consequently insufficient to disprove the contrary professed Belief though it be supposed but probably proved out of holy Scripture But he must produce cleare Scripture without addition diminution supposition or interpretation since these are subject to doubt and consequently in danger of leading into dis-beliefe 6. Sixthly for my purpose J require of Disbelievers onely an acknowledgment of a morall * Here Reader mistake not the Author for whereas in many places he useth the terme Probable hee taketh them not for meere Probabilities but for infallible Truths But giving thee the longer end of the staffe hee desireth no more of thee Probability in the proofe Beleivers bring out of holy Scripture and this cannot be denied to an antient Church consisting of Councels and Learned men in all parts of the Christian World agreeing in one without any alteration evidently proved 7. Finally observe that the Christian world is for the most part divided into Believers and disbelievers believers rely on Gods eternall Truth declared by his Church the most impartiall interpreter of his Word not looking so much upon the hardnesse of the thing proposed as the proposall which if it fayle in one all may be doubted if it be sufficient to warrant one it also warranteth all being equally the same to all Disbelievers are of divers sorts pretending Scripture but according to their private Opinions hence it is that they agree in little more then opposing Believers 8. These Grounds supposed prudently not questionable the question is among all Religious which is securely to be chosen J answer The Auntient believing because it must be supposed at least to have Probable proofes out of Scripture and to containe no hurt in which case the Beliefe is justified Disbelievers though their grounds be as probable as those of the Arians yet they are in danger because they dis-believe according to this rule all particular Points controverted are easily and cleerly proved For Example CHAP. 2. 9. The reall presence of Christs body and blood in the Sacrament of our Lords Supper is securely believed with danger denyed TO justifie this Belief wee have first the words of Christ promising John 6. My flesh is truly meate and my blood is truly drinke he that eateth my flesh c. He that contrarie to the Auntient Church will not believe this of the reall flesh of Christ in the Sacrament induced by these obscure words The Spirit giveth life the flesh profiteth nothing exposeth himselfe to danger of Disbeliefe with the Jewes and blasphemie since vers 56. It is sayd he that eateth my flesh and drinketh my blood dwelleth in mee and J in him And St. Paul Colos 1. You which were in times past strangers and enemies c. hath hee now reconciled in the body of his flesh through death to make you holy How then can these words The flesh profiteth nothing without danger be understood of the flesh of Christ Is it not profit to us that Christ dwelleth in us and wee in him That wee are reconciled in the body of his flesh 10. Secondly wee have the words of Christ performing This is my body take eate doe this c. Which words if wee wrest from the plaine received to a figurative sense wee must bring cleere Scripture for it else our interpretation is dangerous denying so cleare and high a mystery of Faith upon humane Motives onely Thirdly wee have the testimony of St. Paul 1 Cor. 11. If these places be obscure wee have besides the consent of Nations for a Thousand five hundred yeares without notorious contradiction Finally in Beliefe and Practice there is no impiety but praise and honour to Christ who upon prudent grounds is supposed present under the formes of Bread and Wine after the words of Consecration pronounced in the person of Christ he is received with Reverence love thankfulnesse and lively remembrance of his Sacred passion c. For denyall of this Beleife wee have but small Authority not one cleare testimony of Scripture 11. Only it may be objected That if Christ be not under those formes of Bread and Wine there is danger of Jdolatry The contrary is manifest for Idolatry giveth divine worship to a Creature choosing such a creature or thing for God but Beleivers adore not Bread nor Wine nor any Creature but Christ God and Man whom upon invincible Grounds they suppose present Sacramentally who in case he were not there yet Christians adore him and not the Bread Know therefore that Adoration consisteth of outward reverence conjoyned with interiour as of Body and Soule The outward is indifferent to God and Creatures the interiour joyned with it makes the difference Exteriour reverence applied by our intention to a temporall Lord is but a Civill worship the same applied by our intention to a Saint as a Creature highly in Gods favour is a higher degree of honour then the former yet within the limits of Worship inferiour to the worship of God It is likewise applied by our Intention to God our Creator and Saviour thus it is perfect Adoration due only to God whence our adorations are distinguished only by our knowledge and esteeme of the object adored Hee then that beleiveth that Christ is conteined Sacramentally under the formes of Bread and Wine may securely adore since his adoration proceeding from his Belief by it transferreth the outward act from all Creatures and directeth it to God even in case in his immediate beleif hee should possibly be supposed mistaken There remaineth no danger then in the Beleif but much in the denyall Hee that will not believe c. CHAP. 3. 12. The Sacrifice of Masse is securely believed dangerously denied MAsse is a compleate performance of that Command Do this in remembrance of mee Luk. 22. Wherein by the Preist prayers are said for the Church the holy Scripture is read all the parts and Ceremonies thereof represent the life and passion of Christ who by meanes of those words pronounced in his Name Hoc est corpus meum is duly offered in Sacrifice to the honour of God and profit of his Church Whence Faith Gratitude and love to our Redeemer is daily renewed and the knowne Prophecy of Malac. chap. 1. fulfilled From the rising of the Sunne to the going downe of the same my Name is great among the Gentiles and in every place a pure oblation is Sacrifized and offered to my Name according to auncient and common translation Thus the Church alwayes from the Apostles taught and practiced Securely J follow it It is dangerous to deny it CHAP. 4. 13. Sacramentall confession and Absolution are securely practised HEre a Christian after due examination of his Conscience with heartly sorrow for his sinnes and purpose to amend which acts are necessarily required confesseth his sins and expecteth Absolution by the Ministry of an approved Priest what danger can there be in this The Jewes charged Christ of blasphemy Saying who can forgive sinnes but God Against Christ they sinned first denying him to be
the worship of Jmages thus understood bee lawfull 18. ACcording to the new Translation of our English Bibles the negative part against the Believers seemeth justified Exod. 20. Expresly forbidding both making and worshipping any Jmage whatsoever But this Translation is evidently false unlesse it meane Jmages with relation to Jdolatry For in the Law what is forbidden to be worshipped is also forbidden to bee made Thou shalt not make to thy selfe nor Worship But the Law forbiddeth nor Jmages to be made as it appeareth by the Jmages in the Temple and Cherubims over the Arke the brazen Serpent Numb 21. Kings lib. 1. Chap. 6. vers 23 27 29. according to the English translation Lyons Oxen c. 1 Kings chap. 7. vers 29. Then likewise it forbiddeth not Jmage-worship Jmage then is a false Translation unlesse it be understood with relation to Idolatry then it maketh nothing against the use of Jmages declared Moreover wee have manifest warrant in holy Scripture both for the making and worshipping of Jmages not reconcileable with the Law if understood as the new Translations import The Prophet David teacheth Adore the foot-stoole of our Lord for hee is holy Was not the Arke a creature Yet because God is holy whose foot-stoole it was it was judged worthy to be worshipped Joshua chap. 7. Fell prostrate before the Arke what did hee lesse then is required in the worship of Images Or did he breake Gods Command Wee read Exod. 3. 28. Genes 18. Jos 5. 14. Apoc. 5. and in other places How the holy Prophets adored GOD in Images or in Angels representing his Person prostrating themselves before them and though their intention was directed to God yet their outward act of worship was directed to those sensible apparitions or Jmages representing God to their Imaginations wherein they conceived God as represented and those Jmages representing God morally one object in the same manner as it happeneth in the honour of Jmages and in the worship of the figurative Communion 19. Finally it is manifest by the end of the Law that Idolatry not Jmage-worship is forbidden which was that the honour of GOD should bee unviolably kept by giving Divine worship onely to him Therefore in the beginning hee said J am thy Lord God thou shalt have no other Gods before me The reason also hee added why they should make no Idols For J am thy Lord God a jealous God That is make to thy selfe nothing for thy GOD for J am thy God Jmages J have proved were Commanded therefore Jmages as declared oppose not Gods honour consequently are not forbidden else wee must prove a manifest contradiction in the Law Thus the received use of Jmages is justified and not to bee cryed downe by new Dis-believers whose danger is apparent untill they bring evident proofes It may be objected that since Jdolatry hath beene begun and maintained by Jmages and since men are prone to apply themselves most to Corporall objects the secure way is to abandon Jmages at the least in Churches This is spoken without Law or reason Law there can be none brought since not Jmages but Jdols were the beginning of Jdolatry Jmages J have proved warrantable in holy Scripture Nor Reason for whereas an Jdoll representeth nothing besides it selfe and so is worshipp'd without any farther relation an Jmage representeth a true object distinct from it selfe therefore moveth a man to a reverence proportionable to the object represented Whence in reason an Jdoll occasioneth Jdolatry not representing any farther object whether our thoughts and honour may be transferred when an Jmage of a true object necessarily draweth our minds and reverence to something besides it selfe So that aske any simple Believer whether hee pray to the Jmage or put any confidence in it he will answer No. Aske him againe when he is kneeling before a Picture with his eyes fixed on it whether he directs his Prayer He will answer to God or some Saint represented whose intercession hee desireth What hurt is in this St. Mary Magdalen prostrated her selfe kissed and bathed with her teares the feet of CHRIST what justified that act But the union which those Sacred feet have with his Divinity which yet she saw not but apprehended by Faith Though betweene Christ and his Picture there be not so immediate yet there is a morall connexion sufficient to termine one morall act of Adoration Securely then J honour CHRIST and his Jmage as one morall object therefore cannot dishonour the Picture without danger of dishonouring the Prototypon CHAP. 8. 20. The like security is shewed in all other Articles believed in generall VVHo can doubt but that Purgatory Free-will Merit of good workes by the grace of God Tradition Indulgences c. are probably proved by Believers That also the Belief containeth no hurt securely then they are believed Probability also is the most Disbelievers can challenge unsufficient to secure them since the contrary may be true and obliging to Beliefe for though they produce seeming places of Scripture obscure Authority of auntient Fathers endlesse reasonings and disputes satisfactory to few they can convince no more even in their owne judgements then a shew of Probability which all though contradictory equally pretend If then there appeare no harme but probability in the Beliefe Disbelievers are in danger being nearer to that sentence Hee that will not Believe shall bee condemned Wherefore if any endeavour to disprove any such Point of beliefe by Scripture Reason or Authority unlesse they bee so evident that they suffer no Interpretation or solution which is not possible J reject them as impertinent and proving an insufficient Probability which to prevent endlesse Contention J grant and the most that can be expected But withall askes whether they can deny but that the contrary Beliefe is apparently proved by great Authority and probable places of Scripture they must grant it Whence it must needs follow That to Believe is secure and to deny is evidently dangerous Hence that Security which some pretend is manifestly proved to be vaine They say God obligeth not men to impossibilities since then at least the vulgar sort of people cannot discerne those differences wherein Learned men disagree each one may securely rest in that hee hath beene taught believing his Creed c. If wee rely onely upon Arguments out of Scripture the probability of the Believer is onely Secure which is evident notwithstanding the disputable Differences bee not discernable for who cannot discerne a difference betweene Believing and Disbelieving which though they have equall arguments yet they cannot bee equally Secure Probability onely securing Belief But that discourse cleerly convinceth the necessity of a Church as a living rule For God obligeth us not to impossibilities but it is impossible for many to judge between the monstrous differences of private mens interpretations of Gods word Therefore hee obligeth us not to the beliefe of his Word upon that accompt but hath provided a Church which for that end hee protecteth as is
before shewed Numb 1. 3. Which we professe to Believe when wee say J believe the holy Catholique Church Sufficient as J will prove to guide us in our Beliefe if there had beene no Scripture written CHAP. 9. Grant to Disbelievers probability of Reason yet their danger is certaine 12. SOme may thinke that this discourse proveth Believers secure but not that Disbelievers are in danger if they be ruled according to the meanes and capacity GOD hath given them and that such are not obstinate denyers of Truth consequently secure J grant that invincible Ignorance may excuse disbelievers as such from sinne yet it followeth not that finall Disbeliefe though invincible can consist with grace necessary to Salvation but this J dispute not nor against these but such as doe or may discerne a difference betweene Beliefe and Disbeliefe and who may see that the grounds of Belief are at least probable and the practice harmlesse Notwithstanding adventure upon the denying part moved only by the same motives which they must suppose in confessed Heretickes Or let any one define what Disbelievers may be guilty hee shall eyther conclude these Disbelievers J speake of or else acknowledge that there never have been any 22. Againe it may bee urged that if the Beliefe be supposed probably true then the denyall is also Probable then not damnable J say the Beliefe is not only probably proved but out of the undeniable Probability J shew it is sufficient to prove the Beliefe secure which cannot bee in the Disbeliefe though it be supposed to have Probability of arguments The difference is because in the things believed there appeareth no hurt and in case they bee mistaken Probability may justifie their consent especially appearing greater then the contrary But Disbelieving upon probable seeming grounds and what Heritique did not thinke hee had probable grounds leaveth the disbeliever in certaine danger of denying Christ his Word First because his danger is certaine in the same degree as the Belief is supposed probably proved but the Belief is manifestly supposed to bee at least Probably proved Therefore the Disbelivers danger is manifest You will deny the first Proposition because GOD obligeth us not to the Beliefe of controverted Points though the one side bee true but you must consider who they be that breed the Controversie and against what Authority For if every thing that is controverted is not obligatory it may be proved wee are obliged to believe scarce any thing Or can it be imagined that CHRIST leaving so strict a Command of Beliefe would have the execution of it depend upon Probabilities of dispute Manifest it is that the Scriptures are hard Manifest it is hee left a Church to direct us manifest also is his Command Then manifest also it is that private disputes cannot discharge our obligation to Belief See Numb 25. Secondly the Disbelief is as certainly dangerous as it is certainly not evident and more evidence is required to free the disbeliefe from danger then is necessary to free the Beliefe but the disbeliefe is certainly not evident Therefore it is certainly dangerous The first Proposition is cleare for if there bee not evidence the contrary may be true obliging to Belief That also the disbeliefe is not evident appeareth by its Novelty Inconstancy disagreements for there is scarce any Point of Belief but some disbeliever or other assenteth to it and strong opposition it hath Neyther can the want of evidence in the Articles believed warrant the disbelievers who may observe a greater probability for the Belief else who could believe Or rather who could be charged of Heresie However it is without question that if Prohability excuse Disbelievers much more it will justifie Believers Who then would not be secure 23. It followeth that although Disbelievers frame to themselves a probable judgement yet their danger is certaine because the contrary Belief is doubtlesse probably proved which may convince them that they leave the secure Belief wherein there can bee no danger and choose that part where on CHRIST'S denunciation doth fall and danger knowne breedeth an obligation to a farther inquiry and removeth such ignorance which alone can excuse errour in Beliefe It may bee replyed that where there is Probability of the disbeliefe it is not faulty because then Gods word is not manifest consequently no injury to God not to beleeve it If Probability in disbeliefe excuse from fault Jewes Arians c. are excused for they have a probability at least that is an esteeme and liking of their private grounds in their Judgements probable and since such Probabilities may bee found against any point of Faith none can be obliged to believe J confesse that standing in the Probability conceived a man denyeth not to believe Gods word which then he doth not know to bee his Word if his Ignorance bee invincible yet because hee cannot but know that the Beliefe is as probably proposed as Commanded hee is obliged to a higher search which certainly will bring him to more evidence of his danger and security of that his Beliefe by observation of a greater probability in the Beliefe which hereafter Numb 26 27. and 30. J will prove to bee an invincible argument of Truth in point of Faith Disbelievers finally flatter thamselves that they believe GOD's word and deny only what they find not contained in holy Scripture But first they must know what is Gods word before they believe it they take not the way to know it by interpreting Scriptures according to private Judgement but by looking upon the rule God hath left to the world CHAP. 10. A Rule is necessary to shew what is to bee Believed 24. HItherto J have proved Beliefe secure Disbeliefe dangerous standing onely upon private Interpretation of Scripture Prudence moving me to choose that part which is most remote from danger of CHRISTS sentence Now since the obligation of CHRISTS Command depends not upon Probabilities J will in these Differences arising from diversity of Wit shew a necessity of a common Rule without which Experience sheweth there is no agreement amongst Christians no Constancy no true Faith because resolved no higher than into private Judgement which alone maketh Disbeliefe unexcusable though it have never so seeming probability God commandeth a beliefe of his Word under paine of Damnation therefore must bee supposed to manifest to men what is his Word otherwise how can they be obliged to believe it But hee doth not manifest which is his Word especially in controverted Points by holy Scripture or private Spirit therefore some other rule must bee supposed Private Spirit is not sufficient because it is not universall leading to Unity but multiplyed with Contradiction not discernable amongst so many disagreeing Spirits which is the true and who can maintaine his own meaning only true and the rest false Moreover a Rule is supposed a common and Secure direction else no Rule which with a private Spirit implyeth a contradiction private Spirits being but private directions and
so private that it is not knowne wherein they agree for to one it teacheth one point of Beliefe and denyeth the rest To another it teacheth another Point and denyeth the rest to a third it teacheth another and likewise denyeth the rest c. So that by some Spirit or other every point of Beliefe is taught and every Point denyed How then is it a Rule Scripture also is unsufficient to declare its owne sence as appeareth by the great difference amongst Interpreters left to their owne judgements and contradictory Religions framed thereby when some must needs bee deceived of their so assured Sense and who they are who can sufficiently prove by Scripture alone It is evident that the presumptuous confidence of the sufficiency and cleernesse of Scriptures alone hath caused these experienced Confusions and will maintaine them if It bee not layd aside And prodigious is the blindnesse which seeth it not For one may truly say there is nothing in the World that more divideth Schollers and Common-wealths into monstrous differences then the sense of Scriptures left to private Judgements when every mans judgement is left free to guesse what hee pleaseth that looking this way onely no man can find any assurance of what we are to Believe What wonder then if wee have so many contradictory Doctors Every one the sole true understander of Gods word Sole true impugner of Beliefe Every one disproving one Article and proving another Whence all Beliefe is proved and every Article disproved by their unfallible Rule an evident argument of the insufficiency of this course and that the Scripture doth not declare it selfe therefore it can bee no Rule to determine contradictory Opinions of the sense of the same consequently of it selfe not sufficient what is Gods word 25. J declare it evidently for there is scarce any point of Beliefe but some disbeliever or other finds it in Scripture then by their rule they eyther prove all points of Faith or that Scripture is no Rule For amongst them they find out almost all wee believe in their undoubted Rule yet looking upon one anothers disagreements they must say It is no Rule The same Scripture regulating to them every point of Beliefe and the same regulating their disbeliefe in all Which of these shall the World follow Finally It is as cleare that resting upon private Interpretations of holy Scripture no high mysterie can oblige to Beliefe because being subject to Controversies Probability must bee supposed upon all sides and why not in one as well as in another Then they doe not appeare Divine revelations consequently they oblige not to Beliefe if then probable arguments against Beliefe be sufficient to excuse the Disbeliefe all disbeliefe is excusable consequently no Faith obligeth another Rule then is necessary The texts inducing to this confidence are weake You shall not adde a Word Deut. 4. Search the Scriptures Joh. 5. These things are written that you may Believe Joh. 20. All Scripture divinely inspired is profitable They prove as much against the Primitive Church which doubtlesse was an infallible Rule and could not cease by the accesse of Scriptures Neyther doe these Places say that all is written which CHRIST taught or that what is written is divine Scripture or that it needeth no Interpreter especially not a Church but a private Spirit onely But now wee seeme to deny with the same danger Wee deny not any sufficiency on the part of holy Scripture for it is the undoubted Word of GOD left to the interpretation of his Church But only we deny the sufficiency of our unmannerly Judgements that presume too high A Rule then is necessary to fulfill Gods Command since hee doth not command a saving Beliefe and leave us so unassured of his Word CHAP. 11. The onely unfallible Rule to know Gods word 26. IS the Church holy Apostolicall not hindered in her Continuance nor disproved in her Doctrine which remaineth incorrupt Though the gates of Hell as was fore-told breath forth malice at all times against it Of this the holy Scripture giveth cleare testimony Math. ult Teach all Nations behold J am with you every day even to the end of the World Math. 18. 17. If hee shall not heare the Church let him bee to thee as a Heathen and Publican Luk. 10. 16. Hee that heareth you heareth mee and hee that contemneth you contemneth mee Besides the Church is called Math. 5. The light of the World Tim. 3. 15. A pillar and firmament of Truth These texts sufficiently prove a living and infallible Rule Then you will say The Scripture is the Rule whereby to know the Church consequently the onely rule of all Beliefe True it is The Church and Scripture give mutuall evidence of one another yet the first Rule by which wee know both Scripture and the sense thereof is onely the Church How then doe wee know the Church As the Apostles and Disciples knew CHRIST by the Testimonies from God of his Mission and as succeeding Ages knew their Predecessors even till this time by the providence of God without interruption never disproved otherwise there can be no true sense made of CHRISTS Promises of teaching all Nations of being with it every day to the consummation of the World of all being obliged to heare it of being a firmament of Truth and light of the world That were there no Scripture as CHRIST was and his Primitive Church was so likewise in their Successours the same Church even till the Worlds end is an infallible Rule to know what is to bee Believed untill it be evidently proved what Age first began to conspire against their Teachers by devising damnable Errours hard even to reason and sense without encountering any publique Opposers even till these last Hundred yeares or thereabout and without this Church wee could not be assured of holy Scriptures Certainly there is not any greater proofe of Gods word nor shew of his Providence nor clearer meanes to discide Controversies than the believing Church wee speake of What Authority can compare with it the Disbelievers only because it confounded their hardnesse of Belief were forced to that poore shift of adhering to a Church invisible If this bee not evident yet it is manifest that there is no motive of disbeliefe comparable to it See Numb 3. 26. Hence J prove the Church to bee the onely unfallible Rule whereby to know what is to be believed GOD commanding Belief under paine of damnation must bee supposed to declare sufficiently what is to be believed But if the Church bee not a sufficient rule GOD doth not sufficiently declare to the world what is to bee believed Therefore we must confesse the Church to be the sufficient Rule consequently infallible The first Proposition is undoubted The second evident J have shewed Chapter 10. That the Scripture is no sufficient Rule to determine the sense thereof private Spirit is also uncertaine and not knowne as J shewed Numb 24. It followeth then that eyther the Church must bee
the Rule or that we have no rule Moreover who will have the Scripture the rule meane as it is interpreted by themselves not as it is interpreted by themselves not as it is Interpreted by the Church J aske them Doth their wit lead them to the true Sense Or the bare Word Or both If the first then their Wit is the rule If the second why doth not the bare Word regulate all sincere understandings or how could the whole auntient Church be so blind as not to see it if it erred as Disbelievers suppose If both J aske againe Whether the Authority of some in this last Age disagreeing in their pretended Rule and granting it to teach almost every particular Doctrine they deny can bee prudently esteemed comparable to the consent of an Antient Church interpreting Scriptures uniformly never yet evidently disproved nor questioned for dissenting from the Primitive till of late 27. Hence againe J prove the Church the onely Rule whereby wee know what is to be Believed THat must be supposed to be the Rule which is the most probable Proposall but the Church is the more probable proposall Therefore it is the Rule The first Proposition is manifest for where GOD commands Belief hee cannot permit the contrary Errour to be proposed with greater Probabilitie That the Church is the more probable Proposall hath all proofes except only its Adversaries denyall what Authority Sanctity Antiquity extent and Unity is comparable to it If you aske here whether the Wit of men bee the rule in the Church J answer That the Church guided by the Spirit of GOD is the rule How doe J know this By the Church it selfe indued with such marks and tokens of Gods presence in it that prudently J cannot doubt it See Numb 3. The Jewes Law was to continue but untill the Comming of the MESSIAS yet in respect of the great Authority thereof CHRIST held them excusable adhering to their Law and denying himselfe to bee the Messias had hee not wrought such Miracles as no man ever wrought No wonder then if the Church be a rule to Christian beliefe untill God worke Miracles to disprove it And of what nature had they need to bee Disbelievers will tell you They are the Church The new Church of Disbeliefe not the auntient believing Church They cannot bee of the Church and by Disbelieving fight against the Church which consisteth of Believers Their first and onely contention with the Church was because it Believed and they could not understand how Yet they could never prove when the Church first devised that Beliefe wherefore leaving it they left also the Primitive Church though in words onely they pretend to follow it Securely and prudently such a Rule is believed with danger denyed maugre all shew of Reason to the contrary since it can bee but in shew Probable CHAP. 12. Hee that leaveth this Rule is in evident danger 28. IT cannot bee denyed but that it is Prudence to rely on such a Church believing it rather then any private Wits or reason denying therefore Secure It is evident also that there is no other Rule as J shewed Chapter 10. Then to forsake this Rule is to runne into danger of errours in Beliefe this also is proved Numb 24. You say the Church hath erred therefore is not to bee looked upon as a Rule What then Are you sure none will say that the Scriptures have been corrupted Grant they have not yet who can bee assured that hee only understandeth them In the Church protected by CHRIST you will suppose Errours without proofe because you will have no Rule to containe your judgement within the bonds of Humility but you can produce no evident proofe as you must confesse Your calling some Scriptures in question your Interpretations of others your questions how Your moderne disagreeing Doctors your obscurities out of Antiquity which is all you can bring are but the fruits of Wit and argue even in your owne Judgements but a Probability against the former received Articles invincibly credible First Because the auntient and onely knowne Church hath constantly proved them by an Vniforme interpretation of holy Scriptures more prevalent than any new Authoritie can bee to the contrary 2. Secondly If they were devised since the Primitive Church it is not possible but it would have beene Recorded by many or some antient Writers They being Articles hard and of highest concernment 3. Thirdly Why shall the judgement of a few Denyers condemne a Beliefe delivered by the same Scripture interpreted by the same Church as all other Articles were 29. BY these Proofes well pondered those supposed Errours will appeare objects of a Christian beliefe invincibly Prudent and they evidently credible First declared not by a Parliament but by Generall Councels not in one Kingdome but in many not by a few dis-agreeing but by a Consonant voyce throughout all Parts and times of the Christian world what more Credible Then no Errours then no markes of an apostating Church The Church then remaines a Rule this is at least Probable then dangerous to forsake it Least hee that hateth it hateth CHRIST 30. BEcause all that will not Believe what most prudently appeareth to bee CHRISTS word are in danger of denying CHRIST'S word But such are the forsakers of this Rule therefore they are in danger c. The major is proved because CHRIST cannot bee supposed to command Beliefe and permit the most prudent motives to Errour The minor is certaine because the forsakers of this Rule have no other nor Church antienter then themselves to warrant their Inventions The Church then remaineth not manifestly blemished then not convinced to differ from the Primitive Then the onely Catholique then the deliverer of GOD's Word then a Secure rule dangerous then to forsake it If all this bee not evident it is at least Probably proved and free from harme Securely then believed dangerously denyed Since the authority of the Church must appeare more prevalent to justifie those Articles pretended Errours then Wit of man to blemish it by them The Conclusion 31. THus have I shewed the Securitie of Believers probably at least conformable to CHRISTS word The danger also of Disbelievers contemning the Authority of an antient Church and as yet not convicted of Corruption in Faith nor so much as charged by any authority greater than it selfe but such as regenerate by her in CHRIST did forsake her for liberty of life and Belief Hee that dispiseth it dispiseth CHRIST Who will not heare the Church let him bee reputed as a Heathen and a Publican And choosing the disbelieving part out of seeming Reasons exposing themselves to needlesse danger of that Sentence who will not believe shall bee condemned For if the contrary Beliefe must bee supposed at the least Probable then the Disbeliefe may bee a faulty denyall of CHRISTS word consequently it may deserve damnation This is evident to reason Moreover since GOD hath commanded a beliefe of his Gospell I have shewed by Reason and evident Experience of the infinite contradiction of Interpreters left to their owne private judgements or Spirits an absolute necessity of some living Rule and that no other can bee imagined than the Antient believing undisproved Church against which all Arguments that wit can produce if they be not cleerly evident and beyond the degree of Probability to which purpose it will bee necessary to disprove evidently all the proofes the said Church hath they are unsufficient to overthrow an antient received Church declaring and proving the contrary ever since the first Institution thereof Who then seeth not how much it concerneth a Christian not rashly to deny what is delivered by an antient Church Vpon true beliefe Gods favour dependeth on this Eternall welfare wee expect but one Death one irrevocable Iudgement one eternity of Happinesse or Misery This is the effect of Disbelief That is promised to Believers Shall a Christian adventure upon such extremities with seeming Probabilities and leave Security Beliefe is secure voyd of harme But to Disbelievers it is said Who will not believe shall bee damned Graviter pâ—ccat saith St. August cap. de Baptis qui in rebus ad Salutem animae pertinentibus certis incerta praeponit Heavie is his sinne who in matters concerning the safety of his Soule preferreth uncertaine meanes before certaine Read and consider Farewell FINIS Errata COurteous reader besides many slippes I desire you in the 2 Epistle line 15. to reade for the these pag. 3. l. 9 for the these â— the 11 leave out them line 21. put in Secondly p 4 for fourthly thirdly c p 7 for religious religions p. 11 l 8 for duly daily p 12 l 2 for heattly hearty p. 14 l. 15. read permanent l 10 for 8. put 18. p. 15 l. 20 insert two before Creeds p. 17. l 18 for the read hee p. 19. l. 11 for is it p. 20. l. 18. for 28 24 p. 26. l. 8. for 12 21 pa. 25 l 4 insert to shew pa. 36 l 22 insert true p. 39 for see number 3 and the 26 see num 3 pag. 45 l 15 put out first
God which sinne hee chastized by miracle Math. 9. Secondly not beleeving a Power given to man to forgive sinnes this also he blamed And that you may know that the Sonne of man hath Authority in earth to forgive sinnes c. And the multitude glorified God who had given such Authority to men to his Apostles John 22. Hee saith Receive yee the holy Ghost whose sinnes yee remit they are remitted to them whose sinnes yee retaine they are retained Math. 18. Whatsoever yee shall bind on earth shall be bound in heaven and whatsoever yee shall loose on earth shall be loosed in heaven Questionlesse the prime sense of these words imports a power given to men to forgive sinnes nothing then is presumptuously believed but received as a mercifull priviledge left by Christ to his dearly redeemed Church In opposition J find no Scripture but only admirations of a few denyers in comparison of the Believers though they deny not but temporall Princes may give Commission to subjects to forgive Treasons against themselves dangerous then is their deniall CHAP. 5. Securely wee beleive one Church vnder one Head thereof 14. NEcessarie it is in one Family one Master in one Citty one Major in one Company one Captaine in one Army one Generall in one Common-wealth one State in one Kingdome one King And can it beare any colour of offence to believe that in the most perfect Common-wealth instituted by Christ there should be one flock under one Pastor vt fiat unum ovile et unus Pastor Where there are two not subordinate Governements there is not one Common-wealth and two peaceable governing Kings argue two Kingdomes where then in Christians wee find divers Spirituall governments not subordinate wee must acknowledge divers Churches yet wee all say in one Creed delivered by the Apostles conformable to what Christ promised J believe the holy Catholique Church Not one if not subordinate to one visible head who as hee ordained a visible Church so he ordained a visible Pastor That there may be made one flocke and one Pastor Necessary for the preseruation of Unity and decent Conformity without which no Common-wealth is permaent 15. I find this no where verified but in the successors of Peter and the Church adhering to them cleerely promised Math. 16. vers 8. Thou art Peter and vpon this rocke will J build my Church and the Gates of Hell shall not prevaile against it Behold one rocke one Church and that permanent against all assaults now knowne by its singular Constancy in the middest of continuall assaults Iohn 21. To Peter Christ said Feed my sheepe which words imply the office of a Pastor that is not onely to provide nourishment but also to Governe and defend without which it were not compleat That also these words were spoken to Peter only and consequently only to his successors It is manifest by that three-fold Interrogation Simon Peter louest thou mee Especially when hee added More then these Whereby he excluded the rest of his Apostles To which when Saint Peter had answered that he loued him Christ replyed to him siingularly Feed my sheepe That is the supreame dignity of Pastorship and Vicegerency J give you requireth a singular love and as you love mee so be a true Pastor in my Church Grant that by probable arguments all said may appeare not evident I will not dispute it yet the common voyce of the World so long continued expressed also in the Creeds may justifie the Believers of one holy Catholique and Apostolique Church and not one unlesse in one belief under one supreame visible Governour whom such as reject out of a perswasion that they need none but Christ make many Churches disagreeing in confused Beliefes every one equally challenging CHRIST for their Governour securely then one Church under one visible Pastor is believed but with danger denied Hee that will not beleive the Catholique Church he that heareth you heareth mee he that dispiseth you dispiseth mee c. CHAP. 6. 16. Securely wee commend our selves to the intercession of Saints TO justifie this it is sufficient if wee prove it conformable to reason and no injurie to Christ Saint Paul commended himselfe to the prayers of Christians what must be answered in his excuse will secure us since wee goe to Saints as Intercessors not as Givers and so truly goe to Christ You say Saints cannot heare us How know you this Not by Scripture It witnesseth that many Prophets saw objects not only absent but not existent untill many hundred yeares after their time only by Divine inspiration and shall wee now deny this to Saints injoying God face to face Nor by reason for if their hearing were by corporall eares there might be some difficultie yet since their hearing is understanding which is indifferent to conceive objects as well absent as present this difficultie is vaine since wee know not how our soule understands nor how our eyes see or eares heare What hindereth then but that securely I may believe it CHAP. 7. 17. What is Secure concerning the making and worshipping of Images FOr a safe resolution in this Point it is necessary First to declare what manner of Worship is pretended due to Images and for Example J will discourse of the Image of CHRIST Crucified whereby it will appeare what with proportion may be said of the rest The Worship then pretended lawfull tendeth not to the Image out of apprehension of Divinity therein contained but onely out of a Faith in CHRIST represented and imagined to us by that Image that is believing CHRIST represented by it in manner as the once Visibly appeared worthy of all honour which by his Image as his representative I give him Whence evident it is First that by such worship CHRIST is immediately worshipped that is for Himselfe and his Picture onely for him both morally one object of the worship Secondly that no honour due to GOD is transferred to a Creature since God is onely truly Worshipped for himselfe and no Creature religiously worshipped but for GOD. Thirdly that whatsoever honour exteriour or interiour tendeth toward the Image is not for it nor resteth there as in case of Jdolatry but by our Faith and interiour reverence is transferred to CHRIST for whom and to whom it is exhibited Since therefore perfect Worship consisteth both in interiour and exteriour acts conjoyned the interiour giving life and the very being of worship to the exteriour the interiour respecting Christ for himselfe and the Jmage onely for CHRIST Jmage-worship differeth infinitely from Jdolatry In a word the worship here in question is only an outward honour toward the Jmage proceeding from an outward reverence to CHRIST represented As St. Mary Magdalen worshipped Christ as Man out of a beliefe of the Divinity in him or rather as some worship their Communion for the relation it hath to CHRIST by their Belief So in like manner worship given to Jmages is for the connexion they have with Christ himselfe The Question then is whether
A PRVDENT AND SECURE CHOYCE Worthy of due Consideration being a sure Land-mark to all those who have been tossed to and fro in these wavering Times Written by H. G. Gent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 2. 5. Remember from whence thou art fallen and Repent and doe thy first workes Printed ANNO DOM. 1650. TO THE READER IT is the garbe of this Age to guild the out-side with faire pretences Yet courteous Reader take mee as J am free from superficiall actions I have a long time lived in this Sea of afflictions and by these late Tempests have been driven from my Harbour to which I was wonted I have found my Ship uncertaine the Cable being feeble and in all my search and that no short one I never found a more sure Pilot then this Prudent and Secure choyce Take it and throughly view it and I doubt not but it will prove a safe ballast to thee as I hope it will to mee Containing all the Controversies most briefly and learnedly betweene the Church and the Apostate members Make it thy owne and I doubt not but thou wilt returne thankes to God I had thought to have made a larger Preface but that had beene to have lighted a candle before the Sunne which obscureth the Starres wherefore pardon Thy most affectionate Friend W. V. A PRUDENT AND Secure choyce of Beliefe TO HIS DEARE PROTESTANT FRIEND Sr. SInce it hath pleased God to put a period to the common professed Religion of this Nation and that by Authoritie of PARLIAMENT me thinkes you stand at a gaze what to resolve especially observing what a laughter it hath hatched never feather'd vntill the destruction thereof You know that nothing can be of greater importance then he profession of a true Religion though little apprehended by such as rise no higher then sense can levell especially in those scandalous confusions where Truth may seeme more excusably declined what hath beene my cleare and peaceable resolution in the distempers give mee leave in loue and friendship to communicate by these few Papers to your selfe whose Happinesse I tender as my owne assured that if you peruse them with diligence and sincere love of Truth in this more then ever you shall experience me Your true Friend and Servant H. G. A PRVDENT AND SECVRE CHOICE CHAP. 1. The Question stated upon Suppositions prudently not questionable 1. J Suppose first That our blessed Saviour being to depart in visible presence from this World his last care was to leave his Church provided of such as should sufficiently Teach Governe and advance it To whom and their Successors for that purpose hee promised his especiall assistance and protection to the end of the world As my Father sent mee so J send you Joh. 20. vers 21. Going into the whole world Preach the Gospell Mark 16. Here wee see the Apostles commission not onely to goe as being sent but also to send others their successors with the like Authority to be successively delivered since the Apostles in their owne persons could not goe into the whole World Especially if by the whole world wee understand both place and time to the end thereof That also be left ample power for the perfect Government of the same Church that of Saint Math. â—8 deserveth especiall consideration All power is given to mee in heaven and in earth going therefore teach all Nations Where having said all Power is given to mee Hee presently practiseth and giveth the like saying Going therefore c. Moreover that wee may know nothing is wanting to the perpetuall government of his Church and that justly it may be assured to be directed not so much by humane industry as by the Spirit of God he promised Joh. 14. And J will pray my Father and hee will give you another Comforter that hee may abide with you for ever the Spirit of Truth 2. It cannot be denyed but these places taken together enforce an eminent perpetuall and infallible authority of Christs Church for they are to be understood as they lye or not if they are then there is a Church constantly governing in a Spirit of Truth even to the end of the World if not what Text is there that may not maliciously be wrested to a strange sense by Tongues sounding nothing more sacredly then Scripture witnesse the times experience Thus all Sectaries though contrary amongst them themselves avouch for their undoubted warrant holy Scripture when it is evident their Proofes are not out of Scripture but out of their private Judgements It must then be confessed hard to convince any thing by Scripture alone Not for that it containeth not all necessary Truth and instruction to Salvation but because following private judgements wee may erre in the sense thereof 3. J suppose there is a Visible Church that beareth the true markes of Christ's promised Providence converting Nations knowne throughout all the World renowned for continuall Succession knit in Unity adorned with unanimous consent of Doctors in all Nations maintained by Councels hated by all though disagreeing Sectaries beautified with mukitudes of Holy men enriched with glorious Martyrs finally Professing and teaching all Christian piety that justly it may be said Here is the singer of GOD this the light here God speaketh to the world in one and the same voyce by Christ and his Apostle and succeeding Church not dis-joynted by damnable Doctrines for what Age of men could so conspire with uniforme Contradiction to their venerable Predecessours and to their owne ruine imbrace Errours hard to nature Or how could a few be so prevalent as by degrees to seduce the whole World and that without note Sooner may the censurers be suspected of mistake and the Church judged better able to justifye their questioned Doctrines then these not disproved to overthrow it 4. Fourthly J suppose what Truth it selfe denounceth Mark 16. Hee that will not believe shall be damned This sentence doubtlesse extends to all dis-beliefe of the Gospell sufficiently proposed for before he said going into the World preach the Gospell Which is not onely his Resurrection though it was pronounced by occasion of doubt made thereof but many thinges which hee had to say to them which then they could not beare away However no Christian will deny but the disbeleif of Gods word is damnable and this is sufficient for my present purpose Hence it followeth that amongst different Opinions concerning the same Scripture that part is lesse secure that denyeth since for Dis-belief damnation is denounced not for belief 5. Fifthly J Suppose as consequent to what is said That if any Article commonly believed be judged hard by any private man and what prime article of Beliefe is not hard It is not secure for him to condemne it relying only upon humane reason though joyned with private interpretation of Scripture for hee may with the same breath deny all Mysteryes and the most hee can bring is but a shew of Probability not different from Arians and other confessed Heritickes