of whom his Life Doctrine and Miracles his Death Buriall Resurrection and Ascension his sitting at Gods right hand and what benefit we reape by him are liuely depainted and written The Apostles Sermons were taken out of the Scriptures Act. 2. 16 25 35. and 7. 2 51. and 8. 35. and 10. 34 35 43. and 13. 16 23 27 33 36 40. by which Scriptures they confirmed what they did teach and thereby confounded the aduersaries Acts 17. 2. and 18. 28. the decrees of the Councell at Ierusalem made by the Apostles and whole Church were grounded vpon Scripture Act 15. 15 19 Saint Pauls faith and seruice to God was the written Word in the Law and in the Prophets Act. 24. 14. And those Euangelicall doctrines found in his Epistles which are so full of comfort to a true beleeuer though our aduersaries spurne at them he found written in the old Testament There could hee finde the Kingdome of Christ Act. 28 23. There hee found written that the workes of the Law before God iustifie not Rom 4. 2 6. and 3 20. That election is of meere grace without respect to will or worke of man Rom. 9 11 16. That man is blessed by imputation through faith without workes of the Law and freely iustified by grace through faith Rom. 3. 21. for all these he gathereth out of the old Testament as in the quoted places may be seene Saint Peter taught out of the Scriptures remission of sinnes through faith in Christs name Act. 10. 43. Yea the Saluation of our soules and the grace which should come by Iesus Christ 1. Pet. 1. 9. 10 11. Therefore he commendeth to the whole Church in his second Epist 2. Pet. 1. 19 20 21. the holy Scriptures to which they doe well to attend as to a candle saith he shining in a darke place This he calleth a Propheticall Word most sure Now that this might not be taken for an vnwritten Word first he telleth them in vers 20. what he meaneth hereby euen the Prophecie of Scripture a Word written and then giueth a reason why hee calleth it a most sure Word for that saith he it was not by any priuate interpretation nor brought by mans wil but it was that which holy men taught inspired with the holy Ghost Psal 20 21. All Scripture therefore being inspired of God 2 Tim. 3. 16. is this most sure Word which is to bee attended vnto And if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Word surer then any other then euery other word must be ruled by it No other word then can equall it for two superlatiues of the same thing there cannot bee much lesse a word to ouer-top it This is the rule then and not any traditionall word which is but a meere popish fiction and subtill deuice to deceiue by VI. Their owne Bible telleth vs by way of commendations that the Church of Berea did hold the Scriptures to be the rule to examine doctrine by Act. 17. 11. which heard the Word deliuered by preaching and receiued it but no otherwise then they found it written in the Scriptures by which they did trie it daily searching the Scriptures if those things were so Where note 1. That the Bereans held not themselues tyed to the Priests lips 2. That they heard that which was taught them with relation to the written Word 3. That they held the Scriptures to be the triall of the truth of their Teachers doctrine 4. That they hauing heard did bring that which they had heard to the touchstone of holy Writ for their greater confirmation in the truth which things are written for their praise for our instruction also in imitation For if the holy Scriptures of the old Testament were then the rule to trie the Apostles preaching is not both the Old and New the rule to try mens teaching now VII And lastly Our Aduersaries grant vs that the Word of God is that one only and infallible rule of Faith which is vndoubtable true for what can be the rule to vs of Gods seruice but Gods will And how can wee know what is his will but by his Word Therefore this Word now being no where to be found but in holy Scriptures as is proued by their own Bible they must needs yeeld that the Scriptures are then the one onely infallible rule of our faith which if they will yet obstinately deny they must deny antiquity which they so vainely boast of Contraried by Antiquity Their owne Clement telleth vs lib. 1. Recog That from the diuine Scriptures the firme and sound rule of Faith must be taken Tertul. contra Hermog calleth the Scriptures the Rule of Faith Saint Basil lib. 1. Contr. Eunom calleth the Scriptures the Canon of that which is right and the rule of Truth Saint Ierome lib. 1. cap. 1. in Mat. The holy Scriptures are the Limits of the Church out of the which we may not goe Chrysostome Hom. 3. in 2. Cor. calleth them a most exquisite Rule and an exact Square and Balance to trie all things Saint Augustine lib. de bono viduit cap. 1. The holy Scripture hath fixed the Rule of our Doctrine that wee may not presume to bee more wise then we ought Greg. Nyssen in orat de eis qui adiêrunt Hieros calleth the Scriptures a right and inflexible Rule Gregory the great Hom. 4. in Ezechiel compareth the Scriptures to a measuring Reed which meteth out both the actiue and contemplatiue life of man By which testimonies of the Fathers wee may see how they contrary our Aduersaries tenent for in plaine termes the Fathers call the Scriptures a Rule right exquisite and inflexible and the onely Rule the Limits of the Church But our new Romane Masters sticke not to slighten and vilifie the same by calling the Booke of God a piece of a rule a Lesbian crooked rule a leaden rule a nose of waxe and we must be Heretikes for not partaking in such blasphemies We may therefore conclude with the words of Isiodorus Pelusiota lib. 1. Epist 369. who saith We ought to refuse whatsoeuer is taught vnlesse it be contayned in the volume of the Bible and with that of Cyril Hier. in 4. Catech. Concerning saith he the Diuine and holy mysteries of our Faith not any the least thing must be tendered without warrant of diuine Scripture Gainesayed by their owne men Gerson de commun sub vtraque specie The Scripture is the Rule of our faith And the same man saith Li. de examin doct part 2. cons We must take heede whether the doctrine bee agreeable to holy Scripture as well in it selfe as in the manner of deliuery Petrus de Aliaco the Cardinall calleth the Scriptures the Sacred Canon Clemangis loc 3. cap. 29. affirmeth the Scripture to be the infallible Rule of Truth yea the measure and Iudge of all Truth Durand Episcopus praefat in lib. sent The holy Scripture saith he setteth out the measure of Faith wee may not write or speake any thing which may differ from
prepared and he shall find them cleare and easie to be vnderstood in all necessarie points of faith as experience giueth witnesse and euerie true Christian can testifie Lastly if the Scriptures bee obscure then much more the writings of men and if Scriptures bee hard to be vnderstood then much more mens writings For man when he hath written is not at hand to instruct his Reader but is either absent far off or perhaps dead so that hee cannot enforme the Reader of his mind but God is euer the liuing God and both can and doth enforme by his holy Spirit such as in reading his bookes doe reade deuoutly and beg of God humbly his gracious direction Mans knowledge is but in part he cannot certainely foresee all his Readers what they shall be how they will vnderstand him but Gods knowledge is as himselfe infinite and he foreknoweth all that shall reade his booke and thereafter frameth his Word as is best for their profit To conclude therefore let our Aduersaries impute to the Scriptures what they will let them if they will be still so wickedly blasphemous call them a dumb Iudge inkie diuinitie a leaden rule what else the very same and more also may be spoken of mens writings vpon the forenamed reasons what way soeuer they doe weaken the credit of the Scriptures by the very same doe they much more take away credit from mens writings And therefore let them lay all writings aside Popes decrees and Decretals Canons of Councels the writings of Fathers of Schoolemen of Doctors of Priests and Iesuites and other pettie Writers Pamphlets whatsoeuer if the Scriptures be neglected Act. 8. 30. Philip said Vnderstandest thou what thou readest And he said How can I except some man should guide me Answ 1. Here is a Lay-man well exercised and had his liberty without dispensation for money to reade the Scriptures vers 28. which was neuer denyed to any of the Iewish or Christian Church till the times of this Romish Antichrist 2. This place is spoken of a Proselyte a Noucie in Religion one that dwelt not amongst Gods people to heare the Law and Prophets daily read and expounded as they were in Iudea Act. 15. 21. and 13. 15. Will it follow therefore that what was obscure to him was and is yet obscure to others liuing in the bosome of the Church It will perhaps follow among Papists who haue Scriptures read in an vnknowne tongue and are prohibited to haue them translated and freely to be read of all but not else-where 3. This is but one place and that Propheticall too What will they hence conclude One place that Propheticall was not vnderstood of one man a young beginner and that at the first Ergo all the holy Scriptures are obscure to all the people and that for euer In Romish Diuinity a goodly conclusion 4. He vnderstood it after by Philips guiding and beleeued in Christ vers 36. 37. We acknowledge the people to need a guide but let them reade freely as the Eunuch here and where they doubt let them aske their Teachers or let Teachers like Philip goe to them and direct them in reading but take not Bibles from them and burne both them and it as furious Firebrands haue done without all example of any good men from the worlds beginning Luk. 24. 25 27. O Fooles and slow of heart c. Beginning at Moses and all the Prophets he expounded vnto them in all the Scriptures the things concerning himselfe Answ 1. Christ reproueth not simply their ignorance of Scripture but rather their slownesse of heart to beleeue and apply all that the Prophets had spoken 2. Expounding argueth not obscuritie in the Scriptures but want of vnderstanding in the men and yet not that altogether but in some degree or measure 3. The things were not euery thing in the Scripture but that which concerned Christ himselfe touching his suffering and rising againe to glory which being then vnperformed and future were the more obscure euen to the Disciples themselues before their illumination Christs words therefore are proper to those persons and to that time till he had better informed them and not to be applyed to this time when all those things are plainely taught vs by the publication of the Gospell and doctrine of those Apostles and Disciples who therefore receiued miraculous illuminatiō by the spirit that they might preach and write clearely to vs euen to all people of those things Reuel 5. 4. And he to wit Iohn wept much because no man was in Heauen or in Earth found worthy to open the booke and to reade the booke neither to looke thereon Ans 1. This may bee meant metaphorically of some other booke of Gods Counsels and Decrees and if of the Bible yet not of the whole Bible but of the booke of the Reuelation except the Papists will haue Iohn at this time one that neuer had been worthy to open or to reade or to looke into Gods Word What none neither in Heauen nor earth Neuer a Prophet Neuer an Apostle to haue hitherto opened the Bible How then was Moses and the Prophets read vnto the people before Iohn was in Pathmos 2. This speakes not of the obscuritie of the booke but of the vnworthinesse of any saue Iesus Christ to vnloose the seales and to open it vers 9. 3. This is but of one booke and that before it was vnsealed and opened will it therefore follow that all the rest of the books are hard to be vnderstood being all open and none prohibited by God to reade them 2. Pet. 1. 20. No prophecie of Scripture is made by priuate interpretation Ans 1. Who wil deny this or which of vs holdeth the contrary 2. Here is nothing for the Scriptures obscurity but rather this proueth their plainenes for it speakes of their interpretation accounting holy mens speaking in the Scriptures as they were moued by the holy Ghost to be an interpretation and that not a priuate but a publike interpretation not made of their owne wil or of mans wil but of the will of God as his Spirit led them Mat. 13. 11 36. To you is giuen to know the mysteries c. Expound to vs the Parable c. Answ 1. This place may bee brought as well against the Word vnwritten as written for Christ wrote not but spake the Parable which they desired to haue expounded what will become then of their vnwritten word if that be obscure too Hee that alleaged this against the plainenesse of the written Word much forgot himselfe and his vnwritten word 2. Vnderstanding this of the written Word nothing can be more against themselues for here it is said that it is the gift giuen to the Church to vnderstand the Mysteries of the kingdom of God 3. They desired Christ to expound the parable What then Ergo the Scripture is obscure A grosse conclusion for it was Christs not written but as then his vnwritten Word and a Parable which they vnderstood not
and theirs proper to some onely 2. This place speakes of Traditions written which wee maintaine but they in this question vnderstand traditions beside Scripture or a word not written in the Scriptures how then doth this place helpe them 3 This place doth speake indeed of traditions deliuered by word and by writing but not of diuers traditions as one sort spoken and another sort written but of a diuers way of deliuering the very same traditions for first traditions are but once here named and applied to both Word and Epistle Secondly the word Whether may bee as wel taken coniunctiuely as it is in 1. Cor. 15. 11. 13. 8. Rom. 14. 8. Col. 1. 20. as disiunctiuely and albeit here it be taken disiunctiuely yet it proueth not diuersitie of traditions but the same diuersly deliuered 5. By this place it is cleare that traditions were first by word but will it therefore follow that they were not written The contrary is to bee shewed from the beginning 1. Before the Law the Word was not written but as before is proued it was afterwards written 2. Moses and the Prophets deliuered Gods wil first by word of mouth but afterwards the same was written Thirdly Christ taught by word which afterwards the Euangilists wrote Luk 1. 2 3. Fourthly the Apostle Saint Paul taught by word as other did but Saint Paul telleth vs that he was set apart to teach the Gospell Rom. 1. 1. which he calleth the Word of God 1. Thes 2. 2 13. This Word of the Lord Iesus he onely taught euery where and by him it was spred abroad Act. 18. 11. 19. 10. to which he commended the Church Act. 20. 32. This Word and Gospell spred so farre by him Rom. 15. 19. hee telleth vs was written before in the holy Scriptures Rom. 1. 2. so that he taught not an vnwritten but a written Word and a written Gospell Act. 26. 22. and 28. 23. Rom. 16. 26. 5. The traditions here mentioned first taught by word are written traditions which he calleth in 1. Thes 4. 2. Commandements but these Comandements giuen by word of mouth before after in writing to them hee here setteth downe vers 3. 4 5 6 10 11 12. yea what letteth to vnderstand these traditions by word to bee those things which in the 5. verse of this chapter he saith He remembreth them of set downe in vers 3. 4 If so then are these traditions written and not now vnwritten though at the first taught by word 6. Though it were granted that the traditions taught by word were not all written by the Apostle then in neither of these Epistles I demand first how can they be able hence to proue that neither he elsewhere nor any other Apostle wrote them but that they remaine to this day vnwritten Secondly how can they tell what these were if they be not written Thirdly how are they able to proue that these traditions not written and taught by the Apostle are their Popish traditions which they stand for Three necessarie questions vnresolued hitherto 7. And lastly If they thus will reason that there is yet an vnwritten word to be a rule because S. Paul taught traditions first by word then is there much more a written word to be a rule for that those spoken were after written for that which is spoken and written is with all men more certaine and sure then that which onely is spoken Now of one and the same thing to be ruled there cannot be two rules as before is proued Therefore let vs cleaue to the Word written as the most certaine and surest rule because it is both the word spoken and written 2. Thes 3. 6. And not according to the tradition which they haue receiued of vs. Answ Here is mention of a tradition which the Apostle had taught and the Thessalonians had receiued but this is not an vnwritten tradition but written for the Apostle in vers 10. sets it downe and telles vs plainely what it was to wit That if any would not worke let him not eate So as this is nothing for their vnwritten traditions 1. Cor. 11. 2. And I pray you brethren c. that you keepe the precepts as I deliuered them vnto you Answ 1. Wee grant that the Apostle deliuered and taught by word of mouth before he wrote but the question is whether the same he taught be writ or no They say they be not which this place proueth not neither can they bring any place either expressely or by necessarie conclusion To this purpose we say they be and doe proue it by many Scriptures afore set downe as also in answere to the first place of which nature is this Scripture for the Apostle saith here I deliuered them vnto you and in vers 23. hee hath the very same words and withall setteth downe what he deliuered to them in vers 23 24 25. So that what he deliuered by word is now in his writings Secondly this place according to their translation is of precepts they here auoyde the word traditions if it be not for traditions why doe they alleage it And if it be for traditions why doe they not name the Word here as elsewhere in other places But let them bee precepts what then If precepts of necessarie and substantial matters of the Gospell then were the same written for Paul preached them onely out of the Scriptures Act. 26. 22. and 28. 23. according to the Scriptures 1. Cor. 1 5 3 4. For as is proued his Gospell was a written Gospell and what hee preached the same substantiall points himselfe did afterwards write as appeareth in the same Epistle chap. 15. 1 2 3 4 c. And Eadem scrifiere hoc eâ— eadem repetere quae praseus dixeram in Phil. 3. 1. as also Saint Ierome expoundeth the place Being then written precepts here is no proofe for their vnwritten traditions If they vnderstand them of precepts in and about matters of indifferencie rites and decences in the Church c. the place is nothing to the question in hand and yet precepts in such matters are also written 1. Cor. 6. 12. and 8. 9 13. and 10. 23 31 32. and therefore taken which way they please they are now written and not vnwritten precepts 1. Tim. 6. 20. O Timothy keepe the depositum that is say the Rhemists the whole doctrine of our Christianitie and Catholike truth descending from the Apostles by succession of Bishops euen vnto the end is all one with tradition say they in their annotation giuen to the Bishops to keep and not to Lay-men The Gagger alleageth the third verse also and so as it seemeth doth take the word doctrine as here the word depositum that is as Bellarmine expounds it the treasure of vnwritten doctrine Answ 1. Here is no mention of tradition neither doth this place proue that this depositum is now an vnwritten doctrine 2. Hee speakes of a depositum committed to Timothy his trust but whether written or onely
keepe and attend sheepe in the Countrey my furniture is rather the Crooke and Scripp then the Sword or Sling Yet if wilde beasts range and rauage among our flocks we are awaked to stretch forth our hands and rescue our Lambs And well may wee answer with Dauid Thy seruant kept his fathers 1. Sam. 17. 34. Sheâ—pe and there came a Lyon and likewise a Beare and tooke a Sheepe out of the Flocke and I went out after him and smote him and tooke it out of his mouth Plaine Shepheardly Dauid had he trusted in his owne strength and not rather in the goodnesse of his cause being Gods quarrell might easily haue been discouraged not onely by the braues and threats of the Philistine but much more by the checks and snappes of his elder brother Eliab who perhaps being better furnished with abilities both for warre and for Court thought to frowne his rurall brother out of the field But God is pleased to aduance his truth and cause the rather by plaine and weake meanes For my part nothing hath moued me to this encounter but the zeale of Gods truth and desire to instruct the meaner sort and establish our lesse learned Christian brethren As for curiosities and subtill contemplations I leaue them vnto others or rather to be left of all others so farre as they tend to engendring of strife among our selues and preiudice to our Church And accordingly in pressing the passages of Scripture and vindicating the same from violent and absurd interpretations I haue laboured to deliuer the plaine true and natiue exposition arising out of the literall sense and naturall context together with the circumstances thereof Which manner of interpretation as most sound and solid hath in all ages and will find approbation with the iudicious As for the stile and words of Scriptures I desire as this aduersarie dealt with vs by way of repercussion so to repay him in coine of his owne stampe and therefore I still pleade out of their owne vulgar English Translation of the whole Bible written and perfited by the Seminary Priests at Rhemes as appeareth by the first words of their Preface to the New Testament printed there Though the other part thereof being the old Testament was afterward printed at Doway and thereupon is commonly called the Doway Bible The Rhemists Priests for making any Translation at all of the Bible into the English tongue though out of the vulgar Latine though obscured by affected phrases and distorted by their corrupt Annotations yet are said to haue bin beshrewed by their owne more subtile Masters and Superiours as hauing thereby layed open to the people the nakednesse and deformitie of their Romish doctrines And therefore haue I the more willingly produced the same against themselues the power and lustre of Gods Word though clouded and disguised by their purposed obscuritie and improprieties yet competently shining forth for their conuiction by this vnwilling wounding of Rome by the out-workes of Rhemes Vnto the places cited out of their Bible I haue added not onely sutably to the Gaggers proofes the testimonies of diuers ancient Fathers and Doctours of the Church but also for ouer-measure the consent of diuers moderne Writers very passable and laudable in the Romish Church Lastly in handling this Popish Gagg varyed and furbished in diuers Editions I thought it not worth the while to goe thorow euery particular question some being friuolous or of small moment or weake and naked enough of themselues but haue rather chosen to insist vpon those which are most pertinent and weightie The discussing whereof might tend to seasonable edification The iudgement of which my poore labours I humbly submit to our Reuerend and blessed Mother the Church of England And so Christian Reader I commit my endeuours to thy charitable acceptation and withall desire to haue my part in thy deuout and brotherly prayers resting Thine in the Lord R. B. The Contents of this Counter-Gagg Three Principles premised for deciding Controuersies THere is one onely Rule of Faith page 1. 2. This Rule is and euer hath beene the Word of God p. 3. 3. This Word of God is now no where to be found but onely in the Holy Scriptures p. 6. Principal popish errors refuted in this Counter Gag by expresse Texts of the approued English-Rhemish Bible as also by Testimonies of Antiquity and of their owne Writers 1. That the holy Scriptures are not the only Rule of our Faith and life in all matters necessary to saluation p. 13. 2. That the Scriptures are imperfect insufficient to instruct vs in all things necessary to saluation p. 21. 3. That the Scriptures be obscure and hard to be vnderstood euen in things necessary p. 29. 4. That the Script doe not interpret themselues and that the true sence may not be fetched out of themselues p. 40. 5. That the Scriptures are not to be allowed to be read of the people nor heard by them in a knowne tongue p. 44. 6. That the common liberty for all to reade the Scriptures doth breed heresies p. 50. 7. That the Scriptures cannot of themselues be knowne to be the Word of God vnlesse the Church doe giue witnesse vnto them that they are so p. 53. 8. That Traditions which they call the vnwritten Word are the Rule of Faith p. 60. 9. That the present Churches determination is the absolute vnquestionable Rule of the peoples faith on which they are to rest beleeuing their teachers without farther inquiry p. 70. 10. That the Church is no where in Scripture taken for the Inuisible Church p. 77. 11. That the Church is euer gloriously conspicuous in the world p. 79. 12 That the Church cannot erre p. 88. 13. That the Church of Rome cannot erre p. 106. 14. That the Bishop of Rome cannot erre p. 109. 15. That Councels may not erre being confirmed by the Pope 115. 16. That the Church of Rome is the Catholike Church p. 120. 17. That the Church of Rome hath euer bin in perfect vnity within it selfe p 127. 18. That Saint Peter was Prince of the Apostles and had a primacy of power and authority aboue all the other Apostles p. 130. 19. That Saint Peter was Head of the Church p. 137. 20. That Peter was the onely Vicar of Christ heere vpon earth p. 152. 21. That the publike Seruice of the Church ought not to be in a vulgar and knowne tongue p. 155. 22. That Images are to be in Churches that not only for instruction but also to be adored p. 159. 23. That the Lords Supper is to bee administred to the people in one kind onely p. 170. 24. That these words This is my body are to be taken literally without any figure the Bread being transubstantiate and Christ there corporally the substance of Bread being taken away and Christs true Body in the roome thereof though the accidents of Bread remaine p. 177. 25. That Prayers are to be made to Saints departed and Angels p. 183. Scriptures obiected for
the Word of his Father Ioh. 8. 26. Lastly it is very euident that this Word of God hath alwaies from the very beginning of the Church been her warrant and guide in all her faith in God and seruice to God First Before the flood as appeareth first by the commendation of Abels sacrifice by faith offered Heb. 11. Now faith presupposeth a Word of God Rom. 10. 17. Secondly by Gods accepting of his sacrifice which hee so did offer as being performed according to his will Thirdly by the prayses of their obedience to be as God commanded Gen. 6. 9 22. and 7. 5. Secondly After the flood till Moses for God smelt a sweete sacrifice when Noah sacrificed Gen. 8. 21. which he would not haue done had not Noah been warranted by him so to sacrifice to him First by this Word of God was Abraham Isaac and Iacob guided as the History sheweth if we consider these places where God is said to speake vnto them giuing them precepts Gen. 12. 1. and 13. 17. and 15. 1. and 17. 9 10. and 31. 3. and 35. 1. Secondly making them promises Gen. 12 2 3 4 7. and 13. 15 16. and 15. 5 13 18. Thirdly their going to enquire of God Gen. 25. 2. Exod. 18. 15. Fourthly Gods commending their obedience in keeping his way charge commandements statutes and lawes Gen. 18. 19. and 26. 5. Thirdly When Moses was appointed by God to guide the people they were exhorted to hearken to Gods voyce and to his commandements Exod. 15. 26. they iournyed towards Canaan according to the commandement of the Lord Exod. 17. 1. And concerning Moses this is said of him that according to all the Lord commanded so did he Exod. 40. 16. He spake that which was commanded him Exod. 34. 34. Deut. 4. 5 14. and according to all that the Lord had giuen him in commandement Deut. 1. 3. and made them know the Statutes of God and his Lawes Exod. 18. 16. The Tabernacle was for the parts the matter manner and end in all and euery thing exactly done onely according to Gods Word and the patterne shewed him from God Exod. 25. 9 40. nothing left to Moses deuice Exod. 26. 30. and 27. 8. So was the Temple built afterwards by Gods commandement and direction onely 1. Chr. 28. 11 12 19. 1. King 6. 38. 2. Chron. 3. 3. The Prophets taught onely the Word of the Lord Ezech. 3. 4. for they say Thus saith the Lord Heare the Word of the Lord when they executed their Ministery and they spake as they were moued by the holy Ghost 2. Pet. 1. 20. Nehemiah 9. 30. Heb. 1. 1. Fourthly When Christ came he spake not of himselfe Ioh. 12. 49. not his owne words Ioh. 40. 10. and 17. 8. neither was his doctrine his owne Ioh. 7. 16. and 14. 24. he did nothing of himselfe Ioh. 8. 28. and 5. 19. but hee taught the words of his Father Ioh. 17. 8. his Doctrine and Word was his that sent him Ioh. 7. 16. and 14. 24. what he had heard and seene with the Father that did hee speake Ioh. 8. 26. 38. of whom hee receiued a commandement what he should say and speak Ioh. 12. 49. And before his Ascension chusing his Apostles he gaue them a commandement and charge to teach whatsoeuer he commanded them Matth. 28. 20. and gaue them the words which his Father gaue vnto him Ioh. 17. 8. Fifthly After he was ascended according as he had promised Ioh. 14. 26. hee sent downe vpon his Apostles the holy Ghost Act. 2. which Spirit of God spake not of himselfe but whatsoeuer he heard that he spake Ioh. 16. 13. By this holy Spirit the Spirit of the Father spake the Apostles Mat. 10. 20. Mark 13. 1. which guided them into all truth Ioh. 16. 13. teaching and remembring them of all things whatsoeuer Christ had said vnto them Ioh. 14. 26. So that what the holy Ghost taught them was the Word of Christ and Christs Word was the Word of the Father thus strictly was the Word of God obserued Sixthly The holy Apostles obserued this Rule in whom and by whom the holy Ghost did speake Mark 13. 11. whose direction they did follow Act. 15. 28. and gaue themselues to the Ministery of the Word Acts 6. 4. preaching the Word of the Lord Act. 8. 25. and 15. 35 36. and 16. 32. what they did teach was the Word of God Acts 18. 11. and 19. 10 20. the counsell of God Act. 20. 27. the Gospell of God Rom. 1. 1. the commandements of the Lord 1. Cor. 14. 37. deliuering what they had receiued from the Lord 1. Cor. 11. 23. and 15. 3. And lastly That which the Church and the Saints and beleeuers heard was the Word of the Lord Acts 13. 44. this they receiued as Gods Word 1. Thes 2. 13. and glorified the same Act. 13. 40. Thus was Gods Word from the beginning before the Law vnder the Law in Christs time and all the Apostles dayes the Churches instruction and direction and must be so vnto the worlds end Therefore it is the onely infallible rule of our faith by which we must euer be directed and guided III. Position This Word of God is now no where to be found but in the holy Scriptures THe truth of this will appeare if we consider how God did cause all those things which were necessary to be beleeued and practised of the Church to bee afterwards written which before had been deliuered by word of mouth 1. Before the Law till Moses the Church was guided by Gods Word vnwritten this we acknowledge and the Papists seeke to make aduantage thereof for an vnwritten Word still but their arguing hence is vaine because that all that same Word vnwritten in all necessarie points of the worship and seruice of God was afterwards written by Moses so as that vnwritten Word became to be the written Word The proofe of this is manifest For Moses first wrote the same Historically in the bookes of Genesis and Exodus vnto the giuing of the Law vpon Mount Sinai Exod. 20. which Law God himselfe wrote Exod. 31. 18. Afterwards Moses wrote the same by way of precept which other of the Prophets after him explained and enlarged as they were mooued by the holy Ghost For the better clearing of this point see the same more fully in the particulars Before the Law they were taught by the vnwritten Word To sanctifie the Sabbath day Gen. 2. 2. The very same after the giuing of the Law by the written Word So in Exod. 20. 8. and 31. 13. Leuit. 23. 32. To build an Altar to the Lord Gen. 8. 20. and 13. 18. So in Exod. 27. 1. and 20. 24. Deut. 27. 5. To offer sacrifice Gen. 4. 3 4. and 8. 20. So in Numb 28. 2 3. To make a distinction of beasts and other creatures cleane and vncleane and to offer onely of the cleane to God So in Leu. 11. 2 13 31 47. and 20. 25. and 22. 20 25. Genes 7. 8.
and 8. 20. Â To call vpon the Name of the Lord Gen 4. 26. 21. 23. So in Psal 50. 16. Ioel 1. 14. To eate no blood Genes 9. 4. So in Leuit. 17. 14. Deut. 12 16. To powre out drinke offerings and to offer burnt offerings Gen. 35. 14. and 28. 18. So in Numb 6. 15 17. and 29. 11 16 21. To haue daily burnt offerings Iob 1. 5. So in Numb 28. 3 6. To acknowledge a high Priest Gen. 14. 18. So in Leuit. 8. 6. and 21. 10. To pay tithes Gen. 28. 22. and 14. 20. So in Leuit. 27. 30. To preach and prophecie Iude vers 14. 1. Pet. 3. 19 20. 2. Pet. 2. 5. and to teach the people So in Deut. 33 10. Leuit. 10. 11. Ier. 1. 17. Ezech. 3. 4. Malach. 2. 7. To enquire of God Genes 25. 22. So in 2. King 13. 11. and 22. 13. To make vowes vnto God Genes 28. 20. So in Numb 30. 2 3. Deut 12. 25. To keepe feasts vnto God Exod. 5. 1. So in Leuit. 23. 4. To know the Couenant of God with them Genes 15. 18 17. 2. 8. 21 22 9. 11. So in Deut. 5. 2. To know the promised seed Gen. 3. 15. and 22. 18. and the Messiah Ioh. 8. 56. Gal. 3. 16. Luk. 1. 55. So in Deut. 18. 15 18. Isai 11. 1. and 6. 10. Ioh. 12. 41. To haue faith in comming to God and offering sacrifice Heb. 11. 4. So in 2. Chron. 20. 20. To be iustified and accounted righteous by faith Gen. 15. 6. Rom. 4. 3. So in Hab. 2. 4. To receiue the Sacraments as first Circumcision Gen. 17. 10. then the Passeouer Exodus 12. So afterwards in Iosh 5. 2. Deut. 16. 1. To be vpright-hearted and to walke with God Gen. 15. 22. and 6. 9. and 17. 2. to feare God and to eschew euill Iob 1. 1. So in Deut. 18. 13. Iosh 24. 14. 2. Kin. 20. 3. Eccles 12. 13. To know the commandements of God and to teach others the same Gen. 18. 19. So in Exod. 20. Deut. 5. and 4. 9. and 6. 7. and 11. 19. Lastly Abraham had a charge from God Commandements Statutes and Lawes which he kept Gen. 26. 5. So the Israelites had a charge from God Commandements Statutes and Lawes as Moses and Prophets Psalmes euery where teach Thus we see that what was first by tradition was afterward particularly written and so the vnwritten Word was the same with the written First also before the Word was written with pen and ink the whole moral law written in the hart was to be obserued as may be shewed in the books of Genesis Exod. and Iob as well as the ceremoniall Law and the Sacraments Sacrifices and other parts of Gods worship before mentioned all which afterward were written in books Therefore the traditionall Word before the Law written helps nothing for a traditional Word now seeing God would haue that same written afterwards whereby of a traditionall Word it became the written Word of God Secondly in the time of Moses God spake to him and hee to the people but it is said that Moses wrote all the words of the Lord Exod. 24. 4. Deut. 31. 9 19 24. The Prophets also spake first by word of mouth which were for the most part interpretations and more speciall applications of the Word already written by Moses which also were after written as the bookes extant doe witnesse Thirdly In the time of Christ and his Apostles they taught by word of mouth the Word of God but their Word was not then an vnwritten Word For first Christ taught out of the Scriptures of Moses of the Prophets Psalmes as his interpreting Luk. 24. of them citing them and confuting the aduersaries by them doe shew he therefore taught the written Word And what he himself either did or farther spake in all necessary things touching his life and doctrine they are now written by the Euangelists Luk. 1. 1 5. Act. 1. 1. So in like manner the Apostles before they wrote taught not an vnwritten Word but the Word and Gospell Acts 8. 25. and this same written in the Scriptures of the Prophets Rom. 1. 1 2. and 16. 26. Act. 26. 22. and 28. 23. According as Saint Ierome saith Whatsoeuer the Apostles preached In Mat. 13. in the Gospell they preached it by the words of the Law and the Prophets For if they had preached any thing not in the Scriptures it had been in vaine for the Bereans to haue searched the Scriptures daily to see whether those things which they had heard of them were so or no Acts 17. 11. It is cleare therefore that they taught a written Word and what they receiued from Christ and taught for the effect and vse thereof they also afterward did write as may bee gathered from these insuing places of Scripture In Rom. 15. 15. the Apostle wrote putting them in mind to wit of that which had been taught them by word of mouth In 1. Cor. 11. 23. he telleth them that he deliuered by word of mouth that which he had receiued of the Lord then hee writeth downe in the same verse and the rest following that which he had receiued In 1. Cor. 15. 1. he telleth them that now by writing he declared vnto them the Gospell which hee had preached and which they had receiued so that he wrote that which before he had taught them In 2. Cor. 1. 13. he saith that hee wrote none other things vnto them then that which they did reade or did acknowledge In Phil. 3. 1. he wrote the same things to wit which hee had preached it not being to him grieuous and to them safe In 2. Thes 2. 5. he saith Remember yee not that when I was with you I told you these things to wit which hee then in that Epistle wrote he wrote then what by mouth hee had taught And howsoeuer in the verse 15. of this Chapter he mentioneth Traditions yet those were such as were then by him written there the word traditions is equally and alike referred to word and epistle as if he had said If that I deliuered by word bee forgotten yet haue you now my Epistle to keepe them in your mind and therefore in vers 5. he saith Remember yee not hauing written downe in vers 3. and 4 what he before had told them and so in vers 6. proceeding to set downe the traditions before deliuered vnto vers 13. Then writeth hee to them to stand fast and keepe the traditions taught by word before or by his epistle now as being all one and the same deliuered now both by word and writing In 2. Thes 3. 6. he there also makes mention of tradition but what of a tradition vnwritten Yes before it was written but now Paul wrote it as you may reade in vers 10. where hee telleth vs particularly what it was In 2. Pet. 1. 12. Saint Peter endeuours to put them alwaies in remembrance that they might after his decease keepe in
called 1. Tim. 6. 20. for these be vaine and deceitfull None of these are sufficient to leade vs but we are to be ruled by the written Word The Errors of our time The Romanists maintaine these insuing Propositions I. Proposition That the holy Scriptures are not in all matters necessarie to saluation the onely rule of our faith and life Confuted by their owne English Bible THeir Bible teacheth that there is a Rule Rom. 12. 6. Gal. 6. 16. This Rule one and the same Phil. 3. 16. Now that this Rule is the holy Scriptures which is the written Word of God it is cleare by the same Bible I. It maketh the Word written to bee the rule and guide in matters of controuersie Deut 17 11. In this place the Priests and Iudges are bound to proceed according to the Law But that Law was written in a booke called The booke of the Law of the Lord which the Priests and Leuites had with them in Iehosophats dayes to teach the people 2. Chron. 17. 9. Bellarmine lib. de Verbo Dei cap 2. saith on this place Holy Moses teacheth here that controuersies arising among Gods people are to bee iudged according to the Law II. Their Bible teacheth that God vrgeth To the Law and to the testimony which is written as aforesaid and condemneth them that speake not according to this Word Esay 8. 20. III. By it we are taught that the Church is straightly charged to keepe to the written Word as in Iosh 23. 6. Onely take courage and be carefull that you keepe all things which be written in the volume of the Law of Moses and decline not from them neither to the right hand nor to the left Iosh 1 8. Let not the volume of this Law depart from thy mouth but thou shalt meditate in it dayes and nights that thou mayst keepe and doe all things that bee written in it Is not this testimony cleare What can be spoken more plainely These places vrge to keepe to the written Word and withal not to decline from it S. Paul hauing spoken against diuision schisme and syding with teachers in the Church of Corinth some of them holding of one some of another to remedy this euill he warnes them not to be puffed vp one against another aboue that which is written 1. Cor. 4. 6. To these places may be added Deut. 30. 10. The Lord promised great blessings vnto Israel with this annexed condition saying If thou heare the voyce of thy Lord thy God and keepe his precepts where their obedience is commanded and his voyce made the rule thereof Now lest they should doubt where to find this his voyce and these his precepts Moses addeth these words which are written in this Law which Law he wrote and commanded the same to bee read before all Israel for this end to learne to feare the Lord and to fulfill all his words in that Law Deut. 31. 9 12. yea a curse is denounced against such as keepe not to the Written Word Deut. 27. 26. Gal. 1. 10. and a plague is threatned for not obseruing the same Deut. 28. 58. Hence is it that we shall find the prayses of holy men very often in Scripture That they did according as it was written 2. Chron. 35. 12. they couenanted that they would doethe things that were written 2. Chron. 34. 31. See out of their owne Bible more for this 2. Chr. 23. 18. 1. Esdr 3. 2. 4. and 6. 18. 2. Esdr 8. 14 15. and 10. 34 36. 4 King 23. 21. 3. King 2. 3. 2. King 1. 18. And not to doe as was written was a sinne for which they were to humble themselues and beg pardon of God 2. Chron. 30. 6 18. 1. By their owne Bible we learne that Iesus Christ the chiefe Shepheard and Bishop of our soules did nothing regard traditions he neuer named them but with dislike but aduanced very highly the dignitie of the Scriptures as the only and alone rule and meanes of our instruction in all things necessary to eternall life for thus their Bible telleth vs 1. That hee tooke for the ground of his teaching Scripture Luk. 4. 17. but wee reade not any where that hee taught vpon tradition 2. That he interpreted the Scriptures and out of them taught the things concerning himselfe Luk. 24. 27. not for traditions nor any thing out of them 3. That he opened the vnderstanding of his Disciples that they might vnderstand the Scriptures Luk. 24. 25. Hee neuer did so concerning traditions 4. That he often cited the Scriptures Mark 7. 6 10. Matth. 9. 13. and 12 3. and 13. 14. and in many other places but neuer traditions 5. That he exhorteth to the searching of the Scriptures Ioh. 5. 39. but neuer to the searching of traditions 6. That hee cleared the Scriptures from abuse and corrupt expositions Mat. 5. 21 22 27 28 33. 24. 25 36 37 38 39. c. but neuer traditions 7. That he vsed the Scriptures in disputing with Satan Mat. 4. and in confuting his aduersaries Mat. 22. 31. and 19. 4. Luk. 10 26. neuer traditions 8. That he defended his owne doctrine and his manner of teaching by the Scriptures Mat. 13. 10 15. and also the act of his Disciples in plucking eares of corne Mat. 12. 3 4 5. but neuer by traditions 9. That hee tooke care alwayes in euery thing to fulfill the Scriptures Ioh. 12. 14 15 16. Mat. 4. 14. Luk. 24. 44 46. yea so farre as to suffer death to make good the truth of them Matth. 26. 54. Luk. 22. 37. but no such regard had he to traditions 10. That he did oppose Scriptures against traditions Mat. 15. 4. but neuer traditions against Scriptures or for interpretation of Scripture in matter of faith 11. That he preferred the witnesse of Scripture before the witnesse of men Ioh. 5. 34 39 41. yea the power of them for instruction before the voyce of any that should be raised from the dead Luk. 16. 27. neuer so traditions 12. That he put the triall of himselfe to Scriptures so true and sure a Iudge he tooke them to be Ioh. 5. 39. not to traditions IV. Lastly he taught how his owne words could take no place if the written Word were not regarded Ioh. 5. 47. What traditionall word is there then of any mortall man or of all the mortall men in the world which may receiue so much as equall authoritie how much lesse then supreme authoritie ouer the Scriptures V. Their owne Bible teacheth that the Apostles taught not an vnwritten but a written Word for the Gospell was that which they preached but that was written Rom. 1. 1 2. and was made manifest by the Scriptures of the Prophets Rom. 16. 26. Our Sauiour taught his Disciples out of Moses Prophets See Treneus lib. 4. cap. 66 in fine and a little booke intituled The Messiab already come for the particulars and Psalmes Luk. 24. 27. in which bookes his Names his Natures his Offices his Birth where and when and
but he plainely expounded it afterwards vers 37. 43. and now it is written So that what at first was not vnderstood was after explained vnderstood and the same also written And therefore the Scripture is not obscure by this Parable but rather the more cleare because it is written and the interpretation thereof also Luk. 24. 45. Then he opened their vnderstandings that they might vnderstand the Scriptures Answ 1. This place is to be vnderstood of such things as concerned the Messiah touching Christ his suffering as afore in vers 25. 26. 2. This is nothing to the obscurity of the Scripture for the Scripture was cleare but their vnderstanding was not till hee opened it and what they then vnderstood not now euery ordinary Christian doth know and can finde it laid downe plainely in the Scriptures of the New Testament by the Apostles themselues Therefore if their ignorance at that time of those things may conclude obscurity of Scripture then the same after knowne of them and taught fully to vs in Scripture may make for the Scriptures clearenesse 3. We acknowledge that all need to haue their vnderstandings opened by Christ to read the Scriptures because the naturall man perceiues not the things of God but are spiritually discerned 1. Cor. 2. 14. But is the Sunne darke because God doth make a blind man to see it Yet thus our aduersaries reason The Scriptures are obscure because God opens mens vnderstanding to see the things therein deliuered 1. Cor. 12. 20. To another discerning of spirits to another kind of tongues to another interpretation of Languages Answ Here is not a word of the obscurity of holy Scriptures but of extraordinary gifts then by Gods Spirit bestowed vpon some for the Churches good to make the Scriptures easie Luk. 8. 10. To you it is giuen to know c. The answere to this is as to the place in Mat. 10. 11. but they alleadge moreouer Luk. 18. 34. And they vnderstood none of these things Answ 1. This place is not against the Word written For all those things then not vnderstood they after vnderstood and wrote them and wee plainely doe vnderstand them in Scriptures 2. This place speaketh of the Word deliuered by Christs mouth I hope they will not haue that Word obscute too what will then become of the Traditionall word which they so prattle of But the Gagger heapes vp any thing to make a shew though he speake at vnawares against themselues 3. Still here is of things and not of the Scriptures and of onely some things but not of all They cannot therefore conclude the generall that the Scriptures are obscure Luk. 2. 50. And they vnderstood not the Word hee spake vnto them Answ 1. The fault is laid vpon their vnderstanding 2. It is not of the Scripture but of a word then not written 3. Ioseph and Mary vnderstood not then that Word Ergo none now Is it not now written and doe not euery one now know that he spake of his heauenly Fathers businesse Belike if the blessed Virgin Mary were now vpon the earth the papists would not allow her to reade the Scriptures 2. Tim 3. 7. Alwaies learning and neuer attaining to the knowledge of truth Answ 1. Here is no Scripture mentioned 2. If they will haue this to be of their learning the Scriptures then this sheweth that women in those dayes meddled with Scriptures which the Papists now cannot abide to heare of 3. The fault is not laid vpon the truth but vpon those learners negligence or dulnesse 4. Consider what learners they were First silly women Secondly loaden with sinnes Thirdly led with diuers lusts Fourthly led captiue by false Teachers verse 6. It is no maruell that these could not come to the knowledge of the truth and because such could not attaine to it therefore is it hard to be attained to of all others This is an excellent Scripture to shew why the collapsing women and such Apostates as fall from vs now to them cannot attaine to the knowledge of the truth because indeede they are laden with sinnes led with diuers lusts and by false Teachers led captiue to their destruction because here they neuer had a true loue to the Truth 1. Ioh. 4. 6. Hee that knoweth God heareth vs he that is not of God heareth vs not in this we know the Spirit of Truth and the spirit of errour Answ What they can conclude hence touching the Scripture I see not The Spirit of Truth in man which teacheth him to know God teacheth him also to heare those which are sent of God and likewise where the spirit of error is and such as are not of God cannot listen and giue eare to such as are of God for the spirit of errour opposeth the true Teachers as Papists doe vs. Psal 119. 18 34. Open thou mine eyes c. and giue me vnderstanding c. Answ Wee teach that to come to knowledge all must pray to God to instruct them euen the best learned 2. Dauid that now prayed had a great deale of vnderstanding as he confesseth in vers 11. 54 97 98 99 100 104 105. therefore here he prayeth to be more and more acquainted with heauenly knowledge desiring the increase thereof for the godliest haue not al knowledge at once It is not the word of Scripture that Dauid desires vnderstanding in nor to haue his eyes open to see what the Words of Gods Lawes were but he would see the wonderous things thereof And trow wee when your infallible Doctour the Pope shall take vpon him to expound Scripture in Cathedra will hee not first pray to God to open his eyes and giue him vnderstanding Surely his eyes were not open that made this obiection 3. There is a litterall Historicall and outward knowledge of the holy Scriptures which Dauid was not ignorant of but there is also an internall a spirituall and heauenly vnderstanding thereof which God onely must open our eyes to see and this Dauid prayed for and these things so heauenly and spirituall he held to be maruailous and these prayed he to haue his eyes open to see also to increase in the vnderstanding of them IV. Proposition That the Scriptures doe not interpret themselues and that the true sense may not bee fetched out of themselues Confuted by their owne Bible 1. THeir Bble teacheth vs that the Scriptures are of God 2. Tim. 3. 16. that he himselfe wrote some Exod. 24. 4. Deut. 9. 10. Hos 8. 12. othersome his Prophets Exod. 24. 4. Deut. 31. 9 24. Esay 8. 1. and 30. 8. Ier. 29. 1. his Euangelists Luk. 1. 3. his Apostles 2. Cor. 10. 11. And these the Lords Scribes were so commanded to write Exod. 17. 14. and 34. 27. Deut. 27. 8. and 31. 9. Ier. 30. 2. Heb. 2. 2. Reu. 1. 11 19. The Scriptures therefore are called the Oracles of God Rom. 3. 3. Now thus then I reason All wise mens writings carry such a coherence and dependancie in them whether they
formall obiect of Faith and of infinit force and abilitie to perswade immediately by it selfe without the helpe of any formall inducement whatsoeuer Stapleton saith That all the former writings of the Bible may Defens Eccl. Autho. lib. 1. cap 9. Tripl incoat Aduers Wâ—itak in admonit be assured to vs by the latter the old Testament by the new and the inward Testimonie of the Spirit is so effectual for the beleeuing of any point of faith that by it alone any part may be beleeued though the Church hold her peace and neuer be heard Note this saying well you Papists that perswade your selues that the Scripture is not Scripture to you but because the Church tels you so They haue no Scripture for defence of this their Position to S. N. Guide of Faith chap. 7. num 2. and 3. obiect against vs. Atheisticall obiections some haue made as if they would vphold the Turkish Alcoran vnworthy any Christian and no more worthy any answer then the blasphemie of Rabshekah 2. King 18 36. against which King Hezekias commandement was Answer him not a word Esa 36. 21. VIII Proposition That traditions which they call the vnwritten word are the Rule of Faith Confuted by their owne Bible I. IT hath beene proued before that the word deliuered by mouth both before and vnder the Law and after till the new Testament was written in all substantiall and necessarie points of faith is now either expresly set downe or by a necessarie conclusion comprehended in the Scriptures II. That therefore the Scriptures are the onely Rule of Faith which before also is fully proued III. Their owne Bible in many places diuers wayes doth condemne traditions 1. In calling them traditions of men Col. 2. 8. of Fathers 1. Pet. 1. 18. your traditions that is the traditions of Scribes and Pharises Mat. 15. 1 3. commandements and doctrine of men Mat. 15. 9. Rudiments of the world Col. 2. 8 20. not calling them the tradition doctrines and commandements of God or his Word or the word of his Prophets any where 2. In declaring to vs that the worship which is after such traditions is a vaine worship Mat. 15. 9. and but a shew of wisedome in superstition Col. 2. 23. and that the conuersation also which is after Fathers tradition is but vaine 1. Pet. 1. 18. So as we see traditions may not be either a Rule of worship or of conuersation of life 3. In setting downe the euils which haue come to the Church and true Religion of God by such traditions Their Bible telleth vs that for traditions the Commandements of God were left transgressed made frustrate and his Word defeated Mat. 15. 3. Mar. 7. 8 9 13. It was tradition by which the Scribes and Pharises had diminished the integritie of the Law taken from it added to it and corrupted the meaning thereof which Christ freed it from Mat. 5. 18 20 22 23 28 29 34 35. It was a pretended Apostolicall word which first greatly troubled the Church of Antioch and was the cause of gathering the Councell at Ierusalem to confute and condemne the same Act. 15. 1 2 5 6 23 24. The decrees thereof were written the Epistle sent abroad vers 30. 31. and so they had a written Word to strengthen them against that traditionall corrupt and counterfeit Word Lastly it was a pretended Apostolicall word which troubled the Thessalonians 2. Thess 2. 2. which by his Epistle and so by the written Word was confuted If I should adde out of Storie to this out of Scripture what euils haue hereby happened to the Church in and among Hereticks who vsed traditions to defend their Heresies in and Irenaeus l. 5. c. 66. l. c. 13. â—ert de praescript Epiphan de Haeres l. 1. c. 23. 24 38. among the Fathers misse-led and misleading others by false traditions whereby some of them became Chiliasts and now in and among the Papists who vnder the colour of traditions fill the world full of their inuentions superstitions and Idolatries I should be ouer-long and so proue tedious But let the desirous Reader peruse D. Whitakers De traditionibus 4. In teaching vs that the Apostle giueth the Church warning not to be deceiued by word by Philosophie by vaine fallacie according to mens traditions 2. Thess 2. 1 2 3. Col. 2. 8. Contraried by Antiquitie Iustine in Triphonem If we will be safe in all things we must flie to the Scriptures we must beleeue God onely and rest only vpon his institutions and not on mens traditions Irenaeus li. 3. ca. 13. saith of the Apostles that what they preached by mouth they left vs in writing to bee the pillar and ground-worke of our Faith Tertul. de praescrip It were a folly to thinke that the Apostles knew all things but reuealed the same to few deliuering some things openly to all reseruing some other things to be spoken in secret to some What can more plainely be deliuered contradictorie to Papists and to taxe them of folly and falshood in this point Theoph. Alexand. in 2. Paschali It is a diuelish spirit to thinke any thing diuine besides the Authoritie of the holy Scriptures Basil in serm de fide It is a manifest defection from the faith to bring in any thing that is not written When he vttered this did he dreame of a traditionall word Ierome in Hag. cap. 1. All traditions pretended to be Apostolike if they haue not their authoritie from the Scriptures are cut off by the Sword of God Nazianzen in Epimedio Athanasij calleth this vnwritten word An inuocation and opposite to written Pietie See further Tertul. Origen Hippolytus Athanasius Ambrose Basil Greg. Nissene Ierome Augustine Cyril of Alexan. S. Antonie and Theodoret cited by Bishop Vsher in his last booke in the Controuersie of traditions Gainesaid by some of themselues This is to be seene in the words of Gregory Gerson Petrus See question the first before de Aliaco Clemangis Durandus Picus-Mirandula Aquinas Ferus and other auouching the whole Scriptures to bee the Rule of faith Also of Antoninus Scotus Gerson Trithemius Villa-Vincentius Caictan Lyra and other who maintaine that the the Scriptures be perfect and sufficient euery way their words See question the second before are cyted before and so doe gainesay this traditionall word Obiections out of the Scriptures answered 2. Thes 2. 15. Stand fast and hold the traditions which ye haue beene taught whether by word or by our Epistle Answ This place though in shew at the first sight may seeme to helpe them yet considering well what they in the Question vnderstand by traditions it helpes them nothing at all 1. Traditions here are such as all the Thessalonians receiued and which the Apostles had taught to them all but traditions which the Papists maintain are certaine secret traditions deliuered not to all but to some sorts of men for the better guiding of the Church Therefore these traditions here are not those these being common to all
whom these words were spoken should teach and the people heare from them should be taken as Christ speaking in them but with condition as they should teach what he charged them to teach For the Apostles had their lesson giuen them to teach whatsoeuer Christ commanded them Mat. 28. 20. And these seuenty were taught what to doe and say Luk. 10. 3 12. which they obseruing Christ was heard in them So the meaning is Hee that heareth you deliuering my message and teaching what I command heareth me as if I were there in very person and he that shall despise you so discharging your duty despiseth mee and him that sent mee euen God himselfe as also Saint Paul speaketh 1. Thes 4. 8. For albeit the Apostles had an vnâ—rring Spirit assisting them in the Ministery Mat. 10. 20. Mar. 13. 11. Iohn 16. 13. of whom these words may bee taken absolutely yet of all other succeeding they are to be vnderstood with the former limitation Else why are we allowed yea charged not to beleeue euery spirit but to trie the spirits 1. Ioh. 4. 1. to trie all things 1. Thes 5 And why are the Bereans who not knowing Pauls Apostolicall function but taking him as a Teacher as other were commended as Bellarmine confesseth l. 1. de Verbo Dei for searching the Scriptures and left as an example for vs to follow Act. 17. 11. if the Teacher were to be credited in euery thing he should speake Mat. 16. 19. Whatsoeuer thou shalt binde in earth shall be bound in heauen c. Answ This is to be done by the Keyes which Christ gaue him as the words before going shew I will giue thee the keyes of the Kingdome of Heauen then followeth whatsoeuer thou shalt binde c. to wit by these keyes of Christ Not then by his owne power and will as himselfe pleaseth but as those keyes doe helpe him to open and shut to bind and loose by and with the authority of these keyes must hee proceede and not otherwise Now let vs see what these keyes be by which hee openeth and shutteth byndeth and looseth forgiueth and retaineth sins These Keyes are these two Christs Word and Christs Spirit Mat 18. 18. Ioh. 20. 23. which I thus proue 1. For that in this Text is a promise of giuing the keyes I will giue the keyes c. Now seeing that here they are not giuen but promised let vs see what Christ gaue to Peter and other the Apostles and we shall finde that he gaue them two things his Word which hee calleth the words of his Father and the Word of reconciliation which he put in them and they receiued Ioh. 17. 8. 2. Cor. 5. 19. and his Spirit Ioh. 20. 22. which they also receiued when he said Receiue ye the holy Ghost breathing on them These are the two things which we finde that he gaue them therefore they are either the keyes or inseparable companions of the keyes 2. Christ in Ioh. 20. 21. saith As my Father hath sent me so I also send you so in Chap. 17. 18. But with these two did his Father send him with his Word Ioh. 7. 16. and 8. 26 28 38. and with his Spirit Luk. 4. 18. Mat. 3. 16. Esay 11. 2. and 42. 1. and 61. 1 2. Therefore these two are the keyes Keyes are by Bellarmines interpretation here taken for great authoritie and power as in Esay 22. 22. in Eliakim shadowing the great power and authoritie in Christ Reuel 3. 7. exercised in his Church But what greater power and authority then his Word and Spirit can there be in Christ his Church whatsoeuer it be it is comprehended in these two Therefore these be the keyes 4. He speakes of keyes as of moe then one linked together so that they are giuen as inseparable and so these two be For the Spirit teacheth the Word of Christ Ioh. 16. 13. and 14. 26. and the Word is with the Spirit Esay 59. 21. these two keyes are tyed together and giuen by Christ 5. The keyes promised here are the keyes of the Kingdome of Heauen In this spirituall Kingdome by these to beare rule by these to bind and loose in earth is so verily and as surely done in heauen For what in this Kingdome here can beare Rule but his Word and his Spirit What truly can bind and loose in heauen but these We may be assured that what the Word and Spirit of God bindeth they are bound indeed and what these loose remit and forgiue they are loosed remitted and forgiuen of God in heauen of no other keyes can we be so assured hereof These then are the keyes here promised to Peter and were giuen to all the Apostles and to the true Church of God This place therefore helpeth nothing our Aduersaries who boast of an vnerring spirit leading the Pope and his Prelates into all truth if they bragge of this key let them shew vs the other the Word of God and the same written now in the Scriptures or else their boasting is in vaine and their binding and loosing of no force Deut. 17. 8. If there arise a matter c. Answ This place is for vs and against them for here iudgement must be giuen not as men thinke out of their own braine but saith the text according to their owne translation Thou See also Ezec. 44. 24. shalt doe whatsoeuer they that are Presidents of the place which our Lord shall choose shall say and teach thee according to his Law now that Law was written 2. Chro. 17. 9. This is it then we desire that the truth of iudgement may be from the written Word of God which this place approueth yet though they produce it and vrge it so often neuerthelesse it speakes not of the necessary points of faith but of controuersies in matters of another nature as the eighth verse plainely sheweth Hag. 2. 12. Thus saith the Lord of hostes Aske the Priests the Law Answ This place is also for vs and against themselues for what were the Priests to be asked what their owne opinion and iudgement No but they were to bee asked the Law that is the Law written and according to which they did answere in vers 13. 4. We teach that Pastors are to bee heard speaking to vs out of the Word written and accordingly as it teacheth them to speake wee must obey with all reuerence 2. Chro. 19. 8 18. Moreouer in Ierusalem did Iehosaphat set of the Leuites c. Answ It is one with that in Deut. 17. 8. and here contrary to the Popish practice the Priests and Leuites were subiect to Iehosaphat the King who had an inspection ouer them and gaue them a charge so 2. Chron. 17. 7 8. 2. Thes 2 15. Stand fast and hold the tradition c. This place is answered fully and at large before in handling the former question Mal. 2. 7. For the lips of the Priest shall keepe knowledge and the Law shall they require of his mouth Answ 1.
This place proueth not that the Priests lips euer did keepe knowledge though it be thus read in a Cōmandement but teacheth what his duty was to doe For the next verse following telleth vs what the priests then were But you haue departed out of the way and haue scandalized many in the Law Vers 8. Therefore he made them contemptible and base vers 9. 2. This text maketh for euery Priest without exception but will they haue euery Priest in his teaching to be without error and his word the rule of faith 3. This telleth vs what the people are to seeke for to wit the Law but this as before is proued was written X. Proposition That the Church is no where in Scriptures taken for the inuisible Church Confuted by their owne Bible Heb. 12. 23. ANd the Church of the first borne which are written in Heauen which in the former vers 22. he calleth Mount Sion the city of the liuing God heauenly Ierusalem and the assembly of many thousand angels Is this the visible or inuisible church doth mans eye looke vpon this heauenly company Reu. 14. 1 3. There is the Lambe with his company redeemed from the earth vpon Mount Sion hauing his Fathers Name written in their foreheads Mat. 16. 18. Rom. 8. 29. Eph. 1 22. and 5. 23 32. Col. 1. 18. 1 Pet. 2. 5. Reuel 21. 10 In which places is to be vnderstood the inuisible Church and wheresoeuer it is vnderstood of the mysticall body of Christ it is there the inuisible Church Contraried by Antiquitie The Ancient Fathers found in Scripture an inuisible Church Saint Augustine in Psal 92. concion 2. part 2. of the same Psalme maketh onely the elect from Abel to the worlds end to be the Church this Church is inuisible to man Saint Cyprian saith in Epist 55. That those are the Church which abide in the house of God But can man see who will abide therein Origen in Math. 16. 18. vnderstandeth the Church of such as fall not away but doe ouercome and are not ouercome of those gates of hell but such are knowne onely to God and not discerneable by men nor seene with bodily eyes Saint Gregory in Hom. 19. in Euang. calleth the Catholike Church the Lords Vineyard from iust Abel to the last of the elect in the end of the world Doth Gregory vnderstand this of the visible Church What mortall eye can see this Church of the Elect On Iob cap. 9. in l. moral 35. Hee writeth that Christ and the Church the Head and the Body are one person But who euer saw this with his eyes Gregory therefore found in the Scripture an inuisible Vineyard and Church of Christ Gainesaid by their owne men Caietan taketh that of Mat. 16. 18. for the congregation of the faithful Ferus expoundeth it of the Elect now the Elect are visible to the eye Our Aduersaries alleadge many places to proue the Church most properly to bee called visible as Num. 20. 4. 1. King 8. 14. Act. 20. 28. and 15. 3 4. and 18. 22. and many other Scriptures Answ 1. All these are of particular visible Churches and not vnderstood of the Catholike the former we affirme to be visible but not this 1. The places contradict not this which we hold that the Church somewhere in holy Scriptures is taken for the inuisible Church which they by bringing places to proue a visible Church doe not gainesay XI Proposition That the Church is euer gloriously conspicuous to the world What wee meane when we say that the Church is sometime hidden WHen we speake of an inuisible Church we meane the Church Catholicke in our Creede which we doe beleeue and doe not see nor can see for faith is the ground and euidence of things not seene Heb. 11. 1. also faith and sight are opposed 2. Cor. 5. 7. but wee onely beleeue the Catholicke Church as in our Creed we confesse and therefore is it inuisisible partly in heauen triumphing partly here on earth militant knowne onely to God 2. Tim. 2. 19. and not discerned of men because they be only the Elect of God This is the Church spoken of Heb. 12. 22 23 24. Rom. 2. 28 29. Mat. 16. 18. Eph. 1. 22. and 5. 23. Col. 1. 18. and the hidden ones Psal 83. 3. Besides this Catholicke we hold also a particular Church visible For beginning in Paradise we may finde such a visible Church till the flood from thence to Moses from him vnder whom it mightily increased into thousands of families till the same was planted in Canaan where it became a Nationall Church and neuer wanted some degree of visibility in more or fewer of the members thereof vnto the comming of Christ who taught the people and gathered Disciples which professed him and after his Ascension were the first of those which after were called Christians all being then together in Ierusalem for a time and the only visible Church of Christ vpon earth which visible Church through persecution began to be scattered abroad and the Apostles and Teachers being also dispersed this one Apostolicall Church spred farre and wide into the world neuer being any more entire at once in one place as before it had beene in Ierusalem but from that time to this day hath beene and is in seuerall Congregations which are called Churches euery one bearing the denomination of the whole because all of them doe make but one Church as also for that euery one of them should liuely represent that first Church in Ierusalem from whence these other came into the world in doctrine of the Apostles fellowship Sacraments and prayer with one accord Act. 2. 42 46. This Church taken in a generall notion for all those that professe Christ any where in any sort hath euer beene visible in the world also to the world to Iewes Turks and Pagans But thus taken in so superficiall bare and naked apprehension it comprehendeth all sorts of Assemblies professing Christ whether purely or impurely Orthodoxally or Heretically vniformely or Schismatically and so hath seuerall names Sometimes taken from the City where such Assemblies be as the Church of Ierusalem Antioch Corinth Ephesus Philippi Thessalonica and Colosse Sometime according to the Countries as the Churches of Galatia So we say now The Church of France of England Scotland Sometime from the Sect-Masters names as Arians Macedonians Eutychians Nestorians Donatists as now Brownists Separatists c. Sometime from the People according to their Countrey where they were borne though dwelling elsewhere as wee haue here in London and some other coasts of England the Dutch the French and Italian Churches Sometime from the Coasts as the East and West Church Sometime from the Language vsed in the publike worship as the Greeke Church and the Latine Church Sometimes from the opinions held as Anabaptists Vbiquitaries and Familists And thus come we and our Aduersaries to be diuersly named though we be all in generall called Christians yet wee call them that are yoaked vnder the B.
erre in this way hee doth not say The Church or the learned Church men or men in holy Orders for are these fooles but wayfaring men though fooles shall not erre Here is a promise that the simple Laytie shall not mistake their way which Popish Teachers cannot abide to heare of Neither shall any vncleane passe ouer this way but they teach that their Church Catholike consists of elect and reprobate both good and bad cleane and vncleane Therefore in a spirituall sense the words are to be vnderstood of the onely sanctified by Gods Spirit here trauelling in this World as wayfaring men and though esteemed as fooles yet are so guided in their holy profession as they shall not bee suffered to wander out of the way of life neither totally nor finally But he will say If these shall not erre then much lesse shall the Church True who denies it we doe not say that all the whole Church and all the holy that euer haue been such as this place speaketh of haue all erred this thousand yeeres as the Gagger beares his Reader in hand making him beleeue that we so teach Here the Prophet speakes of the Lords redeemed separated from the vncleane in a spirituall estate in and by Christ but in our dispute we speake of the visible Church of cleane and vncleane good and bad and of a mixt company III. This verse and the whole chapter speakes in the first place of the returne from Captiuitie which the Prophet doth expresse in figuratiue speeches to set out the comfort thereof most liuely and so it is nothing to the purpose for which the Gagger brings it In a high sense it sets out the spirituall happinesse of the redeemed by Christ partly here begun and fully to be perfected in the day of the Churches perfect redemption IV. It speakes not here of the Churches teaching but rather of the Saints trauailing towards Heauen But the word not erre made the Gagger thinke he had obtained his purpose and an expresse text for not erring in Doctrine when the words speake of a way a high-way of trauailing men and others not passing ouer it and of the redeemeds walking vers 9. Then being vnderstood of not erring in life it cannot be taken absolutely for error of life is in the best but they erre not to finall destruction Ephes 5. 27. That hee might present it to himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blemish Answ 1. Our dispute is of the visible Church and mixt company this is to be vnderstood only of the body whereof Christ in the most proper sense is the Head and Sauiour vers 9. which hee nourisheth and cherisheth vers 29. betweene whom and Christ thereis such an vnion as it is called a great Mystery vers 32. which cannot properly be meant of visible Churches consisting not onely of Elect but also of Reprobates who are not clensed nor nourished or cherished as members of his body nor made euer glorious II. The Apostle speakes heere of the Church either as triumphant or if as militant then as it is in preparing and as it shall bee hereafter in Heauen for in this life it is not altogether spotlesse without wrinkle or blemish Cant. 1. 5 6. III. This place doth serue rather to prooue her puritie in life then infallibilitie of iudgement in teaching this latter is hence farre fetched the former may seeme more apparant But will any beleeue that Gods Church for life and conuersation is in this life without spot wrinkle or blemish 1. Tim. 3. 15. The Church of the liuing God the ground and pillar of truth Because this place is much vrged by others and the last of this Gaggers I will more fully make answer vnto it Hence hee would conclude that the Church cannot erre he meaneth the Church of Rome the Pope at least the virtuall Church for they defend not now any Church from errour but their owne But this they can neuer proue out of the place I. Saint Paul wrote to Timothy how he should behaue himselfe in the Church 1. Tim. 3. 14. So his Epistle that is the Apostolicall written Word was made to be Timothies rule to guide him from erring and not the Churches determination S. Paul for all this his praise of the Church sent him not to Her but prescribed him a written Word to direct him in gouerning of her which hee would not haue done if by calling the Church the pillar and ground of truth he had meant she could not haue erred II. Saint Paul speaketh thus of the then present Church of Ephesus where Timothy was chap. 1. 3. built vpon the foundation Ephes 2. 20. and yet she soone left her first Loue Reuel 2. 4. and after fell away III. The word Church comprehendeth all the faithfull together at Ephesus so the Church of Ephesus is taken Reuel 2. 1. But our Aduersaries will not haue the people as the Apostles allowed Act. 15. 22. with their Bishops and Pastors to be the Church and with them to approue of matters of Faith For the Romish Clergie thinke of the people as did the hypocriticall Pharises that they know not the Law and are cursed Ioh. 7. 49. Except they allow the people also with the Teachers to be the pillar and ground of truth this place doth not serue their turne IV. If the word Church bee taken for any other particular Church to which Timothie as an Euangelist might goe after the Apostles planting of them then from hence the Papists cannot conclude that which they would for first they acknowledge that particular Churches may erre Secondly its euident by Scripture in the Churches of Galatia Gal. 1. and 3. 1. and 4. 10 11. by historie and by experience Now the Church of Rome was neuer other then a particular Church in the best spirituall estate thereof Saint Paul writes to it no otherwise then to a particular Church V. If it be taken for the Vniuersall Church this helpes not them For first theirs is not the vniuersall but a particular Church as is proued after in the sixteenth question Secondly it is absurd to reason from that which is not questioned nor can euer assemble together to come to the triall if it were questionable VI. The intituling of the Church to bee the pillar and ground of truth wil not afford the conclusion of not erring and that for these Reasons First because the words are metaphoricall and a similitude must be extended no farther then is in ended Now the Church is called the pillar and ground not because shee cannot erre but first for that she hath the Apostles writings committed to her as were the Oracles of God to the Iewes Rom 3. 2. which Apostles writings are saith Irenous the pillars and supporters of our faith the proofes foundations Li. 3. ca. 1. and the grounds of our cause as Saint * De vnit Eccl. ca. 16. On this 1. Tim. 3.
fit this Shrift is for bawdry If any desire more reade Bishop Vshers last booke wherein is cited Gratian Iohannes Semeca Michael of Bononia Iohannes de Selua Also let him look into Doctor Whites way of the true Church of the Papists differing opinions about this pag. 440. 441. in quarto digress 55. Num. 8. and D. Whites last booke p. 190 191. Ans to Fisher 192. citing Iohn Medina Gratian and Caietan Iansenius Vasques Mich. Palacius Gloss on Gratian Gerson Panormitan Maldonat and others Scriptures obiected answered Math. 18. 18. Whatsoeuer ye shall binde on earth c. Answ 1. Here is not a word of confession in this place of Scripture but rather of accusation by another For in the words foregoing the notice giuen to the Church is from the partie not offending but offended If thy brother trespasse against thee c. tell it to the Church But all Auricular confession is supposed voluntary whereby a man accuseth himselfe and in priuate not publike as here Ioh. 20. 23. Whose sinnes ye remit c. Answ 1. Here is no mention of confession of sinnes to them Secondly the authoritie giuen here to the Apostles was exercised in the publike Ministerie preaching of the Word though they heard no priuate confession as the Papists dreame of Therefore the Apostle Saint Paul calleth the preaching of the Word the ministerie of Reconciliation 2. Cor. 5. 18. Thirdly Christ saith there As my Father sent mee so I send you Now he was not sent to heare priuate confessions and thereupon to giue them absolutions but by preaching to binde vp the broken hearted to proclaime libertie to the captiues and the opening of the prison to them that are bound Esai 61. 1. Luk. 4. 18. Neither did he binde any to priuate confession nor sate to heare the same Therefore such as he sendeth are not tyed to doe otherwise neither hath heere Popish shrift any ground Fourthly Caietan on this place saith that the Sacrament of penance hath here no commandement Act. 19. 18. And many that beleeued came and confessed c. Answ Here is mention indeed of confession but this proueth not imposed priuate confession secretly in the Priests eare For first this is of a confession voluntary not enforced Secondly of many that did it but not of all Thirdly publike and not in S. Pauls eare For as they shewed their workes and brought their bookes and burnt them before all men verse 19 So was this confession open for the Text maketh no difference of these actions Fourthly Here it is said they confessed but no particular enumeration of sinnes with circumstances Fiftly Caietan a Cardinall in his Commentarie hereof holdeth that this place is not meant of Auricular confession Iam. 5. 16. Confesse your faults one to another Answ This is nothing for the Popish confession For first it is as generall as prayer one for another But Prayer is a dutie common to all Secondly he saith not the prayer of the Priest but of a righteous man And I hope that others beside Priests are righteous men Thirdly here is not a word of absolution but a promise to the prayer of faith not to the Priests words to saue the sicke and to haue his sinnes pardoned verse 15. Fourthly confession commanded heere is not confined to a Priest but may extend to any other This Saint Iames speakes to all to whom he wrote his Epistle And this place is to be vnderstood one of these three wayes First either of Priests and people and then are the Priests bound to confesse as well to the people as the people to them For it s said Confesse one to another that is mutually or reciprocally Secondly or heere is vnderstood onely of Priests among themselues and then is there nothing to the people Thirdly or onely of the people among themselues and then is this nothing to the Priest to take authoritie hence to bind the people to confesse to him Fourthly confession here is not of secret sinnes in heart against God or sinnes hidden from men but of trespasses or offences one against another as the word in the Originall sheweth and is so taken in Marke 11. 25 26. Vpon which grieuances mutuall confession or acknowledgement of wrongs is here enioyned as a fit meanes of brotherly reconciliation and preseruation of peace among themselues To which they must adde prayer one for another that their mutuall confession reciprocally for reconciliation may bee blessed vnto them Of which practice happy are they which make conscience and blessed should we be if to this euery man would submit himselfe A harder taske then to whisper his sinnes in a Priests eare secretly Lastly the Rhemists say vpon this text that it is not certaine that S. Iames speaketh here of Sacramentall confession Wherevpon others in alledging Scriptures for Auricular confession leaue out this place as not to the purpose Mat. 3. 5 6. Then went out to him Ierusalem and all Iudea and all the Region round about Iordane and were baptized in Iordane confessing their sinnes Answ This sorteth not with Popish Auricular Confession and that for these three reasons First this was publike not in a corner of the Temple or of a Synagogue but in the place where he baptized them in Iordan before all the people Secondly this was at their first conuersion receiuing Baptisme and not yeerely at set times Thirdly it s not certaine what sinnes or how many whether in generall or particular they confessed Fourthly it was impossible for Iohn to heare euery mans priuate confession with enumeration of circumstances seeing all Iudea and all the Region about Iordane and Ierusalem went out to him meaning very many and multitudes of people Leuit. 13. 2. 14. 2. The Leper shall bee brought vnto the Priest c. Answ 1. Here is no mention of confession of sinnes but of one brought to the Priest to take a view of the Plague of Leprosie vpon the body verse 9 10. All the argument therefore that can hence be drawne is onely typicall not conuicting Secondly the partie was not to come and confesse himselfe a Leper to the Priest but the Priest was to iudge him so and to pronounce him a Leper chap. 13. 3 11 44. Then should the Leper cry and confesse not to the Priest but to the people that hee was vncleane verse 45. Thirdly this iudgement of the Leprosie by a plaine Law here belonged to the Priest But where can they shew a Law onely for their Priests to heare priuate confession after their Popish manner Fourthly the Priest looking vpon the partie was not in priuate betweene them two but before other for hee was brought vnto the Priest by others to bee viewed Fiftly the Priest did not alwayes professe the partie cleane vpon shewing his malady as the Popish Priest doth euer the Confitent vpon shewing his sins by confession but the Leuiticall Priest put the partie apart from all others a time for a tryall Leuit. 13. 4 5. and after
RHEMES AGAINST ROME Or THE REMOOVING OF THE GAGG OF THE NEW Gospell and rightly placing it in the mouthes of the ROMISTS by the RHEMISTS in their English Translation of the Scriptures Which Counter-Gagg is heere fitted by the industrious hand of RICHARD BERNARD Rector of Batcomb in the County of Sommerset AT LONDON Imprinted by Felix Kingston for Ed. Blackmore and are to be sold at his shop at the great South doore of Pauls 1626. TO THE RIGHT WORSHIPFVLL AND WORTHILY HONOVRED SIR RALPH HOPTON Knight of the BATH encrease of all true happinesse euen to that Glory which neuer fadeth Right worthy Sir I Reade that in ancient times among the Romanes those were adorned with the dignity of Knighthood which had with valorous mindes exercised themselues in the warres men of courage and of life honest These so qualified were much honoured and had many priuiledges granted them by the * Vt fusè docet Claud. Coteraeus de Priuilegijs iure Militum Ciuill Lawe their deserts meriting such an esteeme and their worth reward due for the same Now in a Christian Knight what can be more excellent then by a vertuous life to worship the true God and out of a valorous Spirit to expose himselfe vnto imminent dangers for his Countries honour and safety Your dignity you haue obtained in the seruice of your Soueraigne to the perill of your person and to your large expences in maintayning your choice company of Followers in their distresses For this your bounty haue I heard them praise you worthily and pray for you heartily Sure I am you went out with a resolute band and more then so with a Companie by meanes of good instruction well ordering themselues Your glorie standeth not in the issue of the designement being so warrantable and honorable howbeit it lay not in your power to make it prosperous but in your noble resolution wherein you may receiue comfort * Nam Conscientia rectae voluntatis max ima consolatio est rerum incommodarum Cic. Fam. 6. ep 4. and so much the more hauing such impediments as might seeme able to countermand you otherwise to resolue as the gray haires of that wise Lady your aged Grandmother laying it to heart your loue of that worthie Lady your second selfe so tenderly affectionated towards you your so high esteeme and reuerence to your naturall and deare Father so well beloued of his Countrey deseruedly whose very life I may say as Iudah spake to Ioseph of his Father Jacob concerning Beniamins returne was bound vp in your life being his only Sonne the hopefull Heire of so great an estate This threefold cord so strongly tying you besides the infolded louing twists of Vncles and Sisters could not possibly haue bin vnloosed if Generosity of Spirit had not bin predominate and your obliged faithfulnesse to that euerlastingly-renowned name of an afflicted Princesse bin of that commanding power to haue pressed you forward As at your departure for your so praise-worthy resolution I did my best seruice according to my calling and as at your returne I could not neglect my dutie so now hauing so good an occasion againe to expresse my truly honoring of you I desire you to accept this as a Memoriall thereof for the time to come For though I know my selfe by profession to be a Preacher of Peace yet indeed as I euer haue so still I cannot but magnifie a valiant mind and a Martially Spirited Gentleman especially if the same be accompanied with true piety the Crown of Knighthood Of which so qualified the Lord the God of hoasts increase the number in these dayes of warlicke imployments And thus in all dutifull respect I for this present humbly take leaue Your Worships to be commanded in Christ RIC. BERNARD Batcombe May. 22. 1626. AN ADVERTISEMENT TO THE CHRISTIAN READER CONCERNING SOME PASSAGES IN the Gaggers Preface as also shewing this Authors generall intent IT is hard to say whether boldnes or ignorance bee predominant in the Writer of the Pamphlet stiled The Gagg of the new Gospell In his Thrasonicall Preface he braggeth that our owne Bibles are so cleare to all the World for the establishing of the Romane doctrine and condemning our owne that nothing is needful thereto but that a man know to reade and haue his eyes in his head to behold the same at the opening of our Bible And yet among the differences betweene them and vs this not the least concerning the deciding of controuersies is maintained and orged by him that the Scripture is obscure and difficult shut vp with many seales subiect to contrary interpretations not to be cleared by conferring place with place and therefore that the people ought to be restrained from reading of them If so how can his Catholique Reader at the first sight by the same refute our doctrines How needeth he nothing but to haue his eyes in his head when by their owne law he may not vse his owne eyes without the Popes spectacles He deploreth or rather â—â—â—ffeth at the multitude and varietie of our Translations and Editions of the Bible in English and yet in the while will not remeÌ„ber the manifold swarmes of their translations corrections editions of their owne vulgar Latine euen since the making it authentical by the Councel of Trent Had we as they aduanced beyond and aboue the Originals any of our authorised Translations attributed infallibilitie to euery tittle of any of them or in diuersitie of varying Copies come neere the Romish for multitude such imputations might be laid against vs but not by Romanists Like a doughty daring Champion or grand Goliah vpon displaying his banner of manifold Scripture-proofes for the Romane cause he proclaimeth of and against our partie that all the packe of them put together is neuer able in their defence to doe the like that is to produce so many places in number so expresse and cleare and for so great a quantitie of controuersies I wish that this Thraso had to the 276. places by him cited out of our Bible added but this one Let not him that girdeth on his harnesse 1 Kings 20. 11. boast himselfe as he that putteth it off Among this packe as he is pleased in his peddling eloquence to stile vs I acknowledge my selfe to be of the meanest and coursest stuffe farre inferiour to most of my learned and iudicious brethren who are able with one finger not only to gagg but also to choake this babbler Yet should I thinke my selfe vnfit to beare the name of a Minister in this Reformed and Renowned Church of England if vpon one cursory view of some parts of the Scriptures I were not able to obserue and ranke out more pertinently and with better conscience and directer consequence many more authorities and arguments for the defence of our Church and beating downe Poperie then he hath pretended to doe on the contrary True it is that my principall calling and daily endeuour is like Dauids in his minoritie to
mind alwaies the things which they knew and the truth wherein they were settled to wit by his and others preaching Now if he wrote not these things they could not so well remember them after his departure And did Peter care onely for those present or for Gods Church after If he did then surely he so wrote to remember those present of that which they had learned as the same might also instruct others in the same truth such as should afterwards liue and had neuer heard him by word of mouth In 2. Pet. 3. 1 2. Here Saint Peter telleth them what was the end of writing both his Epistles to wit to remember them and to mind them of two things first of the words which were spoken by the Prophets and then of the Commandements of the Apostles he therefore wrote these In 1. Ioh. 4. 13. Saint Iohn writes of Antichrist of whom before they had heard and in Chap. 1. 3. he writeth what he had seene and taught before S. Iude he writeth what they to whom he sends his Epistle before knew and had bin preached by the Apostles v. 15. 17. 18. Saint Luke writes those things which were deliuered by word of mouth for the more certaintie of the things taught Luk. 1. 2 3 4. euen of all that Christ began to doe and to speake vnto his Ascension Act. 1. 1. By all these places it is cleare that what was first taught was afterwards written and our aduersaries cannot shew any necessary point of faith or of good life left out of the written Word which as a point of doctrine before was deliuered by tradition for the Churches necessary instruction from the worlds beginning To this the ancient Fathers giue witnesse Irenaeus lib. 3. cap. 1. The Apostles preached the Gospell and afterwards by the wil of God they deliuered it vnto vs in Scriptures to be the pillar and ground of our faith Saint Ierome on Phil. 3. saith that Saint Paul wrote that is made rehearsall of the same things which he when he was present with them had told them by mouth Theophylact on Luke chap. 1. speakes in Lukes person and saith I instructed thee before without writing now I deliuer vnto thee a written Gospell that thou mayest not forget those things which were deliuered without writing Nicephorus lib. 2. cap. 34. saith that what Saint Paul in presence plainely taught by mouth the same things afterward in absence he called to their minds by his Epistle And that this was not but by Gods commandement S. Austine de consens Euangel lib. 1. cap. 35. witnesseth When the Disciples wrote saith he what Christ shewed and said vnto them wee may not say that he did not write for the members wrote that which they learned by the inditing of the head For whatsoeuer hee would haue vs to reade of the things which he did and said he gaue it in charge to them as his hands to write the same So that we may conclude that true which Saint Paul wrote to Timothy 2. Tim. 3. 16. both of all the old Testament as also of all the new and particularly of that very same place it selfe when hee had written it which is that all Scripture is of diuine inspiration seeing he also wrote by diuine instinct and by Christs commandement and made this attribute of diuinely-inspired to be a property of the Scriptures and so all necessarie things being written which were taught we must acknowledge the Word of God to bee found now onely in the holy Scriptures and not elsewhere And therefore may it be necessarily concluded from the premises and more fully also in the next immediately ensuing questions touching holy Scripture that the onely Rule of our faith is the holy Scriptures We are therefore to be guided by them in matter of faith and religion and not by that which seemeth right in our owne eyes Deu. 12. 8. Numb 15. 39. for there is a way which seemeth right to a man but the end thereof leadeth to death Pro. 14. 12. Not by our owne hearts Ezech. 13. 2. for mans heart is deceitfull aboue all things and desperately wicked Ier. 17. 9. Not by the will of man 2. Pet. 1. 21. for it is peruerse and crooked Not by humane wisedome though faire in shew Col. 2 23. for mans wisdome is enmity with God Rom. 8. 7. and the wisdome which is not from aboue is earthly sensuall and diuelish Iam. 3. 15. Not by our owne spirit Ezech. 13. 3. for we know not of what spirit we are Luk. 9. 55. Not by any priuate interpretation 2. Pet. 1. 20. for this is after man and not from holy Scripture which is not of any priuate interpretation but after the guiding of the holy Spirit 2. Pet 1. 20 21. Not by a pretended reuelation or spirit 2. Thes 2. 2. for this hath deceiued 2. Thes 2. 3. 1. King 22. 23. Not by the commandements nor doctrines of men Col. 2. 2. Mat. 7. 7. for such worship as is performed to God on such grounds is vaine Mat. 15. 18. Mark 7. 8. and God reiecteth it threatning to punish the same with losse of wisdome and vnderstanding Esay 29. 13 14. Not by traditions though receiued from our fathers 1. Pet. 1. 18. for with such deceits false Teachers deceiued the people euen in the Apostles dayes Acts 15. 24. 2. Thes 2 2. Not by writings of men as if Apostolical 2. Thes 2. 2. for so the deceiuets in S. Pauls time sought to beguile the people as this place witnesseth Not by statutes iudgements or examples of our forefathers Ezech. 20. 18. for their hearts might not be aright Psal 78. 8 37 57. Not by custome Leuit. 18. 3. for it may be vaine Ier. 10. 3. and idolatrous 2. King 17. 33 40. And custome which God approueth is that which is kept as it is written a custome obserued from the written Word Esd 3. 4. Not by number and multitude Exo. 23. 2. for here we see they may doe ill and examples in Scripture shew that multitudes haue erred when the fewer haue had the truth Not by the bare credit of any one teaching otherwise then wee haue receiued from the Word Saint Paul in this respect forbids to credit Man or Angell Gal. 1. 7 8. and an old Prophet seduced a young Prophet to his destruction 1. King 13. and that vnder pretended authoritie of an Angell vers 18. 24. Not by any rising from the dead much lesse by supposed apparitions seeming to bee of such as were dead Luk. 16. 31. for this the Lord allowed not of as a sufficient meanes to instruct wee are to be sent to the written Word to Moses and to the Prophets Not by signes and wonders or foreshewing things to come for these may false teachers doe Deut. 13. 1 2. by the power of Satan 2. Thes 2. 9. Reuel 13. 13. deceiuing the people Reuel 19. 20. Not by vaine and falsely so called Philosophy Col. 2. 8. or oppositions of Sciences falsely so
the same Picus Mirand in Apologia was bold to say that there was no infallible truth without the Bible Our faith saith Aquinas doth stay vpon the Canonicall In sum part 1. q. 1. Art 8. 10. books and the Church doth not decree but of things not necessary to Saluation Ferus on Mat. 13. saith that the holy Scriptures are the sole Rule of verity and whatsoeuer differs or contradicteth the same it is error and Cockle with whatsoeuer shew it commeth forth Franciscus à Victoria de Sacra pa. 120. saith I doe not thinke it sure and certaine although all Writers agree thereto because it is not to be found in the holy Scriptures Villa Vincentius teacheth that the doctrine of the Bookes Li. 2. de form Conci ca. 2. of the Prophets and Apostles is alone the Rule and foundation of Truth Their Canon Law tels vs that the diuine Scriptures containe Dist 37. 6. Relat the whole and firme Rule of faith Andradius lib. 3. Defens Trid. Con. in initio Their opinion dislikes me not who say that therefore the Scriptures are called Canonicall because they containe the most ample Canon that is the Rule and Square of Piety Faith and Religion Bellarmine lets fall this truth that the sacred Scripture is De Verbo Dei lib. 1. ca. 2. the most certaine and most sure Rule of Faith If so in the Superlatiue degree then nothing there is to ouerrule or equall it and therefore we may more safely cleaue to it onely as the most sure and the most certaine Rule For nothing saith the same man a little before in the same place is more knowne nothing more certaine then the holy Scriptures which are contained in the Propheticall and Apostolike writings Besides these testimonies so cleare as no Protestant can speake better in this point I adde their owne practice against themselues For whatsoeuer they conceit to be a Rule whether a Traditionall word or their Popes Definitiue sentence they are constrained to runne vnto the Scriptures for the ground of their assertions and to procure credit to their supposed rule The Gagger hath obiected no Scriptures to disproue the Scriptures to be the onely Rule of Faith II. Proposition That the Scriptures are imperfect and insufficient to instruct vs in all things necessary to saluation Confuted by their owne Bible THeir Bible proueth the vndeniable fulnesse perfection and sufficiency of the Scriptures by setting downe the true ends thereof both for the whole and parts which being so appointed of God cannot bee frustrated nor insufficiency found in any meanes which he ordayneth for they doe perfectly conduce to their ends except any dare imagine impiously and will say that either the Scriptures are not sufficient for the ends whereto they are appointed of God which none but Atheists will affirme or that the ends are not inough to make the Scriptures perfectly sufficient to instrtct vs in all things necessary to Saluation But if the Scriptures be granted to be sufficient for their ends whereto they be appointed as needs must and the ends therein set downe be proued sufficient in all matters necessary to saluation it will necessarily follow that the Scriptures are sufficient The ends why the Scriptures were written proued sufficient to direct vs in all matters necessary to saluation The Scriptures were and are written for our learning Rom. 15 4. to teach to argue to correct and to instruct in iustice 2. Tim. 3. 16. that we might haue faith and life in the Sonne of God Ioh. 20. 31. and hope also by the patience and consolation of the Scriptures Rom. 15 4. which can instruct to saluation 2. Tim. 3. 15. that the man of God may be perfect instructed to euery good worke If it can instruct and make perfect to euery good worke then euery good worke may be learned out of the Scriptures and that which can make a man to euery good worke perfect is in it selfe a perfect instruction thereto And what instruction is farther required then to good workes and to euery good worke where instruction is for euery such thing there is no defect This were proofe enough for the sufficiencie of the Scriptures but yet more Moses as their owne Bible sheweth wrote that the people might learne that they might feare the Lord their God all their dayes and keepe and fulfill all the words of the Law Deut. 31. 9 12 13. and his words and ceremonies that were commanded in the Law Deut. 17. 19. Dauid and others wrote the Psalmes to teach the feare of God Psal 33. 11. for instruction for the iust for comfort in aduersitie for praising and thanksgiuing in prosperitie with many other ends which their owne Bible plentifully sets out in their contents before euery Psalme according to their Doway translation Salomon wrote his Prouerbs to know wisedome and discipline to vnderstand the words of prudence and to receiue instruction of doctrine iustice and equitie that subtilty that is as they expound it profound and solid wit may be giuen to little ones knowledge and vnderstanding to yong men Prou. 1. 2 3 4. The Prophets wrote to discouer mens sinnes to threaten iudgements to call them to repentance to comfort the humbled to foretell things to come either of some particulars or of the state of the whole Church either then or afterwards as the Prophesies do witnesse The Euangelist S. Luke wrote that we might know the veritie Luk. 1. 3 4. of all those things which Iesus began to do and teach vntill the day that he was assumpted Act. 1. 1 2. S. Paul wrote to the Romanes to put them in remembrance what he had taught Rom. 15. 15. to the Corinthians to admonish them 1. Cor. 4. 14. not to keepe company with such as professed Christ and liued lewdly 1. Cor. 5. 9 11. to instruct them how to carrie themselues to an excommunicate penitent 2. Cor. 2. 3 9. To the Ephesians he wrote that by reading they might vnderstand his wisedome in the mysterie of Christ Ephe. 3. 3 4. to Timothy how he ought to conuerse in the house of God 1. Tim. 3. 15. To these may be added the end and scope of all the rest of his Epistles S. Peter wrote to admonish alwayes the Saints 2. Pet. 1. 12. to stirre them vp by admonition ver 13. and after his decease to keepe a memoriall of the things taught ver 15. that they might be mindfull of those words which he before had told them from the holy Prophets and the Apostles of the precepts of our Lord and Sauiour 2. Pet. 3. 2. and to testifie that this was the true grace of God wherein they stood 1. Pet. 5. 12. S. Iohn he wrote that we might not sinne but if any did to let vs know that we haue Iesus Christ our Aduocate and propitiation for our sinnes 1. Ioh. 2. 1 2. that we also might beleeue that Iesus is the Christ the Sonne of God Ioh. 20. 31. and that we might know that
we which beleeue in the Name of the Sonne of God haue eternall life 1. Ioh. 5. 13. that so we might reioyce and that our ioy might be full 1. Ioh. 1. 4. He wrote that we might know the things which he had seene the things that were and that which was to be done afterwards euen to the worlds end Reuel 1. 19. Now therefore seeing it is cleare as before is proued that all Scriptures are inspired of God and he the Author thereof as also that vpon what occasion soeuer or to whomsoeuer they were first written that they were not written for their sakes alone but for ours also as their owne Bible iustifieth Rom. 4. 23 24. and 15. 4. 1. Cor. 9. 10. and 10 11. Psal 101. 19. and that they were appointed for all thâ—se forenamed ends to teach the Churches to argue against errors to correct sinne and vice to instruct in vertue to keepe vs from sinne to worke faith feare hope loue patience comfort and fulnesse of ioy to know the Author of our saluation and what Iesus Christ taught and did to know the words of the Prophets and Apostles also whether we stand in the true grace of God or no how to demeane our selues in Gods Church and to be wise to saluation to beleeue in the Sonne of God and in beleeuing to haue life through his name and to know the Churches state from the beginning to the worlds end These with other before mentioned being the maine ends of holy Scripture what can be further desired to set out the perfection of it especially considering fourthly that the particulars either in expresse words or by a necessarie conclusion which are in euery book do fully shew the sufficiencie of the whole Bible according to these ends so as nothing is to be held necessarie for instruction and direction in Gods Church but is therein contained For would we know what we are to beleeue All the twelue Articles of our Christian faith are there to be found almost in so many words expresly Would we know our dutie to God and man There are the ten Commandements of God wholy set downe with the explanation thereof by exhortations dehortations and examples throughout the Bible Would we know how to pray aright There is the Lords Prayer fully set downe to teach vs to pray and holy mens prayers as a commentarie for our directioÌ„ Would we know what Sacraments Christ ordained The two Baptisme and the Supper of the Lord are plainely shewed to be instituted and commanded by Christ Matth. 28. 19. and 26. 26 27 28. Would we haue controuersies decided If men without wrangling will rest in that which is sufficient to quiet the conscience the Scriptures wil end them in any necessarie point of faith and good life I will for example instance in some betweene Papists and vs their own English Bible being iudge 1. Whether publicke seruice ought to be in an vnknowne tongue No say wee Yes say they Heare the Iudge 1. Cor. 14. 9. By a tongue vnlesse thou vtter a manifest speech how shall that bee knowne which is said for thou shalt but speake in the aire Vers 15. I will pray with vnderstanding I will sing with vnderstanding Whether any Images or likenesse of God may be made Yes say they No say we Heare the Iudge Deut. 4. 15 17. Keepe your soules carefully yee saw no similitude in that day that our Lord spake to you in Horeb from the midst of the fire lest perhaps deceiued you might make you a grauen similitude or image of male or female c. 3. Whether the Sacrament of the Lords Supper be to bee administred in one kind Yes say they No say we Heare the Iudge Mat. 26. 26. Iesus tooke bread vers 26. and tooke the Chalice saying Drinke you all of this vers 27. 1. Cor. 11. The Lord Iesus tooke bread vers 23. also the Chalice after he had supped vers 25. This was the Churches practice 1. Cor. 10. 16. 4. Whether the words This is my Body are to be taken properly or figuratiuely Figuratiuely say we No properly say they Heare now the Iudge in the like sacramentall phrase Gen. 17. 10. God speaking of Circumcision saith of it This is my Couenant Also speaking of the eating of the Lambe and manner thereof calleth it the Passeouer it is the Phase that is the passage of the Lord as their Bible hath it and as ours it is the Lords Passeouer Exod. 12 11. Saint Paul in 1. Cor. 10. 4. saith The Rocke was Christ It is vsuall to call the signe by the name of the thing signified Reuel 1. 20. The seuen Candlestickes are the seuen Churches 5. Whether a sacrifice properly so called is now to be offered for the forgiuenesse of sinnes They say yes else their Masse is mar'd but wee say no. Heare the Iudge Heb. 10. 18. Now there is no oblation for sinnes for 1. Ioh. 2. 1 2. We haue an Aduocate with the Father Iesus Christ the Iust and he is the propitiation for our sinnes 6. Whether Saints bee our Mediatours to God and so there be more then one Mediatour betweene God and vs. They say yea we denie it Heare the Iudge 1. Tim. 2. 5. There is one God and one Mediatour betweene God and man which is the Man Christ Iesus 7. Whether we be iustified and saued freely through faith in Christ or by works before God We say yea by faith in Christ freely By merit of workes before God say they Heare the Iudge Rom. 3. 20. By the workes of the Law no flesh shall be iustified before him Chap. 4. 2. If Abraham was iustified by workes he hath to glorie but not with God Chap. 3. 24. For by grace you are saued through faith and not of your selues for it is the gift of God Rom. 9. 16. It is not of the willer nor of the runner but of God that sheweth mercy Rom. 11. 16. If by grace not now of workes otherwise grace now is not grace Rom. 3. 28. For we account a man to be iustified by faith without the workes of the Law Ephes 2. 9. Not of workes that no man glory The place in Iames Chap. 2. 24. is of declaring a man to be iust before men for in the Law no man is iustified with God Gal. 3. 11. because the iust liueth by Faith but such a Faith as worketh by loue and is not a fruitlesse Faith of which Iames speaketh Thus might I runne thorow all the maine controuersies betweene vs and them to shew the sufficiency of the Scriptures which they hold imperfect and insufficient Contraried by Antiquitie Ireneus lib. 2. ca. 47. We know very well that the Scriptures are perfect And li. 3. ca. 1. the foundation and pillar of Faith Iustin in Tryph. Wee must flye to the Scriptures that in all things we may be safe Tertul. contra Hermog I adore the plenitude or fulnesse of the Scriptures And against Praxeas The Scripture is sufficient of it selfe Cyprian or
bee Wills Letters Histories or other learned speeches either of humane or diuine matters as the iudicious Readers may and doe collect the Authors true meaning out of them though the Authors themselues be not there to giue their owne meaning And shall wee thinke that the Writings and Scriptures of our God wherein is his Will his Lawes his Histories and other holy Instructions giuen of purpose to teach all in all ages to the worlds end will not afford vs the sense of them out of themselues especially if we doe consider him euer liuing and ayding his humble and godly Readers with his holy Spirit to vnderstand his minde To deny this to Gods Word were to make it herein inferiour to mens writings 2. Their owne Bible sheweth vs that the Scriptures do plainely interpret themselues expounding words Iud. 15. 17. Ramach lechi which is interpreted the lifting vp of the Iaw-bone Iud. 12. 6. Schibboleth which is interpreted an eare of corne So in Mat. 1. 23. Mark 5 4. Ioh. 1. 38 41 42. and 9. 7. Act. 4. 36. and 13. 8. Heb. 5. 4. Thus it expounds its owne words 3. Short sentences as Mark. 15. 34. Eloi Eloi Lamasabachtani which is being interpreted My God my God why hast thou forsaken me So in Dan. 5. 25 26 27. 4. Whole Speeches and Parables as Mat. 13. the Parable in vers 3. to the 9. is expounded in vers 18. to 23. so the Parable in vers 24. to 30. is expounded in vers 37. to 42. 5. Visions and Dreames Prophesies of things to come as in Gen. 40. 9 12 13. 16. 19. 41. 2 8. 25. 32. Ier. 24. 1 3. 5. 8. Dan. 4. 16. 27. so in the 8. Chapter and in other Prophets yea in the Reuelation the words and things in it are in many places interpreted verie plainely as in Chap. 1. 12 20. 17. 1 15. verse 3 9 10 18. and 4. 5. and 5. 6. and 19. 8. 6. Whole bookes For what is Deuteronomie but an explanation of Exodus and other places of Moses What are the Prophets but interpreters and appliers of Moses to the times places and persons What is the new Testament but a large and cleare Commentarie vpon the old In which was the Gospell Rom. 1. 2. and the mysterie kept secret in a manner but now made manifest by the Scriptures Rom. 16. 25 26. Lastly the Scripture euery where expounds it selfe either the See S. Austin de Verbo Dei ser 49. place considered by it selfe in the full circumstances thereof or by some other being conferred with it The places which might be produced for proofe are infinit Origin on Mat. chap. 13. concerning any necessarie point of controuersies in Christian Religion The Answers of our learned men to their obiected Scriptures against our Tenents may be instance for euidence of these things euen out of their owne Bible See these answers before and the rest following and consider thereof without partialitie Contraried by the Ancients Irenaeus lib. 4. aduers Haeres cap. 63. The most lawfull exposition of the Scriptures and without danger is that which is according to the Scriptures themselues In lib. 2. cap. 46. the Scripture expounds it selfe and suffereth none to erre Hillar lib. 1. de Trinit saith God is a sufficient witnesse for himselfe and who is not to be knowne but by himselfe and further he saith It is vnlawfull to impose a meaning but wee must rather receiue a meaning from holy Scriptures S. August de doct lib. 2. cap. 6. There is almost nothing in these obscurities but in other places one may find it most plainly deliuered And in Ser. 2. de Verb. Dom. he saith that the words of the Gospell carrie their exposition with them Basil Regul contract qu. 267. The things which are doubtfull and seeme to be spoken obscurely are made plaine by those things which are euident in other places Chrysost Hom. 13. in Gen. The holy Scripture expounds it selfe And in Hom. 9. 2. Cor. The Scripture euery where when it speaketh any thing obscurely interpreteth it selfe againe in another place Hieron Com. in Esa cap. 19. It is the manner of Scripture after things obscure to set downe things manifest Ambros in Psal 118. Ser. 8. If thou knocke at the gate of the Scriptures with the hand of thy mind thou shalt gather the reason of the sayings and the gate shall be opened vnto thee and that by none other but by the Word of God And the self-same saith Aug. lib. 2. contra Donatist cap. 6. What can be more fully spoken against this their false Tenent then here is vttered by these Fathers Gainesaid by the learned on their owne side Gerson tract contra assertiones Mag. Ioan. parui The sacred Scripture doth expound her rules by themselues according to the diuers passages of the Scripture Steuchius in Gen. 2. God was neuer so inhumane as to suffer the world in all ages to be tormented with the ignorance of the sense of the Scripture but if we consider it well we may interpret it and for this he citeth Theodoret who saith that the Scripture vseth when it teacheth any high matter to expound it selfe and not to suffer vs to runne into error Iansenius Episc Gandau on Mat. pag. 413. part 2. Christ hath taught to conferre Scripture with Scripture if we will not erre in reading of the Scriptures Acosta the Iesuite lib. 3. de Chro Reuel cap. 21. pag. 479. There is nothing seemeth to me so to open the Scripture as the Scripture it selfe Canus loc Theol. lib. 7. cap. 3. num 13. citeth out of Pope Clement Epist 5. ad discipulos Hier. these words You must not from without seeke a foraine and strange sense but out of the Scriptures themselues receiue the meaning of the truth What Scriptures our Aduersaries haue to obiect against vs and to defend this their falsitie by I find not in the Gagger 1. I know they babble much against a mans priuate spirit and a mans priuate interpretation which we also disallow but Gods Spirit is not any priuate spirit but the publike spirit and the same also in euery member of the Church 1. Cor. 12. neither is the Scriptures interpretation any priuate interpretation though shewed out of a priuate mans mouth according to that of Panormitan in cap. signif Extra de electis In things concerning faith the saying of one priuate man is to be preferred before the words of the Lord Pope if he bring better reasons out of the new and old Testament To which agreeth that of Gerson part 1. de examin doct More credit is to be giuen to a priuate simple man alledging the Gospell then either to the Pope or Councill 2 Also that they alledge how Moses did iudge causes the Priests also and the Leuites and that the people ought to learne of them But this is to be vnderstood as Moses spake from God and as the Priests and Leuites iudged and taught according to the Law
as in the place of Deuteronomie is before answered V. Proposition That the Scriptures are not to be allowed to be read of the people nor heard by them in a knowne tongue Confuted by their owne Bible 1. IT teacheth that the Scriptures were written to all sorts the bookes of Moses to all Israel Deut. 31. 91 9 22 30 32. So the Prophets Psalmes and Historicall bookes and all these were commended to the Churches keeping Rom. 3. 2. Act. 7. 38. We see in the new Testament some bookes written to noble Personages Luk 1. Act 1. to Ladies 2. Ioh. ver 1. to Bishops and Deacons Phil. 1. 1. to Pastors ouer Congregations Reuel 1. 11. and 2. 3. to old men 1. Ioh. 2. 14. to yong men 1. Ioh. 2. 13 14. yea generally to all the Saints Rom 1. 7. 1. Cor. 1 2. As the generall Epistles of Iames Peter Iohn and Iude do witnesse 2. It teacheth that they were written for the benefit and guiding of all sorts for kings Deut. 17 18 19. Iosh 1. 8. for Elders and Magistrates of the people Deut. 31. 9. and for others to make vse of Pro. 1. 4. 3. It teacheth that the reading searching and attending to them was commended to all sorts without any exception Deut. 30. 10. Iosh 23. 6. Ioh. 5 39 2. Pet. 1. 19. Eph. 6. 17. Reuel 1. 3. 4. It teacheth that they were commanded to be read vnto all sorts Deut. 31. 11 12. Ier. 36. 6 10. Col. 4. 16. 1. Thess 5. 27. and so were read to them Exod. 24. 7. Iosh 6. 34 35. Neh. 8. 2 3. and 2. Chron. 34. 30. Act. 13. 15. and 15. 21. 5. It sheweth vs that they were read of all sorts and neuer reproued for any euill in them as of Iosias 2. Chron. 34. 30. of the noble Eunuch Act. 8. 32. of the noble Bereans Act. 17. 11. of godly women as Lois and Eunice trayning vp Timothy from his child-hood therein 2. Tim. 1. 5. with 3. 15. It is cleare therefore by their owne Bible that all and euery one might reade Scriptures that could and would reade them and that without hinderance The Papists are farre from Moses spirit who wished from his heart that all the Lords people could prophesie Num. 11. 29. But they that do euill hate therefore the light and will not permit people to come vnto it lest thereby their deeds be reproued Ioh. 3. 20. Contraried by Antiquitie S. Augustine l. 3. c. 1. de doct Christ A man that feareth God doth diligently enquire after his will in the Scriptures And in Serm. 55. it is not sufficient that ye heare the Diuine Scriptures in the Church but also in your houses either reade them your selues or else desire some other to reade them and giue you diligent eare thereto The Nicene Synod saith Corn. Agrippa lib. de van Scient decreed that no Christian should be without the Bible in his house Chrysost exhorteth men to get the Bible the most wholesome remedie for the soule if not all yet some part to take the holy bookes into their hands before and after meate at home and not in the Church onely Yea he telleth his hearers that to think Gods Word needlesse cōmeth of the deuill the it was as an infecting Pestilence for the people to thinke that it appertained to men of the Church to reade them and not to others whereas he telleth them that it was much more necessarie for them then for the other See for these his speeches at large Hom. 10. on Gen. 29. Hom. 1. on Ioh. Hom. 13. on Mat. Hom. 2. on 2. Thess Hom. 3. S. Ierome on Col. 3. 16. We see heare saith he that lay people should not haue onely knowledge of the Scriptures sufficiently but aboundantly that so one might be able to teach another many of his writings were written to women as to Paula Epist 8. 9. 10. 12. 14. Eustochium Saluina Demetria Furia Celantia and others commending them for their reading and studie of Scriptures Epist ad Laetam yea he instructed one Laeta how she should bring vp her daughter in holy Scriptures to learne the Psalter thē Prouerbs then Ecclesiastes then Iob and so to go to the Gospels after these the Prophets Moses and Historicall bookes He herein was then no Papist S. Basil regul contract q. 95. It is necessarie and consonant to reason that euerie man learne that which is needfull out of the Scriptures whose Nurse one Macrina taught himselfe the Scriptures from a child Bas Epist 74. Theophylact on Eph. 6. Say not saith he that it belongeth Lib. 5 de curand Graec. affect onely to Religious men to reade the Scriptures for it is the dutie of euery Christian and most of all of such as deale in worldly affaires because they being as it were shaken with a tempest haue greater need of spirituall succour And Theodoret writeth of his times that Coblers Smiths Websters and all kind of Artificers all the women not onely such as could reade but See also Euseb lib. 1 cap. 6. de demonstrat Euangel Semsters Maidseruants and waiting-women Citizens Husbandmen Ditchers Neatheards Woodsetters vnderstood the points of faith and could discourse of them What can be more cleare then this that in former ages from the beginning euery one had libertie to reade the Scriptures for their helpe Socrat. lib. 4 cap 33. were they translated into vulgar tongues into all languages For the truth of this see Aug. de doct Chri. lib. 2. cap. 5. Theodoret in his forenamed Booke Beda Hist. lib. 1. cap. 1. Chrysost Hom. 1. in Iohan. Yea do we not know how Lay men for their diuine Knowledge were chosen to be Teachers in the Church Nectarius a Iudge made Bishop of Constantinople Ambrose a deputie Bishop of Millan with other moe Gainesaid by some of themselues The Rhemists though they hold the false Tenent yet in their Preface before their translation cannot denie the Scriptures to haue bene in the vulgar Languages of diuers Nations as in the Armenian the Sclauonian Gothick Italian French English tongue yea in the Languages of almost all the principall Prouinces of the Latine Church of later times The meere Politicke caution and limitation of the Trent Conuenticle was not deuised in former ages that the Scriptures should not be read indifferently of all men but of such as haue licence Licence to reade holy Scripture was not thought of in the Primitiue Church nor many hundred yeeres after The very translation of the Scriptures aforetimes shew that the godly Translators minded to put Gods Bible into all mens hands without any Popes licence Acosta li. 2. de Chron. Reu. ca. 2. pa. 65. is enforced to confesse that our gracious God hath maruerlously prouided in holy Writ that the most rude reading in humilitie may profit thereby and in chap. 5. speaking by experience I haue seene saith he some men vtterly vnlearned and scarce knowing Latine who haue gathered out of Scripture such profound
no good Acts 16. 4. They deliuered vnto them the Decrees which chap. 15. 28. were decreed by the Apostles Answ What of all this The Decrees were written The Apostles wrote letters Acts 15. 23. and the Epistle was sent vers 30. and read with comfort vers 31. Here is then no traditionary vnwritten word Thus we may see how their traditionall word vnwritten is confuted by their owne Bible and hath no footing at all in holy Scripture IX Proposition That the present Churches determination is the absolute vnquestionable Rule of the peoples Faith on which they are to rest beleeuing their Teachers without farther enquirie Confuted by their owne Bible ROm. 12. 6. Prophesie according to the Rule of Faith Here is a gift bestowed vpon the Church which is Prophesie expounded by the Rhemists to be the interpretation of the Scriptures Then here is mention of a Rule according to which they that haue the gift of interpretation are to expound Where we see the Churches action and the rule to be two distinct things Phil. 3. 16. Let vs continue in the same rule Here in the word vs is to be vnderstood the Church in the word continue the Churches dutie Here is also mention of the Rule a thing distinct from the Church Gal. 6. 16. And whosoeuer shall follow this Rule peace be vpon them and mercy and vpon the Israel of God The Church is here the Israel of God The Rule is that which she and all that looke for peace and mercy must follow The Church therefore and the Rule are two distinct things In Gen. 26. 5. Abraham is commended for his obedience he and his were the Church But what was now the Rule Euen the Voyce of God his Charge Commandements Statutes and Lawes These places sufficiently teach that the Rule and the Church are two things The Rule being that according to which she is to be ruled in teaching and liuing Yea so farre is the practice custome and voyce of the Church speaking onely from her selfe from hauing the honour to be a Rule in necessary points to saluation as shee hath not absolute vnlimited authoritie in matters of any inferiour kind but therein is tied to certaine obseruances as these Scriptures teach 1. Cor. 6. 12. and 8. 13. and 10. 32. Rom. 14. 19. 1. Cor. 9. 19 22. and 14. 14. and 10. 31. Contraried by Antiquitie See before in the first question Ierome Basil Tertullian Chrysostome Austin Greg. Nyssen Isi dorus Pelusiota and Cyril of Hieros who make a difference betweene the Rule and the Church affirming the Scriptures to be that Rule and the same the Churches limits out of which she may not goe Gainesayd by their owne men See also in the same question twelue or thirteene testimonies from among themselues that the Scriptures are the Rule and therefore not the Church which is to bee ruled by the Scriptures The Scriptures obiected answered Matth. 23. 2 3. Vpon the Chaire of Moses haue sitten the Scribes and Pharises all things therefore whatsoeuer they shall say to you that obserue and doe yee Answ The scope is not to tye men to whatsoeuer they should teach without any exception but to take away the scandall of their ill liues that they might not offend the hearers when they taught that which was right and good This is euident by the reason added But according to their workes doe ye not for they say and doe not That in euery thing they taught they were not to be heard it is cleare 1. If we consider the ground of the speech in the word therfore that is for that they had sitten in Moses Chaire what is that Let the Papists tell vs who say To sit in Moses chaire is Gloss in Mat. 23. 2. Gorham ibid. Arias Montan. elucid on the same to teach according to the doctrine and Rule of Moses Law and to command things agreeable thereunto And so say the ancient Fathers Cyril Catech. 12. The Chaire of Moses is the power of doctrine Origen Hom. 24. on Matth. They sit in Moses Chaire which interpret Moses sayings well they sate well that vnderstood the Law So Theophylact on Mat. 23. They sit in Moses Chaire that teach the things that are in the Law with this consideration then they are to be heard and not otherwise 2. It is manifest that Christs words cannot be taken without restriction because in this same Chapter he calleth them foolish blind guides and taxeth them for false doctrine ver 16 22. shutting the kingdome of heauen before men ver 13. labouring to get a Proselyte and then to make him the child of hell double more then themselues ver 15 He also calleth them Hypocrites Serpents Vipers brood ver 33. denouncing many woes against them and foretelleth how they should scourge persecute kill and crucifie such faithfull Teachers as he should send amongst them ver 33. These things duly considered is it any way likely that Christ should speake without limitation and will them to do whatsoeuer such should teach whom First he calleth foolish Blind-guides Hypocrites Serpents Vipers-brood and persecuters of faithfull men Secondly whom before he had confuted for their foule corrupt glosses and vaine traditions by which they haue broken the Commandements of God and made them of none effect Mat. 5. 43 44. and 15. 11 14. Mark 7. Thirdly whom he plainely gaue his hearers a Caueat to take heede of touching their leauen Mat. 16. 6. that is their doctrine vers 12. Fourthly Christ in so an vnlimited speech should haue ouerthrowne his Doctrine and so his owne heauenly Kingdom for then the people should haue taken him for a deceiuer for a companion of Publicanes and sinners for one that had a diuell in him and for such a one as had cast out diuels by Belzebub the chiefe of the Deuils all which they broached yea and in a full Counsell condemned Christ for a wicked blasphemer 3 If this speech had been to be vnderstood without limitation why did the Apostle refuse afterwards to obserue and doe what these sitting in Counsell commanded them Act. 4. 18 19. 5. 28. 4. And lastly Papists themselues on this place doe comment Iansenius Em. Sa. on this place Barradut Maldonat Canus loc l. 5. c. 4. Ferus on this place thus This place bindeth not vs to obey them if they teach that which is euill for that is to teach against the chaire All things are here meant which are not against the Law and Commandements of God All things keepe saith another when the Scribes and Pharises doe recite explaine teach and propound them This place therefore is rather for the Authority of holy Scriptures and nothing at all to establish mens doctrine contrary or beside Scripture Luk. 10. 16. He that heareth you heareth me and hee that despiseth you despiseth me and he that despiseth me despiseth him that sent me Answ These words are not to be vnderstood as spoken absolutely that whatsoeuer the seuenty Disciples to
of Rome Papists for their Pope and Romanists from their City but they themselues vsurped the name of Catholikes They call vs Lutherans and Caluinists but we make none saue only Christ the autor of our faith commonly we are called Protestants because we continue our protestation against the enemies and abominations of the Romish Church Such a Church thus taken in this generall manner professing Christ vnder one name or other hath euer bene visible euen to the world Thus we teach that the Church is euer visible one where or other and neuer wholy hidden at any time But here in the question the name Church we take more strictly for a companie wheresoeuer assembled in publique together worshipping the true God in Iesus Christ as God himselfe onely hath prescribed by his Word whereto outwardly they professe conformitie both for doctrine and conuersation also in good measure This true Church of God we say is visible First in respect that it consists of men making open profession Secondly in respect of the place being publique where such obtaine liberty to meete together Thirdly in respect of the externall actions in and about the worship of God Thus this Church is visible but not alike gloriously coÌ„spicuous at al times in euery place where God planteth it This Church we affirm not to be at any time inuisible but we only say it is sometime hidden neither yet do we meane hereby that it is so hidden as not to be found any where of theÌ„ that seeke after it by due means as if it were vtterly extinguished nor so hidden as not to be seene of any in any place for such a hiding we neuer dreame of as our Aduersaries interpret falsely against vs but when we say it is hidden we meane that it is not acknowledged but contemned by the euill ones which loue not the truth by reason of the fewnes of the followers Mat. 10. 23. and 23 34. Heb. 11. 38. Act. 1. 13. and 12. 12 and 20. 7 8. thereof and their secret meetings in time of persecution and their decay of outward gouernment and publique exercises in open places For these reasons she is said to be hidden and this hidden estate of the Church commeth to passe 1. For that she consisteth of a mixt companie the worser sort sometime and for a long time comming to be the greater and a preuailing faction 2. As they preuaile so they diminish the number weaken the credit of those professing the truth and do bring cunningly their owne will their owne inuentions and wayes into estimation with the worldly minded 3. This preuailing faction and greater number increasing engrosse and arrogate to themselues the name of the Church and so encroach vpon credit to their owne deuices as vaunting to be the onely true Church and their profession and practice the onely true and sound Religion 4. Hereupon they condemne the other as Schismatiques and Hereticks and their way as heresie and so raise vp against them persecution inhibiting their meetings in publique scattering their Assemblies punishing their Teachers and making them to be generally euill spoken of and putting by-names vpon them full of reproach to cause theÌ„ to be the more detested of the worst and distasted of indifferent minds by forging many lies and falsities vpon them both in life and doctrine 5. By this it commeth to passe that now they are glad to flie away to hide themselues to meete in secret places where they may with any safetie come together till God raise such as be in authoritie to afford them publique meetings againe In the meane space they are as it were hidden and this is all we meane when we speake of the hidden Church which is not so hidden but that the members of her are seene one to another See D Whites te aâ—d cable obâ—eruatiâ—ns of the Church i◠〈◊〉 Reply to Fisher pag. 51. and do often meete together yea some of them are espied by this preuailing faction sometime whom they cruelly persecute and put to death if they do not recant and turne to them Their assertion that the Church hath beene euer to the world gloriously visible is most false Confuted by their owne Bible 1. By Propheticall speeches foretelling that the Church shall lose her glorious conspicuousnesse to the world 1. Chr. 15. 3. And many dayes shall passe in Israel without the true God and without Priest and Teachers and without the Law Osea 3. 4. Many dayes shall the children of Israel sit without King without Priest without Sacrifice without Altar and without Ephod and Teraphim See also Mich. 3. 6 7. and in Mat. 24. 24. Christ foretelleth that false Christs and false prophets shall arise and so farre seduce as to deceiue the verie elect if it were possible which could not be if the true Church should be euer gloriously conspicuous S. Paul 2. Thess 2. 3 4. telleth vs of such a reuolt as Antichrist shall be exalted and sit in the Temple of God And S. Iohn in the Reuelation Chap. 9. 2. telleth of such a darknesse that should obscure the Sunne and Aire of such an oppression of the Church as she should be trodden vnder foote Chap. 11. 2. of such a persecution as she should be glad to fly into the wildernesse Chap. 12. 6. and lastly of such a preuailing of the Beast that enemie as the whole earth should adore and follow after him Chap. 13. 7 8. Which Word of God must needs be true And therefore the Church is not euer gloriously conspicuous to the world as an earthly Monarchy or estate 2. By Historicall narration 2. Chron. 15. 3. Heb. 11. 37 38. Iudg. 6. 2. in the kingdom of Iudah in Ahaz his dayes in the dayes of Manasses his reuolt from God for then was there no glorious conspicuitie of the Church any where What a low ebbe was Gods Church come to in Israel in Eliah his dayes About the time of Christs suffering what glorious face of the true Church weâ— there then Christ was condemned the Apostles were sted 〈◊〉 scattered Peter forswore Christ Was heere a glorious true Church in the eye of the world We see then the Church hath not euer beene in a pompous visibilitie Contraried by Antiquitie S. Augustine Epist. 80. ad Hesych towards the end and Epist. 48. ad Vincent saith When the Sunne shall be darkened and the Moone shall not giue her light and the Starres shall fall from heauen as is prophesied Reuel 6. and 9. 1. then the Church shall not appeare for that then the vngodly persecutors See more of this his opinion in Enarrat in Psal 10. de bapt also contra Donat. lib. 6. cap. 4. shall rage out of measure S. Chrysostome on Mat. Hom. 49. saith that since the time that Heresies inuaded the Church it can no wayes be knowne which is the true Church of Christ but by the Scriptures onely in this confusion it can no otherwaies else be knowne This sheweth then that the true Church of
God is not euer visibly glorious And this is manifest if we consider the estate thereof in the time of the Arian Emperours the world almost being turned Arian as S. Hierome complaineth Gainesaid by some of themselues Alex. Hales part 3. q. vlt. num 5. Art 2. saith that about the time of Christs passion the true faith remained in none but in the Virgin Marie So Durand Rat. lib. 6. cap. 72. num 25. So Panormit de elect elect potest cap. sanctificasti So Turrecramat de Consecrat d. 2. semel Christus Num. 4. It was a poore visibilitie then farre from glorious conspicuousnesse Many Papists write of a miserable estate of the Church in the time of Antichrist that the Masse shall be celebrated in few places and verie priuately in caues and secret places yea perhaps the Pope shall then professe his faith in secret See for these things Pererius on Daniel pag. 714. Ouandus in Breuiloqu in 4 sent D. 18. prop. 3. pag. 602. Suarez lib. 5. Contr. sect Angli cap. 21. Acosta de Temp. nouis lib. 2. cap. 15. Rhem. on 2 Thess 2. 3. All these speake of the Churches almost vtter exâ—â—pation See more testimonies of Occam Caietan Maluenda Barradius and others in D. Whites Reply to Fisher pag. 77. This they do meane of their Romish Church-Seruice Masse and Religion which I pray God to hasten and make them true Prognosticators of their owne downefall and ruine Amen Amen But that Romish Antichrist hath played his part against the true Church alreadie as is foretold in 2. Thess 2. Reu. 9. and 11. and 12. and 13. which these men cannot or will not see being made drunke with that whores cup of her fornication The Scriptures obiected answered Mat. 5. 14. Yet are the Light of the World a Citie set on a hill cannot be hidden Neither doe men light a Candle and put it vnder a Bushell but on a candlesticke and it giueth light to all that are in the house Answ This place doth not proue the Church visible or vnhidden at all times and to all the successiue perpetuall Church is not expressed nor intended for Christ spake this to and of his Disciples then So Chrysostome taketh it and yet euen they In Psal 38. when they fled from Christ were hidden for a time But here is a threefold similitude by which our Aduersaries go about to proue the euer-glorious visibilitie of the Church 1. From the word light yee are the light of the World What light is there in nature which is alwaies seene The very Sunnes light is not so in the same place for it goeth downe at night and in the day-time it is often beclouded and at some times eclipsed neither doe all see it though it shine forth for the blind man cannot he that is a sleepe or winketh doth not and they that are out of the Horizon cannot So then let the Church be the Sunnes light yet shee therefore cannot bee proued to bee euer gloriously visible to all euery where when the estate of the Church shall bee as is said in Reuel 6. 12. the Sunne being blacke as Sackcloth and in Chap. 9. 2. the Sunne and Aire darkened with the smoke comming out of the bottomlesse pit Epist 80. ad Hâ—sych 48. ad Vincent then saith Saint Augustine the Church shall not appeare 2. From a Citie set vpon an Hill which cannot be hid true totally and finally to all and euery one at all times for so wee say the Church cannot be hid but such as truly seekâ— vnto her and in sinceritie desire to see her shall come to the sight of her But yet a Citie set on an hill is euer hidden to those that want sight to such as be farre off from it to such as be neere to it is it sometime hidden when foggie mists arise and hinder the sight This simily therefore proueth not a perpetuall visibilitie of the Church 3. From the Candle on a candlesticke but the candle often burneth dimly and needeth snuffers to snuffe it Againe it lightneth onely those that haue eyes to see and haue their eyes open to see else it doth not giue them light Thirdly it giueth light onely to them that are in the house to wit in the same roome but not to other in another roome in the same house if a wall bee betweene them Wee see then that these similies doe not expressely prooue a continuall cleare visibilitie of the Church Mat. 18. 17. Tell the Church if he neglect to heare the Church let him be to thee as a Heathen Answ This place the Gagger alleageth before for to prooue that the Church could not erre and now that she is euer gloriously visible yet here are no expresse words nor direct intent of her visibility or hiding 1. Christ here did speake of the Iewish Church then which was not the Catholike but a particular Church visible 2. If applied to vs it cannot bee meant of the Catholike Church for that cannot bee seene with our eyes but beleeued neither if it could be seene can she bee gathered into one place to heare priuate causes as is here meant 3. This therefore being vnderstood of a particular Church as it needes must and that also of the onely Ecclesiasticall Gouerners therein what is this to proue the visibility of the whole Church 4. This telling of the Church may be done by such as be of her when she is in the wildernesse seene to her owne and not to the world euen where onely two or three be gathered together in Christs Name to heare such complaints Vers 19 20. 2. Cor. 4. 3. If our Gospell bee hid it is hid to them that are lost Answ Here is no word of the Church but the wise Gagger taketh the Gospell and the Church for one and the same If so then the place is flat against himselfe for hee saith that the Church cannot be hid but Saint Paul saith the Gospell may to them that are lost blinded by Satan and doe not beleeue and therefore the Church may bee hid if it and the Gospell bee one Esay 2. 2. And it shall come to passe in the last dayes that the Mountaine of the Lords House shall be established in the top of the Mountaines and shall be exalted aboue all the Hilles and all Nations shall flow vnto it Answ They expound this and that of Mich. 4. 7. Dan. 7. 14. of Christs Kingdome which they will haue to be sensibly and corporally visible when it is altogether spirituall This spirituall Kingdome is not a visible Mountaine which the Nations with their bodily eyes flow vnto but with the eyes of their mind But they obiect and say that a Prophecie must bee of things which may bee seene and perceiued by our senses But who euer saw with his corporall sense any such thing as is here foretold Who euer saw men beate their swords into plow-shares their speares into pruning-hookes Vers 4. Whose sense euer saw the
come to them and blesse them Chap. 20. 24. to be high aboue all Nations to praise name and honour to be a holy people Deut. 26. 19. to circumcise their heart and the heart of their seed to loue him with all their heart and soule Deut. 30. 6. to be with them not to leaue them nor forsake them Deut. 31. 8. yea he promised that no new god should be among Psal 81. 9. them nor they to adore a strange god Psal 80. 10. Mount Sion was not to be remoued but to abide for euer and peace to be on Israel Psal 105. 1. whom he would redeeme from all Psal 1â—â— 1. Psal 13â— 8. Psal 132. 13 14 iniquities Psal 129. 8. He chose Sion and that to be his rest for 〈◊〉 〈◊〉 Psal 13â— 13 14. their way was to be the way of Holinesse and so direct that fooles should not erre by it Esay 35. 8. and such as erred in the Spirit should know vnderstanding the mutterer should learne the Law Esa 29 24. and they should haue Pastors according to the Lords owne heart which should feed them with knowledge and doctrine Ier. 3. 15. To conclude Israel had a promise to be saued with eternall saluation they should not be confounded and ashamed for euer and euer Esay 45. 17. yea that we may know that the promises were not to the people then liuing onely the Lord saith I will powre out my Spirit vpon their seede and my blessing vpon thy stocke Esay 44. 3. and touching the Temple thus saith God to Salomon I haue sanctified this House to put my Name there for euer and mine eyes and my heart shall be there 1. King 9. 3. alwayes 3. Kin. 9. 3. Yet for all these so gracious promises she erred she hath fallen away and remaineth in her sinnes We haue heard out of their owne Bible First how the Churches defection hath beene foretold Secondly how she also hath beene found guiltie Thirdly the same proued by Historie of the Bible from the beginning in Adam and Eue till Christ though the Church of Israel had admirable meanes to vphold it to which I do adde this last From Christs comming till Iohns being in Pathmos In this space we may finde errours in the Church The Apostles themselues before Christs Ascension were in an error touching Christ his Kingdome dreaming of a temporall kingdome Act. 1. 6. Luk. 24. 21. of restoring the kingdome to Israel and redeeming them so as they did striue among themselues which of them should be greatest Luk 22. 24. and hereupon it was that the mother of Zebedees children desired of him for her sonnes that one might sit in his Kingdome on the right hand and the other on the left Mat. 20. 20 21. Their knowledge was very imperfect for it is said often that they vnderstood not many things Mat 15. 16. Luk. 9. 45. and 10. 34. Ioh. 12. 16. and 29. yea so slow of heart and dull of hearing they were that Christ telleth them that he had many things to say to them but that then they were not able to beare theÌ„ Ioh. 16. 12. their faith was verie weake as appeareth by his calling of them Ye of little faith Mat. 8. 26 and 16. 8. Slow of heart to beleeue what the Prophets had spoken Luk. 24. 25. Also by their forsaking him and flying from him when he was taken Mat. 26 56. After Christs Ascension and the comming downe of the holy Ghost they were ignorant for a time in this that they did not thinke it was lawfull to go to the Gentiles as we may see in Peter Act. 10 15. 20. and the other Iewes vers 45. compared with Cap. 11. 2 3 18 19. The Churches of Galatia erred so as S. Paul said that he feared lest hee had laboured in vaine Gal. 4. 11. I neede not here speake of errors and Heresies creeping in troubling the Church and deceiuing many as in Act. 15. 2. 1. Tim 1. 3 6 7 19. 20. 2. Tim 2. 18 19. 1. Cor. 15. 12. Ephesus fell from her first loue Reu. 2. 4 Pergamus had in her such as vpheld the doctrine of Balaam and of the Nicolaitans Reu. 2 14. Thyatira tolerated Iezabel to reach and seduce Christs seruants Reu. 2. 20. Sardis was an hypocriticall Church and in a dying condition and Laodicea luke-warme rich in conceit but miserable naked blinde and poore in condition Reu. 3. 2 16 17. S. Paul telleth Timothy that all that were in Asia were departed from him 2. Tim. 1. 15. Thus was the Churches state euen in the Apostles dayes By which we may see the Church subiect to erre and to hold the contrary that she cannot erre Antiquitie is against Contraried by Antiquitie Origen Hom. 6. in Ezek. The Citie of God as long as she erreth not or doth not sinne hath God to her Father but when she beginneth to erre her father is an Amorite and her mother an Hittite he then thought she might erre Ierome complaineth in Dialog aduers Lucifer That the whole world groaned and wondered to see it selfe Arian Did not he thinke then that the Church might erre Aug. lib. 2. cap 18. Retract speaking of the Church on earth saith that by reason of ignorance and infirmities of her members the whole Church hath cause to say euery day Forgiue vs our trespasses Basil epist 70. telleth vs that Satan had in his time begun to sow the seedes of Apostasie in those places where the Gospell of the Kingdome first arose vp striuing to spread it into the whole World He speakes of Apostasie which is more then erring What meant Hilarie cont Auxentium when he said The Church is lost and wee are fallen into the time of Antichrist whose ministers do transforme themselues into Angels of light without all feeling or conscience of Christ Vincent Lvren aduers profan Nou. ca. 4. hath said that not only some portion of the Church but the whole Church it selfe is blotted with some new contagion Gainesaid by some of their owne Pope Innocent saith in the Canon Law The Churches Iudgement Decret Greg. li. 3. de sent excom ca. 28. A nobis est saepe Super 5. de sent excom Anobis 2. oftentimes followeth opinion which many times falleth out both to deceiue vs and to be deceiued it selfe Panormitan thus writeth A generall Councell representing the whole Church may erre in excommunicating him that should not bee excommunicate If in a matter of this nature where proofes may bee brought before sentence pronounced how much more in points of a higher nature without the Scripture for the guide A generall Councell is called the whole Church representadue If therfore this erre theÌ„ may the Church erre for how can the Churches voyce else be heard except in Can. 6. the Scriptures But by their owne confession generall Councels haue erred for the first Councell at Nice of 318. Bishops made the Bishop of Romes gouernment no more then that of Alexandria That at Ephesus of 200.
Bishops with the Councell at Chalcedon of 630. Bishops gaue to the See of Constantinople equall priuiledge with Rome But in these things say the Papists the Councels erred therefore in some things generall Councels may erre euen in that point which to the Papists is most fundamentall being the very soule and essence of Popery in that part which consisteth in vsurpation and tyrannous dominion ouer all other Churches The Scriptures obiected answered Esay 59. 21. This is my Couenant with them My Spirit that is vpon thee and my words which I haue put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seedes seede saith the Lord from henceforth and for euer Answ 1. I answere that the Prophet speakes here of Gods Couenant with them that is with those that turne from transgression in Iacob and so of the faithfull and elect and not of the Church visible of which we speake II. Here is no promise that the Church shall not erre but that he will bestow on them which exercise the Ministery his Spirit and his Word continually for the Churches good III. If he will needs hence conclude that the Church cannot erre 1. He must proue that the Teachers doe euer teach the truth by Gods Spirit and by Gods Word which are to go together Ioh. 14. 26. and 16. 13. Mat. 18. 19 20. 2. That the hearers the members of the Church doe euer receiue beleeue and follow their Teachers thus teaching by the Word and holy Spirit which two things rest for him to make good ad Graecas Calendas IV. This promise made must needs be vnderstood conditionally of the visible Church and of an ordinary Ministery for Esay tells vs afterwords how they vexed Gods Spirit chap. 63. 10. We see how the Church of the Israelites and that at Ierusalem hath been cast off of God and hath now neither Word nor Spirit of God to direct it Christ found her Teachers in his time full of errors as they grieuously erred before 2. King 16. 11. 2. Chron. 36. 14 16. Esay 56. 10. Ier. 5. 1. Mal. 2. 8. And we know by experience in our times and by faithfull relation aforetimes that Teachers haue erred and people haue not euer embraced the truth when sound Teachers haue deliuered it let Christs hearers be instance for all and those in Iury which heard the Apostles V. If this were a good argument where Gods Spirit and his Word is there can be no errour then would it follow that no ordinary member of Christ should euer erre for such a one hath Gods Spirit 1. Ioh. 2. 20 27. Rom. 8. 9. 2. Cor. 1. 21. and his Word Deut. 33. 3. by which they become beleeuers Ioh. 17. 20. But this I hope a Papist will not grant and yet the argument is the same Ioh. 14. 16. I will pray the Father and he shall giue you another Comforter that he may abide with you for euer euen the Spirit of truth Answ 1. This place is primarily to be vnderstood of the Apostles to whom the promise of guiding into all truth was a speciall priuiledge Mat. 10. 20. Ioh. 14. 26. and 16. 13. 2. Of the succeeding Teachers but with no such speciall priuiledge for first there are no such promises made to them Secondly experience teacheth that they haue wanted this priuiledge Thirdly the hearers haue libertie to search and trie that which is deliuered if they doubt 1. Thes 5. 21. 1. Ioh. 4. 1. Ioh. 5. 39. Act. 17. 11. Waldensis one of their owne side saith Li. 2. ca. 19. de Doct. sid of particular Pastors and Bishops We know that these haue often erred 3. Neither the abiding of the Spirit for euer where it is nor the title of Spirit of truth will enforce euer an infallibility in teaching for it is called the Spirit of sanctification or holinesse Rom. 1. 4. for that he worketh in vs holinesse and is euer abiding in the godly who are the Temple of the holy Ghost and yet are they not so sanctified but they often offend in life So is it the Spirit of truth because it enlightneth the minds of men with onely that which is truth and guideth them in the truth if they follow their guide but if they doe not they may yea and doe erre from the truth Mat. 18. 17. If he neglect to heare the Church let him be to thee as an Heathen and a Publican Answ 1. This is meant of an euident case proued by witnesses before the Church in matters of offence betweene one priuate man and another wherein the Church may giue right sentence if she will yet we see such as meddle in the Churches censures doe not euer proceede aright This place therefore is not to the matter of doctrine and determination of faith the point in question neither doth it proue that in her censure the Church cannot erre for saith their owne Panormitan as before is cited A generall Councell representing the whole Church may erre in excommunicating him that should not be excommunicate These words speake not of the Churches either not erring or erring but of other hearing the Church and how they should carry themselues towards such as will not in so cleare a case heare the Churches admonition 3. It s not here commanded that he should be held as a Heathen and Publican that would not heare the Church in whatsoeuer she saith for Christ here speakes of the Iewish Church then as appeareth by the name Heathen and Publican which were abhorred of the Iewish Church Now that Church wee reade did excommunicate a blind man which receiued sight for his professing of Christ Ioh. 9. 34. and had agreed to put any man out of the Synagogue which should confesse Iesus to bee Christ v 22. and did also forbid to teach in his name Act. 4. 18. 4. This place is spoken of some Ecclesiasticall Gouernours if it be extended to vs hauing the power of censures in a particular Church which the Learned in their Church doe confesse may erre and therefore this helpes not to proue that the Church cannot erre Esay 35. 8. And a high way shall be there and away and it shall be called The way of holinesse the vncleane shall not passe ouer it but it shall be for those the way-faring men though fooles shall not erre therein Answ I. This verse is wholly allegoricall and therfore cannot so well be inforced for dogmaticall proofe without a full explanation of the words which the Gagger should haue done II. It is altogether against himselfe in the exposition if hee either durst or had been able to haue set it downe for by high-way may be vnderstood the common profession or points of Religion for good and bad as the high-way is for all then the way of holinesse is taken for a more strict profession or more straight Rules of Religion If so then consider the persons who they bee that shall not
Augustine speakes Secondly as Lyra thinkes it is so called for that the Church doth maintaine the truth of the Gospell euen in the greatest persecutions and as other iudge for that it vpholdeth the truth that it may not fall to the ground though it be afflicted and because by words and examples it confirmes our Faith Thirdly the Apostle speakes according to the vse of pillars in old time among the Gentiles on which their Lawes written in Tables were hanged vp for people to reade yea some wrote the Lawes vpon pillars themselues So as the Church here is resembled to those pillars which hath the Bookes of holy Lawes to shew them and to vphold them and to exhibite them out vnto all to bee seene and read Secondly because Saint Peter was counted a Pillar Gal. 2 9. and yet he erred euen in not walking according to the truth of the Gospell vers 14. Thirdly because Saint Paul calleth so the Church at Ephesus then as she was and so long to be so esteemed as she should continue Thus Saint Paul to the Hebrewes telleth them that they with himselfe and others are the House of Christ if saith he we hold fast the confidence and the reioycing of the hope firme vnto the end implying that if they did not they should not be so Can any well conclude from that which one is at the present that he shall euer be the same Then had not our first Parents fallen nor Salomon been an Idolater nor the Israelites now none of Gods people nor Rome as she is spirituall Babylon Fourthly because not the name and title of the House of God it self by which name the Church is called here in 1. Tim. 3. 15. as also beleeuers are called by the name of the houshold of God Ephes 2. 19. will afford this their conclusion For the Church of Ephesus so called did erre Now may it not be inferred from hence that she is called the House and beleeuers the Houshold and may it be inferred because she is called a pillar only or stay to vphold the house Will not the whole house nor the household yeeld it And will a pillar or prop make it good Very vnlikely Fifthly it is onely vpon the praise giuen to the Church that this conclusion is made Is this then good arguing Whatsoeuer prayses the Church hath that for which or wherein shee is praysed she hath it in perfection Here she is called the pillar and ground of truth Ergo say they she cannot erre See the like reasoning She is the houshold of Faith Gal. 6. 10. Ergo she neuer hath any doubting Yet this they deny and hold here to haue no certaine assurance Lastly consider the truth of which shee is the pillar and ground * On this place Ioh. 5. 23 Oecumenius vnderstands it in opposition to the shaddowes in the Temple vnder the Law there the type here the truth there the shadow here the substance But the Temple was onely the pillar and ground that is the appointed place where the knowledge and vse of the Ceremoniall Law was had and vpheld so onely is now the Church the place where the diuine truth is to be found and is in practice and no where else Truth in Scripture is taken for the Word of God Ioh. 17. 17. and 8. 31 32. the Gospell the Word of truth Col. 1. 5. Gal. 5. 7. euen the Mystery of godlinesse as Saint Paul in this place of the 1. Tim. 3. 16. enterpreteth the Word Truth So then the Church of God is the pillar and ground or stay of Gods Word and his Gospell euen the mysterie of godlinesse This she receiueth keepeth beareth vp publisheth to the world and is the ground whereon it doth rest and no where else in the world What then Is she or it the Rule Is her authoritie aboue it or it aboue her The King committeth to some the publike Records to keepe and to publish to other Is their authoritie greater then these Are their words of force without the warrant of those Records Or is it not possible for these keepers of them to erre in their proceedings We know the contrary The Iewes had the Oracles of God committed to them Rom. 3. 2. but haue not they erred The Church of Corinth Ephesus Galatia Philippi Colosse Thessalonica Hebrewes and other Churches in the East had the new Testament committed to them yet haue they we see erred So hath the Church of Rome very shamefully as the Epistle written to them doth testifie if her now new doctrine be examined by it The Church therefore the visible mixt company of whom all our dispute is may erre XIII Proposition That the Church of Rome cannot erre Confuted by their owne Bible I. IN it we reade that shee is in particular forewarned to take heed of falling Rom. 11. 20. which admonition proueth her possibilitie of erring II. It foretelleth of her Apostasie Yea this Church which See his Maiesties broke and Bishop Downham de Antichristo Respons eius ad â—essiam de Anticâ—r they say cannot erre and whereof the Pope is Head is called the great Whore named Babylon drunken with the Saints blood sitting vpon the Beast with seuen heads hauing ten hornes expounded by their owne Bible to be Rome Reuel 17. 1. 5 6. the great Citie situate vpon seuen Hills and which in Iohns dayes reigned ouer the Kings of the earth vers 9 18. III. Their Bible telleth vs that there were begun in her vncharitable disputations about eating and not eating of some things about obseruation of dayes Rom. 14. men for these things condemning and despising one another There were such then as were authors of diuisions and scandals contrary to the doctrine which the Saints then had learned Rom. 16. 17. so that a defection was then breeding and a beginning to erre from the Apostles doctrine in his dayes IV. The Epistle of Saint Paul written vnto them sheweth that she hath erred for his and her doctrine are at odds in many things as for example in these for instance The Romish Church Saint Paul She calleth not her selfe A Church but The Church and is euer boasting of that name Hee neuer calleth them at Rome then The Church as in other Epistles he vseth to call others the Corinthians Galatians Ephesians Reuel 2. 1. c. a point for Papists to note and to obserue why this title is not giuen her She saith that God may be represented like an old man He teacheth it to be a Heathenish practice for which God plagued them Rom. 1. 23. She teacheth that all sins deserue not death but in themselues many are veniall He nameth 23. sinnes Rom. 1. 29 30 31. worthy of death not for the Act but for the consent of heart vers 32. and Rom. 6. 23. He saith that the stipend of sinne is death he excepteth none She teacheth that the Virgin Marie was without sinne He teacheth otherwise All to be vnder sinne Rom. 3. 9. All to haue
and Erasmus yea Alphonsus de Castro holdeth De haeres li. 1. cap. 4. De certitud Grae. assert 13. them impudent flatterers which say otherwise And Catharinus giueth this reason because the holy Ghost doth not alway and in euery worke assist him They which flatter the Pope hold that he may erre First as a man Secondly as a priuate Doctor so Gregory de Valentia Analys li. 8. on Gal. 2. ca. 7. diuis 5. pa. 355. and this saith Salmeron is a common opinion Thirdly as a Bishop so Hart yeelds it in his conference with Doctor Raynolds Fourthly as Pope in a matter of fact so acknowledgeth Bellarmine Li. 4. de P. Rom. cap. 12. Fifthly as Pope in discoursing about matters of Faith his reasons may not bee apt nor necessary and it is not worth the labour to rippe them vp to the quicke or to rest in them Thus writes Canus and Stapleton In arguing he may bee deceiued Loc. Theol. l. 6. cap. 8. princ doct l. 8. ca. 14. 15. and erre Onely they hold that hee cannot erre in the conclusion How likely is this What wise man will beleeue it 2. Martin the fifth consented with the Councell of Basil and Constance that the Pope might erre But Eugenius the fourth with the Councell of Ferrara and Florence held the contrary The one side must needes erre 3. The Papists doe not rest in shewing full obedience to the Popes decrees which argueth that they beleeue not all things to be infallible truths which they decree As for example The Pope in the Councell of Trent decreed the Apocrypha bookes to be canonicall and yet since then Driedo Sigonius De Script Dogm Eccle. li. 1 〈◊〉 lt Comment in Seu 〈…〉 Bibl 〈…〉 4. 44. De a 〈◊〉 li. â— ca. 7. Loc li. 11. ca. 5. pag. 3â—1 Digres 26. sect 7. pa. 169. and Sixtus Senensis haue questioned and reâ—ected them He also there decreed that the Latin vulgar translation should bee authenticall and in all publike readings disputations preachings and expositions so vsed and none vnder what pretence soeuer to reiect it Yet Galatinus and Canus are bold to taxe it of corruption If any desire more particulars of the Popes decrees in Councels and yet how Papists doe vary from the same reade Doctor Whites Way By this their dealing it is very cleare that they hold no such infallibility in Popes no not decreeing things in general Councels 4. Councels of the Popish Church haue condemned and deposed some As Ioh. 22. who made a mocke at the Gospell and at the immortalitie of the soule and was condemned by the Councell of Constance which calleth him an incarnate diuell So Eugenius the fourth condemned by the Councell of Basil as an heretike an infidell a limbe of the diuell and as a capitall enemie to the truth The Councell of Pisa consisting of 1000. Diuines and Lawyers deposed two Popes Gregorie the twelfth and Bennet the Theod. Niem de schis li. 3. ca. 44. pa. 91. thirteenth for schismatickes and heretikes Lastly the complaints vttered by Papists doe shew how Popes may erre Francis Victoria speaking of immoderate dispensations saith De potestat pap Concil that a Councell should doe well to bridle him Saint Briget speakes thus of the Popes They are tormentors In her Reuel of soules and doe teare in pieces the flocke of Christ c. The Councell at Rhemes vnder Hugh Capet hauing complained of the times and Popes differing from their predecessors saith thus And must so many seruants of God throughout the World be subiect vnto him So wicked they were as Platina after a long deploring of the Tyranny impietie and hypocrisie which then reigned in Popes brake out into these speeches There can hardly be mercy enough in God for the Popes and Petrach durst to say that the greatest harme that one can wish to a man is to be Pope All these things considered we may beleeue without doubting that the Pope may erre So then the Papists virtuall Church may erre The Scriptures obiected answered Ioh. 11. 49 51. Caiphas spake this not of himselfe but being high Priest that yeere he prophesied that Iesus should die for the Nation Answ Caiaphas was a wicked man many wayes and in part an vsurper as the Rhemists confesse a very fit patterne Patron for the Pope But to answer to the place obiected for the Popes not erring First this was but once by speciall direction and therefore cannot hence be concluded any perpetuall assurance of direction It s cleare by that which followed for this man in another Councell Mat. 26. 57 59. heard and accepted of false witnesses condemned Christ for a blasphemer vers 60. 62 65. and in another Assembly tooke counsell to put him to death Mat. 27. 1. Secondly this speaketh of prophesie an extraordinarie gift to this man then Thirdly though the man here was a lewd wicked vsurper yet was his office of Gods own appointment What is this to the Popes Antichristian supremacie an office of the diuell and not of Gods ordinance Fourthly If this place afford assurance of an vnerring spirit to the Pope it must be either in respect of the mans person or office or chaire he sate in But none of these First not of his person who was a wicked vsurper and Christs enemie And will the Pope plead his person Secondly not of his office for that is changed as the Apostle in Hebrewes doth witnesse Thirdly not of the chaire for the seate had no such vertue in it to keepe him safe from error as before is noted in Mat 26. 57 59 61 62 65. and 27. 1. for the chaire either had then lost his vertue and then can it not keepe from error or it was not the chaires vertue which made Caiaphas to prophesie and then is it idle to boast of the chaire or else paraduenture the vertue was in it but not alwayes operatiue and then is it vncertaine when it will worke to keepe the man from error which sits therein so as he may some time or other erre or be left in doubt whether he doth erre or no. This being the state of that chaire how can the Pope clayme an vnerring spirit from this Fourthly though the Euangelist Iohn guided by Gods Spirit did expound the meaning of the words otherwise then Caiphas euer meant them yet those in Councell with him vnderstood them not spiritually but tooke them as vttred in State policie for outward peace and safetie of the Nation as is cleare in Ioh. 11. 48 53. So as he erred in his owne scope and they in apprehending the words in another drift and sense then God did intend by them Therfore as Caiphas and his companie herein erred so may the Pope and conclaue of Cardinals for any helpe to the contrary that they can get from this place Luk. 22. 31. I haue prayed that thy faith faile not Answ 1. This is spoken of Peter and not of the Pope
2. This was in respect of a future lapse in Peter which Christ foresaw more then in any of the Apostles as the euent declared 3. This is meant of Peters owne particular inward grace of faith which was terribly shaken when he denied and forswore his Master and not of his teaching in the execution of his ministerie For why should Christ pray more for Peters teaching then for the rest whom Christ sent out as well as him to teach all Nations Mat. 16. 18. This text is spoken vnto Peter of the Churches preseruation against the gates of hell but speaketh nothing of Peters not erring much lesse of the Popes of whom Christ in this place neuer dreamed And its cleare by Scripture that the gates of hell preuailed against Peter after Christ had vttered these words vnto him though not totally and finally to destruction yet in a great measure to transgression and fearefull falling Mat. 23. 2. This is very largely answered before and there is it fully proued that these Scribes and Pharises erred grosly in many things Ioh. 21. 15 16 17. This text speakes of Peters dutie that as he loued Christ he should feed his lambes but speakes not a word of his not erring who after this was found ignorant in some things of the nature of Christs Kingdome Act. 1. 6. of going to the Gentiles and eating things forbidden by the Law abrogated by Christ Act. 10. 12 14. and he also erred at Antioch Gal. 2. But if this did cleare Peter what maketh it for the Pope who shewes no loue to Christ in feeding his lambes If he neuer teach then he may be sure neuer to erre in that kind Exod. 28. 30. First what this Vrim and Thummim was can no man tell Secondly though Aaron had it yet he foully erred in the golden Calfe in making it in building an Altar before it and proclaiming a feast thereupon to the Lord Exod. 32. 4 5 And did not Vrijah erre in the dayes of wicked Ahaz 2. King 16. 11 16 So the high Priest in Christs time Therefore this place alledged to proue that the high Priest could not erre is much abused Thirdly what is this to the Pope who is neither Gods high Priest for such is there now none but Iesus Christ onely neither hath this Vrim Thummim which Aaron had XV. Proposition That Councels may not erre being confirmed by the Pope Confuted by their owne Bible The Councell at Ierusalem gathered vnder the high Priest against Christ Mat. 26. against the Apostles Act. 4. 5 6. against Steuen Act. 6. 12. and 7. 1. against Paul Act. 22. 30. erred The Assembly gathered vnder Aaron who consented to them and made the golden Calfe erred Exod. 32. 1 2 3 4 5. The great congregation gathered vnder Dauid and the high Priest then erred in not seeking the Lord after a right manner 1. Chro. 13. in putting the Arke in a new Cart vers 7. and Chap. 15. 13 14 15. The Assembly of the Priests Prophets and people gathered against Ieremie erred Ier. 26. 8 9 11. And yet this Church had large promises as before is declared and the high Priests better assurances then the Pope For the high Priest was first nominated by God himself after confirmed by a miracle Num. 17. 8. he had vpon his brest the Vrim and Thummim and warrant in expresse tearmes to hold him for the Lords high Priest No such assurances hath the Pope And therefore if the Councels thus erred vnder the high Priests so may they vnder the Pope Contraried by Antiquitie 1. It s cleare that generall Councels haue erred as that of Arimine of 600. Bishops in defence of Arius yea Bellarmine Lib. 1. de Concil cap. 6. 7. nameth generall Councels reiected as the generall Councell at Antioch Anno 345. the generall Councell at Millaine of aboue 300. Bishops Anno 354. the second Ephesine Anno 449. and many other 2. Councels haue contradicted one another the first Nicene condemned worshipping of Images and the second Nicene allowed it Chalcedon condemned Eutyches the Ephesin confirmed his heresie In contradictions must needs be error 3. S. Augustine lib. 2. de bapt Contra Donat. cap. 3. saith that former generall Councels may be corrected by the later when that is knowne which before was hid He therefore beleeued that Councels might erre 4. Euen Councels confirmed by the Pope may erre and haue erred The Councell of Neocaesaria confirmed by Pope Leo 4. condemned second marriage contrary to 1. Cor. 7. The second Nicene approueth worshipping of Images contrary to Exod. 10. If any desire more instances let them reade our learned Whitacres de Concilijs 5. Councels approued by Popes haue contradicted one another The Councels of Constance and Basil determined that the Councell was aboue the Pope that the Pope might erre Pope Martin the first chosen by the Councell of Constance was of the same iudgement but the Councels of Ferraria and Florence determined the contrary that the Pope was aboue the Councell and Eugenius the 4. which gathered the Councels was of the same iudgement with them And therefore the one side must needs erre and so Councels approued by Popes may erre And what doubt can be made of this when this their virtual Church is proued before not onely to be subiect to error but also to haue erred And can his approuing of Councels preserue them from error who cannot preserue himselfe from it Gainesaid by some of themselues The Councell of Florence and Ferraria held that a Councell might erre and so thought Pope Eugenius the fourth Their learned men haue held that Councels may erre Generall Councels may erre saith Waldensis Cusanus also Concord In doctrina sid lib. 2. cap. 19. Loc. Theol. lib. 5. cap. 5. Dialog part 1. lib. 6. cap. 25. 26. Catho lib. 2. cap. 3. yea saith Canus and prescribe some lawes to the whole Church that are not right profitable and iust Occham holdeth that they may erre though the Pope confirme them For as is afore proued the Pope and Councels haue erred Pighius saith of the Councell of Constance that it decreed In Hierarch against the order of nature against manifest Scripture against the Authoritie of all Antiquitie and against the Catholicke faith of their Church Bellarmine saith that the great Councel of Chalcedon erred in In Praef. de P. Rom. equalizing the Bishop of Constantinople to the Bishop of Rome Our Aduersaries take libertie to themselues to allow or disallow Councels in what or as farre as they please as Councels make any way for them so farre they approue them as they make in any thing against them so farre they reiect them For this reade Bishop Morton his Catho Apologie par 2. lib. 4. ca. 3. p. 334 335. also D. White his last Booke pag. 153. Scriptures obiected answered Mat. 18. 20. Where two or three are gathered together in my Name there am I in the midst of them Answ I. Here is not meant either a
Nationall or Prouinciall or Diocesan Synod much lesse a generall Councell but Church-officers or Gouernours in a particular Congregation to iudge of priuate offences as is cleare from the text verses 15 16 17 18 19. II. Will they say that the number of two or three assembled is of an vnerring spirit Is this such a Councell as on which men may rest assured that the iudgement thereof is infallible Neuer any yet durst affirme so much And yet this text speakes but of two or three gathered together III. Here is not a word of not erring nor of infallibilitie in doctrine but of Christ his presence with them But from this it followes not that they cannot erre For the Apostle saith We 1. Cor. 13. 9 10. know in part But with those which the Apostle comprehendeth vnder the word Wee was Christ present And if they knew but in part perfection of knowledge not being to be attained vnto here as the Apostle there teacheth seeing imperfect knowledge may erre it is euident that they might erre though Christ be present with them for he is with his Saints but he doth not perfectly sanctifie them his Spouse hath imperfections in this life neither doth hee perfectly illuminate them but they haue their mistakes Christ was with his before his death yet had they errors and before his Ascension yet he found them ignorant of his spirituall Kingdome Luk. 24. Act. 1. And after his Ascension and comming of the holy Ghost euen Peter was mistaken Act. 10. and other of the Church Act. 11. as before is proued IV. What is this text to proue Popish Councels not to erre For this Scripture speakes of such as are gathered in Christs name whereas those Councels are gathered in the Popes name Christ promiseth to bee with those that are gathered in his name but will it necessarily follow that hee will therefore bee with those that are gathered in the Popes name This stands in neede of proofe especially seeing the Pope is proued to be Antichrist with whom we may be sure Christ will keepe no company Ioh. 6. 13. The Spirit of truth will guide you into all truth Answ I. This is a promise vnto the Apostles whose prerogatiue in their Ministery was not to erre because they were the chiefe builders and planters of Christian Religion All other Ministers are but watereâ— II. It is one thing for a Guide to leade aright another for those that should follow to follow aright It therefore will not be necessarily concluded that because a perfect Guide leadeth the way such as come after cannot or doe not goe out of the way For they may not strictly follow the Guide but now and then may slip out of the way through want of eie-sight or dimnesse of sight or through carelesnesse looking some other way not minding the Guide 3. How can our Aduersaries proue that this promise is made to their Popish Councels which are ruled and * See the History of the Councell of Trent and Brocard on Reuel 17. who was at that Councell guided by their Popes and not by Gods Spirit Acts 15 25 28. This Councell erred not Ans 1. This was a Councell gathered of all the 12. Apostles of the Elders at Ierusalem and of the whole Church 2. This had the guiding of the holy Ghost as the text witnesseth 3. This laid the Scriptures for their ground vers 15. and the manifest euidence of the worke of the holy Ghost vers 8 which they tooke for direction in their decrees 4. Here was free libertie of disputation without interruption one attentiuely hearing another without by-respect that the truth might take place What is this to Popish Councels Are there any Apostles Admit they freely the whole Church Are they guided by the holy Ghost and by the verity of holy Scriptures Is libertie there granted to euery one to speake freely If they cannot proue these this text serues not their turne Other Scriptures are obiected as Mat. 16. 18. Luk. 10. 16. 1. Tim. 3. 15. All which are fully answered before As for the place in Heb. 13. 17. it is to be vnderstood not simply but that Teachers are to be obeyed as farre-forth as they doe teach the truth and command what God prescribeth XVI Proposition Whether the Church of Rome be the Catholike Church Confuted by their owne Bible I. IT is so farre from making it the Catholike Church as it no where doth giue it the name of a Church as it doth Corinth chap. 1. Gal. chap. 1. Ephesus Reu. 2. 1. Acts 20. 28. 1. Tim. 3. 15. and so other Churches But no where is this title giuen to Rome Note it well II. It telleth vs that the Faith of Saints at Rome was renowned in the whole World Rom. 1. 8. but not that their Church was spred into all the World Neither saith it that the Faith so commended came out from thence into the World or that it was any other then that which was then in all the World For Rom 1. 5 12 their Bible telleth vs that not from Rome but from Ierusalem it came both to Rome and into other places of the World Ierusalem was the Mother and Head Church and not Rome And of those in Rome it saith Among whom ye are called Rom. 1. 6. so were they not the Vniuersall Church but one particular among the rest which together made vp the whole Church III. Their Bible telleth vs that the Church at Ierusalem was planted by Christ and by his twelue Apostles with whom were the 70. Disciples such Teachers as no other Church euer had at once The Church of Antioch Corinth Ephesus and other moe were planted by the Apostles as we learne from their owne Bible But who first taught at Rome it shewes vs not not Peter I am sure IIII. Their Bible doth at least equall other Churches with it if not preferre them before it 1. In giuing the name of Church to other and not to it for there is mention of Saints at Rome but not of the Church at Rome The title they had not giuen to them 2. It plainely telleth vs that other Churches were first planted by the Apostles but mentioneth not the planting of it by any of them 3. In highly praising of other Churches as the Corinthians for being enriched with all vtterance and all knowledge for comming behind in no gift 1. Cor. 1. 5 7. and for being partakers of the sufferings of Christ 2. Cor. 1. 7. So the Ephesians which Church he calleth the Church of the liuing God the Pillar and ground of truth 1. Tim. 3. 15. and the beleeuers there to be fellow-Citizens with the Saints and of the houshold of God built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe Corner-stone in whom they wer builded together for an habitation of God through the Spirit Eph. 2. 19 20 22. If our Romanists had any such testimony how would they boast Great commendations are giuen to
the Church at Colosse Col. 1. 4 6. for their stedfast faith loue and fruit of the Gospell and for their order which the Apostle ioyed to behold cha 2. 5. What shal I speak of the praises of the 1. Thes 1. 3 6. 2. 13 14. 3. 6. 4. 10. 2. Thes 1. 3 4. 2. 13. Thessalonians for their worke of Faith growing exceedingly their labour of loue their patience of hope their abounding in charitie being followers of the Apostles and the Churches of God in Iury receiuing the Word of God as the Word of God in much tribulation with ioy of the holy Ghost To which prayses the beleeuers at Rome did not then attaine though they had their prayses and those great too Rom. 15. 14. but not comparable with those Churches Lastly in shewing how the Apostles honoured some other Churches by their writings As Corinth by two Epistles so Ephesus by one from Saint Paul by another from Saint Iohn Reuel 2. 1. who wrote to that Church in the first place the heauenly booke of the Reuelation in like sort were two written to the Thessalonians and but one to Rome 5. It is cleare by their own Bible that Peter whō they claime falsely for their first Pope wrote two Epistles which are called Catholike but neither of them was written to Rome as the Catholike Church neither maketh he any mention of it And S. Paul writeth to the Saints at Rome as to a particular company and not as any Head-Church before and aboue other The Thessalonians are commended for being followers of the Churches of God in Iudea but not for following those at Rome to whom when Saint Paul wrote hee saith Rom. 1. 6. that they were called among others that in other Nations were called but it is not said aboue other Nations 6. Their Bible telleth vs that S. Paul wrote his Epistle to them that were in Rome called Saints and beloued of God so that they were within that City or there-about but the Catholike Church was then dispersed for the Gospell at that time had gone into all the World and was preached to euery creature vnder Heauen Col. 1. 6 23. In their Bible is mention Acts 2. made of thirtie Kingdomes and Countries ten Ilands and almost three score famous Cities out of Iury in and amongst the Gentiles where the Gospell had been preached among whom Rome was but one and had obteined at the most praises common with other Churches Their titles were Saints Rom. 1. 7. beloued of God also brethren Rom. 10. 1. and 12. 1. and 15. 14 30. Their faith the same that was among all Nations Rom. 1. 5. called the common Faith vers 12. and therefore spoken of throughout the whole World vers 8. Their obedience was published to euery place Rom. 16. 19. Not for that their Faith and obedience did surpasse others for the words are deliuered barely your faith your obedience not with prayses as the Faith and obedience of the Colossians and Thessalonians accompanied with loue and aboundant charity with patience and ioy of the holy Ghost in great afflictions and so forth but for that Rome was the sease of the Empire and the publishing of their faith and obedience might bee a meanes to draw on others which dwelt in other places Contraried by Antiquitie We may reade that the chiefe of the Church of Rome was but at first a Bishop and his Church but a Drocesan Church Then hee became an Archbishop and so his Church but a Prouinciall Church After he got to be a Patriarch and so his Church but Patriarchall as some other were then equall with him as that of Antioch Alexandria Ierusalem and Constantinople All this time he was no Vniuersall Bishop till bloody Phocas gaue him that title and so his Church not Vniuersall till she also became the great whore and so might well be common the kings of the earth committing fornication with her as was foretold Reuel 17. It is said that Athanasius as Liberius confesseth was separated Epist ad Vrsac Valent. in Baron Annal. to 3. Ann. 357. n◠44. from the communion of the Church of Rome But may we iudge so holy a man and so valiant a Champion for the truth to be therefore separated from the Catholicke Church Polycrates and the Easterne Churches did not condiscend to the Church of Rome in the keeping of Easter did they therefore dissent from the Catholicke Church who was he in those dayes that had so much as a dreame thereof S. Ierome in Catal. Fortunat. reproueth the custome of the Church of Rome and Epist ad Euagr. he preferreth the custome of the Catholicke Church he held not Rome then the Catholicke Church but distinguisheth them asunder one from another The title of Catholicke was long before it came to be added to the Church and when it was vsed many Churches were so called The Romane Church then was not the Catholicke Church Gainesayd by some of their owne Aeneas Syluius who was Pope writeth That before the Epist 30 1. Councell of Nice small respect was had to the Church of Rome Now it cannot be imagined that all the time before the learned Fathers and holy Martyrs should be said to haue had small respect to the Catholicke Church the mother of euery particular Church because they had small respect to the Church of Rome If Aeneas Syluius saith true then was not Rome held the Catholike Church of those who so smally respected her Pighius lib. 6. ca. 3. de Eccl. Hierarch saith Who did euer yet by the Church of Rome vnderstand the Vniuersall Church He then at that time had not learned this point to hold the Church of Rome for the Catholicke Church Francisc Picus Theorem 13. saith The Church of Rome is a particular Church The obiected Scriptures answered Psal 2. 8. Aske of me and I will giue thee the heathen for thine inheritance c. Luk. 1 33 He shall reigne ouer the house of Iacob for euer and of his kingdome there shall be no end Answ Who is read in Scripture but knoweth these to be spoken of Christs Kingdome and not of the Popes iurisdiction Where is here Pope or Rome expressed But the Gagger proueth hereby the Church of Christ Catholicke which we acknowledge But saith he None of these promises haue beene so much verified as they haue beene in the Church of Rome and therefore is she onely the Catholicke Church In that he saith Not so much verified as of Rome he grants it to haue beene verified of other Churches though not so much he cannot therefore from a higher degree conclude that she is onely the Church whereof the promises are made The words are spoken of Christs Kingdom in plain termes expressed And is his Kingdome now become the Romish Iurisdiction onely His Kingdome after he assumed our nature began before the Church of Rome had a being And can any thinke that Dauid in the Psalme or the Angell speaking the words
to his Mother in Luke did dreame of a Pope-holy Father and his Churches iurisdiction Christs Kingdome was not nor is not of this world Ioh. 18. 36. but the Popes is therefore he vndertakes to be chiefe Iudge to diuide inheritances and to dispose of kingdomes which Christ refused to intermeddle in Luk. 12. 14. Moreouer his Kingdome should extend to the vttermost parts of the earth but so did neuer Romes Iurisdiction Many Christian Churches neuer subiected themselues to her many farre remote know her not nor her Pope whether a man or a woman Pope Ioane Lastly The Romish Church cannot be Christs Kingdome for that the Pope is Antichrist whose character set forth in the Scripture he seemeth so liuely to expresse that his best abetters cannot free him of that title For my part I haue laid the dogge so neere his doore that I hope hee and his Parasites See also the Answer of B. Downame vnto Leon. Lessius de Antichristo cannot beat him away See more in my poore labours vpon the Reuelation Coloss 1. 5 6. Yee heard before in the word of the truth of the Gospell which is come vnto you as it is in all the world and bringeth forth fruit c. But saith the Gagger No faith or Gospell hath or is so dilated in all the world nor hath fructified as the faith of the Romane Church hath done Answ 1. Where is in the Text Rome or the Romish Church Secondly by saying no faith or Gospell hath or is so dilated speaking in the time past and present hee playeth the deceitfull Merchant by making two different things one 1. For by the time past and most ancient must bee meant the faith and Gospell in the Church planted in other places as well as at Rome in the Apostles dayes of which this place of the Colossians speaketh and by the time present is vnderstood the faith and profession of the now Romish Church greatly differing from that which the Apostle commended then as before is manifested out of the Epistle to the Romanes Thirdly in that he saith no faith meaning this present faith for which hee onely striueth hath not been nor is so dilated in all the world fructified and growne is not true For first the true faith beginning at Ierusalem went farther being preached to euery creature vnder Heauen Col. 1. 6 23. Secondly this our present faith the very same with that Ancient faith as I See my Booke Looke beyond Luther haue proued is dilated fructified and growne more then theirs It is in both the East and West Indies it is in more Kingdomes in Europe then the Pope hath full iurisdiction in as in England Scotland with all the adiacent Ilands belonging to both Kingdomes which bee many in Ireland in Denmarke Norway Sweden Poland Lapland and in other Countreys vnder those Kings in Pomeraine in the Low Countreys in Dukedomes Princedomes and in other places in Germany Besides that it is in France and some other places of the Popes Iurisdiction So that for spaciousnesse wee be little behinde Rome Hereto are to bee added the Russian Greeke and Abyssine Churches as large as the European In those the Papacie is either vtterly vnknowne or abhorred as vehemently as by vs. Thirdly the faith and vnbeliefe of the Mahumetane Religion is beyond the Romish present faith Therefore as the Text helpeth him not so his boasting is vaine and false Rom. 1. 8. I thanke my God through Iesus Christ for you all that your faith is spoken of throughout the whole world The Gagger hauing cited this place saith that Saint Paul in expresse termes calleth the faith of the whole world or Catholike faith The faith of the Romanes that is to say of the Romane Church Therefore it is onely the Catholike Church Answ 1. Note here that hee concludeth the Catholikenesse from the faith of the Church where therefore that is which then was commended must needs bee the Catholike Church holding the Catholike faith as we doe Secondly but what is this to the Romish Church now For their present faith is not that which Paul commended then This should they proue Is this good reasoning Such a mans word was of singular credit formerly with euery man Ergo it is so still when hee is growne Bankerupt Ierusalem was the ioy of the whole earth ergo it is so still Let this Gagger proue their faith now the same with that then else this place will doe them no good but rather vpbraideth their Apostasie 3. In this application of the words hee erreth grosly or rather if it be not his error through ignorance then it is wicked deceite and so worse in calling it the faith of the Church of Rome as if originally it had flowed from thence and gone out thence into the world when Saint Paul mentioneth not any going forth of this Faith from thence but that it was spoken of which is to be vnderstood of their receiuing of it as it was receiued of other Nations as is euident in Rom. 1. 5 6. where Paul speakes of the Faith among all nations among whom saith he they were called So as those at Rome were partakers with others of the common faith preached in the world and not otherwise beholden to Rome for their faith as this Gagger would insinuate to his credulous Schollers This text therefore makes Rome no more the Catholicke Church then Corinth Philippi Tessalonica c. which had receiued the same faith though their receiuing of it was not perhaps so much spoken of for the reasons afore alleadged XVII Proposition That the Church of Rome hath euer beene in perfect vnity within it selfe Confuted by their owne Bible FOr euen in the Apostles dayes when Saint Paul wrote his Epistles there were in the Romane Church some which then made dissentions and scandals contrary to the doctrine which they had learned which serued not Christ our Lord but their owne bellies Rom. 16 17 18. as yet they now doe at Rome There were vncharitable contentions and iudging of one another about things in themselues indifferent about eating and not eating as also about superstitious obseruing of dayes Rom. 14. in and about which two things a great deale of their Religion consists to this day And if shee hath beene in such vnity alwaies within her selfe how is it happened that she is become the great Whore Reu. 17. and that her Head the Pope is become that Man of Sinne 2. Thes 2. and that Antichrist the beast like a Lambe which speaketh as the Dragon Reu. 13 Contraried by Antiquity I. There is no vnity betweene the Popes and Peter whom they make their Predecessor See for this Catal. Test verit pa. 27. 62 c. Saint Peters life and the Popes compared Saint Peters Doctrine in his Epistles and the Popes Decrees together II. Not betweene Pope and Pope Not in iudgement for Martin the fift held with the Councell of Constance and Eugenius the fourth with Ferrara and Florence against the
adding thereto three Epistles 11. He was the onely Apostle that was rapt in Spirit on the Lords day to receiue the Reuelation of Iesus Christ by an Angell foretelling the Churches estate to the worlds end 12. Lastly hee was of all the rest that liued the longest and alone after them all In these was hee farre beyond Peter He neuer denied his Master as Peter did Hee was neuer called Satan as Peter was Yet for all these excellencies in Iohn the Papists will not haue any Chiefty in him And surely if these eminencies wil not afford him the Headship among them it cannot be found in Peter who attained not to such excellencies Contraried by Antiquitie Cyprian de vnitat Eccles Verily the rest of the Apostles were the same that Peter was endued with equall fellowship both of honour and authoritie Ierome aduers Iouin lib. 1. All the Apostles receiued the Keyes of the Kingdome of Heauen and the strength of the Church was established equally vpon them all Origen on Math. 16. tract 1. saith of the Keyes that they were not giuen to Peter alone but to all alike and that which Christ said was spoken in common to them all Ambrose de incarnat cap. 4. saith that Peter receiued the Primacie of confession not of honour the primacie of Faith not of Degree Rabanus Maurus de institut Clericorum lib. 1. cap. 4. saith That the rest of the Apostles were fellowlike with Peter in Honour and Authoritie Gainesaid by some of their owne side Aquinas id opuse 20. calleth all the Apostles the Vicars of Christ Cusanus lib. 1. de concord Cathol cap. 13. Wee know that S. Peter hath not receiued more authoritie of Christ then the rest of the Apostles In the Masse they singing to Christ pray that he would keepe his flocke by the holy Apostles who are there called Vicars of his worke Gratian dist 21. in Nouo 24. 4. c. loquitur Nothing was said to Peter that was not said to the rest of the other Apostles who according to S. Ierome are all the Fundamentall stones of the Church Reuel 21. Leo first Bishop of Rome in Aniuers die assump suae ad Pontificatum Ser. 3. saith I giue thee the Keyes was a power transferred to all the Apostles Scriptures obiected answered Mat. 10. 20. Now the names of the twelue Apostles are these the first Simon who is called Peter c. Because he is first named therefore they will conclude a Headship ouer the rest Answ Here is no expresse word of Headship but in numbering the Twelue the first beginneth with Peter So he is onely first here in reckoning in order of numbring but not of commanding superioritie Saint Marke chap. 3. 16. Luke 6. 14. leaue out the word first in naming of the Apostles And Saint Paul in naming the Apostles with Peter giueth him not the first place Gal. 2. 9. He is first reckoned for that hee was first called by Christ Mat. 4. 18. Andrew knew Christ before him and Ioh. 1. 41 42. brought him to Christ but when Christ called them to follow him and to be his Disciples Peter is first in that place of Matthew For when Andrew brought him to Christ neither of them were as yet called by him to follow him for that was not till Iohn the Baptist was imprisoned Andrew was Iohns Disciple and his knowing of Christ was this by Iohns teaching Ioh. 1. 35 36 40. and he brought Peter to Christ vers 41 42. but Andrew abode with Christ but that day verse 39. neither did hee as yet leaue his Master Iohn but when Iohn was imprisoned both Andrew and Peter returned to their calling Mar. 1. 14 16. In which vocation Christ found them and then called them and the first of them was Simon Math. 4. 18. And hereupon being first named when he was called and the first called of all the Cyprian Ep 71. ad Quint. Greg. in Ezech. hom 18. are of this iudgement that Peter was first called Apostles by Mathews relation chap. 4. he is in the reckoning of the 12. first named by him in chap. 10. 21. and so by the other Euangelists For it is the Rhemists errour to say that Andrew was first called and a common mistake to yeeld them so much whereby they seeme to take more hold from this place and from the rest where Peter is first named then there is iust cause although the argument is of it selfe very weake as by the former Reasons is euident and as before hath beene proued For Reuben was first in the numbring but Iudah for all that was chiefe in gouernment Math. 16. 19. I will giue vnto thee the Keyes c. The Gagger will haue Peter chiefe for that he supposeth the Keyes were giuen to him onely Answ 1. The question which Christ propounded was to all the Apostles verse 13. 15. though Peter readiest euer to speake made the answer yet not onely for himselfe but for all the rest as appeareth in verse 20 where our Sauiour commandeth them all not Peter alone not to tell that he was Christ which sheweth that they all knowing it would haue professed as much if Peter had not preuented them Therefore his answer beeing for all Christs power giuen thereupon was generall to all Secondly the Keyes giuen are no such things as belong onely to Peter but are common to all See before an answer to this place Thirdly the words following in this Text Whatsoeuer thou shalt binde vpon earth c. containing the action or office of the Keyes belong to all Math. 18. 18. which power here was giuen not onely to Peter but also to the other Apostles by the Rhemists owne confession Fourthly Iesus Christ when hee breathed on them the Holy Ghost Ioh. 21. 22 23. which with one bredth he gaue to all saying As my Father sent me so I send you and gaue them all power of forgiuing and retaining of sinnes which is the power of the Keyes here spoken of Christ sent all his Apostles as his Father sent him Therefore Peter cannot haue more authoritie then the rest vnlesse they can proue that Peter was sent by Christ otherwise then Christ himselfe was sent by his Father Fiftly the words are a promise of giuing the Keyes and power to bind and loose to remit and retain sinnes afterwards and not the giuing of them now but this promise wee see was not performed to Peter alone but to all the Apostles Ioh. 20. 23. not then naming Peter and therefore this promise was made vnto all and so intended to be performed as the fulfilling sheweth Lastly the Fathers are of the same opinion with vs touching the meaning of this Text See before Origen Ambrose and the same on Psal 39. Austin in Iohan. tract 118. Theophylact on Mathew 16. Beda on this Text. 1. Cor. 3. 4 22. One saith I am of Paul I am of Apollos I am of Cephas I of Christ The Gagger here from the order would proue Peter chiefe next Christ
This power was not giuen alone to Peter but as Peter answered one for all so in Peter he gaue his power to all Pope Leo 1. ser 3. in Aniuers die assump suae ad pontificatum This power of the Keyes passed ouer to all the Apostles Gratian Decrees D. 21. in nouo 24. q. 2. loquitur Saint Peter receiued no more power then the rest of the Apostles Gerson de potest Ecclesiae consid 11. The Keyes were not giuen to one but to vnitie Councell of Basil The Keyes were giuen to the Church and not to Peter Hincmar Archbishop of Rhemes wrote a Booke hereof vnder Charles against another Hincmar Episcopum Laudunensem yea Canonists and those of the chiefest in cap. 1. de renunciat lib. 6. say that the power of binding and loosing in which is found all iurisdiction of the Church proceedeth immediately from Christ and not mediately from Saint Peter Touching Peters Office of feeding Cusanus Concord lib. 2. c. 13. vpon the place of Iohn 21. 15 16 17. as also of Christs charge to goe into all the world and preach saith There is found nothing said to Peter that importeth any power Marsilius Defens Pacis part 2. cap. 28. saith That Christ spake to al the Apostles in Peters person which manner of speaking Christ testifieth himselfe to haue vsed in that hee saith What I say to one I say to all Gregorie lib. 4. Epist 32. denyeth Peter to bee called vniuersall Bishop And it is well knowne how he opposed that title as very Antichristian lib. 4. Epist 34. But if hee had knowne that to Peter the whole Church had beene principally committed that hee had beene the Prince of the Apostles and Pastor of Pastors he would haue allowed of that title as iust and lawfull and not haue condemned it as Antichristian Scriptures obiected answered Mat. 16. 18. Thou art Peter and vpon this Rocke I will build my Church and the gates of Hell c. Answ Here is no expresse word of Headship neither doth this Text by consequence proue it For although Christ speakes to Peter yet he speakes not of Peters person I. The words are a promise touching the Churches safety and nothing of Peters Supremacie II. It speakes of a Rocke on which the Church is builded Now the words are a Metaphor as Bellarmine granteth But a Lib. 1. de PP Rom. cap. 11. Metaphor is to be interpreted according to the nature of the thing of which it is spoken as here of a Rocke as of a foundation which is to vphold that which is built vpon it and not to rule ouer that which is builded thereupon So that from the name of Rocke cannot be concluded Headship and Rule for it is not proper to a foundation in that respect to rule but to support and beare vp III. If Christ here either gaue or promised to giue to Peter the Headship and that before all the rest of his Disciples Why did then afterward Iames and Iohn Mar. 10. 35. and their Mother Math. 20. 2. seeke for the chiefest places aboue the rest Yea and why did the Apostles afterwards striue which of them should be the greatest Luk. 22. 24 And why had not Christ plainely decided this for Peter then and told them of this his speech and meaning in this place towards Peter If Christ had heere intended it surely there he had not forbidden Soueraignty but vpon so sit occasion offered had stablished Headship vpon Peter It is cleare therefore that Christ here meant no such thing IV. If by Rocke be concluded Headship not to vrge the Metaphor against it yet Peter is neuer the nearer his Headship for he is not the Rocke 1. The name Peter giueth it him not For first there Christ names him for more vehement affirming of that which hee The like speech Gen. 41. 44. would vtter for the Churches comfort As if he had said As verily as thou art Peter and so to be called Ioh. 1. 42. Mar. 3. 16. so certainly will I build my Church firmely vpon the Rocke which thou hast made confession of that Hell gates shall not preuaile against it So that Christ cals him not Peter because he should be the Rocke but that vpon the remembrance of his name he might thinke vpon the Churches safe stabilitie as vpon a Rocke against all the powers of darknesse 2. Petros is the interpretation of Cephas Ioh. 1. 42. and therfore he being by Christ who spake Syriak called Cephas as he is sometime so named by S. Paul 1. Cor. 1. 15. most commonly he was called Peter not alluding to Peter in this place of Matthew but for that Cephas was Syriak and Petros Greeke and so was he named Peter because of the generalitie of the Greeke tongue rather then Cephas 3. Petros signifieth in Greeke generally a stone and not a Rocke of foundation And therefore though hee be called Peter yet is he not therefore the Rocke but a Stone in the Lords building a precious stone For the twelue Apostles are twelue foundations Reu. 21. 14. and euery foundation is a precious stone verse 19. 20. And if Peter bee reckoned the first in order he is there a lasper A stone he is and so are all the other Apostles fundamentall stones and likewise are the elect stones too 1. Pet. 2. 5. though not such stones But the chiefe corner stone is Christ 1. Pet. 2. 6. and here in Mathew is hee the Rocke and not Peter Petros is a stone Now the Church is here built on a Rocke not on a stone except on the Corner-stoue and on the twelue precious Stones but not on one stone but vpon one Rocke 4. If Christ by calling him Petros had meant him to be Petra then had Petros bin an appellatiue the same with Rock and not a proper name as here it is vsed For no Demonstratiue goeth before it But if Christ had said Thou art that Petros and vpon that Rock will I build my Church and so made the word appellatiue this Text had been somewhat to the purpose but here is no such Demonstratiue Petros being a proper name 5. He cannot be the Rocke because that Christ cals him Peter for he was Peter before Mar. 3. 16. and is now Peter when Christ called him so for he saith Thou art Peter He was not now at this time the Rocke as Bellarmine doth confesse Lib. 1. cap. 10. 〈◊〉 Rom. PP Therefore it is not his name that makes him the Rocke because here hee is Peter but yet not the Rocke by Bellarmines grant II. These words vpon this Rocke will not make Peter the Rocke 1. The Scripture no where makes man the Rocke of Gods Church Dauid called God his Rocke 2. Sam. 22. 2 32. Psal 18. 2. Saint Paul saith Christ is the Rocke 1. Cor. 10. 4. 2. The word Peter and Rocke in the Originall yea and in their Translation are distinguished in gender and termination yea and in signification as before is noted and the one
a Noune appellatiue and the other a proper name 3. The present alteration of the speech from Peters person to some other thing will not admit him to be the Rocke For it is not said as it in plainenesse of speech should be if indeed the Rocke had been Peter Thou art Peter and vpon thee will I build my Church but Thou art Peter and vpon this Rocke c. Where the Pronoune this hath Relation to some other thing then to Peter euen to his confession that Iesus was Christ the Sonne of the liuing God vpon which Rocke Christ would build his Church For no where the Scriptures thus vary in a Relatiue if the intendment of the speech be to one and the same person neither doe any thus vse to speake nor may wee thinke that Iesus Christ would haue thus doubtfully spoken if he had purposed to haue had Peter held to be the Rocke III. The words following I will build my Church remoueth Peter from being the Rocke First Church here is to be vnderstood the whole Church militant and Triumphant How can Peter be the Rocke on which it is built Could he be the Rocke of the Church Triumphant when he was here militant Or can he be the Rocke now of the Militant and he a Saint in Heauen Triumphant Or how the Rocke of both then and now as hee that is the Rocke must be For on the Rocke is the Church built not a part of it but the whole and not for a time but euen for euer For will all or any part of the Church once built vpon the Rocke bee remoued off from the Rocke Or will the Rocke cease to bee the bearer vp of the Church Then either is Peter now the Rocke or he neuer was the Rocke at all But how can he now be whose bodie is turned to dust Can his Soule be the Rocke As for a Rocke by succession it is but a fantasie Christ speakes of an euerlasting sustaining Rocke and but of one Rocke and not of one Rocke after another dying and decaying Secondly the Church and this Rocke are two things for Christ saith he will build his Church vpon this Rocke Now Peter was one in and of the Church here a principall member militant and now a Saint triumphant He must therefore bee one built with the Church vpon the Rocke he cannot therefore himselfe be the Rocke for so himselfe should be built vpon himselfe Thirdly Christ speakes of his Church and saith my Church Had he no Church but that which was built vpon Peter Had not he at this very time when he spake these words a Church Was Zachary and Elizabeth Iohn Baptist Ioseph and Mary Simeon and Annah the other Apostles the 70. Disciples and many others following him not of his Church If they were were they built on Peter Did they know Peter to be the Rock Or were they of the Church not built as yet vpon the Rock For as yet Peter was not the Rocke by Bellarmines confession Fourthly Christ here made himselfe a Builder I will build saith he my Church He built while he did liue by his Word and Spirit But did his Word and Spirit gather any to Peter Did his Word and Spirit build his followers vpon Peter Christ built his Church by his Apostles for they are said to build and Paul speaketh of himselfe as of a wise Master-builder 1. Cor. 3. 10. But vpon what did they build Euen vpon Christ alone 1. Cor. 3. 11. Ephes 2. 20. in whom all the building is knit together verse 21. They built not vpon Peter nor he on himselfe but vpon Christ 1. Pet. 2. 4 5 6. Did any of the Apostles preach Peter Paul saith he preached not men but God Gal. 1. 10. Or did Peter preach himselfe to be the Rocke If he was the Rocke why did they not preach him If they did not who can beleeue it Fiftly if Peter now was made the Rock and Head as Aquinas Turrecremata and many other Papists auerre though Bellarmine saith it was but here promised how came this Rocke by and by after in Mathew to be called Satan Mat. 16. 23 Is it like that Christ would call the Rock on which he will so firmely build his Church Satan Lastly if it were granted that Christ built his Church on Peter yet is it not spoken exclusiuely as on him alone secluding the rest of the Apostles for elsewhere he conioynes them with him Ioh. 23. 23. Ephes 20. 20. Reu. 21. 14. Mat. 28. 19. IV. These words and the gates of Hell shall not preuaile against it will ouerthrow Peters being the Rocke For this Rock beareth vp so powerfully the Church that Hell gates shall not preuaile against it Whence followeth that this Rocke must needs be stronger then Satans power and policies But what power can that be but the power of Christ and of God For who but God can resist Hell gates Therefore from all the words of this Text it is cleare that Peter cannot by it bee the Head of the Church nor the Rocke on which it is built and yet this place is one of the chiefest for his Headship The words in the next verse 19. I will giue thee the Keyes are answered before Ioh. 21. 15 17. Iesus said to Simon Peter Simon sonne of Ionas louest thou me more then these Feed my Lambes Answ 1. Here are no expresse words of Headship neither can any such thing be concluded out of this place by any well framed argument and yet this is the very principall place which they alledge to vphold it Secondly Christ here calleth him not Peter for that name is vttered by the Euangelist but onely Simon the sonne of Ionas as thereby preuenting the conceit of Headship which our Aduersaries dreame of from the name of Peter Which our Sauiour here mentioneth not nor the name Cephas because of his fearfull deniall of him so lately as now therefore vnworthy of that name Thirdly he is here questioned concerning his loue which he so much boasted of before Christs taking and soone after seemed to haue lost by forswearing Christ And three times hee is asked to remember him of his three times deniall of Christ it being now also the third time of Christs appearing to them verse 14. Also the question is with a comparison Louest thou me more then these What if hee meant it of the 153. great Fishes with the Ship Nets and other things therein for he leaped into the Sea hearing of Christ and cast off all respect to the ship and Fishes verse 7. till Christ willed them to bring of the fishes ver 10. 11. And therefore might Christ demand thereupon this question neither is any thing in the Text against this For Christ was by the fishes and the question was after dinner But conceiue it of the rest of the Apostles as it is commonly vnderstood for Peter had preferred his owne loue before all of them before Mat. 26. 33. Luk. 22. 23. Which here Christ by
Councels and learned men are against this absurd and vnreasonable custome of hauing Seruice in an vnknowne tongue God gaue diuersitie of tongues to his Apostles and they spake in them all Act. 2. and the hearers heard them speake to them therein What letteth but that in praying reading singing and administring of the Sacraments we should vse euery tongue according to euery Nation seeing euery Language was giuen by the Holy Ghost to publish the Gospell therein Scriptures obiected answered Luke 1. 8. Zachary burnt incense within and the whole multitude was praying without at the time of the incense Answ 1. Here is not a word of the Priests speaking in any language at all to the People neither was he heere to say any seruice but to burne incense Secondly if he had said Seruice the People could not heare him For he was in the Temple they a great way off in the out-Court Leu. 16. 17. What is this to Latine Seruice Or saying it in any language except they hence will conclude that because the Priest said nothing and the People could not heare him that now the Priest may speake in what language either he will or can speake when none is neere him but all farre inough from hearing what hee saith And then who shall helpe the poore man to say his Masse Is this their authoritie for their Latine Seruice Shame light on such as so abuse Scripture to keepe poore people in ignorance Nehem. 8. 8. Here would they proue that the Scriptures were read in an vnknowne Tongue to the People that is in the Hebrew Tongue which the People now after seuenty yeeres captiuitie vnderstood not Answ 1. It is vntrue that the people assembled were ignorant of the Hebrew tongue For most of the Congregation were such as were before carried captiue and were now returned from thence Esd 2. 1 42 65. and 3. 12. who had not lost their language Nehem. 13. 24. As for that where it is said they made the People vnderstand the reading it is not meant of the language and words but of the sense and meaning thereof Secondly grant that now they had forgotten the language and had now the Scriptures in no other tongue will it follow that what they had of necessitie the Church now needs must bee inforced to when there is no cause Thirdly this Language was the holy Tongue in which the Scriptures were written and once their owne Mother tongue must therefore a strange tongue and wherein the Pen-men of Scripture neuer wrote be thrust vpon all Nations as the only tongue to say Seruice in Fourthly as yet the Holy Ghost had not sanctified all languages as hee did in comming downe vpon the Apostles after Christs Ascension Act. 2. but now hee hath And therefore in euery tongue hee is to bee preached prayed vnto and praifed See before how to answere this place in the end of the fift Proposition XXII Proposition That Images are to be in Churches and that not onely for instruction but also to be adored Confuted by their owne Bible 1. IT doth forbid them Deut. 4. 23. where is forbidden the making of a grauen similitude which Moses saith is a forgetting of the Couenant And in verse 15. hee saith You saw no similitude in that day And a reason is giuen Lest perhaps deceiued you might make you a grauen similitude or Image Here the drawing of any similitude of God is vtterly condemned So in Rom. 1. 23. Exod. 20. 4. Thou shalt not make to thee a grauen thing nor any similitude c. thou shalt not adore them nor serue them Here is not onely a grauen thing but any similitude forbidden without any restriction or exception at all and also the adoration of them And a reason is in Esay 42. 8. I will not giue my glory to another nor my praise to grauen things neither can God be likened to any thing or an Image be made of him Esay 14. 18. 46. 5. Act. 17. 29. Wisd 14. 17. This commandement condemneth in matter of Religion the making of our owne heads a grauen thing and any likenesse not onely of things which be not which they say are Idols representations of things which are not false Similitudes but a grauen thing and similitude of any thing which is in heauen which is in earth and of things which are in the waters to adore and serue them Leu. 26. 1. Secondly their Bible layeth folly to their charge and affirmeth that such are vaine in their cogitations and their fablish heart darkened who make God in similitude of a man Rom. 1. 21 22 23. This hath God fearefully punished and that with a spirituall plague Rom. 1. 26. Hee is pronounced accursed that makes a grauen and molten thing an abomination to our Lord the worke of the hands of Artificers and puts it in secret how much more openly to worship it and all the people are to say Amen Let them be confounded saith the Psalmist that adore sculptils Psal 96. 7. The Iewes to this day hate Images which shewes that they were taught by the Law to hate them Thirdly by their Bible we learne that this was an Heathenish practice The Heathen inuented this making of Images of the dead Wisd 14. 15. They decked them lighted Candles before them offered to them Baruch 6. and worshipped them Wisd 14. 17 18. and their Priests were shauen and beguiled the people Baruch 6. as the shauen Priests of Rome doe Fourthly their owne Bible telleth that no good commeth thereof but euill Hab. 2. 18 19. What profiteth the thing engrauen that the forger thereof hath grauen it a molten and a false Image What canit teach Hee telleth vs that an Image cannot teach The Doctrine of their vanity is wood saith Ieremie chap. 10. 8. and euery Craftsman confounded in his sculptill because it is false which hee hath melted and there is no spirit in them They are vaine things and a worke worthy to be laughed at verse 14. 15. It is changing the verity of God into lying Rom. 1. 25. For the shadow of a Picture is a labour without fruit the louers of euill are worthy to haue their hopes in such things both they that make them and that loue and that worship them saith the Author of the Booke of Wisedome ca. 15. 4 6. Fiftly by their Bible wee learne that men worshipping the worke of their owne hands they doe worship idols Diuels 1. Therein we finde Heathen idols Diuels 1. Cor. 10. 20. representations of false gods 2. We finde the Israelites worshipping the worke of their owne hands the golden Calues falsly representing the True God and these calues were idols Act. 7. 41. and diuels 2. Chro. 11. 15. Whereby wee see the representing of the True God falsly is a diuellish idol as well as the representing of a false god 3. We finde idols and so the worship of Diuels among the Papists Reu. 9. 20 21. where the workes of mens hands of gold siluer brasse stone and
his Resurrection Ioh. 20. 21. as some euen of Papists affirme Thirdly if because they onely were present at the institution they therefore should onely receiue in both kinds then what warrant haue they to admit any but Priests to the Lords Supper What warrant to admit women to it so much as to receiue the bread Yea why are any Lay-men admitted to the bread or to the Sacrament at all for no Lay persons did receiue with the Apostles no not Christs Mother Fourthly touching the 1. Cor. 10. 16. there is vnder the word we meant the Apostles and other Ministers of the Word and Sacraments that they blessed and brake that is consecrated and administred the Lords Supper vnto other to wit the Laitie For in verse 21. he plainly sheweth how the Corinthians did drinke of the Chalice and did partake of the Table of the Lord though they could not receiue worthily so doing if they went vnto the Idol Temples Thus are they confuted by their owne Bible Contraried by Antiquitie Ignatius in Epist 6. ad Philadelp giueth vs to vnderstand that in his time the Cup was diuided to the whole Church Iustin Martyr Apol. 2. telleth vs that it was the manner of the whole Congregation to receiue both the Bread and Wine The first Councell of Nice speaking of the holy Table mentioneth both the Bread and Cup. Theophyl on 1. Cor. 11. saith that the Cup was in like manner deliuered vnto all See more for this Athanasius 2. Apolog. Chrysostome Hom. 27. in 1. Cor. and Ambrose in 1. Cor. 11. Cyprian in 2. Epist ad Cornelium in Epist 63. 54. Cyril Catech. mystag 5. Augustine in Ioh. tract 27. Tertul. deresurrect Clem. Alexand. 2. pedagog cap. 2. See Doctor White his last Booke pag. 482. citing Iust Martyr Chrysost Haymo Answ to Fisher Gainesaid by themselues Gelasius the Pope decret part 3. dist 2. ca. comperimus calleth it a fond superstition to abstaine from the Cup and satih that such a diuision cannot bee done without great sacriledge Alex. Hales 4. q. Art 2. saith that whole Christ is not contained vnder each kinde by way of Sacrament but onely his flesh vnder forme of Bread and his bloud vnder the forme of Wine and that there is more power of grace in Communion in both kinds then in one q. 11. in 2. Art 4 5 3. Lorichius lib. 5. Hospinian calleth them false Catholikes which hinder reformation of this point The Church of Rome for aboue a thousand yeeres after Christ vsed both the kinds in administring this Sacrament See this at large proued by Master Perkins in his demonstratiue of the Probleme out of Papists themselues To which adde the opinion in this point of receiuing in both kinds Lyra in 1. Cor. 11. Durand in national lib. 4. also Greg. de Valentia de legit vsu Enchar cap. 10. who confesseth that the custome began not much before the Councell of Constance Caietan 3. part Thom. q. 80. Art 12. q. 3. Ouand 4. p. 221. See Doctor White pag. 497. Fisher the Iesuite acknowledgeth the Lay people in the Primitiue Church to haue frequently receiued in both kinds Scriptures obiected answered Ioh. 6. 51. If any man eate of this bread he shall liue for euer and the bread which I will giue him is my flesh Answ 1. This is not spoken of the Sacrament For first Christ So hold many Papists Doctor White pag 495 had not as yet instituted it Secondly he speaketh of spirituall bread then present I am the liuing Bread in the former part of the verse to which the relation is in these words here This bread to wit himselfe the liuing Bread I am the bread of life saith he verse 48. The Sacramentall bread was not as yet when thus he spake Thirdly the bread here was that which when he spake came downe from heauen verse 50. 58. But the bread which Christ administred at his last Supper neuer came from heauen Fourthly this bread whoso eateth maketh him that eateth it to liue for euer but so doth not the Sacramental bread which may be eaten by the wicked Fiftly he himselfe expoundeth what he meaneth by this Bread euen his owne flesh which he giueth for the life of the world and which he did giue vpon the Crosse But the Sacramentall bread is not his owne flesh As for that errour of transubstantiation the vanitie of it shall be confuted in the next question Sixtly if this bee spoken of the Sacrament then all that receiue it not haue no life in them verse 53. as Infants and other before they come to ripe age which they will not affirme And yet will it vndeniably follow if this be properly meant of the Sacrament II. If it were granted that Christ spake here of the Sacrament which hee would institute yet this place helpeth not our Aduersaries but rather maketh hue and cry after their the euery for presuming to rob the people of the Cup. For first in vers 53. Christ plainely saith Vnlesse yee eate the flesh of the Sonne of man and drinke his bloud you shall not haue life in you And in verse 54. he saith He that eateth my flesh and drinketh my bloud hath euerlasting life So he bindeth life to both and secludeth life from such as receiue not both Secondly therefore both being so necessarie it followeth that when he onely mentioneth the eating of bread there is a figure one part for both Else should the diuine Oracles of our Sauiour thwart one the other in pressing both eating and drinking affirmatiuely to the obtaining of life in receiuing both and negatiuely to losse of life in not receiuing both Thirdly Christ goeth about to declare himselfe to be sufficient food for the life of his which beleeue in him Now a man cannot liue by onely eating nor onely drinking but by both Therefore saith he My flesh is meat indeed and my bloud is drinke indeed verse 55. He saith not that his flesh is both meate and drinke He knew that his body had flesh and bloud yet he willeth to eate and drinke Now the flesh is to be eaten and the bloud to be drunke In eating his flesh wee cannot be said to drinke his bloud For that which is to be eaten cannot bee said to bee drunken too these being two distinct and differing actions for two things If one would haue serued the vrging of two had beene needlesse Fourthly and lastly hee mentioneth Bread not to exclude Wine and eating not to exclude drinking but because hee had spoken of Manna the Israelites bread in the Wildernesse and so called himselfe Bread keeping the subiect and occasion of which hee had begun to speake So in Ioh. 4. speaking with the Woman of Samaria occasioned by the drawing of water out of the Well hee promiseth to giue her water to drinke Would any therefore hence conclude that onely water were sufficient and no need of eating bread As we cannot conclude so from the one no more can we from the
signe being called by the thing signified as we see in other Sacraments which must teach vs to expound this as also the rest of the words this Chalice is the new Testament 1. Cor. 11. 25. this is my bloud of the New Testament Math. 26. 28. this is the Chalice the New Testament Luk. 22. 20. and Drinke the Chalice saith S. Paul which they yeeld to be figuratiuely spoken and therefore so must the other Thirdly the name of bread both before the mentioning of the words of Consecration by Saint Paul in 1. Cor. 11. 23. and after is still kept verse 26 27 28. 1. Cor. 10. 16 17. not because only shew of Bread was so to the eye but for that it remained bread indeed and is yet so to feeling and taste as well as to sight Fourthly their Bible telleth vs that heauen truely hath receiued Christ vntill the times of the restitution of all things Acts 3. 21. Till then hee commeth not bodily out of heauen except the bread be heauen it selfe into which at his Ascension he was receiued Fiftly their Bible telleth vs that when Christ commeth hee shall come from heauen visibly so come againe as the Apostles saw him goe vp Act. 1. 11. But they saw him in his body visibly ascend so shall he in body come againe and not in a conceited inuisibilitie into the Sacrament bodily Sixtly their owne Bible teacheth that a body cannot be in two places at one instant of time Mat. 28. 26. He is not here said the Angell and giueth the reason For he is risen Because hee was in another place being risen and gone out of the Sepulchre See Augustine in Ioh. tract 31. shewing that Christ is not in two places at one time the Angell plainely and truely denied him therefore to be there Now wee beleeue him to bee euer bodily in heauen Therefore by an heauenly Angels reason wee may truely say that bodily he is not here in the Sacrament no more then he was in the Sepulchre because he was risen Seuenthly their Bible teacheth that wheresoeuer Christs bodie was at any time hee was discernable by sense and therefore he willeth his Disciples to vse their sense to discerne him Luk. 24. 39. So did Thomas Ioh. 20. 28. But in the Sacrament is no sensiblenesse at all of his bodily presence Eighthly their Bible doth teach that whensoeuer God turned one substance into another or tooke one away and put another in stead thereof that the same was discernable by sense Moses Staffe was visibly a Serpent Dust in Egypt was Lice seene and felt and so the Water was Bloud sensibly and the Water good Wine in Ioh. 2. 9. 10. to the taste But in this change at the Sacrament is no such sensible perception and therefore is there no such thing for God in his miracles deludeth no mans sense Contraried by Antiquity Tertul. aduers Marcionem This is my bodie that is This is a figure of my body Ambros desacra lib. 4. saith that it is a figure of the body and bloud of Christ And speaking of the signes he saith that they remaine the same that they were August in Psal 3. saith that in this Feast the Lord commanded and deliuered the figure of his bodie and bloud to his Disciples And the same Father contra Adamantium cap. 12. saith that wheÌ„ the Lord said This is my body he gaue the signe of his body See more in his Booke de Doct. Chri. lib. 3. cap. 16. calling it a figure and contr Maximinum lib. 3. cap. 22. he calleth the things visible Signes Chrysost ad Caesarium Monachum saith that though the bread hath the name of the Lords body yet the nature of bread remaineth still Theodoret. in Dialo immuta Hee changed the names and gaue his bodie that name which belonged to the signe and to the signe that name which belonged to his body not by changing their nature but by adding grace to nature And in Dial inconfusus hee saith that the mysticall signes after consecration doe not depart from their nature but they abide still in their former substance figure and forme and may be seene and touched as before Cyril in Ios lib. 4. cap. 14. saith that Christ gaue to his faithfull Disciples pieces of bread See farther in Bishop Vsher his last Booke of the controuerse of the Reall presence citing Iustine Martyr Ireneus Tertullian Origen Cyprian Theophilus of Antioch the Author of the harmony of the Gospels Eusebius Acacius Macarius Austin Chrysostome Theodores Ephraemius the Councell of Constantinople Bishops of France in a Synode at Carisiacum Rabanus Also D. White his last Booke pag. 401. citing many and pag. 435. answering the Aduersaries places out of the Fathers Gainsaid by themselues Golasins a Pope de duabus nat Chri. saith that the nature of the Bread and Wine ceaseth not but remaine stil in the propertie of their nature and contra Eutycheten The elements are the image and similitude of the body and bloud of Christ Their Glosse de cons Dist 2. The heauenly Sacrament is called the body of Christ but vnproperly It is impossible that the bread should be the body of Christ Pet. Lombard sent 4. dist 11. si autem c. saith that some iudged and some wrote that the very substance of bread and Wine remained still and of the manner of conuersion he saith he is not able to define Petrus de Aliaco the Cardinall 4. q. 6. Art 2. saith that the opinion which holdeth the substance of bread not to remaine doth not euidently follow of the Scriptures nor in his seeming of the Churches determination Caietan 3. par q. 75. Art 1. pag. 153. saith that in the Gospel there is nothing that compelleth vs to vnderstand them properly See more in Bishop Vsher his last booke of this point Ratrannus Scotus Alfrick Abbot of Malmesbury The Scriptures obiected answered Luk. 22. 15. With desire I haue desired to eate the Passeouer with you before I suffer Answ 1. This Text is vnderstood of the Iewish Passeouer and not of the Lords Supper for the Supper was not called the Pasche or Passeouer Also the whole Text sheweth it to bee â—â— verse 7 8 11 13 15. Secondly euen in this Text is a Sacramentall phrase for here the eating of the Lambe is called the Passeouer which was an act done long before of which this Feast was onely a remembrance and not the thing it selfe Thirdly this Passeouer did Christ certainly eate of with his Disciples but the Bread Wine in the Supper which he instituted for this new sacrament of the new Testament the Apostles ate and dranke of but not a word of Christs eating thereof but onely of the other Iewish Sacrament of which in the Verses next following hee also speakes saying that he would no more drinke of the Vine verse 18. as before he said that he would not eate of the Passeouer verse 16. Ioh. 6. 51. I am the liuing Bread c. Answ This speaketh not
no condemnation saith Paul Rom. 8. 1. For by Gods grace are wee iustified gratis by redemption that is in Christ Rom. 3. 24. and hee hath set vs free Ioh. 8. 36. free from sinne both in respect of the guilt as also of punishment Else how are we free Are Gods workes imperfect 2. Cor. 5. 1. Wee know that if our earthly house of this habitation be dissolued that we haue a building of God an house not made with hands eternall in heauen Saint Paul speakes of himselfe and of all true Christians in this word wee of whom he saith that after death they haue their house for euer in heauen hee puts no lodging or Inne of Purgatory betweene And in the tenth verse of the same Chapter hee saith that at the last Day euery one is to receiue as hee hath done in this bodie So whilest man liueth here in bodie and not as hee suffers in soule in Purgatorie is hee considered Heb. 10. 14. By one oblation hath hee consummated for euer those that are sanctified Note here 1. That Christ hath made an oblation for his 2. That this is but one 3. That this one Col 2. 13 4. 1. Ioh. 1. 7. hath consummate and made his perfect 4. And that for euer So as in verse 17. it s said that their sinnes and iniquities I will now remember no more And will he yet punish them in Purgatory Will he cleanse them from all sinne pardon all offences not imputing sinne Rom. 4. 8. and yet will he exact a satisfaction It s vnreasonable to thinke it 1. Thes 4. 17. Where the Apostle speakes of those aliue at the last Day to be onely changed and so taken vp to Christ All the elect at that time shall escape Purgatorie or it may bee it will then be blowne out or it and hell turned into one Ephes 1. 10. Here the Apostle speaketh of perfecting all in Christ in heauen and in earth Note how hee here onely mentioneth two places in which those be who haue benefit by Christ those in Heauen and in Earth The Apostle forgot them which were frying in Purgatorie If Saint Paul had beleeued such a place where hope of Saluation had beene would he haue left those soules comfortlesse Reu. 14. 13. Blessed are the dead which dye in the Lord for they rest from their labours Where rest is there is no torment It were small comfort to thinke this to be spoken of the body for so beasts and beastly men rest Also to vnderstand it of the soule that it rests from the feeling of temptations to sinne and from feare of damnation and yet to be in hellish torments for sinne they not knowing how long What a rest may this be called Let them shew where the word rest is ascribed to any and that they are blessed and doe rest while they be in flaming torments Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforth pointeth at the present transition to blessednesse Math. 16. 19. and 18. 18. Here is mention of the Churches power to loose on earth but not in Purgatorie except Purgatorie be on earth Not Peter nor the Pope hath any power allowed by Christ from these Scriptures to meddle with any binding or loosing of any after death but onely in this life Note this you Papists which rest so much on the Popes power and helpe of friends after death Luk. 23. 43. The good thiefe went forthwith into Paradise which is heauen 2. Cor. 18. 2 4. So Lazarus into Abrahams bosome Luk. 16. 22. Both escaped Purgatorie the one vnder the Law and the other vnder the Gospell In all the old Testament there was no sacrifice ordained for soules of the departed When Aaron offered incense it was onely for the liuing to pacifie Gods displeasure towards them but not for the dead Numb 16. 48. Wisd 3. 1. The soules of the iust are in the hand of God and torment shall not touch them So doth Montanus translate truely according to the Greeke text But in Purgatory is torment and therefore iust mens soules are not in Purgatory for they are in peace ver 4. What can bee more direct against their Purgatorie Hee that desires more Scriptures according to our translation let him reade a booke intituled Ignisfatuus where are alledged out of the Old Testament Ezech. 18. 22. Esai 57. 1. Eccles 12. 7. Psal 32. 1 2. Psal 51. 7. Esai 53. 4. Leu. 1. 3 6. Out of the New Testament 1. Ioh. 1. 7. Heb. 1. 3. 1. Tim. 2. 6. Heb. 10. 14. Rom. 6. 23. 8. 33. 5. 1. Reu. 14. 13. 2. Cor. 5. 1. Col. 1. 20. Gal. 6. 8. Ioh. 9. 4. 2. Cor. 4. 17 18. Mar. 11. 25. Col. 2. 13. Mat. 6. 12. Ioh. 10. 18. Gal. 5. 22. All which places are vrged in forme of reasoning Contraried by Antiquitie The booke of questions and answeres at the end of Iustine Martyrs workes saith in quest 75. thus After the soules are departed out of the body the soules of the good are carried into Paradise the soules of the wicked into hell And in quest 60. it is said that men after the departure of the soule out of the bodie cannot by any prouision care or study get helpe or succour Cyprian against Demetrian saith This life being ended wee are diuided into the euerlasting lodgings of death or immortalitie Ierome on Amos 9. The soule loosed from the bands of the body shall bee carried to hell or be lifted into the heauenly habitation Greg. Nazianzen in Epitaph Caesar fratris saith that euery good soule fearing God freed from the body presently enioyeth admirable pleasure Austin de vanit Tom. 9. c. 1. When the soule parteth from the bodie she is instantly placed in Paradise or headlongly cast into hell and in lib. 5. of his Hypognost he saith A third place wee know none neither doe we find any such place throughout the holy Scriptures Ambros cap. 2. of his book of the profit of death saith When the day commeth wee goe assuredly to our Father Abraham c. and although our workes faile vs marke this yet our faith may secure vs. The Greeke Churches to this day beleeue no Purgatorie See Master Moulin his Buckler of Faith pag. 214. 219. citing Chrysostome Lactant. Hilarie Victorinus Austin Ambrose Origen Greg. Nazianz. and Basile touching soules departed Gainesaid by their owne men Espencaeus in 2. Tim. pag. 144. saith Euery soule after the dissolution of the body doth enter into an vnchangeable estate Leo Decr. part 2. Consecr 33. dist 1. cap. 49. saith That which a man in his body receiueth not being vncloathed of his flesh he cannot obtaine Lombard 3. D. 19. saith of such as are in Christ that they are so deliuered that after this life there is not any thing to bee found to be punished Bishop Fisher called Roffensis against Luther Art 18. confesseth that in the ancient Fathers there is either none at all or very rare mention of Purgatorie Greg. on Iob lib. 13. cap.
any thing vnto God Psal 16. 2. XII It teacheth that no man can merit of God by doing that which he ought to doe but rather when wee haue done all things that are commanded to iudge our selues vnprofitable seruants Luk. 17. 10. But whatsoeuer we doe in obedience to God the same we ought to doe and that with all our minde heart soule and strength Matth. 22. and therefore cannot merit by dutie no more then a man can merit by paying his debts This it is which made Saint Paul to say that he had nothing to glory of when he did but his duty 1. Cor. 9. 16. Lastly it is altogether needlesse to conceit of merit For what would we merit Is it pardon of sinne or fauour of God or life euerlasting life and heauen it selfe Then these need not bee merited For first Christ hath by his bloud cleansed vs of all our sinnes 1. Ioh. 1. 7. God through him hath pardoned all offences Col. 2. 13. Ephes 1. 7. Act. 13. 38. and so are wee healed 1. Pet. 2. 24. Secondly Christ hath reconciled vs to God Rom. 5. 10 11. and so haue we peace with him through Christ Rom. 5. 1. Thirdly Christ hath gotten vs full assurance of Heauen by the surest way that may be for it is ours both by purchase Heb. 9. 12. by donation Ioh. 10. 28. and also by inheritance Rom. 8. 17. Gal. 4. 7. and 3. 29. So as our obedience and seruice and works are done not to merit eternall life but rather to expresse our thankefulnesse for those things which he hath done for vs. It is with vs as with a man once very rich and wealthy vnder Simile a great Landlord whose Tenant 1. hath runne himselfe out of all and turned Bankerupt 2. is become infinitely in debt and not able to pay 3. is at last cast into prison there to lye and dye for any meanes possible either by himselfe or any of his friends to set him free Now the sonne of this his great Landlord is so exceeding full of compassion and loue that of meere pitty without any suite or desert of the partie imprisoned First goeth and payeth all the debt to the vtmost farthing satisfying all to the full so freeth him of his imprisonment Secondly then he purchaseth again his Lands and redeemeth them for the poore Tenants vse and benefit as before and maketh them sure to him againe by word and writing sealed and deliuered before witnesses Thirdly he furnisheth him with moneyes to set him on worke and to manage this his estate as long as hee liueth So as he becommeth hereby rich Now what is this man to doe with these his moneys and with honest increase thereof Is he to pay his debts therewith They bee paid already Is he to purchase his Lands againe to redeeme them therewith They are purchased to his hand What is hee then to doe By the Law of gratitude hee is onely to expresse his thankefulnesse by shewing himselfe obliged to him in all seruiceable duties for euer to loue him vnfeinedly feare to offend him at any time and to be euer ready at his command and not like a proud arrogant dotard to endeuour with this his friends moneys to make needlesse payments purchases as if he scorned to be beholding to such a friend as had done already all these things for him This tenant is Adam and his posteritie Application who lost Paradise and all his right of heauen and earth and by his sinnes to God became infinitely indebted and so is cast into the kingdome of darknesse vnrecouerably in respect of any power of any naturall man to redeeme him But Christ Iesus he comes by his death payes his debts by his obedience purchaseth him the right of heauen and earth againe This he assureth him of by his word writing the couenant in his heart then giueth he him his Spirit the seale of that inheritance and so thereupon the comfort of conscience to be witnes thereto Then doth he bestow vpon him manifold gifts and graces to adorne his profession to glorifie Christ and to allure other to his seruice to stop the mouthes of wicked blasphemers to inable him the better to doe Christs seruice and to shew himselfe thankful not to striue vaine-gloriously to make himselfe copurchaser with Christ and that not with any thing of his owne but with Christs owne gifts and graces These former ends we Protestants onely ayme at and doe rest with our Lord and Sauiours purchase most thankefully This latter the proud Pharisaicall Papists striue vnto as if Christs paiment and purchase were insufficient without their helpe and yet without Christs bounty are beggerly wretches This their pride ingratitude and derogation from Christs goodnesse towards them doe deserue damnation Contraried by Antiquitie Austin lib. de gra lib. arbit cap. 9. God bringeth vs to eternall life not for our merits but for his owne mercy Origen ad Rom. lib. 4. cap. 4. I hardly beleeue that there is any worke that may require the reward of debt Because this is lately handled out of the Fathers he that desires any more let him reade Bishop Vshers last booke touching merits who citeth Saint Austin Ambrose Origen Hillary Basil Chrysostome Theodoret Cyril of Alexandria Prosper Ennodius Fulgentius Eusebius Emissen Agapetus Bernard and diuers others moe Reade also Doctor White his last Book against Fisher of this Controuersie pag. 510. Gainsaid by themselues In the Canon of the Masse the Priest makes his prayer thus Receiue vs into the fellowship of thy Saints not weighing our merits but granting vs pardon by Iesus Christ our Lord. Here is renouncing merit and appealing to mercy through Christ Saint Gregory on Psal 7. poenit It is one thing for God to reward men according to their workes and another for the workes themselues and hee alledgeth the Apostles saying The suffering of this life is not worthy of the glory of the life to come Our Aduersaries grant that the children which goe to heauen goe thither without merit by the vertue of the free Adoption by Iesus Christ Now the meanes of saluation in Christ is one and not diuers in respect of the persons saued for one sort to be saued without and another by merits as if Christ were not alike sufficient for both or that there were any other ground of saluation then the free election of grace Ephes 1. 4 5. Rom. 11. 5 6. Act. 13. 48. See the forenamed D. White against the merit of condignitie citing Gregory Arimine Durand Marsilius Waldensis Burgensis Digres 3 5. Sec. 15. Eckius with others Also his Brother D. Whites way of the true Church producing some of these and withall citing Ferus Bellarmine Stella his prayer on Luke chap. 7. and Anselmes prayer taught the people renouncing and plainely denying their owne merits and resting on Christs merits and his blessed death and Passion onely Scriptures obiected answered Matth. 16. 27. Hee shall reward euery man