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
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
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
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
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
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
spoken is not set downe here and so proueth not the point in question 3. Of themselues there be that expound this depositum farre otherwise Caietan expounds it of the flocke committed to him So also Lyra their Glosse takes it to be his office So Hugo Cardinalis Aquinas interpreteth it of euery good thing which any man hath committed to him of God to keepe and to increase Thus they agree not among themselues if they cannot agree about the sense of the word is this then a sound proofe of so great a point as is in question Must a Rule to rule holy Scripture and the holy Church be grounded vpon such an vncertaine meaning 4. But let the Rhemists interpretation of the word goe for sound it is enough to ouerthrow their tenent for this depositum they make the whole doctrine of our Christianitie If this be the Treasure of vnwritten doctrine as Bellarmine will haue it what doth the Scripture containe Saint Paul telleth vs 1. Tim. 1. 11. that the glorious Gospell was committed to his trust as this depositum was committed to Timothy his trust if these two bee one as they are for was another thing committed to the trust of Timothy then was committed to Saint Pauls trust Then the Gospell is the whole doctrine of our Christianity except there be doctrines of Christianity which are not Gospell but the Gospell is written as before is prooued and therefore also is this a written depositum and not an vnwritten doctrine 5. This place wicked heretickes so expounded and to defend Tertul. de praescript aduersus Haeret. ca. 25. their hereticall falsities feigned such a sense of this place of certaine vnwritten traditions as the Papists doe by which they may see whence they be 2. Tim. 1. 13. Haue thou a forme of sound words which thou hast heard of me the same is mentioned Rom. 6. 17. Answ 1. This sheweth that a forme of words were deliuered by mouth but hence will it not follow that the same is not now written Saint Paul instructed by word of mouth Ergo may it be concluded that he wrote not the same How in reason will this follow And yet this is the thing to be proued or else nothing to the purpose 2. The place sheweth in what things this forme of words is to bee kept to wit in faith and in loue but the forme of the words of our beliefe is in the Scripture Ioh. 20. 31. Act. 8. 37. and also of our loue Mat. 22. 37 39. 3. If by forme of words they will vnderstand the compendium of Christianitie concerning Faith Obedience Prayer and forme of administring the holy Sacraments all these be also in the Scriptures as our Creed the ten Commandements the Lords Prayer as before is shewed For baptisme reade Mat. 28. 19. and for the Lords Supper Mat. 26. 26 27 28. 1. Cor. 11. 23 24 25. Therefore here is no forme of words left vnwritten as out of this place the Papists pretend 2. Tim. 2. 2. And the things which thou hast heard c. Answ 1. This still speakes of Pauls preaching but proueth not the same not to be written 2. It hath been before proued that Paul preached openly the Scriptures and therfore by the things heard from him must be meant those which he taught out of the Scriptures 3. It is probable that S. Paul himselfe preaching out of the Scriptures and onely according to the Scriptures also highly commending Scriptures to Timothy to be able to make perfect the man of God to euery good worke 2. Tim. 3. 16 17. that hee would haue any thing commended by Timothy to other Teachers but what was to be found in holy Scriptures This place therefore helpes not for vnwritten traditions Ioh. 20. 30. Many other signes did Iesus c. which are not written in this booke Answ 1. The Euangelist saith they were not written in this booke But what then May they not be written in other Euangelists 2. Here he speakes of signes and Acts of Christ and not of his doctrine by tradition which is the matter in question and so this text is nothing to the purpose Ioh. 21. 25. There are many other things which also Iesus did c. Answ This place also speaketh of that which Iesus did and not of that which he taught Here is not one syllable of a traditionarie word Ioh. 16 12. Many things I haue to say to you but you cannot beare them now Ans 1. This place tels vs not what Christ said but what hee concealed to wit many things which he had to speake but then spake not so as this proueth not a traditionall word nor any word at all except they will conclude that what one can say therefore he doth say it 2. If Christ had said all things to the Apostles then yet would it not follow that the same were not at all written in Scripture for Iesus Christ taught what was written in the Scriptures expounded them cited them and by them confuted the Aduersaries And Saint Luke makes a profession that his Gospell was A Treatise of all that Iesus began both to doe and speake vnto the day of his Ascension Act. 1. 1 2. 3. Can our Aduersaries tell what things Christ had to say If they can first let them shew to vs what they were secondly that they were differing from those things taught by him and written now in the new Testament thirdly that they were neuer written by the Apostles If these they cannot demonstrate to vs they gaine nothing hence for their pretended traditionary August 77. tract in Iohn word This place heretickes abused for their traditions 1. Cor. 11. 16. Wee haue no such custome nor the Church of God Answ 1. This speaketh not affirmatiuely of a custome but negatiuely of no such custome 2. Though it had spoken of a custome what is this to a traditionall word Is custome doctrine Or is it not rather applied to actions as in Gen. 31. 35. Ioh. 18. 39 3. The Scriptures allow not custome to be a Rule Leu. 18. 2. See Doway Translation Ier. 10. 2. 2 King 17. 40. 1. Cor. 11. 34. The rest will I dispose when I come Answ Here is no speech of any word of Doctrine but of order among the Corinthians Ioh. 2. 12. and Ioh. 3. 13. Hauing moe things to write vnto you I would not by paper and inke For I hope that I shall be with you and speake mouth to mouth Answ These places shew indeed that in the two short Epistles Iohn wrote not all those things which he might haue written because he would speake to them of them But can our Aduersaries proue first that Iohn euer came to vtter the things vnwritten If he did what were they If he did not then so much of their conceited traditionall word is lost Secondly that those moe things left vnwritten were either things necessarie or they were not things already written Til they can shew these things this place doth them
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.
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
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
is the cause of error Mat. 22. 29. Yee doe erre not knowing the Scriptures Error then is from ignorance of the Scriptures The Apostles doubting of Christs resurrection a maine point of Faith without which all is vaine 1. Cor. 15. is ascribed to their ignorance of the Scriptures for as yet saith their Bible they knew not the Scriptures The Israelites erring in heart so continually is ascribed to the want of knowledge in Gods wayes Psal 94 10 11. These alwaies erre in heart and these haue not knowne my Psal 95. wayes Secondly it telleth vs whence otherwise errors proceed from Philosophy vaine fallacie Col. 2. 9. from humane traditions Whence proceed errors Mark 7. 8. from pretended Apostolicall traditions Acts 15. 24. from pretended reuelations of the Spirit a feigned word and forged writings 2. Thes 2. 2. from Satans strange delusions in the Man of sinne and his followers 2. Thes 2. from lying signes and wonders seducing people Reuel 13. 13 14. 2. Thes 2. 9. from doctrines and commandements of men Col. 2. 22. from vnlearnednesse and vnstablenesse of mens owne selues 2. Pet. 2. 16. from false Teachers Act. 20. 29. Iude vers 4. 2. Pet. 2. 2. Tim. 3. 6. from mens giuing heed to Seducers 1. Tim. 4. 1. and such like meanes God giuing men ouer to beleeue lyes because such haue not a loue of the truth 2. Thes 2. 3. Their Bible cleareth Scriptures from being cause of error for it telleth vs that no lie is of the truth 1. Ioh. 2. 21. Now error in diuine matters is a lye the Scriptures are Gods Word inspired by the holy Ghost 2. Tim. 3. 16. Gods Word is truth Ioh. 17. 17. and therefore no error can arise from it and to reason from abuse to hinder the vse is absurd 4. It telleth vs that the holy Scriptures are the Rule of faith and life as before is prooued and therefore cannot be the cause of error 5. It pronounceth the Readers blessed Reu. 3. 3. How can this be if it breed errors in men 6. It telleth vs that by Scripture Christ confuted Satan the false doctrine of Scribes and Pharises the heresie of the Sadduces so did the Apostles the Iewes Act. 17. 2. and 18. 28. Therefore heresies are ouerthrowne by Scripture and get no ground at all from Scripture Contraried by Antiquitie Chrysost Hom. de Lazar. The ignorance of the Scriptures hath bred heresies In Hom. 58. on Iohn The Scriptures doe leade vs to God doe driue away heretickes and doe not suffer vs to goe out of the way Tertullian de resurr telleth vs that heretickes flie the light of the Scriptures Surely hereby its cleere then that this Father did not beleeue that the Scriptures would make heretikes S. Ierome in Esay c. 8. willeth vs in things doubtfull to haue recourse vnto the Scriptures to know the truth otherwise saith he ye shall not haue the light of truth but remaine euer in darknesse of error Therefore Scriptures expell the mist of errors and doe not breed them in the iudgement of Saint Ierome It is witnessed before by Augustine Chrysostome Tertullian Basil Ierome Gregory-Nyssen that the Scriptures are the sound Rule of Faith therefore cannot they be any ground for error Gainesaid by some of their owne Petrus de Aliaco saith The new Testament is the hammer that killeth all heresies the Lanterne that lighteneth vs. Gerson in tract de distinct The sacred Scriptures are the shop wherein is laid vp the royall stampe of spirituall coine if a penny differs from the stampe neuer so little vndoubtedly its counterfeit It is also witnessed before by Gregory Gerson Clemangis Aliacus Durand Mirandula Aquinas Ferus Villa-Vincentius the Canon law and by Bellarmine that the Scriptures are the Rule of Faith how can they then breed error Our Aduersaries haue here no Scripture against vs for indeed the Scripture speaketh for it selfe and not against it selfe But Papists will here say they meane that the Scriptures breed heresies when they are misunderstood or abused or not rightly interpreted Answ If thus they meane in good sooth 1. why blame they the Scriptures when the fault is in men and not in them 2. Why doe not they likewise so accuse all mens writings whose soeuer are not they subiect to be mis-conceiued misunderstood and peruerted 3. Why doe they in this respect feare the Scriptures to breed heresies more in the people then in the Priests Were Arius a Presbyter Macedonius a B. Pelag. a Monke and Eutyches an Abbat they of the Lay-people onely which were the Authors of former heresies or of the Clergie Was Arius was Macedonius was Eutyches Pelagius and other damnable first-broachers of heresies Lay-men No man saith Ierome can frame an heresie but he that is of excellent gifts Gerson and Aeneas Syluius doe De defect viror Eccles 48 Hist Austr 8 52. alleage the same saying of Saint Ierome That there neuer happened any notorious euill in the Church but Priests were the cause thereof Lastly by thus reasoning from the abuse either through ignorance or wilfulnesse in any thing we should disallow euerie thing we should not eate because some gluttonize at meate nor drinke wine nor strong drinke because some thereby become drunke nor weare costly apparell as men of place may because some grow thereby proud nor vse the Arte of Rhetorick because some men abuse it setting their tongues to sale nor Logick for that some peruert it from the right end to iangling Sophistrie Iesus Christ saw how Satan abused Scripture yet he did vse it and exhorted other to search the Scriptures This point of Poperie Christ then knew not nor any of his Apostles VII Proposition 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 Confuted by their owne Bible 1. IT plainely auoucheth the contrary 1. By teaching that Christs sheepe knew his voice Ioh. 10. 4. 2. That Christ hath promised that such as doe his will shall vnderstand all the doctrine whether it be of God Ioh. 7. 17. 3. That to his Disciples it is giuen to know the Mysteries of the kingdome of heauen Mat. 13. 11. Now the Scriptures inspired of God 2. Tim. 3. 16. are his voice are his doctrine and there are the Mysteries of the Kingdome of heauen euen that great Mysterie opened by the Scriptures Rom. 16. 26. in the Law and Prophets Acts 28. 23. Therefore if Christs sheepe and Disciples can know his Voyce his Doctrine and the Mysteries of the Kingdome of Heauen then they can know the Scriptures to be the Scriptures of God II. It telleth vs by whom and by what we haue this knowledge 1. By the Spirit of God for what things God hath prepared for them that loue him hath he reuealed to vs by his Spirit which we haue receiued that we may know the things that of God are giuen vnto vs 1. Cor. 2. 9. 10 12. Now the Scriptures
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