to that of S. Paul Rom. 1.16 It is the power of God unto salvation to every one that believeth to the Jew first and also to the Greek and 2 Tim. 3.14 Timothy had known the Scriptures from a childe which were able to make him wise unto salvation It is profitable to teach to improve to correct to instruct in righteousness that a man of God may be absolute being made perfect to all good works Therefore are we bidden Joh. 4.39 to search the Scriptures for in them is eternal life and they are they which testifie of Christ It is true All things that Jesus did are not written saith S. John but saith he these things are written that ye might believe that Jesus is the Christ the Son of God and believing ye might have life through his Name Joh. 20.31 Cyril lib. 2. upon that place of S. John saith Non omnia quae Dominus facit transcripta sunt sed quae Scriptores tam ad mores quam ad dogmata sufficere putarunt ut recta fide operibus ad regnum coelorum perveniamus And Saint Austin likewise says that all things were not written but onely so much was written as was thought to be sufficient to the salvation of the faithful And whereas in the 20 of the Acts ver 27. it is said I have not spared to shew unto you the whole counsel of God Lyranus and Carthusianus expound it onely to be understood of things pertaining to our salvation which S. Austin lib. de doctr Christian 2. cap. 6. plainly affirms that all things necessary to our salvation are plainly contained in the written Word And Irenaeus lib. 3. cap. 1. We know saith he