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A10399 Tvventy nine lectures of the Church very necessary for the consolation and support of Gods Church, especially in these times: wherein is handled, first, in generall concerning first, the name; secondly, the titles; thirdly, the nature, fourthly, the diuision of the true Church: secondly, of the visible Church ... and lastly, the application of it to all Churches in the world so farre as they are knowne to vs. By that learned and faithfull preacher, Master Iohn Randall, Batchelor of Diuinity, pastor of Saint Andrewes Hubbart in little Eastcheape, London, and sometimes fellow of Lincolne Colledge in Oxford. Published by the coppie perfected and giuen by the author in his life time; carefully preserued and adorned with notes in the margent, by the late faithfull minister of Christ, Master William Holbrooke. Randall, John, 1570-1622.; Holbrooke, William. 1631 (1631) STC 20683; ESTC S115641 423,199 550

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as sometime they did then is their Doctrine vayne and to be reiected Marke 7 7 8. so that it is plaine that the Church is to bee beleeued and obeyed so long as they goe according to Gods Word but when they swerue from that they are no more to be beleeued Esa 8.20 to the Law and to the Testimony if they speake not according to this Word it is because there is no light in them except they speake according to the Scripture they are but darke and blind guides no light in them at all and that which is pretended to the contrary Matth. 18.17 is directly vnderstood of Church Censures which yet are not simply authenticall in themselues but as they are proceeded in Christs name Ver. 20. that is according to his order else there is no danger in it Iohn 9.34 Their last Position is this Position 3 which is directly against this obseruation namely That the authority of the Scripture depends vpon the authority of the Church In which grosse assertion they first dishonour God exceedingly as who should say man is to bee beleeued before God at least that God should not be beleeued but because of man Besides whence had the Scripture its authority in the writers of it from God or man Surely from God he is the author himselfe of Scripture 2. Timothy 3.16 euery Scripture is giuen by Inspiration from God then it must haue its authority from God who is the author of it Againe who giues vs faith the Church No it is the worke of God Iohn 6.29 Therefore that wee beleeue the Scripture to be Scripture or any booke of it to be Scripture it is wholly from God himselfe who workes Faith in vs to beleeue it Well Ob say they it is of God indeed that the Scriptures haue their authority but yet by meanes of the Church Answ I Answere It is true as the Church is the propounding witnesse thereof but not as enduing it with authority for that is from God alone and it is a great dishonour to him to giue any part of it to any other Secondly as it dishonours God so it disgraceth the Scriptures making them inferior to the Church whereas indeed they are the cause of the Church and subiecting them to the arbitrement of man whereas all our faith and discerning and thoughts are to be framed by direction from Scripture Ob. But they except and say It is no disgrace to the Scriptures that the Church is thus aduanced no more then it was to Christ that his Apostles gaue witnesse to him Answer I Answer yes for they make the Church aboue the Scripture in this case but the Apostles were witnesses of Christ as his vnderlings and Disciples They reply But the Protestants doe magnifie euery one himselfe as much as we doe the Church Answer I Answer No for euery one of vs beleeue that we are in the right because we goe by the right rule of the Scripture and the Spirit and so farre as the Church goes by that rule we will follow her as soone yea sooner then any particular man Thirdly this weakens and indeed ouerthrowes Religion setting it vpon man a ground weakeand insufficient whereas Religion must stand vpon Diuine authority else it is not sound Fourthly it spoiles the faithfull of their surest comfort which is this that God is the author of their faith and not man Fifthly it bereaues the Church of her maine hould and defence against the aduersary for whiles she saith the Religion which she professeth is true because shee saith so her selfe she layes her selfe open to the scoffes insultations of the aduersary For by that reason euery Religion wil be a true Religion seeing the professors thereof will say It is true as well and as confidently as the Church whereas if she say her Religion is true because God saith so in his word and so prooues it this is sufficient to stop their mouthes or else to leaue them without excuse Vse 2 The second vse is for Instruction teaching vs how to carry both our selues towards the Church and towards the Scriptures that is with an euen hand as our Sauiour said of tribute money giue vnto Caesar that which is Caesars and vnto God that which is Gods So must we giue vnto the Church that which is the Churches and vnto the Scripture that which is the Scriptures First esteeme of the Scripture as Gods owne Word 2 Pet. 1.21 22. able to make vs wise to saluation and perfect to euery good worke 2 Tim. 3.15 16 17 Secondly esteeme of the Churh as the Piller that is as the keeper and vphoulder of the truth 1. Tim. 3.16 not that light but a witnesse of that light Iohn 1.8 she is to inquire search propound expound pronounce teach approue iudge according to Scriptures themselues and not otherwise she is as the woman of Samariah that propounded the Messiah to the men of the city and brought them to him but when they heard him they say now we beleeue not for thy saying but we haue heard him our selues and know that this is indeed that Christ Iohn 4.42 So the Church propounds and brings vs to the Scripture but when we looke into it and heare it speake then we beleeue But ye will say how then do we know which is Scripture or how shall we know that the contents therein are true and of God I Answer First wee shall know it from the Scripture it selfe as the Sunne is knowne by his owne light so the Scriptures are knowne by their owne light God speaking and shining in the Scripture Doe wee then beleeue the Scriptures because the Church saith they are Scripture No but because the Scriptures themselues say so 2 Tim. 3.16 Secondly we shall know them by the Spirit working in vs together with the Word and perswading vs that they are true 1 Iohn 5.6 Thirdly they are made knowne to vs by the miracles whereby they were first confirmed Iohn 20.30 31. Fourthly wee know them by the testimony of the Church that is that congregation that truly professeth the sauing faith of Christ So that first not euery company that professe themselues to be the Church but professing the sauing faith are to be beleeued And secondly not whatsoeuer the Church saith is to bee beleeued but that which she saith by the euidence of the Scripture it selfe and interpretation of the Spirit And thirdly that which is so beleeued is not chiefely to bee beleeued because she saith so but in a second place aftre the Word and Spirit And fourthly not formally or essentially but instrumentally as an outward instrument onely Fifthly and that which shee doth say so shee speakes not infallibly but with some faylings errors and imperfections mans corruption still bewraying its selfe euen when he is much inlightned Sixthly that which she speakes without error is not absolutely to be beleeued because the Church saith it but conditionally because shee speakes according
the Scriptures and plainenesse and constancy in it selfe is such that it requires that whosoeuer interpret them they must doe it according to the meaning of God in them and not their owne minde So much of the reasons Vse 1 The vses of this point are many The first is for matter of reproofe and that principally of the Papists and it meets with them two waies First it reproues their opinion and secondly their practice And first it reproues them for their opinion for they esteeme the Scriptures but a dead or killing Letter and the written Word but bare and dead Inke It is the Church say they that is the mouth of the Scriptures giuing it sound and sense and it hath no meaning but what shee pronounceth This is their wicked opinion but the faithfull haue spirituall eares they heare God himselfe speake euen in the written Word It is true that the Church sounds it to the outward eare but God speakes in it to the heart and conscience and they receiue it not as the word of man but as it is indeed the Word of God A dead letter doe they call them O horrible blasphemy Stephen calls them liuely Oracles Acts 7.38 and the Angell Acts 5.20 calls them words of life and Christ himselfe saith Iohn 5.39 that eternall life is in them and that they are witnesses of him If they be dumbe as they say they are then they giue but a slender witnesse of Christ but our Sauiour would haue vs to know that there is a liuing voyce in the Scripture as hee saith Iohn 6.63 the words that I speake are spirit and life I say not that this life is in the Scriptures simply but as it is in the Sacraments to the faithfull Receiuer that is by the promise of God and the presence of his Spirit It is true that the Church is the mouth of the Scriptures as Aaron was the mouth of Moses Exod. 4.16 Hee shall be thy spokes-man to the people hee shall be vnto thee in stead of a mouth and thou shalt be vnto him in stead of God And as the Prophets were the mouth of God Luke 1.70 as he spake by the mouth of all his holy Prophets c. thus the Church is the mouth of God and his spokes-man to the people and so farre shee is to be beleeued But that she is so the mouth of Scriptures as that what sense soeuer shee speakes must be esteemed the voyce of Scripture this is not to be beleeued No the Scripture is not dumb but speakes it selfe Rom. 10.11 the Scripture saith and Rom. 11.2 Wot ye not what the Scripture saith and most plainely Rom. 9.17 for the Scripture saith vnto Pharaoh c. that is God in the Scripture saith to Pharaoh so that the Scriptures are not dumb but the spirituall man heares God speake in them As it condemnes their opinion so secondly it condemns their practice and that in many respects and first in regard of their vulgar latin translation for they impose that vpon the Church as the authenticall Text and Word of God and in the councel of Trent they haue decreed that none may appeale frō it vnder any pretence and that vpon paine of Gods curse It is true that translations are Scripture so far as they goe with the originall Text but that any translation is to be equalled much lesse preferred to the originall Text wherein both the the matter and the words are Gods owne it is absurd And this is a sufficient motiue to any indifferent mans iudgement not blinded and besotted with mysts of preiudice and error that wee are in the right and they are in the wrong because we are willing to stand to the tryall of Gods own Text but they will onely stand to their owne translation refusing the other The second practice of theirs heere reproued is that all their expositors are slaues and vassalls to their Church for in all their interpretations either they must concurre to award with the sense that the Church hath already giuen or if they differ they must vaile Bonnet and say with submission of their iudgement to the church of Rome and then though they doe erre yet it is not damnable because they shew a willingnesse to be better aduised else they are Heretikes and Castawayes it were farre more grace in them to submit themselues to the iudgement of God with intreaty of pardon for that wee haue not attained to the full sense of his words for if any wrong be done therein it is most to him whose words wee haue mistaken and also wee must pray vnto him for further illumination who is the father of lights and in this they would shew themselues to be the good seruants of God whereas in the other they shew themselues to be the seruants and slaues of men Their third practice here reproued is this That in the oath which generally all Papists receiue they doe sweare to vnderstand Scripture onely so as the Fathers ioyntly do expound them and to receiue no other interpretation but that which they doe generally consent in No doubt but the Fathers ioyntly consenting and all agreeing in the exposition of a Scripture It is great reason to moue me to belieue that it is the true sense but yet it is no proofe that I should sweare to it but I aske what one place of Scripture is there that is not manifest by its owne light which is expounded one and the same way by all the Fathers If it be manifest by it selfe wee beleeue it for its owne light and not for theirs but if it be not manifest in it selfe then some one or other of Fathers dissent in the interpretation of it yea but say they if most agree then it is all one as if they all agreed But what if the most dissent from the best must we follow the most to doe euill But in the diuision of the Commandements they follow not the most but leaue all the rest of the Fathers and follow Austin who will haue but three Commandements in the first Table because hee had a conceit of a mystery of the Trinity to be in them But will they beleeue the most and leaue the best this is against Gods Commandement to follow the multitude to doe euill but thus they must doe or else they are foresworne See what dangerous plunges these desperate fellowes put themselues on to vphold the Churches transcendent authority in expounding of Scripture● but secondly what if they do all generally concur and yet misse in the right expounding of Scripture some of the best learned amongst the Papists challenge them so to doe and we can giue instance of it as in the dangerous heresy of the Millenaries vpon that place Reu. 20.4 that Christ should raign on the earth after the day of iudgement a 1000. yeers now if they follow the Fathers in this exposition wherein they generally erre they must forsake the truth if they
office of the mediator the third is concerning Images the fourth is concerning Iustification for the first which is her corruption in Doctrine concerning the Scripture which is the truth and ground of Religion they teach uery erroniously not onely that which disparageth them which yet is a presumptuous sinne but that which by consequence vtterly ouerthrows them First in that they dare deny the sufficiency of Scripture Secondly in that they peruert the truth of Scripture thirdly in that they disanulle the authority of Scripture First they deny expresly the sufficiency of Scripture whereas God hath deliuered them as a particular rule 2 Tim. 3.16 they say No It is not sufficient of it selfe they must be pieced and perfected by traditions No man dare adde to the will of a dead man and yet these are so shamelesse and presumptuous that they dare presume to adde to the sacred Testament of Iesus Christ thus they deny the sufficiency of Scripture Secondly they peruert the truth of Scripture teaching and deliuering first concerning the translation that none is to be admitted as authen●icall but the vulgar Latine translation which themselues confesse is sometimes faulty and doth misse of the meaning of the Holy Ghost secondly for the interpretation of Scripture they will admit of none but such as it pleaseth the fathers to giue who themselues acknowledge may and doe sometimes erre and are deceiued now to teach that an vntrue translation is the Text of Scripture and an vntrue interpretation to be the sense of Scripture what is this but to make the Scripture vntrue Third they disanull the authority and credit of the Scripture and that many wayes first teaching that the Apochryphall bookes which are knowne to containe certaine vntruthes to be Canonicall Scripture secondly equalling the traditions of men with the written Word of God and vrging them to be receiued with as great authority as the Word of God Now if the Word of God be of no more authority in matters of Saluation then the word of man it is very feeble and not worth trusting to Thirdly they goe further preferring the authority of the Church aboue the Scripture the Scripture say they is to beleeued for the authority of the Church that is as much as if they should say God is not to beleeued for his owne sayings but for the witnesse of man thus they disanull the authority and credit of the Scripture Now all these layd together see whether that may not be iustly taken vp against them which our Sauiour speaketh against the Iewes Iohn 8 47. he that is of God heareth Gods Word ye therfore heare them not because yee are not of God and Iohn 10.26.27 ye beleeue not because yee are not my sheepe my sheepe heare my voyce and I know them and they follow me Gods children heare his word and will not impeach the truth and credit of it the Popish faction will not heare it but will impeach the truth and credit of it and therefore they are none of Christs sheepe So much for their error in Doctrine concerning the scripture where wee see that their fountaines are corrupt and therefore we are like to finde but foule waters in their Channels Their second Error in Doctrine is concerning the direct office of the mediator God saith directly that there is but one Mediator betwixt God and man that is Christ 1. Tim. 2.5 they say there are many the blessed Virgin Mary and other Saints not onely praying for vs but to bee inuocated by vs doth not this iustle Christ out of his roome at least to sit so close that others must sit in commission with him in that office they would shift it off with this that they make the Saints mediators of intercession onely and Christ of Redemption and the Apostle say they when he saith there is but one Mediator c. hee meanes of Redemption not of intercession I Answere that the Apostle in that place speakes of a Mediatour of intercession for he speakes of Prayers and intercessions in the first Verse and as in reason he that is to make intercession for any must be able to reconcile them and to take away the enmity and to bring the parties whom he intercedes for into fauour else it would be a friuolous and vayne intercession and he that intercedes for any must be such an one as the person interceded doth appoint or at least approue of for that businesse euen so the Scripture propounds Christ alone to be intercessor in both these respects 1 Iohn 2.1.2 If any man sinne wee haue an Aduocat with the Father Iesus Christ the Iust and he is the propitiation for our sinnes He is our Aduocate or intercessor and our propitiation or reconciliation both and Iohn 16.23 whatsoeuer ye shall aske the Father in my name he shall giue it you hee doth not say whatsoeuer ye shall aske in my mothers name or in the Saints names but in my name And therefore both Redemption and Intercession are oft times in Scripture by name ioyned together as in that 1 Tim. 2.5 6 there is one Mediator betwixt God and man c who gaue himselfe a Ransome for all men Rom 8.34 who shal condemne vs it is Christ that died ye rather that is risen again who is euen at the right hand of God who also maketh intercession for vs so that we see to be mediator of intercession is as peculiar to Chrst as to be mediator of redemption They shift again say we pray to the Saints not as helpers but as intercessors onely but wee pray to Christ as intercessor and helper by his owne power too I answer yet still they make them intercessors then though not in the same degree and so they eyther iustle Christ out of his roome or set his mother and the Saints on the Bench with him but if therebe any other intercessors then either the intercession of Christ is imperfect or else the intercession of the Saints is superfluous But say they we doe no more to the Saints in heauen then yee doe to the Saints on earth and then the Apostle did to the Thessalonians in the 2 Thes 3.1 Brethren pray for vs c. I answer First wee haue a warrant for this Scripture but for the other wee haue none at all Secondly will any man say that the Apostle made them intercessors for him This were a disparagement to him no but hee intreats them to be fellow Suitors and ioint Petitioners to God with him and for him Thirdly the Saints that are aliue we haue accesse vnto and can vtter our mindes to them but so wee cannot to them that are deceased and therefore they that pray to them though it be but as fellow suitors they make God of them in that very fact that is they make them knowers of the desires of the heart for Prayer is the desire of the heart and to know that is proper to God
in the like case but if men were neuer before baptized then though they bee of yeares of discretion yet they are to receiue Baptisme But whether hath the Church power to compell men to be members No surely faith cannot be forced vpon any yet if the Magistrate be Christian he by his authority may and must compell men to come to the outward meanes else wee deny him the priuiledge of his authority and of our subiection So did Iosiah cause all that were found in Ierusalem and Beniamin to stand to the couenant 2 Chron. 34.32 As they haue power to admit into the Church so they haue power to repell and keepe out and this wee finde to be plaine Acts 8.36.37 See heere is water saith the Eunuch what doth let mee to be baptised Philip said vnto him if thou beleeuest with all thine heart thou may'st c. as who should say where faith is wanting it is a sufficient let to keepe from baptisme and so from being admitted into the Church But what shall children doe then I answer they if they be the seed of the faithfull are pre-supposed to be within the couenant and so they are to be reputed as Gen. 17.7 God saith to Abraham I will establish my Couenant betweene mee and ther and thy seede after thee and Acts 3.29 The promise is made to you and to your children saith the Apostle and so in the 1 Cor. 7.14 The vnbeleeuing wife is sanctified by the beleeuing husband c. else were your children vncleane but now are they holy and therefore where children are tendred by faithfull parents to the Church they must admit them so far as they haue power and that is to baptisme Marke 10.13.14 as it was with circumcision in the time of the Law the children of the faithfull all that were males were circumcised so it is in Baptisme which succeedes in the roome of that all the children of beleeuing parents are to be made partakers of it So you see the Church hath power ouer persons that are not come in and that either to admit or repell them Secondly they haue power ouer persons as they are come in already and that either to keepe them in or to cast them out to keepe them in as in Reu. 3.11 Our Sauiour saith to the Angell of the Church of Philadelphia Hold fast that thou hast that no man take thy Crowne from thee and what was the Angels Crowne but the faithfull in that Church So the Apostle Paul calls the Thesalonians his Crowne and how must hee hold them fast and keepe them in By confirming exhorting reprouing comforting and instructing them bearing with their weaknesse admitting them to the Lords Table and vpon their repentance loosing them from their sinnes So the Church hath power to cast out for their obstinacy in sinne and so to binde them in the chaines of euerlasting damnation that the Church hath this power it is plaine for the Word of God is powerfull each way It is the sauour of life vnto life vnto some to other It is the sauour of death vnto death so the Censures of the Church are wonderfull powerfull Iohn 20.23 whose sinnes yee remit they are remitted and whose sinnes soeuer yee retaine they are retained saith our Sauiour to his Disciples And so we see how the Church did cast out the Incestuous man in 1 Cor. 5.4 5. and how they receiued him in againe in the 2 Cor. 2.7 8. The next point is the power that the Church hath ouer members as officers and herein the Church hath power to choose or refuse to place or displace to choose and place Acts 6.5 and the saying pleased the multitude and they choose Stephen c. to refuse and displace as in Acts 8.21 Peter refused Simon Magus when he would haue bought gifts of the holy Ghost for money and in the 1 Tim. 5.11 refuse younger widdowes c. and in the 1 Kings 2.27 to the 35. we may read how Salomon displaced and cast out Abiather from the Priests office But of this I haue spoken sufficiently before the matter of Church gouernment and therefore as I promised I will referre you thither Now in the second place the Church hath power ouer things and these things are of diuers kindes some are matters of substance some of circumstance the Churches power in matters of stubstance is eyther touching the Scripture it sefe or in things besides the Scripture as touching the Scripture and that is eyther touching the credit and authority of Scripture or the sense of it first of the credit and authority of Scripture which is called into question and much disparaged not onely by those that are without but euen of those that professe themselues to be within and to be members of the Church which should most lighly esteeme it some of of her champions as they pretend challenge at least an equall yea indeed a superiour authority to the Church aboue the Scripture and therefore the point to be discused here is whether the authority of the Church be greater then the authority of the Scripture It is not denyed but that the Church hath some authority concerning Scripture as wee shall heare afterward but that it hath authority equall with or aboue Scripture is not to be granted I will draw this point into an obseruation Doctr. which shall be this That howsoeuer the Church of God is endued with great power and authority from aboue yet the authority of the Church is not greater then the authority of the Scripture no it is not equall with it but the authority of the Scripture is greater and higher then the authority of the Church here are two parts of this obseruation First that the authority of the Church is not greater then of the Scripture secondly that the authority of Scripture is greater then of the Church the same places that proue one proue both Ioh. 4.39 The woman of Samariah hauing had conference with our Sauiour and beleeuing him to be the Messiah she went and told it in the Citty and it is said in the 39. verse that many of the Samaritans beleeued in Christ for the saying of the woman but it is said in the 41. verse that many moe beleeued because of Christs owne words The voyce of the woman what is it but the voyce of the Church shee beleeuing in Christ her selfe propounds him vnto others which is the Office of the Church in this case well the people beleeued for her saying but doe they rest vpon that as the chiefest authority of their faith No for verse 41. many moe beleeued for his owne word and verse 42. they that did beleeue for the saying of the woman acknowledge a greater and surer cause of their faith disclayming the former as insufficient now say they wee beleeue not for thy saying for wee haue heard him our selues and know that this indeede is that Christ the Sauiour of the world and is not Christs voyce to
vs now the voyce of the Scripture Therefore eyther they much wronged the womans voice in preferring Christs before it or else the Church is not of greater authority then the Scripture but the Scriptures of greater authority then the Church Iohn 5.33 to the 39. Iohn bare witnesse to the truth that Christ was the Messiah and his voyce therein is the voyce of the Church But doth our Sauiour rest there as if the truth were thereby sufficently confirmed no he disclaimes it in that respect verse 34. I receiue not the record of man and appeales to a higher and greater witnesse euen to his Fathers who did speake more sufficiently for him and doth not the Father speake in the Scriptures So that as the Testimony of Iohn is not greater then that of the Father but the Testimony of the Father greater then of Iohn so the authority of the Church is not greater then the authority of the Scripture but the authority of the Scripture is greater then that of the Church And in the 39. verse of that Chapter hee appeales from the Testimony of Iohn by name to Scriptures Search the Scriptures for they testifie of me as they being a greater witnesse then the witnesse of Iohn So in Luke 16. from verse 27. to 31. the rich man being in hell in torments intreats father Abraham that Lazarus might goe and forewarne his brethren that they might not come into those torments No saith Abraham they haue Moses and the Prophets and if they will not heare them they will not heare him The case is plaine if Lazarus had come to his brethren and told them that they should take heed of their brothers courses for hee was now in hell in torments for their sinnes if he had done thus had not his voyce been the voyce of the Church For what doth the Church but instruct exhort reproue and forewarne men from Sinne that so they might keepe them from hell and yet Abraham referres them to Scriptures as of greater authority and if Lazarus had come thus it had beene by miracle too which would haue added waight to his words and yet for all that hee referres them to the Scripture to Moses and the Prophets with a plaine affirmation of greater authority in them to perswade men from hell then if one had risen from the dead to perswade them The last place that I will adde for proofe of this point is in Iohn 10.3.4 the sheepe of Christ they follow Christ that is the faithfull they beleeue in him why because they know his voyce as who should say there is a secret skill that God hath endued them withall whereby they discerne the voyce of Christ from any other and that voyce of his they heare and beleeue it why because the Church tels them so No that is not it but because it is his voyce and he hath spoken it So that the authority of the Church is not greater then the authority of the Scripture but the authority of the Scripture is greater then the authority of the Church this is a materiall point not onely against the Papists but euen in our consciences that we may know what is the maine ground which wee are to rest vpon the Church or the Scripture Reas 1 The Reasons are many first the Scripture is the foundation of the Church Ephes 2.20 you are built vpon the foundation of the Prophets and Apostles Christ Iesus himselfe being the chiefe corner Stone that is ye are built vpon the Scripture then the Scripture is the foundation and the Church the building now we know that the foundation may and oft times doth stand fast without the building but the building cannot stand at all without the foundation therefore the foundation is a farre surer stay then the building and the Scripture then the Church Reas 2 Secondly the Scriptures is the immortall seede whereof the Church is begotten 1 Pet. 1.23 now which is greater the seed that begets or the fruite that is thereof begotten Reas 3 Thirdly the Scriptures are of greater authority to beget faith then Christs own miracles and therefore of greater authority then the Church Iohn 5.36 to the 39. Our Sauiour appeales from the voyce of Iohn which was the voyce of the Church to his miracles as being of greater authority and yet he appeales from his miracles to the Scripture as being of greater authority then them both And Luke 16.31 If they heare not Moses and the Prophets neither will they be perswaded though one rise from the dead and 2 Pet. 1.17 18 19. miracles are of greater authority then the Church and the Scriptures are of farre greate● authority then miracles that the Scriptures are of more greater authority then the Church I will make it plaine by a Simile In a Family the wife being of more authority then the childe her word shall stand when the childes shall not stand yea but the husbands word is of more Authority then the wiues for his shall stand when hers shall not then it followes that the husbands word must needs be of greater authority then the childes Fourthly that which speakes true alwaies must needs Reas 4 be of greater Credit then that which doth speake true but sometimes but the Scriptures speake alwaies true in euery tittle as the Lord himselfe who cannot lye speaking in euery sentence of it all Scripture is giuen by inspiration from God 2 Timoth. 3.16 but the Church speakes sometimes false for euery man is a lyer Rom. 3.4 therefore the Scripture is of greater authority then the Church or take it thus more plainly God is to be beleeued before man but the voyce of the Scripture is the voyce of God himselfe and the voyce of the Church is but the voyce of man therefore the voyce of the Scripture is of greater authority and is to be beleeued before the voyce of the Church Fifthly our assurance of any truth stands more on Reas 5 that into which it is last resolued then of that which being but a meanes thereto is it selfe proued by it As for example If I be sure the King will giue me an hundred pounds because hee hath promised and past his word for it this promise is but the meane of this assurance that which my assurance is last resolued into is the honesty of the King for if I be not principally resolued on that his promise can giue mee no certaine assurance Now our assurance of the truth of Scripture is last resolued into the authority of the Scripture it selfe the Church is but a meanes bringing vs thereto and it selfe leaning thereon For if I beleeue the truth because the Church saith it then I must be sure that the Church saith true but how should I doe it but by the Scriptures therefore my assurance of the truth stands on the authority of the Scripture not of the Church and so the authority of the Scripture is greater then the authority of the Church an Angell from heauen is not to
be beleeued besides the Word Gal. 1.8 Reas 6 Lastly the practice of the faithful is answerable to this both of teachers and learners the Teachers they haue referred the people still for certaine proofe of the truth to the Scriptures Esa 8.20 to the law and to the testimony if they speake not according to this Word it is because they haue not light in them Acts 10.43 to him giue all the Prophets witnesse saith Peter to Cornelius referring the truth hee taught to be tryed by the Scripture and so this hath beene the practice of the learners Acts 17.11 12. The men of Berea seached the Scriptures to try whether the things were so as Paul had taught them and yet Paul was a principall member of the Church and in his Doctrine hee was specially guided by the Spirit more then euer any Church was since and the Bereans are commended for this and not accounted curious So that the Teachers and the Learners haue still referred themselues for the tryall of the truth to the Scriptures and not to the Church and therefore the authority of the Scripture is greater then the authority of the Church Yea Obiect but you will say so the Scriptures are vsually referred to the censure of other Scripture and yet that is no proofe that therefore one Scripture is of greater authority then another how then doth this proue that the Scripture is of greater authority then the Church I answer Answ yes It proues the first ponit of the obseruation plainely that is that the Church is not aboue the Scripture which is the maine controuersie Nay if it be well considered it proues the second point of the obseruation that the authority of the Scripture is greater then that of the Church I say it proues it as sufficiently though not at the first sight so plainely for still in euery kinde there must be one highest which all the rest must settle vpon else there will be no stay at all but we shall runne on infinitely and without end now the Scripture or the Church is the highest thing in this kinde whereon we are to rest for they cnanot be equall then the Scriptures must needs be highest and if they be referred to any at all it must be to themselues for there is none greater nor higher as in the matter of an oath Heb. 6.13 to 16. men sweare by him that is greater then them selues But God sweares by himselfe because there is none greater to sweare by So likewise the Church is referred to the Scripture for trial because the Scripture is higher then the Church but Scripture is referred to Scripture because there is none higher to be referred to nor there cannot be two highests in one kinde for that is against nature and reason too and therefore when the sayings of the Church are referred to the approbation of Scripture it is the referring of them to an higher and so the authority of the Scripture is greater then the authority of the Church The vses are these The first is matter of refutation Vse 1 against the Papists that vsually disparage the holy Scriptures and set them downe too low and doat on the Church aduancing it too high their reach therein is not so much the loue they beare to the Church it selfe but that thereby they might exalt themselues and their owne Church and that their faith might be reputed the onely true sauing faith because their Church teacheth it So that God and his Word must goe downe that they might be lifted vp but if it be true that the Church were aboue the Scriptures yet except they can proue their Church to be the only true Church of God which they are neuer able to doe it helps not their cause It is strange to see and heare what monstrous and blasphemous speaches and positions many of them haue deliuered to this purpose as that the Scripture is of no more authority without the approbation of the Church then Esops Fables Oh horrible blasphemie there are some others of a better kinde that are more modest that say that the Scriptures are to be fitted to the times and the sense thereof is to be altred as the times alter others there are that say that the Churches are not bound to take the Scriptures as true without the allegation of the Church and that the Church hath authority to reiect or allow Scripture and that yee may know that by the Church they meane their Romish church and by that the Pope hearken how blasphemously they ascribe vnto him all power in heauen and in earth that hee may dispence against the Apostles and their Canons and against all the commandements of God in the old and new Testament c. Here the world may see that the church of Rome is that whore of Babilon an impudent and shamelesse strumpet that sets such a brasen face and belches out such whorish filthy blasphemies against God and his Word the very naming of these positions is refutation enough for them in any Christians iudgements To come to their best positions in this controuersie Position 1 First the Church say they is supreme Iudge in all controuersies of Religion but yee see by this obseruation that it is not so God is higher and the Scripture is higher the Spirit indeede is the Iudge and the highest Iudge speaking openly and plainely in in the Word and secretly in the minde and heart of euery beleeuer 1. Ioh. 2 20 27. you haue anoyntment from that holy one and know all things And againe the same anoynting teacheth you of all things Obiect yea but say they are not men sent to the Priests to enquire at their mouhes Mal. 2.7 and is not the Priest the highest Iudge then Answ I answer What are wee to goe to the Priests for for the Law not for their owne Iudgement whereto if they speake wee are to receiue it yet not because it is their saying but Gods Law but happly they can deliuer no other but Gods Law that is flatly contradicted verse 8. where the Prophet saith that they are gone out of the way and haue caused many to fall by the Law yea but say they the high Priest was the Iudge as wee may see Deut. 17.8 12. But hee was to iudge according to the Law as we may see in Vers 11. so that except they will arrogate more to themselues then the messengers of the Lord of hoasts did vnder the law they cannot be Iudge nor Iudges of the Scripture The second position of theirs is this Position 2 That whatsoeuer the Church saith we must take it as a Law and obey it It is true that whatsoeuer the Church saith according the Law and Word of God we must obey it not otherwise The Scribes and Pharises were to bee obeyed as they sate in Moses chaire that is as they taught his Doctrine Matth. 23 2 3. but if they transgresse and bring in the precepts of men and their owne traditions
to the word and the Spirit There must be a perswasion in vs that the Word is of God else there is no profit by it 1 Thessa 2.3.2 Peter 1.19 20. 2 Tim. 3.16 And therefore still the Preface of the Prophets is Verbum Domini And so much shall seue to be spoken concerning the authority of the Scripture The foure and twentieth LECTVRE of the CHVRCH COncerning the power of the Church yee haue heard how it extends it selfe to persons and things for so we diuided it for our more easier proceeding in the point that which concernes persons wee haue already spoken of And that which concernes the thing wherein the Church hath power wee haue entred into and shewed that they are of two sorts eyther matters of circumstance or matters of substance The Churches power in matters of substance are eyther in matters touching Scripture or besides Scripture touching Scripture and that I shewed was of two sorts eyther touching the authoritie of Scripture or the sense of Scripture Of the authority of Scripture we spake in the last Lecture Now wee are to speake of the sense of Scripture which wee shall be the longer in handling because looke what was wanting in the former point shall be here supplyed Touching this point what authority the Church hath in the sense of Scripture it is as materiall and as difficult a point as the former First as materiall for after we are made acquainted which the letter of Scripture so that we know which are Canonicall bookes written by the Infallible direction of the Holy Ghost and that euery thing contained in them is the vndoubted truth of God wee are still as far to seeke in matters of faith as before till we proceed further and be acquainted with the sense and meaning of Scripture for the Word of God is not so much the letter as the sense and the Scripture is not so much the bare written word as the right meaning and vnderstanding of that which is written That what a man saith is his speech indeed in common acceptation But yet if it bee not taken in the sense hee meanes it he will and may iustly disclaime as none of his speech A mans meaning is contained in his words as the things signified in the signe because words are the signification of our meaning but the subiect of them wherein it properly rests and is seated is the breast of the speaker So the Word of God is in the Scripture as the signe whereby God signifies his meaning but the subiect of them wherein properly the meaning of them restes is in God himselfe so that this is a materiall point to be knowne Secondly it is as difficult a point as the former for after we heare which is the right letter of Scripture it is as difficult to know which is the right sense as before it was to know which was the right letter for the same words sometimes haue diuers significations and one and the same sentence may be vnderstood many wayes and diuers men are of diuers minds expounding one and the same Scripture diuers wayes euery man abounding in his owne sense the true beleeuer expounding it to the maintenance of the true Catholique faith the Heretique to the maintainance of his Heresie Yea among and true beleeuers themselues one interprets the same words to that opinion that he fauours and another to a contrary that he fauours What is to be done in this case The Church is here thrust vpon vs as the onely or chiefest vmpyre in these differences and that alone to be the true sense which shee pronounceth And surely I see not but that the Church may as probably and plausibly challenge authority to deliuer which is the meaning of Scripture as which is the letter of Scripture We haue giuen the Church her due touching the former acknowledging her authority in and about the letter of Scripture but not ouer or aboue it and so God willing we will deale as ingenurously in this concerning the sense of Scripture But yet we will limit and bound it within certaine necessary cautions and limitations And that we may doe so we will handle it by way of Obseruation The Obseruation is this Doct. That howsoeuer the Church hath great authority in expounding Scripture yet she must not expound it as shee list and according to her owne minde but according to Gods minde and the meaning of the Scripture it selfe But say some the Church will not nor cannot expound them Ob. but according to Gods minde and therefore this is a needlesse Obseruation I Answer It is true that the Catholique Church that is Answer the whole company of the faithfull cannot do otherwise But particul●r visible Churches may and oft times haue expounded Scripture to their owne minde and not according to Gods minde And therefore it is reason that they should bee thus bounded and limited we will proceed then to the proofes of the obseruation And first I will prooue it by rules And secondly by examples The rules in the Scripture are plaine for this note and that first in generall Esay 8.20 To the law to the Testimony c. whosoeuer is the speaker and whatsoeuer he speakes in matters of God and of Religion and therefore specially in expounding Scripture it must be according to the law and the testimony that is according to the meaning that God intendeth therein and so in the 1 Peter 4.11 the Apostle saith Let him that speakes speake as the words of God that is in Gods sense As in generall all must thus speake Gods Word so specially the Preacher or whosoeuer that takes vpon him to expound Gods Word he must speake it as the Word of God that is not onely for the manner of it reuerently and zealously as becomes the Word of God but for the matter much more that is in the same sense that God himselfe hath spoken it as hee being then in Gods stead and deliuering his message else he speakes his owne words not Gods Secondly more particularly Iohn 5 39. Search the Scripture saith our Sauiour he doth not bide them take the Scriptures and reade them and giue what sense of them they thinke good But he bids them search them that is examine them and consider aduisedly of them lay them rightly together weigh one place wel with another and make diligent inquiry after the sense reach that God intends in them And so we shall find that they are first witnesses of Christ and then that they are helpes to eternall life See it yet more neerely Rom. 12.6 Let vs prophesie according to the proportion of faith saith the Apostle whereby prophecy is expresly meant interpretation of Scripture for so it is taken in the 1 Cor. 14.3.31 and that is to be framed according to the proportion or Analogy of faith which whether it be meant of faith contained in the Creede or of the measure of faith that God hath endued vs with all yet still
follow them not they breake their oath what a snare doe these men intangle themselues in Lastly if they should neuer erre yet to sweare to the words of men is to inthrall our consciences to men which the Lord alone is to haue the command thereof The last practice of theirs here reproued is that when the Church dissents they rely finally on the iudgement of Councells and Popes for the sense of the Scriptures whereas they are all but men and may erre yea and haue erred one of them crossing that which another hath held and therefore we must not tye the Scriptures to mens humours no let God be true and euery man a lyer let Gods Word expound it selfe and let not vs ty it to the interpretation of men though they be neuer so many neuer so holy so learned so painfull or so great in the Church For that may be truely said of Councells and Fathers and without disgrace to the best of them that is spoken of Iohn Baptist Iohn 1.9 that they are not the light but men that beare witnesse of the light Vse 2 The second vse is for Instruction to teach vs what wee are to doe in this case for now that we haue ouerthrowne the error of the aduersaries wee must set vp the truth of God and therefore this teacheth vs warinesse and care and conscience in meddling with the Scripture and the sense thereof for wee must know that God is dishonoured when his word is mistaken and belyed when it is falsely interpreted and wee must know that God is made the author of sinne and heresie when his Word is peruerted to the maintenance thereof and God himselfe is subiected to man when man presumes of himselfe to expound or to tye his meaning to other mens interpretations Briefely it is light life and saluation if it be vnderstood and beleeued aright else it is death and destruction and therefore wee had neede looke well about vs in meddling with the Scripture and the sense thereof and carry our selues warily carefully and conscionably therein And that first in admitting the expositions of others secondly in making expositions of our owne First in admitting the expositions of others wee must not altogether looke into them with other mens eyes but with our owne wee are not to take any expositions vpon any mans or any churches bare word but wee are to examine their grounds and their reasons whereby they are maintained But some may say If I examine their grounds I make my selfe the Iudge of the sense of Scripture and were I not as good rest on the Churches iudgement as mine owne I answere first that if I doe thus yet I doe not properly censure the Scripture but their grounds secondly I answer that any Church or any of the faithfull may iudge of the sense of Scripture that is as being led by it and following it thirdly I say we rest neyther on our owne iudgement nor on the Churches but on the Scriptures and when the Church iudgeth according to them wee must willingly embrace it if shee dissent from them wee may and must make bold to dissent from her wee haue an excellent example in this case for the receiuing of expositions in that holy Father Austin who finding an interpetation of Cyprians a holy man too not so well agreeable to Scripture and another of Liconius an heretike on the same Text more agreeable thereto refused Cyprians exposition though otherwise hee greatly reuerenced him and receiued that of Liconius though otherwise hee knew him to be out of the right way and said Pardon mee Cyprian I must leaue thee heere and take Liconius exposition not because it is his but because it is Gods This is an ingenuous practice and this we must follow we must looke into other mens expositions with our own eyes and examine their grounds and that without respect of persons Secondly in framing expositions of our owne when we come to the Scripture to seeke the sense hereof we must not come as Lords to command but as seruants to obey not as masters to teach what we will haue it say but as schollers to learne what it selfe doth say not as the speaker but as the interpreter to take that which is spoken to our hand And that we may walke vprightly herein and take such a course as is pleasing to God and worthy of the Scripture and beneficiall and comfortable to our selues let vs be ruled by these directions they are very pithy he that is ruled by them God will reueale his meaning to them so far as shall be for their saluation There are some things that we are to be ruled by before we come to expound the Scripture and some things in the exposition of it and some rules we are to obserue after it I labour to make this point plaine because it is a maine difference betwixt vs and the Papists And also because that without the knowledge of the sense of Scripture we cannot be saued First then we are to obserue these directions before we take the Scripture in hand and that is First we must goe to God by prayer wee must begin with God that he may begin with vs and goe on with vs and leade vs safe through to the end of our businesse pray with Dauid Psal 119.18 Lord open mine eyes that I may see the wonders of thy Law pray for light and for the grace of illumination of him that is the Father of lights Iames 1.17 for thy selfe art darkenesse and pray to him for wisedome Iames 1.5 for all thine owne wit in this case is foolishnes and pray for the Spirit of God that hee may be present with vs and effectuall vnto vs to instruct direct quicken and teach vs for that which is in vs is but flesh and nature and the naturall man perceiueth not the things of God 1 Cor. 2.14 and doubt not but that thou shalt be heard and find good successe for thou hast Gods promise for it Iames 1.5 If any man lacke wisedome let him aske of God and it shall be giuen him Luke 11.13 The second Rule we must be directed by herein is this we must haue a reuerent affection and conscionable respect to the Word wee must consider that it is Gods owne voice one of the holiest things of God a most precious Iewell bestowed on the Church touch it not with vnwashen hands with vnprepared hearts handle it reuerently religiously and charily If we doe thus nothing shall be more profitable vnto vs it shall be life and saluation if not nothing shall bee more dangerous to vs it shall be death and destruction 2 Cor. 2.16 Thirdly be not fore-stalled by preiudice that is doate not vpon some conceipt and be not wedded to thine owne opinion for this will preuent vs of all the good that otherwise we might receiue by the Scripture wee haue an example of this in the Iewes who would not beleeue Iesus Christ to bee the
yet of his owne by possession and feeling and therefore euery man must haue iudgement of his owne too for faith without iudgement is blinde presumption And must I not rest on my faith in that sense And why not on mine owne iudgement too that is on Gods Iudgement which he hath endued my minde and soule withall Obiect 6 Lastly it is obiected This is strange say they wee heare them confesse that euery man though he be neuer so much inlightned yet he is subject to error and yet euery one of them assures himselfe hauing one Answ no more warrant then another that hee is in the truth I answer so farre as wee haue full assurance that wee are in the truth that is in matters fundamentall so farre wee doe acquit all the faithfull from being subiect to error finally and therefore this is no strangenesse at all And so much concerning this point The fiue and Twentieth LECTVRE of the CHVRCH COncerning the power of the Church we haue heard that it reacheth to persons and things for so we diuided it for plainenesse sake concerning Persons we haue done concerning things we haue entred into them and shewed that the things wherin the Church hath power are either matters of substance or matters of circumstance matters of substance and that either touching Scripture or besides Scripture touching Scripture and that either touching the authority or sense of Scripture Of these two last points wee haue spoken namely concerning the power of the Church touching the authority and sense of Scripture Now wee are to speake of matters besides Scripture which is the last point concerning matters of substance that is the point we are now to speake to matters beside Scripture for though in deede and in truth there is nothing to be held in matters of substance in Religion but what is sufficiently warranted by the Word either expressely or at least by sound consequence and deduction yet because some haue fondly imagined and confidently auouched that such things there are and that it is in the Churches power to ordaine them and because some churches haue vsurped and incroached vpon more authority in this case then euer was granted or comitted to them from God therefore in handling the authority of the Church this point also amongst the rest is needfull to be spoken vnto Matters of substance in Religion are of two sorts some concerning faith teaching vs what to know and beleeue others concerning obedience prescribing vs what to do and practise in each of these the Church hath a great hand where the light of Scripture goes before and where shee followes the Doctrine thereof accordingly but where the Scripture is silent in any thing of either or both these kindes there the Church must be silent too and not desire to speake Wee will deliuer the matter plainly by way of obseruation and that is this namely Doct. that the Church hath no power to decree and ordaine any matter of substance in Religion eyther for faith or for obedience without or besides the Scripture The places that prooue this point are of diuers kindes for plainenesse sake wee will reduce them to these heads first some places ascribe this authority to God alone the second sort commends vs to the sufficiency of the Scripture in it selfe the third sort condemne all adding to Scripture and the last sort condemne all Doctrine so taught The first that ascribe this authority to God alone they are these Iames 4.12 there is one Law-giuer which is able to saue and to destroy and what is it to ordaine matters of substance in Religion but to giue Lawes Lawes I say of the highest kinde such as we must liue and be saued by and who is it that giues these Lawes hee onely that is able to saue and to destroy for so the Law-giuer is there described which being peculiar to God alone hee alone must be the Law-giuer Now the Lawes that God hath giuen are contained in the Scriptures which are therefore called the Word of God because therein God hath deliuered his minde and meaning therefore besides those in Scripture no other Lawes are to be ordained for matters of substance in Religion another proofe of this kinde wee haue Matth. 23.8 10. Be not called Doctors and be not called Master for one is your Doctor and Master and who is that but Christ himselfe Now what is it to be our Doctor and to be our Master It is to teach vs what to beleeue and what to doe that wee may be saued therefore Christ being our onely Doctor and Master he alone is to teach and direct vs in matters of Saluation And in Ioh. 1.18 The Office of reuealing God to man is appropriated to Christ hee onely declares him and the reason is there implyed because he onely came out of the bosome of the Father and therefore he onely knowes the minde of his Father and therefore consequently he onely being of ability and authority to declare it so that whosoeuer takes vpon him to reueale any part of the minde of God hee must shew that he comes out of Gods bosome else hee neither must nor can speake in this businesse that Christ himselfe hath already reuealed that is that which is contained in the Scripture Now that we may know that this Rule is inuiolably to be obserued wee must know that all which euer had to deale in matters of saluation were precisely tyed and and confined to this scantling both teachers and hearers Teachers they must teach nothing in this kinde but what Christ in his Word hath first taught The Apostles and in them all Ministers are forbidden to teach any thing but what Christ commands them Matth. 20.28 that and nothing besides that yea the holy Ghost Christs speciall and chiefe Deputy on earth hee is to receiue of Christ and to shew that to the people Iohn 16.14 15. he shall receiue of mine and shew it vnto you And the Text saith in the 14. verse that he shall glorifie Christ in this as who should say if hee teach ought besides it were a dishonour and disparagement to the Lord Iesus much more if any other should doe so and so the hearers they are tyed to this scantling too for so it was prophesied before Deut. 18.15 The Lord thy God will raise vp a Prophet vnto thee like vnto me from among you euen of your brethren vnto him yee shall hearken And this Prophet is Christ as the Apostle Peter proues Acts 3.17 And this was after confirmed by a voyce from heauen Matth. 17.5 This is my welbeloued Sonne in whom I am well pleased heare him And it is the marke of Christs owne sheepe that they will heare his voyce Iohn 10.6.27 and his onely and not a strangers that is whatsoeuer is spoken not according to the voyce of Christ in the Scripture So much for the first sort of Scriptures The second sort that proue this point are such as commend vnto vs the
proportion in like cases Christ himselfe when hee came to teach saluation spake nothing but from the father Iohn 12.49 50. and whatsoeuer the Spirit doth teach hee receiued it from Christ Iohn 16.13 If Christ doe tye himselfe to teach those things and nothing but those things hee receiued from the Father and the Spirit nothing but those things he receiued from Christ then I hope the Church hath not greater liberty in respect of the Scripture then Christ in respect of his Father and the Spirit in respect of Christ Therefore as Christ spake nothing besides that hee heard of his Father and the Spirit nothing but that hee receiued from Christ so by proportion the Church is to speake nothing in matters of saluation besides Scripture Reas 6 Sixthly the Church is to do nothing heerein but by direction and assistance from the Spirit and as it is horrible presumption to say the contrary so the Papists themselues sometimes ingenuously confesse that the Testimony o● the truth consists in the holy Ghost and the Prelates iointly so that it is not in the Church alone without the Spirit And what doth the Spirit teach the Church any new Doctrines or Reuelations No but that which Christ hath reuealed before If ye compare Iohn 14.26 with Iohn 16.13 14 15. you shall finde that the holy Ghost whom Christ promiseth to send shall teach all things that Christ hath taught which be●ng the same which is in the Scripture then the Spirit teacheth the Church nothing besides Scripture And so the Church is able to decree nothing besides the Scripture because shee is able to doe nothing without the Spirit Lastly when things are decreed by the Church are Reas 7 we to receiue them hand ouer head or vpon tryall and examination If ye say ha●d ou●r head without examination that were a gracelesse speech and vtterly vnlawfull being against the rules of the Word 1 Thess 5.21 Trye all things 1 Iohn 4.1 Trye the Spirits If then they must be receiued vpon tryall and Examination how must they be tryed and by what rule Eyther by the Iudgement of the present Church or by the Scripture If ye say by the Church that were to make her Iudge in her owne cause then it must bee examined by the Scripture as the men of Berea did Paules Doctrine Act 17.11 they searched the Scriptures daily whether the things were so as he taught So the things the Church decrees must bee tryed by Scripture and if that cannot approue them as being not there found they are to be reiected and the authority of the Church in imposing them to be disclaimed So we see in reason that the Church hath no power nor authority to decree anything or matter of substance in Religion ●yth 〈◊〉 faith o● for obedience without or besides Scrip●●● The ●irst vs● 〈…〉 of reproofe of sundry Popish practises and positions not to name all For indeede if this point be well vnderstood it razeth and ouer throweth the very foundation of Popery Here then we see first that the Church cannot coyne any new Articles of faith why is any man so gracelesse to doe so yes the Papists doe so And howsoeuer many of them will not seeme to fauour it in word yet their practise makes them guilty of it Pope Pius the fourth propounds a Creede and tyes his children the Papists to it wherein after hee had set downe the twelue articles contained in the Nicene Creede he addeth twelue more of his owne concerning traditions Purgatory c. And these hee will haue acknowledged and vndoubtedly beleeued as the former and is not this to coyne new articles of faith Ob. But say they why may not we doe so as well as you that haue your articles of Religion and all reformed Churches haue their seuerall confessions wherein there are many things besides those in the Creede and yet professed and beleeued Answ as well as they I Answer It is not a like comparison for we though we doe beleeue many things that are not in the Creede yet wee beleeue nothing besides Scripture and that which is soundly proued by Scripture is to be beleeued as well as that in the Creede But theirs are such for the most part as haue little or no shew of Scripture for them but are matters besides Scriptures which they obtrude on the people meerely or at least principally by the authority of the Church But hath the Church then no authority about Articles of Faith newly to be made I Answer No But onely as thus if any article hath beene neglected obscured and layen hidden in former times the places of Scripture whereon it is grounded being not well vnderstood then the Church hath power to declare and publish it vpon the better vnderstanding of such places as it is proued by And this is not to make new articles of faith but to reuiue and renew those that were before and that not beside the word but with and by the word This may be cleared by an Instance The article of Iustification by Faith had lyen hidden for many yeeres before Christ came but when Christ and his Apostles came they reuiued it and yet made no new article of it but the same that was taught from the beginning of the world to come neerer home After that this doctrine was againe obscured lay hid for many yeeres till it pleased God to raise vp Luther and others which brought it forth to that cleare light that it was in in the Apostles times And is this to make new articles No but to reuiue and to bring to light that which had lyen hid a long time And thus far the Church may goe and no further The second Position is this that the Church cannot make any booke to be Canonicall Scripture which is not so of it selfe For this is to ordaine and decree matters of substance in Religion besides Scripture But do the Papists doe this yes they doe and therefore are here to bee reproued for it as being vtterly vnlawfull for them so to doe For first the number of Canonicall bookes are certaine as themselues confesse and therefore no authority can admit more Secondly if the Church hath power to make bookes that are Apocrypha Canonicall then also shee hath power aswell to reiect some that are Canonicall for hee that hath power to build hath also power to destroy And what were this but for the Church to mayme and mangle the Booke of God as shee list her selfe what an horrible wrong were this to God Thirdly the sheepe of Christ heare his voice they doe not make or frame it Lastly as a Gold smith takes a peece of gold and tries it whether it bee right or counterfeit by the touch stone and before he finds it to be true Gold he doth not make it true Gold for if he finde it to be counterfeit all the Gold smiths that are cannot make it true so must the Church cry which are Canonicall
Esa 9.21 And so the Papist is against the Seperatist and the Seperatist against the Papist and both against our Church of England Each of them crying out with open mouth against the Church of England and our standing therein And the Papist thinks wee cannot iustifie our selues against their exceptions but that we must incline to the Seperatists And the Seperatists boast that wee cannot acquit our selues of their exceptions but that wee must incline to Popery here then is our present taske how to deliuer our selues from both these Aduersaries that we may fall foule on neither they doe not assault vs both in the same kinde nor about one and the same thing Each of them haue their seuerall Quarrell and each doe mannage a seuerall fight against vs and therefore we must frame our seuerall defences accordingly against them The Papist hee strikes mainely against our Religion the very life of our Church The Seperatist strikes specially at the State of our Church The exceptions of the Papist is the more dangerous but yet altogether vniust and vntrue that of the Seperatist may seeme to haue some more colour of Truth in some points but is much lesse dangerous First wee will beginne with the Papist as being the ancienter enemy of the two and his Quarrell the greater And because he excepts against our Religion we will ballance their Religion and ours together and so put the matter to triall and ioyne in this Issue whether their Religion be better then ours or our Religion better then theirs And because false Ballances are an abomination to the Lord we will disclaime them Carnall Reason outward Pompe plausible shewes and probabilities are deceitfull waights not fit for this vse Let vs bring them to the Scales of the Sanctuary and examine them by the equall and true waights of the Lord himselfe that is by such spirituall and sound considerations as the holy things of God are to be esteemed and tried by it were ted●ous if not infinite to reckon vp all the diff●rences betwixt them and vs I will therefore cull out six or seauen of the principall for Instances and thereby yee may iudge of the rest And I will weigh them in foure exceptionlesse Ballances and make it plaine God willing in euery one of these six or seauen Instances by euery of these foure Ballances that our Religion will hold waight full waight downe to the ground and that theirs is too light not worthy to be brought to the Beame The foure Ballances that wee will weigh these Instances in are first the Ballance of Gods glory Secondly the Ballance of Gods Word Thirdly the Ballance of true holinesse Fourthly the Ballance of peace of conscience The Instances of the differences betwixt them and vs which we will weigh in these Ballances are these The first is of the sufficiency of Scripture and the absolute Authority it hath aboue the Church and Traditions The second is of Gods free grace against mans freewill The third is of iustification by faith alone against mans of merits The fourth is of Christ our onely Aduocate against other Intercessors The fifth is of the spirituall worship of God against Images The sixth is of our Communion against their Masse The last instance is of our carriage of the meanes of saluation in open sight and plaine dealing that all may looke into them with their owne eyes against their carriage of all in a cloud and shaddow and huckurmucker of these in order And first let vs weigh these seuen Instances in the first Ballance and that is the Ballance of Gods Glory For that is the best and truest Religion of God that tends most directly and intirely to Gods Glory All that wee doe must bee framed and referred to Gods glory 1 Cor. 10.31 specially our Religion Col. 3.16.17 And if men should deuise a Religion for any God true or false they would resoule That that were the best Religion whereby that God to whom it is erected might bee most glorified yea our very Religion it selfe what is it But our worshipping of beleeuing in calling vpon and obeying God which is nothing else but our very glorifying of God But the Religion professed by the Church of England doth most directly and intirely tend to Gods Glory and the Popish Religion doth not but contrarily it tends to his Dishonour and therefore our Religion is the true Religion of God theirs is not as wee shall see in these Instances The first is concerning the sufficiency of Scripture and the absolute authority thereof aboue the Church and Traditions put this into the Ballance of Gods Glory and admit as we doe that the Scripture is sufficient in it selfe and hath absolute Authority aboue the Church and Traditions and see how Gods Glory is thereby aduanced for thereby God is acknowledged to haue prouided most bountifully and sufficiently for his Church a perfect rule of faith and life that needes no addition and thereby God shall rule by his owne will and Lawes and bee worshiped by his owne ordinances onely all which are matters of Gods greatest honour But deny this as the Papists doe and preferre or equall the Church with the Scripture and mingle Traditions with Gods Word and all this Glory shall be much ecclipsed The second Instance is of Gods free-grace against mans free-will Admit that all the good we do or haue proceeds meerely from the grace and Spirit of God without any will or towardlinesse to good in our selues And the Lord is thereby rightly and truely glorified If wee haue no sufficiency of our selues no not to thinke well but that the will and the deede be both from Gods grace If we haue nothing in Abilty or desire or endeuour but as wee are effectually mooued by the Spirit then the whole glory of our working which is the greatest honour we can here doe to God is wholly ascribed vnto God alone But deny this as the Papists doe and auouch that there is some freedome in our owne will to good then God doth the lesse for vs and so doth the lesse glorifie himselfe on vs extoll man in this corrupt estate and dishonour God but dishonour man herein and extoll God The third Instance is of Iustification by faith alone against mans merits If it be said as we say That wee are iustified by faith alone without mans merits and we yeeld to Christ Iesus the glory and prerogatiue of our alone and all-sufficient Sauiour and we magnifie his righteousnesse as being of that infinite worth and power in and by it selfe as to make vs truely and perfectly righteous that beleeue it which as his proper due is directly assigned of his father and iustly challenged by himselfe and worthily obtained by his doings sufferings and victory But say as the Papists doe that wee doe merit some fauour with God by our owne good works and then we detract from Christs glory and make men compartners together with Christ in this glorious worke
of Iustification The fourth Instance is concerning Christ our onely Aduocate against other Intercessors Say with vs that Christ alone presents our suits to God and makes them auaileable with God and that he is to be called vpon as our onely Intercessor and then we giue him the due honour of his place office of Mediatorship Ioh. 14.13 For his Intercession is a speciall part of that office as well as Redemption wherein if he be acknowledged to bee as we make him our alone Intercessor he is much magnified But if others be ioyned with him as they make it hee is much disparaged as being not sufficient of himselfe but needs others helpe or at least in that office being but of smaller moment such as the Saints might mannage well enough And so not Christ onely but God the Father also is much dishonoured that would put his owne Sonne to that which meaner persons might doe as well as hee The fifth Instance is concerning the spirituall worship of God against Images Let vs worship God as we teach onely in Spirit and Truth without an Image and he is rightly and truely worshipped being serued as he is a most glorious Spirit free from any matter or forme or outward apprehension and impossible to be expressed by any sensible Representation whatsoeuer But worship him in or by an Image as they teach and practise and we cannot but defile our selues and in some sort the Lords great maiesty to our selues by many grosse carnall bodily and materiall thoughts and imaginations wholly mis-beseeming the purity of Gods nature being and maiesty as if hee were a carnall bodily or manly God then which nothing can bee more contrary to his nature and will and so not more derogatory to his glory The sixth instance is of our Communion against their Masse Celebrate the memoriall of Christs death as we doe in the holy Sacrament of the Lords Supper and the Sacrifice of Christ once offered by himselfe on the crosse is thereby aduanced and acknowledged to bee a most perfect and sufficient expiation by it selfe of all our sins hereby it is only remembred and shewed according to the institution but not repeated But celebrate the death of Christ in the Popish Masse which the Papists themselues hould to be a propitiatory Sacrifice for the quicke and the dead and how can Christ once sacrificed be more disparaged The last instance is concerning the carriage of the meanes of Saluation in open sight and playne dealing amongst vs that all may looke into them with their owne eyes against their carriage of all in a cloud and shaddow and hukermucker Let Prayer be made in a knowne tongue and wee honour God not with lips onely but with vnderstanding too but let it be made in an vnknowne tongue as it is in Popery and we dishonour God babling and prattling to him we know not what Let the Scripture bee free and common to all that euery one may reade and vnderstand and the Lord is glorified in the comfort knowledge faith and obedience of many But let the Word bee kept from the people and then they cannot know God and so cannot honour him let men haue an explicite faith to vnderstand and beleeue particularly for themselues all things necessary to saluation and they shall glorifie God in giuing a reason of the hope that is them 1 Pet. 3.15 But if they be content with an implicite faith onely to beleeue as the Church beleeues they shall dishonour God in their blindnesse and ignorance and hardly shall the Lord be glorified in their Saluation God is iealous of his owne glory and so must all that professe his name and the more iealous we are of that and zealous for it the more truely Religious we are If wee bee out of our wits saith the Apostle we are it to God 2 Cor. 5.3 So we see in these seuen instances that our Religion is full weight in this ballance of Gods glory and the Religion of Popery too light not worthy to be tryed in this Beame The second ballance wherein we will try our Religion and theirs in these seuen instances is in the ballance of Gods Word for it is not enough to ayme at Gods glory in our owne intention but after his direction for hee cannot be truely glorified but so as himselfe teacheth in his word That is the best and true Religion of God tha● is most agreeable to Gods Word and that is the worst that most disagrees with Gods Word Leuit. 18.4.5 ye shall doe after my iudgements and seeke mine ordinances And Iohn 5.39 Search the Scriptures Mat. 15.9 In vaine they worshipme teaching for doctrine mens precepts And 1 Ioh. 4.5 he that knoweth God heareth vs c where is Gods Religion to be found but in Gods book As the Iewes religion is found in their talmud the Turkes in their Alcoan But the religion professed in our Church is most agreeable to Gods Word and the Religion of Popery is not agreeable thereto therfore our Religion is the true Religion That ours is most agreeable to Gods Word not theirs see it in the first instance The sufficiency of Scripture and the absolute authority it hath aboue the Church and traditions this is agreeable to that in the 2 Tim. 3.16 17. for the whole Scripture is giuen by inspiration from God and is profitable to teach to conuince to correct and to instruct in righteousnes that the man of God may be absolute being made perfect vnto all good workes And Iohn 10.27 my sheepe heare my voyce and I know them and they follow me and 5. Verse they will not follow a stranger but flye from him for they know not the voyce of strangers For that which the Papists alleadge for the Church that shee is to bee heard Matth. 18.17 It is to be vnderstood subordinately to the word that is so farre as the Church is aduised by God in his Word and for that which they alleadge for traditions out of the 2 Thes 2.15 keepe the instructions which ye haue beene taught eyther by word or by Epistle by word and Epistle are meant one and the same thing onely the manner of deliuery was diuers sometimes by word sometimes by Epistle And seeing the authority of the Church aboue the Scripture and traditions bee each of them a disparagment to the word except the word should disparage it selfe which no wise man can imagine there is no seeking for any warrant for them within the word The second instance Gods free grace against mans free will Our Religion teacheth according to Gods Word Phil. 2.13 that it is God which worketh in vs both the will and the deed And 2 Cor. 3.5 that we are not sufficient of our selues to thinke any thing as of our selues but our sufficiency is of God And Ier. 31.18 Conuert thou me And there is no colour of any one direct place to the contrary in all the Scripture There are some
What things are to be warranted Warrants for the cautions conditions and carriage of the businesse are First more principall Secondly infer●our warrant Second head and in it fiue Rules The second Rule That is vncomely in one place which is decent in another What is to be reputed decent Order extends it selfe to two things First to things to be done Secondly to persons The third Rule Three wayes how peace is indangered The fourth Rule Three wayes how this rule is broken The fifth Rule The third head and that is the end And there be two kinds of them Two graces necessary for this First wisedome Secondly love When this Rule is swerved from Instances in divers duties Proofes are here vsed because omitted before The sixth generall things concerning the Church viz. the priuiledges of it In this head two points handled 1 handled by way of obseruation Reasons 2 things handled viz. the priuiledges of Church and they be of two sorts 1 humane 2 di●r these ●uers sorts generally of two sorts 1. In respect of others both friends and enemies 2. In respect of themselues 1 temporall priuiledges 2. Spirituall priuiledges these● of two sorts 1 common to all the members 2. proper to the true Beleeuers and these of two sorts 1. matters of present possession of diuers kindes 4 The workes God doth for the faithfull 2. matters of future certainties 2. other speciall priuileges added and intreated on 1. concerning the infallibe guidance of the Church by Gods Spirit and so whether the Church can erre or no either in manners or in Doctrine or in both or in neyther Errors of foure sorts 1. what a fundamentall Errors is Errors in smaller matters what they be Difference btw●eene them that erre in the foundation and them that erre in smaller matters The second thing is concerning the necessity of being a member of the Church if euer wee will attaine saluation and so whether any may be saued out of the Church or no. Extra fidem Ecclesiae Morn 451. The seuenth generall head in the doctrin of the church viz. the aduersaries and opposites of it This handled in 5. point ● Th● 〈…〉 that the Church of God hath many Aduersaries to oppose it deliuered in a Doctrine Sti●ting vp to many duties The second point what these aduersaries are and they are many 2. sort 3. sort 4. sort 5. sort 6. sort 7. sort 8. sort 9. sort 10. sort 11. sort 12. sort Vse 3. The third point which is how these Aduersaries oppose vs. The matter they strike at 1 against the persons of professors 2 against their profession The manner of their opposition ● secretly 2. open● 3. The means or weapons wherby they fight against Gods Children 1 carnall reasons and therein 2. Religious pretences and herein 1. Scriptures 2. that they are the Church 3. miracles 3. more grosse dealing The 4. point how the Church is to carry her selfe to her aduersaries 2. things to be done that we may be able to make a good fight What is to be done in it and therein 2. things The 2 worke to be done 2 thing how it is to be done The 5 point how the Lord carrieth himselfe to his Church and their aduersaries How God is with the saith full in many respects How God is against the enemies his Church many waies Vse 2. The 8. generall head of the Church viz. the power and auhority of it And in it 3. things to be spoken vnto 1. that there is a power 2. point what manner of power it is and in it things asserted 1 that it is not humane but diuine How we may know when the Church speakes true or false Two things asserted that power of the Church is not temporal but spirituall The 3. thing asserted that the Power of the Church is limited and scantled within the bounds of the Word The 4. thing asserted that the power of the Church is the greatest power on earth Kings are vnder the power of the Church though they be aboue the persons that exercise it The 3 point is what it is that the Church haue power in it is double 1. ouer persons and that 1 either as members either not come in to admitte Who are to be admitted The Act and meanes of admission This not to be renued vpon any falling away How far the Magistrate may compell Or to repell them Or secondly as come in to keepe them in or cast them out Or thirdly ouer members as Officers to choose or refuse place or displace Secondly the Church hath power ouer things and these either matters of substance as touching the Scripture and therein first touching the credit of the Scripture And herein whether the authority of Church bee greater then the authority of the Spripture Bellarmy de Verbo Dei interpret 246. The blasphemous speeches of the Papists concerning the Scripture without the approbation of the church The Church of Rome is that whore of Babilon The best positions of the Papists in this controuersie Answered How the Church is to be beleeued and obeyed Answered Reasons against it Reply How we must esteeme of the Scriptures How we must esteeme of the Church 4. Wayes how we may know the scripture to be the Scripture 6 Rules concerning our beleeuing what the Church saith of the authority of the Scripture The second thing the Church hath power in about the Scripture is th● sense of it and how farre it hath power therein Hieron in Epist ad Gelat cap. 1. Reprouing first the opinion of the Papists The Scriptures speake and haue a voyce How the Church is the mouth of the Scripture The Scripture not dumbe Secondly their practice first in regard of the vulgar latine translation imposed by them as the authenticall Text. Secondly in that all their Expositors are slaues and vassalls to their Church Thirdly in regard of the oath which generally all Papists rec●ue concerning the exposition of the Scripture The Fathers doe all generally concur and yet misse in the right expounding of the Scriptures Fourthly in that they rely vpon the iudgements of Councells and the Pope● in case the Church dissent First other mens and the Churches expositions are to be examined by vs. Ob. Answer 1. Rectract lib. cap. 18. Secondly in framing expositions of our owne we must come not as masters to teach but as schollers to learne to the Scriptures Directions to walke and be ruled by when wee seeke the sense of the Scripture they are of three sortes 1 some before wee come to expound the Scripture they are 7. Things to be obserued in the businesse it selfe How we may consulie with Gods Spirit What is the analogie of faith Things to be doue after Diuers obiections against this doctrine Ob. 2. Ob 5. Of the authority of the Church in matters besides the Scriptures and what is to be held therein The places that proue this are of foure sorts First such as ascribe th●s authority to God alone Secondly such as commend
vnto vs the sufficiency Scrip● Thirdly such as forbid any addition to or detraction from the Scripture Fourthly such as condemne all Doctrine taught either without or besides the Scripture Rhemists 15 Acts ● The Papists say the church may coyne new articles of faith What authority the Church hath about articles of Faith Hyper 6● Hyper 54. Secondly that the Church make any booke to bee Canonicall Scripture Which the Papists hould this confuted by diuers reasons Thirdly that the Church hath power to deuise adde diminish or alter any part of Gods worship which the Church of Rome hath done prooued by diuerse things Fourthly concerning customes The fathers iudgement concerning customes Fifthly concerning traditions How and in what sense tradition is to bee receiued Answers to the Popish tenent concerning tradititions Answer 1. Ob. Answer wherin is shewed that the Baptisme of Infants the change of the Sabbath and that so many bookes are Canonicall Scripture and are not had by tradition but proued by good consequence out of the Scripture Answ 2. Answ 3. Their proofe out of 2 Thes 2.15 Answe Answ 4. The scripture the so onely rule of saith acknowledged to bee by all Churches generally Secondly the Scripture is the onely tryall of euery truth How euery matter of substance is to be found in the Scripture Concerning Churches power in matters of circumstance and they are of two sortes one of miracles and what is to be helde concerning the same Secondly of discipline and this is of two sorts either matter of d●scipline which is spoken of before or secondly matter of ceremonies and what the church hath power to doe therein The bounds the Church is to keepe in ordaining matters of ceremony 1. 2. Vse 2. 1. The ninth generall point concerning the Church viz. the application of all that hath bin spoken to all visible Churches in christendome that I know of The generall diuision of all churches that haue beene or are since our Sauiours time into Easterne and Westērne and this according to their sc●tuation Secondly according to their language and so some be greek and some latin Churches VVhether Schismaticall or hereticall Churches may be accounted true visible Churches What a Schismatike church is Hereticall Churches First what they are and when any particular man is to be reputed an Heretike Heresies of 2. sorts first such as ouerthrow the foundation What this fundation is Resol Those that deny directly this foundation or any part thereof cease to bee Christians and are no more visible Churcher The Greeke Churches be here spoken of and what weare to thinke of them 1. of the Greeke Churches generally disperse in most at the Easterne parts of the world Ortelius 100. Ortelius 97. 98. 108. Secondly the Greeke Churches which are more particularly and properly so called and what we are to hold of them deliuered in an obseruation Doct. The mayne error of the Greeke Churches The Greeke Churches better then the Popish-Church The Papists vnchatarible censuring the Greeke Churches answered The Greeke Churches not gu●lty of Schisme from Rome The Greeke Churches neuer subiect to the Romane Church One note of the Church as the Papists account it is found in the Greeke Church viz succession of Bishops The goodnes of God in perseruing of his Churches seene in the Greeke Churches vnder the Turke The miseries of the Greeke Church vnder the Turke in many particulars in regard of their persecutions in regard of the Religion of the Turks The Religion of the Turks 1. a pestilent Religion directly opposite to Christ 2. It ouerspreadeth a great part of the knowne world 3. It is a pleasing Religion For what it was that the Lord suffered such famous Churches to come to ruine applied to vs. The Western churches and first of those that acknowledge the Pope their head as the Church of Rome and those that hold with her and what ma● be said and held of her deliuered in two obseruations The church of Rome as now it standeth may in some sense be reputed a true visible Church A differen●e betweene the papacy or the pop●sh ●action and some better spirits amongst them in regard of whom the whole may be called a true Church The popish church doth not directly deny any part of the fundation but in outward shew of words affirme it The church of Rome hath beene a true Church The Papists by their Doctrine of iustification by workes must ouerthrow the foundation they by this ouer throw Christ not directly but by consequence Quest Answ It is not so great a sin to deny Christ directly as by consequence yet hee that doth this deserueth to be cut off from Gods mercy The Church of Rome compared with the Church of Israel 2. with the Church of the Iewes in our Sauiours times With the Church of Galatia Circumcision doth as neerely by consequence cut off from Christ as iustification by workes with the of Church Sardis Baptisme a true Sacrament in Rome and rightly administred there for the substance of it Those that were Baptised in the Church of Rome were lawfully Baptised Ob 1. Answ Ob. 2. Answ The ordinati of our Ministers from the Church of Rome and yet a lawfull ordination The question where the Church was before Luthers time answered The inconuenience preuented by acknowledging that the Church of Rome may be accounted a true Church What to thinke of our fathers that liued in the Popish Church They of the Popish Chu●ch are to ●e ●ud●ed rather mis-beleeuers then vnbeleeuers The 2. Obseruation wherein is further delired what may be sayd and held further of the church of Rome The Church of Rome so corrupt that it is not lawfull to ioyne with her This that is spoken against thee is in respect of the Pope and Popish factors Corruption of the Church of Rome reduced to 2. sorts 1. matter of Doctrine reduced to 1. part of the Doctrine Foure heads 1 concerning Scriptures And their error therein Three things 1 denying the sufficiency of the Scripture 2 Per●erting the truth of the Scripture 3 Disanulling the author●ty and credit of the Scripture many wayes 1 teaching the apochrypha●l bookes to be canonicall Scripture Secondly equalling traditions of men with the written word of God Thirdly preferring the authority of the Church aboue the Scripture Two heads wherein they orre in matter of Doctrine viz concerning the direct offices of the Mediator The Papists say there bee many mediators betwixt God and man The distinction of mediators of intercession and redemption answered Two things in a Mediator To be mediator of intercession is peculiar to Christ as well as to be mediator of redemption The popish sh●ft off praying to the Saints not as helpers but as intercessor Answered The popish reason for praying to the Saints departed drawn from our desi●ing the Saints on earth to pray for vs Answered The third head wherein the church of Rome erreth in doctrine and that is concerning Images The church of Rome an abominable whore deseruing
it is to bee vnderstood that that faith which God hath reuealed in the body of the Scripture must needs be the rule and square of all interpretations And so in the 2 Peter 1.20 No prophesie of Scripture is of any priuate interpretation c. where intepretation of Scripture is named and all priuate interpretations of Scripture excluded now what is meant by priuate interpretations it is explained by the opposition vers 21. but holy man of God spake as they were mooued by the Holy Ghost so that euery interpretation is forbidden and condemned as ptiuate that is not according to the minde of the holy Ghost that speakes in Scripture and see it falls in right with the obseruation as if it were the same words Secondly the examples of the practice of the faithfull is plaine for this Nehem 8.7.8 The Text saith they read in the book of the Law and gaue the sense c. not that they did giue a sence of their owne but they gaue that sense that the Lord himselfe therein intended and so caused them to vnderstand it So in Act. 8.34 35. the Eunuch reading that place Esa 53. hee was led as a Sheepe to the slaughter c. hee asketh Philip whether the Prophet speaketh this of himselfe or of some other acknowledging thereby that the meaning of the Prophet himselfe must be the Rule that he must goe by in expounding the Prophet And Act. 17.11 The Bereans took not the Apostles word no farther then it was consonant to the sense of Scripture but they searched the Scriptures daily whether those things were so And our Sauiour him selfe submitted himselfe to the same Rule Luke 24.27 he expounded Moses and the Prophets to them that is hee did plainely deliuer their meaning for that is the right office of an Interpreter as when two speake together being of a strange language the Interpreter is to tell what each of them meaneth And this being the chiefe office that the Church hath concerning Scripture to interpret them shee is then to giue no other sense of them but that which is the minde of God and the meaning of the Scriptures themselues this is true preaching and this did our Sauiour Luke 4.17.21 hee opened the booke and read in it and then expounded it So much for the proofe of the point The reasons are these Reas 1 first what the Church doth according to her owne will not following the sense of the Scripture they doe it as naturall men for so farre as they are spirituall so farre they follow the mind of God and deny themselues now the naturall man perceiueth not the things of the Spirit of God and the sense of the flesh is enmity against God Rom. 8.7 and when Peter confest aright that our Sauiour was the Sonne of God flesh and blood did not reueale this vnto him Matth. 16.17 and therfore if so be they will find out the truth in the Scripture they must not consult with themselues but with the Spirit of the Lord. Reas 2 Secondly the light of nature affords euery man to interpret his owne words acccording to his owne meaning specially hee that makes lawes is to expound them And is not the Scripture Gods owne Word and is not he the author of all the Lawes and Statutes therein contained And shall wee scantle God of that in this kinde which is due to euery man in the like kinde Shall euery man expound his owne words and interpret the lawes hee makes according to his owne meaning And shall not God doe so much more It is the Apostles reason for the words of the Prophets 2 Pet. 1.20 21. where he saith that no prophesie of Scripture is of any priuate interpretation but holy men of God spake as they were moued by the holy Ghost as if hee should say it is Gods Word and therefore not to be interpreted after the will of man and it may as iustly be applyed to all the Scriptures as to the Prophets because they be all of God 2 Tim. 3.16 all giuen by inspiration from God therefore God is to expound them Reas 3 Thirdly It is so in the iudgement of outward and carnall things because they be of God therefore they are to be proceeded and dealt in after his will and not our owne the iudgement that man giues is not his owne but it is Gods Iudgement as Iehosaphat saith to the Iudges in the 2 Chron. 19.6 7. if it be so in ciuill things that the Iudge must doe nothing but that which God will haue him to doe because it is Gods Iudgement much more in Religious iudgements as about the sense of Scripture it must needes be so for the life of naturall reason is farre more cleare in the other then these yea the Lord himselfe quotes them both together in this case limiting both alike Deut. 17.8 to the 11. If a controuersie arise they must goe vnto the Priest and vnto the Iudge and what they informe according to the Law that they must doe Reas 4 Fourthly the Church is the Spouse of Christ Now the wife must be aduised by her husband and not runne on her owne head So they are the sheepe of Christ and therfore to follow the Shepherds voyce and not to goe before it framing it to their owne fancies and the Church hath the promise of the Spirit no further but as following Gods Word Iohn 14.26 Reas 5 Fifthly the Church hath erred and that most dangerously in interpreting of Scripture and that was when they neglected to obserue the minde of God and followed their owne mind and therefore her owne wofull experience may teach her this wisdome Reas 6 Sixthly By this meanes the Scriptures shall be and are occasionally the author of all heresie for whence haue they sprung but from hence that men haue taken the Scripture and mis-interpreted them in fauour of their owne opinions Yea but what is this to the Church that particular men haue done this Yes for if they may doe it why not the other and these very Heretikes were of the Church when they did thus misinterpret the Scriptures Reas 7 Seuenthly by this meanes the Church shall be found contrary or at least diuers from her selfe two seuerall Churches expounding the same Scripture two contrary waies yea one and the same Church expounding the same Scripture now one way and now another way Reas 8 Eightly It is the practice of the diuell and his instruments to handle the Word deceitfully making merchandize of it turning it to their owne and other mens affections as the Apostle speaketh in the 2 Cor. 2.17 and 4.2 whereas the Apostles and Gods Ministers doe otherwise they make Gods meaning plaine in euery mans conscience in the sight of God So it is the practice of the diuell and his instruments to mis-apply Scripture wresting it to error to their owne destruction 2 Pet. 3.16 So they alleage it quite against the meaning of God as Satan did Math. 4 6. Lastly the sufficiency of
though they liue vnder the miserable slauery of the Turke yet are to bee accounted true visible Churches we will take our patterne by that of Constantinople where there is a Patriarke at this day who hath answered the Obiections both of the Protestants and Papists to their Religion Now there is a true Church First because they affirme the foundation and euery part thereof Secondly their errors doe not directly ouerthrow the foundation nor any part thereof For the first they hould so much of the right Catholique faith as may iustly intitle them to the name of a true Church The whole Creede that we professe they retaine also In the interpretation of some points they differ somewhat from vs but in the maine substance they agree holding the foundation firme and sure Christ Iesus God and man the onely Sauiour of the world c. they renounce the head-ship of the Pope and many other points of Popish Religion They submit themselues to the direction of Scripture though the interpretation thereof they would fetch most willingly from their predecessours the Greeke fathers of whom some being more sound others lesse their Religion is not so sincere as it should Therefore the second part of the proofe is whether their errors be such as directly ouerthrow the foundation or any part thereof They are tainted with the errors of free will Intercession of Saints and Transubstantiation and some other Popish opinions which yet they doe not maintaine altogether so obstinately as the Romish church doth But their maine error is their denying of the holy Ghost to proceede from the Sonne from the Father they acknowledge and by the Sonne but from the Sonne this they expresly deny Now wee know that the Doctrine of the maiestie of God himselfe in his nature and in his persons is a most profound and principall point in Religion and very warily to be considered of Euery error therein being dangerous and fearefull and neere to blasphemy And this very error happly if it be throughly sifted will be proued to ouerthrow by consequence the foundation yet seeing first it doth not directly ouerthrow any part of it and seeing secondly wee heare they doe not eyther absolutely oppose herein to the knowne truth or omit the search of Scripture for it but professe that vpon playner euidence of Scripture they will yeeld And thirdly seeing they hold the foundation and euery part thereof in expresse words we dare hardly charge them for hereticall Churches much lesse to bee no true visible Churches at all but that men liuing in those Churches beleeuing otherwise aright in Christ crucified and repenting of their manifold errors and ignorances may be all saued vndoubtedly Vse 1 The Vses of this point are these first it is matter of reproofe And first of the Papists and that in two points first in that they presuming the Church of Rome to be the onely true visible Church affirme that no Church is a true visible Church but they that are subiect to the Pope and haue him to bee their head we see here that these are true Churches and better then the Popish Church and yet are farre from his Iurisdiction yea they hate and defie it so that their definition of a true visible Church is false when they say that there is no true Church but that which is gathered vnder the head-ship of the Pope whereas the Greeke Churches as we see are true Churches and yet not gathered vnder that heade It is true that in former times A Patriarke of Constantinople did in ambition seeke the title of head or vniuersall Bishop And the Pope of Rome at that time withstood him saying that whosoeuer tooke vpon him that title should be the forerunner of Antichrist and it proued true for not long after one that succeeded that Pope tooke this title vpon him and was indeede Antichrist I say that a Patriarke in ambition sought it but now he is brought low enough his head is vnder the yoke of the Turke the Aduersary of Gods Church who then thought to be the head of all Churches But though he missed of that the Church still continued a true visible Church is so to this day and yet neuer acknowledged the Pope to be their head Secondly it meetes with them for their vncharitable censuring of these Churches as no true Churches of God They are both hereticall Schismatical say they what if they were so yet still they may be true Churches as wee shewed before For Heresie as I will not precisely condemne them so neither can I altogether acquitte them but as for Schisme they are guilty of none But only they are rent from the Romish Church in particular so that here is the quarrell because they doe not submit their necks vnder the Popes yoke And seeing they and euery particular church is a body within itselfe as that of Rome I see no reason that their estate should be iudged Schismaticall except they had departed when they had beene members of that Church but they were neuer subiect to the Church of Rome One thing there is found in these Greeke Churches which the Papists take in their state to bee a chiefe note of the Church and that is Succession of Bishops which is as currant in the Church of Constantinople and Alexandria as in Rome euen from the Apostles times Succession in Rome is a certaine note and marke of a true visible Church and there is as good Succession in the Greeke Churches as at Rome and yet they say they are no Churches at all eyther let them disclaime this in the one or acknowledge it in the other I am perswaded that the Lord hath preserued this succession in the Greeke Churches of purpose to abate the pride of the Romane Church building so directly vpon that allegation It would else haue beene a farre more colourable plea to the naturall man but they denying the force of the Vse 2 reason in others doe plainely answere themselues The second Vse teacheth vs the great goodnesse of God and the care he hath in the preseruation of his Church these Greeke Churches haue liued many a hundred yeeres vnder the gouernment and slauery of the Turke that bought and sould them and their children and amongst the Professours of Mahomet the foulest Idoll that the world affords In regard of gouernment they liue vnder what a heauy yoke is it what a bloudy seruice how many persecutions disgraces indignities taxes and oppressions horrible wrongs and miserable slaueries doe they vndergoe They are bought sould imprisoned and put to death It cannot be spoken what slauery they liue in And yet behould God hath vpheld his Church amongst them all to this day I dare say that Israels preseruation vnder the bondage of Egypt so many hundred yeeres was not more miraculous then this of these Christians vnder the Turks So likewise in regard of the Religion of those that they are mixt with it is an heauy yoke