a man endued with Gods Spirit and spirituall vnderstanding come to the holy Scriptures he will discerne them to be of God and of his Spirits inditing though none beare witnesse to them and tell him so much For the spirituall man iudgeth all things 1. Cor. 2. 15. and if he can iudge he also can discerne of thē Weigh also that those which bee good Bankers know money at the first sight whose image and superscription it beareth The worke of an Apelles is easily discerned from that which is an ordinarie Painters And wee know that men well read are so quick-sighted as that they can discerne learned mens writings from the counterfeites of them How much more then may the writings of God so infinitely surmounting all others in all manner of grace dexteritie and maiestie of themselues be seuered and sundred from all other writings and be knowne to be of the Lords owne inditing Lastly as in generall the Scriptures shew themselues to bee Gods Word and also more particularly that the seuerall books thereof are his Word So these very bookes which wee at this day acknowledge and haue in account for Gods Word and so beleeue them to be doe witnesse for themselues that they are indeed the very Word of God though the Church should bee silent in her dutie so to professe and teach them to be And this is cleare 1. From the Penmen who according to the wisdome giuen to them as Peter speaketh 2. Pet. 3. 15. haue written the truth of God Ioh. 19 35. and the commandements of God 1. Cor. 14. 37. Now who were the Penmen of these bookes we know 1. By the titles of them 2. By the inscriptions as that to the Rom. chap. 1. 1. to the Corinth chap. 1. 1. 2. Cor. 1. 1. to the Gal. chap. 1. 1. and so of the rest of the Epistles of Saint Paul Likewise that of Saint Iames Peter and Iude and the Reuel 1. 1 4. are knowne by their inscriptions 3. By the subscription in some as 1. Cor. chap. 16. 21. The salutation of me Paul with mine owne hand 4. By apparant testimonie within them telling vs who wrote them Iohn saith he wrote the Gospell ascribed to him Ioh. 21. 24. So Saint Paul his Epistles 2. Cor. 10. 1. 1. Corinth 15 9. 1. Tim. 1. 13. That to the Hebrewes in many places discouers it selfe to be Saint Pauls So the Gospell to be Saint Lukes and the Acts too for hee that wrote the one wrote the other also Acts 7. 7. 2. From the puritie the veritie the integritie the godly plainenesse and simplicitie and yet powerfull maiestie thereof euincing all gaine-sayers and manifesting these very bookes to be the Word of God What true and euident properties soeuer can be shewed to be the properties of Gods Word to know it by the very same these bookes challenge to themselues to approue themselues to bee Gods Word to the conscience of euery true Christian See Scotus his ten arguments 1. Sent. prol Art 1. Also Gregor de Valent. tom 3. p. 329. Let our aduersaries speake herein 3. From the witnesse of Gods Spirit making the reading studying meditation preaching and hearing of the things contained in these bookes very powerfull vpon mens consciences working conuersion to God and so perswading to beleeue them to bee of God as hereupon they doe yeeld obedience thereto feare to offend against the commandements therein beleeue with comfort the promises yea and so fully to giue themselues to the guiding thereof as they thinke in them to find eternall life and are so perswaded as that they can forsake all yea if need were also to suffer death vpon the faith of these sauing truths therein contained as holy Martyrs haue done very chearefully and constantly through the Spirits assistance bearing witnesse to them and by which they and wee know them to be the things giuen vs of God 1. Cor. 2. 12. This worketh faith and maketh vs beleeue them and therefore is called the Spirit of Faith 2. Cor. 4 13. This teacheth vs Ioh. 6. 45. and is truth 1. Ioh. 5. 6. and euer accompanieth the Word Esay 59. 21. to make it the power of God to saluation Rom. 1. and the sauour of life vnto life to them that are saued 2. Cor. 2. The Church is to testifie of them to interpret them out of themselues to keepe them and to defend them but she cannot either make them to be Gods word if they were not so already for she cannot make a word to be mans if man neuer spoke it neither can she make Gods word to be his word vnto vs vpon her owne credit if it selfe bare not witnesse of it selfe and the Spirit did not confirme the same and not worke this faith in vs. If her authoritie could worke this beliefe then were she to blame for not bringing all to the faith of them To worke diuine faith in our hearts is of God and not of men Contraried by Antiquitie Saluianus lib. 3. de prouidentia saith All that men say need reasons and witnesses but Gods Word is witnesse to it selfe for whatsoeuer the incorrupt Truth speaketh must needs be an incorrupt witnesse to it selfe Ambrose lib. 5. Epist 31. Whom may I beleeue in the things of God better then God himselfe Hilarie lib. 1. de Triniate God is a witnesse for himselfe and he is not to be knowne but by himself Now God and his Word is one and therefore saith Nilus it is all one to accuse God as Decausis dissent Eccl. pag. 2. to challenge the Scriptures Origen lib. 4. cap. 2. de Princip Whosoeuer with all diligence and reuerence as is meete shall consider the words of the Prophets it is certaine that in the reading and diligent view thereof hauing his mind and vnderstanding knocked at by a diuine inspiration he shall know that the words which he readeth were not vttered by man but are the words of God and of himselfe shall perceiue that these bookes were written not by humane Art not by the word of mortall man but by a Maiestie Diuine Gainesaid by some of their owne Gregorie de Valentia Comment in Thom. cap. 3. pag. 31. The Reuelation of the Scripture is beleeued not vpon the credit of another Reuelation but for it selfe Canisius citeth cap. de praecept Eccl. Num. 16. We beleeue adhere and giue the greatest authoritie to the Scripture for the testimonies sake of the holy Ghost speaking in them Bellarmine de Verbo Dei lib. ca. 2. Nothing is more knowne nothing more certaine then the Scripture that it were the greatest madnesse in the world not to beleeue them If he saith truth as he doth then is it madnesse not to beleeue the Scripture bearing witnesse of it selfe that it is all of it selfe inspired of God What farther Testimonie neede wee A Papist now of late in His guide of Faith saith thus We beleeue the Scriptures S. N. Guide of faith chap. 7. num 3. for the diuine Authoritie which is the
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.
whom these words were spoken should teach and the people heare from them should be taken as Christ speaking in them but with condition as they should teach what he charged them to teach For the Apostles had their lesson giuen them to teach whatsoeuer Christ commanded them Mat. 28. 20. And these seuenty were taught what to doe and say Luk. 10. 3 12. which they obseruing Christ was heard in them So the meaning is Hee that heareth you deliuering my message and teaching what I command heareth me as if I were there in very person and he that shall despise you so discharging your duty despiseth mee and him that sent mee euen God himselfe as also Saint Paul speaketh 1. Thes 4. 8. For albeit the Apostles had an vnâ—rring Spirit assisting them in the Ministery Mat. 10. 20. Mar. 13. 11. Iohn 16. 13. of whom these words may bee taken absolutely yet of all other succeeding they are to be vnderstood with the former limitation Else why are we allowed yea charged not to beleeue euery spirit but to trie the spirits 1. Ioh. 4. 1. to trie all things 1. Thes 5 And why are the Bereans who not knowing Pauls Apostolicall function but taking him as a Teacher as other were commended as Bellarmine confesseth l. 1. de Verbo Dei for searching the Scriptures and left as an example for vs to follow Act. 17. 11. if the Teacher were to be credited in euery thing he should speake Mat. 16. 19. Whatsoeuer thou shalt binde in earth shall be bound in heauen c. Answ This is to be done by the Keyes which Christ gaue him as the words before going shew I will giue thee the keyes of the Kingdome of Heauen then followeth whatsoeuer thou shalt binde c. to wit by these keyes of Christ Not then by his owne power and will as himselfe pleaseth but as those keyes doe helpe him to open and shut to bind and loose by and with the authority of these keyes must hee proceede and not otherwise Now let vs see what these keyes be by which hee openeth and shutteth byndeth and looseth forgiueth and retaineth sins These Keyes are these two Christs Word and Christs Spirit Mat 18. 18. Ioh. 20. 23. which I thus proue 1. For that in this Text is a promise of giuing the keyes I will giue the keyes c. Now seeing that here they are not giuen but promised let vs see what Christ gaue to Peter and other the Apostles and we shall finde that he gaue them two things his Word which hee calleth the words of his Father and the Word of reconciliation which he put in them and they receiued Ioh. 17. 8. 2. Cor. 5. 19. and his Spirit Ioh. 20. 22. which they also receiued when he said Receiue ye the holy Ghost breathing on them These are the two things which we finde that he gaue them therefore they are either the keyes or inseparable companions of the keyes 2. Christ in Ioh. 20. 21. saith As my Father hath sent me so I also send you so in Chap. 17. 18. But with these two did his Father send him with his Word Ioh. 7. 16. and 8. 26 28 38. and with his Spirit Luk. 4. 18. Mat. 3. 16. Esay 11. 2. and 42. 1. and 61. 1 2. Therefore these two are the keyes Keyes are by Bellarmines interpretation here taken for great authoritie and power as in Esay 22. 22. in Eliakim shadowing the great power and authoritie in Christ Reuel 3. 7. exercised in his Church But what greater power and authority then his Word and Spirit can there be in Christ his Church whatsoeuer it be it is comprehended in these two Therefore these be the keyes 4. He speakes of keyes as of moe then one linked together so that they are giuen as inseparable and so these two be For the Spirit teacheth the Word of Christ Ioh. 16. 13. and 14. 26. and the Word is with the Spirit Esay 59. 21. these two keyes are tyed together and giuen by Christ 5. The keyes promised here are the keyes of the Kingdome of Heauen In this spirituall Kingdome by these to beare rule by these to bind and loose in earth is so verily and as surely done in heauen For what in this Kingdome here can beare Rule but his Word and his Spirit What truly can bind and loose in heauen but these We may be assured that what the Word and Spirit of God bindeth they are bound indeed and what these loose remit and forgiue they are loosed remitted and forgiuen of God in heauen of no other keyes can we be so assured hereof These then are the keyes here promised to Peter and were giuen to all the Apostles and to the true Church of God This place therefore helpeth nothing our Aduersaries who boast of an vnerring spirit leading the Pope and his Prelates into all truth if they bragge of this key let them shew vs the other the Word of God and the same written now in the Scriptures or else their boasting is in vaine and their binding and loosing of no force Deut. 17. 8. If there arise a matter c. Answ This place is for vs and against them for here iudgement must be giuen not as men thinke out of their own braine but saith the text according to their owne translation Thou See also Ezec. 44. 24. shalt doe whatsoeuer they that are Presidents of the place which our Lord shall choose shall say and teach thee according to his Law now that Law was written 2. Chro. 17. 9. This is it then we desire that the truth of iudgement may be from the written Word of God which this place approueth yet though they produce it and vrge it so often neuerthelesse it speakes not of the necessary points of faith but of controuersies in matters of another nature as the eighth verse plainely sheweth Hag. 2. 12. Thus saith the Lord of hostes Aske the Priests the Law Answ This place is also for vs and against themselues for what were the Priests to be asked what their owne opinion and iudgement No but they were to bee asked the Law that is the Law written and according to which they did answere in vers 13. 4. We teach that Pastors are to bee heard speaking to vs out of the Word written and accordingly as it teacheth them to speake wee must obey with all reuerence 2. Chro. 19. 8 18. Moreouer in Ierusalem did Iehosaphat set of the Leuites c. Answ It is one with that in Deut. 17. 8. and here contrary to the Popish practice the Priests and Leuites were subiect to Iehosaphat the King who had an inspection ouer them and gaue them a charge so 2. Chron. 17. 7 8. 2. Thes 2 15. Stand fast and hold the tradition c. This place is answered fully and at large before in handling the former question Mal. 2. 7. For the lips of the Priest shall keepe knowledge and the Law shall they require of his mouth Answ 1.
Mal. 2. 11. In the second of Machabees we may reade of horrible corruptions in the high Priests Iason got the office by money brought his Country-men to the Heathen rites the Priests were not occupied about the offices of the Altar but the Temple and Sacrifices were neglected 2. Machab. 4. 7 11 14. And when our Sauiour was come he found many sects false Teachers corrupting the truth Matth. 6. and 16. 6 12. and 23. 16 22. was by the outward pretending domineering Church then in Councell condemned and put to death To conclude of the chiefe Rulers in this Church the saying of Steuen that they were stiffe-necked and vncircumcised in heart and eares alwaies resisting the holy Ghost Act. 7. Who can reade these things and thinke yet that the Church cannot erre if withall they would consider how this Church of Israel had the most excellent meanes for direction and confirmation I. They had the written Word and ordinary Teachers the Priests and Leuites daily instructing them Deut. 33. 10. Acts 15. 21. II. They had extraordinary teaching 1. By God himselfe from Heauen Exod. 20. By Vrim and Thummim by Vision and Dreames 2. By Prophets Moses Samuel Eliah Elisha and very many moe 3. By Kings endued with a Propheticall Spirit as Dauid and Salomon 4. At length by Iesus Christ himselfe personally 5. By the twelue Apostles Mat. 10. 6. By the 70. disciples Luk. 10. 1. Neuer such nor so many in any Church since God had a Church III. They had Miracles and wonders in bringing them out of Egypt in the fearefull giuing of the Law in carrying them thorow the Woldernesse in planting them in Canaan and in strange Miracles wrought in Eliah and Elisha's time and in some of the Kings of Iudah Christ confirmed his doctrine and so did the Apostles and Disciples their teaching by Miracles Luk. 10. 17. No Church vnder the Heauen had euer the like IV. They had great mercies and vnheard of deliuerances from their Enemies from Pharaoh and his Host drowned in the Red Sea from the Amalekites discomfited by Moses prayer from the innumerable multitude of Enemies the Kings of Canaan of Midian Philistims Syrians Assyrians from the Host of Sennacherib nine score thousand slaine by an Angell in one night Kings thirtie two besides Benhadad with an infinite Hoste defeated by onely 7000. and odde Ionathan and his Armour-bearer did terrifie an whole Campe Gideon and three hundred men made an innumerable multitude to she away and with a few other of Ephraim did slay of them in one day one hundred and twenty thousand Asa vanquished the Army of the Ethiopians ten hundred thousand besides three hundred Charets Iehosaphat gathered the spoile of his enemies three Kings comming with their Hosts against him whom God set one against another to destroy vtterly one another for his safetie and enriching What shall I speake of Hostes flying for feare without any pursuing of them For other blessings and mercies they are not to be numbred V. They had strange and most terrible punishments vpon them to keep them in the feare of God to make them to know him and to walke in his waies fire from Heauen deuouring vp some the earth swallowing vp quicke other-some the giuing of them often into the hands of Heathen Kings to oppresse them that they might turne from Idolatry yea at length sent them all into captiuitie for 70. yeeres Thus we see for Teachers for Wonders and Miracles for Mercies and Iudgements none euer to be compared to them Papists may fame Legends to parallel these but these are truths hauing witnesse from Gods Word it selfe And yet this Church erred and as Esay saith chap. 48 4 8. was stubborne had a neck as an Iron sinew and her forehead as brasse and was a transgressour from the wombe If the Papists make little account of these reasons as nothing to keepe a Church from erring yet is it much more then their Romish Church can say for her selfe Let them say what they can for the Churches not erring and we will see whether this Church of Israel cannot say the same also Will they pleade 1. A Couenant Israel had so Deut. 29. 10 15. 2 Or a Couenant written in the heart So was it then Ier. 31. 33. Esay 5. 7. 3. Or a Couenant with their Priests So had the Priests then Ier. 33. 20. 4. Or that the Priests lips should preserue knowledge and the people learne of them and they teach the people So the verie same might Israel alledge Mal. 2 7. Deut. 33. 10. Neh. 8. 7 8 9. Leui. 10. 11. Ezech. 44 23. yea and did boast of Ier. 18. 18. 5. Or succession of persons from time to time in the same Chaire or Seate This could she plead to the full from Aaron the first appointed immediatly by God himselfe with his office place seruice ornaments and maintenance his next successor to be also named by God himselfe Num. 20. 28. 6. Or the Continuance of this Couenant to vphold succession This had it in plaine words and therefore was for euer the Priest-hood appointed to him and his seed Num. 25. 12 13. 7. Or the presence of God with them So could and did Israel Mâ—ch 3. 11. 8. Or the name of the Church So they Ier. 7. 4. 9. Or that it is called holy the Ground and Pillar of truth So was Ierusalem the holy Citie Esay 48. 2. the Citie of truth the sanctified Mount Zach. 8. 3. 10. Or that the Word did go out from them to conuert other Nations So could they as they were taught by Esay Chap. 2. 3. of making Proselytes could the Pharises boast Mat. 23. 11. Or the Spirit to be in them to keepe their Teachers from erring Who could thus speake as Israel might Nehe. 9. 20. Esay 6. 3 11. Zach. 7. 12. as Peter witnesseth 2. Pet. 1. 21. 12. Or that they are called the Church and are come from the Apostles Church at Ierusalem So they by Stephen Act 7. 38. also saith Isaiah Esay 48. 1. Heare ye ô House of Iacob which art called by the name of Israel and are come out of the waters of Iudah So could the Scribes and Pharises boast of their Originall Ioh. 8. 33. 13. Or that they are Catholicks and the world spred ouer with them And could not the Iewish Church say so Of their Religion were some of euerie Nation vnder heauen Act. 2. 5 9 10 11. they were dispersed in all the Persian Monarchy Esteâ— 3. 8. Chap. 1. there were many Proselytes made such was the Eunuch of Ethiopia and to make them they trauailed Sea and Land Mat. 23. 14. Or that they haue euer had the holy Scriptures in their custodie So to the Iewes were committed the Oracles of God Rom. 3. 2. 15. Or yâ— the Church now hath many excellent promises What more then Israel had to be their God they to him a peculiar treasure aboue all people a kingdome of Priests an holy Nation Exod. 19. 5 6. to
Bishops with the Councell at Chalcedon of 630. Bishops gaue to the See of Constantinople equall priuiledge with Rome But in these things say the Papists the Councels erred therefore in some things generall Councels may erre euen in that point which to the Papists is most fundamentall being the very soule and essence of Popery in that part which consisteth in vsurpation and tyrannous dominion ouer all other Churches The Scriptures obiected answered Esay 59. 21. This is my Couenant with them My Spirit that is vpon thee and my words which I haue put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seedes seede saith the Lord from henceforth and for euer Answ 1. I answere that the Prophet speakes here of Gods Couenant with them that is with those that turne from transgression in Iacob and so of the faithfull and elect and not of the Church visible of which we speake II. Here is no promise that the Church shall not erre but that he will bestow on them which exercise the Ministery his Spirit and his Word continually for the Churches good III. If he will needs hence conclude that the Church cannot erre 1. He must proue that the Teachers doe euer teach the truth by Gods Spirit and by Gods Word which are to go together Ioh. 14. 26. and 16. 13. Mat. 18. 19 20. 2. That the hearers the members of the Church doe euer receiue beleeue and follow their Teachers thus teaching by the Word and holy Spirit which two things rest for him to make good ad Graecas Calendas IV. This promise made must needs be vnderstood conditionally of the visible Church and of an ordinary Ministery for Esay tells vs afterwords how they vexed Gods Spirit chap. 63. 10. We see how the Church of the Israelites and that at Ierusalem hath been cast off of God and hath now neither Word nor Spirit of God to direct it Christ found her Teachers in his time full of errors as they grieuously erred before 2. King 16. 11. 2. Chron. 36. 14 16. Esay 56. 10. Ier. 5. 1. Mal. 2. 8. And we know by experience in our times and by faithfull relation aforetimes that Teachers haue erred and people haue not euer embraced the truth when sound Teachers haue deliuered it let Christs hearers be instance for all and those in Iury which heard the Apostles V. If this were a good argument where Gods Spirit and his Word is there can be no errour then would it follow that no ordinary member of Christ should euer erre for such a one hath Gods Spirit 1. Ioh. 2. 20 27. Rom. 8. 9. 2. Cor. 1. 21. and his Word Deut. 33. 3. by which they become beleeuers Ioh. 17. 20. But this I hope a Papist will not grant and yet the argument is the same Ioh. 14. 16. I will pray the Father and he shall giue you another Comforter that he may abide with you for euer euen the Spirit of truth Answ 1. This place is primarily to be vnderstood of the Apostles to whom the promise of guiding into all truth was a speciall priuiledge Mat. 10. 20. Ioh. 14. 26. and 16. 13. 2. Of the succeeding Teachers but with no such speciall priuiledge for first there are no such promises made to them Secondly experience teacheth that they haue wanted this priuiledge Thirdly the hearers haue libertie to search and trie that which is deliuered if they doubt 1. Thes 5. 21. 1. Ioh. 4. 1. Ioh. 5. 39. Act. 17. 11. Waldensis one of their owne side saith Li. 2. ca. 19. de Doct. sid of particular Pastors and Bishops We know that these haue often erred 3. Neither the abiding of the Spirit for euer where it is nor the title of Spirit of truth will enforce euer an infallibility in teaching for it is called the Spirit of sanctification or holinesse Rom. 1. 4. for that he worketh in vs holinesse and is euer abiding in the godly who are the Temple of the holy Ghost and yet are they not so sanctified but they often offend in life So is it the Spirit of truth because it enlightneth the minds of men with onely that which is truth and guideth them in the truth if they follow their guide but if they doe not they may yea and doe erre from the truth Mat. 18. 17. If he neglect to heare the Church let him be to thee as an Heathen and a Publican Answ 1. This is meant of an euident case proued by witnesses before the Church in matters of offence betweene one priuate man and another wherein the Church may giue right sentence if she will yet we see such as meddle in the Churches censures doe not euer proceede aright This place therefore is not to the matter of doctrine and determination of faith the point in question neither doth it proue that in her censure the Church cannot erre for saith their owne Panormitan as before is cited A generall Councell representing the whole Church may erre in excommunicating him that should not be excommunicate These words speake not of the Churches either not erring or erring but of other hearing the Church and how they should carry themselues towards such as will not in so cleare a case heare the Churches admonition 3. It s not here commanded that he should be held as a Heathen and Publican that would not heare the Church in whatsoeuer she saith for Christ here speakes of the Iewish Church then as appeareth by the name Heathen and Publican which were abhorred of the Iewish Church Now that Church wee reade did excommunicate a blind man which receiued sight for his professing of Christ Ioh. 9. 34. and had agreed to put any man out of the Synagogue which should confesse Iesus to bee Christ v 22. and did also forbid to teach in his name Act. 4. 18. 4. This place is spoken of some Ecclesiasticall Gouernours if it be extended to vs hauing the power of censures in a particular Church which the Learned in their Church doe confesse may erre and therefore this helpes not to proue that the Church cannot erre Esay 35. 8. And a high way shall be there and away and it shall be called The way of holinesse the vncleane shall not passe ouer it but it shall be for those the way-faring men though fooles shall not erre therein Answ I. This verse is wholly allegoricall and therfore cannot so well be inforced for dogmaticall proofe without a full explanation of the words which the Gagger should haue done II. It is altogether against himselfe in the exposition if hee either durst or had been able to haue set it downe for by high-way may be vnderstood the common profession or points of Religion for good and bad as the high-way is for all then the way of holinesse is taken for a more strict profession or more straight Rules of Religion If so then consider the persons who they bee that shall not
erre in this way hee doth not say The Church or the learned Church men or men in holy Orders for are these fooles but wayfaring men though fooles shall not erre Here is a promise that the simple Laytie shall not mistake their way which Popish Teachers cannot abide to heare of Neither shall any vncleane passe ouer this way but they teach that their Church Catholike consists of elect and reprobate both good and bad cleane and vncleane Therefore in a spirituall sense the words are to be vnderstood of the onely sanctified by Gods Spirit here trauelling in this World as wayfaring men and though esteemed as fooles yet are so guided in their holy profession as they shall not bee suffered to wander out of the way of life neither totally nor finally But he will say If these shall not erre then much lesse shall the Church True who denies it we doe not say that all the whole Church and all the holy that euer haue been such as this place speaketh of haue all erred this thousand yeeres as the Gagger beares his Reader in hand making him beleeue that we so teach Here the Prophet speakes of the Lords redeemed separated from the vncleane in a spirituall estate in and by Christ but in our dispute we speake of the visible Church of cleane and vncleane good and bad and of a mixt company III. This verse and the whole chapter speakes in the first place of the returne from Captiuitie which the Prophet doth expresse in figuratiue speeches to set out the comfort thereof most liuely and so it is nothing to the purpose for which the Gagger brings it In a high sense it sets out the spirituall happinesse of the redeemed by Christ partly here begun and fully to be perfected in the day of the Churches perfect redemption IV. It speakes not here of the Churches teaching but rather of the Saints trauailing towards Heauen But the word not erre made the Gagger thinke he had obtained his purpose and an expresse text for not erring in Doctrine when the words speake of a way a high-way of trauailing men and others not passing ouer it and of the redeemeds walking vers 9. Then being vnderstood of not erring in life it cannot be taken absolutely for error of life is in the best but they erre not to finall destruction Ephes 5. 27. That hee might present it to himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blemish Answ 1. Our dispute is of the visible Church and mixt company this is to be vnderstood only of the body whereof Christ in the most proper sense is the Head and Sauiour vers 9. which hee nourisheth and cherisheth vers 29. betweene whom and Christ thereis such an vnion as it is called a great Mystery vers 32. which cannot properly be meant of visible Churches consisting not onely of Elect but also of Reprobates who are not clensed nor nourished or cherished as members of his body nor made euer glorious II. The Apostle speakes heere of the Church either as triumphant or if as militant then as it is in preparing and as it shall bee hereafter in Heauen for in this life it is not altogether spotlesse without wrinkle or blemish Cant. 1. 5 6. III. This place doth serue rather to prooue her puritie in life then infallibilitie of iudgement in teaching this latter is hence farre fetched the former may seeme more apparant But will any beleeue that Gods Church for life and conuersation is in this life without spot wrinkle or blemish 1. Tim. 3. 15. The Church of the liuing God the ground and pillar of truth Because this place is much vrged by others and the last of this Gaggers I will more fully make answer vnto it Hence hee would conclude that the Church cannot erre he meaneth the Church of Rome the Pope at least the virtuall Church for they defend not now any Church from errour but their owne But this they can neuer proue out of the place I. Saint Paul wrote to Timothy how he should behaue himselfe in the Church 1. Tim. 3. 14. So his Epistle that is the Apostolicall written Word was made to be Timothies rule to guide him from erring and not the Churches determination S. Paul for all this his praise of the Church sent him not to Her but prescribed him a written Word to direct him in gouerning of her which hee would not haue done if by calling the Church the pillar and ground of truth he had meant she could not haue erred II. Saint Paul speaketh thus of the then present Church of Ephesus where Timothy was chap. 1. 3. built vpon the foundation Ephes 2. 20. and yet she soone left her first Loue Reuel 2. 4. and after fell away III. The word Church comprehendeth all the faithfull together at Ephesus so the Church of Ephesus is taken Reuel 2. 1. But our Aduersaries will not haue the people as the Apostles allowed Act. 15. 22. with their Bishops and Pastors to be the Church and with them to approue of matters of Faith For the Romish Clergie thinke of the people as did the hypocriticall Pharises that they know not the Law and are cursed Ioh. 7. 49. Except they allow the people also with the Teachers to be the pillar and ground of truth this place doth not serue their turne IV. If the word Church bee taken for any other particular Church to which Timothie as an Euangelist might goe after the Apostles planting of them then from hence the Papists cannot conclude that which they would for first they acknowledge that particular Churches may erre Secondly its euident by Scripture in the Churches of Galatia Gal. 1. and 3. 1. and 4. 10 11. by historie and by experience Now the Church of Rome was neuer other then a particular Church in the best spirituall estate thereof Saint Paul writes to it no otherwise then to a particular Church V. If it be taken for the Vniuersall Church this helpes not them For first theirs is not the vniuersall but a particular Church as is proued after in the sixteenth question Secondly it is absurd to reason from that which is not questioned nor can euer assemble together to come to the triall if it were questionable VI. The intituling of the Church to bee the pillar and ground of truth wil not afford the conclusion of not erring and that for these Reasons First because the words are metaphoricall and a similitude must be extended no farther then is in ended Now the Church is called the pillar and ground not because shee cannot erre but first for that she hath the Apostles writings committed to her as were the Oracles of God to the Iewes Rom 3. 2. which Apostles writings are saith Irenous the pillars and supporters of our faith the proofes foundations Li. 3. ca. 1. and the grounds of our cause as Saint * De vnit Eccl. ca. 16. On this 1. Tim. 3.
Augustine speakes Secondly as Lyra thinkes it is so called for that the Church doth maintaine the truth of the Gospell euen in the greatest persecutions and as other iudge for that it vpholdeth the truth that it may not fall to the ground though it be afflicted and because by words and examples it confirmes our Faith Thirdly the Apostle speakes according to the vse of pillars in old time among the Gentiles on which their Lawes written in Tables were hanged vp for people to reade yea some wrote the Lawes vpon pillars themselues So as the Church here is resembled to those pillars which hath the Bookes of holy Lawes to shew them and to vphold them and to exhibite them out vnto all to bee seene and read Secondly because Saint Peter was counted a Pillar Gal. 2 9. and yet he erred euen in not walking according to the truth of the Gospell vers 14. Thirdly because Saint Paul calleth so the Church at Ephesus then as she was and so long to be so esteemed as she should continue Thus Saint Paul to the Hebrewes telleth them that they with himselfe and others are the House of Christ if saith he we hold fast the confidence and the reioycing of the hope firme vnto the end implying that if they did not they should not be so Can any well conclude from that which one is at the present that he shall euer be the same Then had not our first Parents fallen nor Salomon been an Idolater nor the Israelites now none of Gods people nor Rome as she is spirituall Babylon Fourthly because not the name and title of the House of God it self by which name the Church is called here in 1. Tim. 3. 15. as also beleeuers are called by the name of the houshold of God Ephes 2. 19. will afford this their conclusion For the Church of Ephesus so called did erre Now may it not be inferred from hence that she is called the House and beleeuers the Houshold and may it be inferred because she is called a pillar only or stay to vphold the house Will not the whole house nor the household yeeld it And will a pillar or prop make it good Very vnlikely Fifthly it is onely vpon the praise giuen to the Church that this conclusion is made Is this then good arguing Whatsoeuer prayses the Church hath that for which or wherein shee is praysed she hath it in perfection Here she is called the pillar and ground of truth Ergo say they she cannot erre See the like reasoning She is the houshold of Faith Gal. 6. 10. Ergo she neuer hath any doubting Yet this they deny and hold here to haue no certaine assurance Lastly consider the truth of which shee is the pillar and ground * On this place Ioh. 5. 23 Oecumenius vnderstands it in opposition to the shaddowes in the Temple vnder the Law there the type here the truth there the shadow here the substance But the Temple was onely the pillar and ground that is the appointed place where the knowledge and vse of the Ceremoniall Law was had and vpheld so onely is now the Church the place where the diuine truth is to be found and is in practice and no where else Truth in Scripture is taken for the Word of God Ioh. 17. 17. and 8. 31 32. the Gospell the Word of truth Col. 1. 5. Gal. 5. 7. euen the Mystery of godlinesse as Saint Paul in this place of the 1. Tim. 3. 16. enterpreteth the Word Truth So then the Church of God is the pillar and ground or stay of Gods Word and his Gospell euen the mysterie of godlinesse This she receiueth keepeth beareth vp publisheth to the world and is the ground whereon it doth rest and no where else in the world What then Is she or it the Rule Is her authoritie aboue it or it aboue her The King committeth to some the publike Records to keepe and to publish to other Is their authoritie greater then these Are their words of force without the warrant of those Records Or is it not possible for these keepers of them to erre in their proceedings We know the contrary The Iewes had the Oracles of God committed to them Rom. 3. 2. but haue not they erred The Church of Corinth Ephesus Galatia Philippi Colosse Thessalonica Hebrewes and other Churches in the East had the new Testament committed to them yet haue they we see erred So hath the Church of Rome very shamefully as the Epistle written to them doth testifie if her now new doctrine be examined by it The Church therefore the visible mixt company of whom all our dispute is may erre XIII Proposition That the Church of Rome cannot erre Confuted by their owne Bible I. IN it we reade that shee is in particular forewarned to take heed of falling Rom. 11. 20. which admonition proueth her possibilitie of erring II. It foretelleth of her Apostasie Yea this Church which See his Maiesties broke and Bishop Downham de Antichristo Respons eius ad â—essiam de Anticâ—r they say cannot erre and whereof the Pope is Head is called the great Whore named Babylon drunken with the Saints blood sitting vpon the Beast with seuen heads hauing ten hornes expounded by their owne Bible to be Rome Reuel 17. 1. 5 6. the great Citie situate vpon seuen Hills and which in Iohns dayes reigned ouer the Kings of the earth vers 9 18. III. Their Bible telleth vs that there were begun in her vncharitable disputations about eating and not eating of some things about obseruation of dayes Rom. 14. men for these things condemning and despising one another There were such then as were authors of diuisions and scandals contrary to the doctrine which the Saints then had learned Rom. 16. 17. so that a defection was then breeding and a beginning to erre from the Apostles doctrine in his dayes IV. The Epistle of Saint Paul written vnto them sheweth that she hath erred for his and her doctrine are at odds in many things as for example in these for instance The Romish Church Saint Paul She calleth not her selfe A Church but The Church and is euer boasting of that name Hee neuer calleth them at Rome then The Church as in other Epistles he vseth to call others the Corinthians Galatians Ephesians Reuel 2. 1. c. a point for Papists to note and to obserue why this title is not giuen her She saith that God may be represented like an old man He teacheth it to be a Heathenish practice for which God plagued them Rom. 1. 23. She teacheth that all sins deserue not death but in themselues many are veniall He nameth 23. sinnes Rom. 1. 29 30 31. worthy of death not for the Act but for the consent of heart vers 32. and Rom. 6. 23. He saith that the stipend of sinne is death he excepteth none She teacheth that the Virgin Marie was without sinne He teacheth otherwise All to be vnder sinne Rom. 3. 9. All to haue
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
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
are of those things which God hath giuen vnto vs therefore by the Spirit of God can wee know them to be of God And indeed all Scripture being inspired of Gods Spirit who can better informe our knowledge of them then the blessed Inditer and Author of them 2. By the Scriptures themselues which beare witnesse of themselues that they are iustified in themselues Psal 18. 10. that Psal 19. they are all inspired of God 2. Tim. 3. 16. that they are holy Scriptures Rom. 1. 6. the Scriptures of the Prophets Rom. 16. 26. who were guided by the holy Ghost 2. Pet. 1. 20. as also were the Apostles Mat. 10. 20. Mark 13. 11. And Paul telleth vs that he wrote the Commandements of God 1. Cor. 14. 37. III. As their Bible telleth vs that by the Spirit and by the Scriptures themselues we know the Scriptures to be of God so also the same Bible teacheth vs 1. That the testimonie of the Spirit is truth 1. Ioh. 5. 6. and is no lye 1. Ioh. 2. 27. which Spirit of Christ all the Children of God haue Gal. 4. 6. and all that are Christs else they are none of his Rom. 8. 9. 2. That the testimony of the Scriptures are of more credit then the testimony of men for the witnesse of God is greater then men 1. Ioh. 5. 9. And Christ preferred the testimony of the Scriptures before mans testimony yea though a Prophet for he saith he receiued not testimony of man speaking of Iohn Bapt. Ioh. 5. 33 34. and yet he referred himself to the testimony of the Scriptures testifying of him vers 39. Yea he saith that his owne words would not be beleeued if the Scriptures be not belieued ver 47. So that the Scriptures testimony of themselues being the Word of God so the testimony of God are sufficient witnes to take them for the Scriptures of God which whoso refuseth or questioneth the testimony of no men no not of Christ if he were here on earth would be beleeued to make vs to receiue them for Gods Word This their owne Bible doth teach vs. IV. Their Bible doth not onely shew how the Scriptures giue witnesse of themselues thus in generall termes but more particularly informeth vs that the Scriptures doe proue the particular bookes of holy Writ to bee the Word of God Moses witnesseth of his owne writings that he wrote by commandement Deut. 31. 9 19. and what he deliuered was that which was commanded him Exod. 34. 34. All the Prophets witnesse their Prophecies to be of God Esay 1 2. Ier. 1. 2. Ezech. 1. 3. Dan. 10. 1. Hos 1. 1. Ioel 1. 1. Amos 1. 3. Obadiah 1. 1. Ionah 1. 1. Mich. 1. 1. Nah. 1. 1. Hab. 1. 1. Zeph. 1. 1. Hag. 1. 1. Zach. 1. 1. Mal. 1. 1. Iesus Christ gaue approbation to the authoritie of Moses the Prophets and the Psalmes Luk. 24. 26 24. And so the Apostles Act. 26. 22. Rom. 16. 23. not onely in expounding but also by alleaging one where or other some thing out of euery booke as out of Genesis Mat. 23. 35. Act. 7. 3. and 3. 25. Ioh. 4. 5. out of Exodus Mat. 5. 38. and 22. 32. Act. 13. 17 18. Leuiticus Rom. 10. 5. Mat. 5. 38. Numbers Ioh. 3. 14. and 6. 31. Deuteronomy Mat. 4. 4 7. and 5. 31. or 7. 37. Ioshua Act. 7. Heb. 11. 31. Iam. 2. Iudges Act. 13. 20. Heb. 11. 32. Ruth Mat. 1. 2 3 12. Samuel Kings and Chronicles Mat. 1. 2 3 6 7. and 12. 3 42. and 23. 35. Luk. 4. 25 26 27. Act. 13. 21 22. Rom. 11. 3. Heb. 11. 32. Iob Iam. 5. 11. Psalmes the whole book Act. 1. 16 20. and parts thereof Mat. 13. 35. and 21. 16 42. Prouerbs Rom. 12. 26. Iam. 4. 6. Heb. 12. 6. Esay Mat. 21. 5 13. Ioh. 12. 38. Ieremy Mat. 27. 9. Ezechiel 2. Cor. 6. 18. Reuel 4. 7. and 20. 8. Daniel Mat. 24. 15. So might I goe thorow all the small Prophets but that whole booke of the Prophets is approoued Act. 7. 42. And all the Scriptures of the old Testament are called by Saint Paul the words of God Rom. 3. 2. and are confirmed in particular as the rest as Hosea Mat. 9. 13. and 12. 7. Ro. 9. 25 26. Ioel Act. 2. 16. Ionas Mat. 12. 40. Amos Act. 7. 43. Micha Mat. 2. 6. Zacharie Mat. 27. 9. Habacuk Rom. 1. 17. Gal. 3. 11. Nahum Rom. 10. 15. Haggai Heb. 12. 26. Malachy Mat. 17. 11 12. Thus the old Testament beareth witnesse to it selfe and the New also to the Old so doth the Old to the New foreshewing what in the New is reuealed besides the record it beareth of it selfe For Iohn telleth vs that his writings are the truth of God Ioh. 19. 35. Reuel 1. 1. Saint Paul that his are the commandements of God 1. Cor. 14. 37. Saint Peter confirmeth the authoritie of all Pauls Epistles 2. Pet. 3. 16. And thus must we thinke of all the Apostles writings as the diuine truth of God because they were all led by the same Spirit Ioh. 15. 26. into all truth Ioh. 16. 13. which called the words of Christ to their remembrance Ioh. 14. 26. which Spirit Christ gaue them and they had receiued Ioh. 17. 8. Neither is it to be doubted but as their words in their Ministerie were the words of God Mat. 10. 20. Mark 13. 11. so were their words written of God also seeing they wrote what they taught as these places shew Luk. 1. 1 3 4. Act. 1. 1. 1. Cor. 15. 1. 2. Cor. 1. 13. Phil. 3. 1. 2. Thes 2. 5. and as before is prooued at large V. Their owne Bible telleth vs that the Word is a lampe and a light Psal 118. 105. 2. Pet. 1. 19. This is spoken of the written 〈◊〉 11 9. Word Now a lampe and a light need no man to point to them that hath eyes to see if the same be before them but they shew themselues to such clearely enough euen so doth the light of Gods Word in Scripture shew it selfe Gods workes shew themselues to be his workes out of themselues Act. 14. 16. He lest not himselfe without testimony Rom. 1. 20. Psal 18. 1. His Psal 19. workes shew him and shew themselues to be his and shall not Gods Word shew it selfe to be Gods Word Is there to a godly man a lesse print of the Deitie in his Word to discerne it then in a very naturall man to discerne his workes Moreouer shall the writings of men discouer their Authors of what profession and learning they be and shall not Gods Word be able to shew it selfe to bee of God For let one man write like an Artist another as a Philosopher the third as a Moralist the fourth as a Statist the fifth as a Diuine No man that is an Artist a Philosopher a Moralist a Statist or Diuine but hee can discerne of all these writings distinctly though hee haue not some to tell him what they bee So let
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
Lo saith he how from those which he would haue esteemed the lesser he ascendeth to those whom he would haue esteemed the greater Answ 1. The mans wit went a grazing when he wrote this For if he so conclude from the order then Paul must be inferiour to Apollos when Paul was an Apostle and a Planter but Apollos no Apostle and onely a waterer 1. Cor. 3. 6. 2. In Mat. 10. 2. he would haue Peter the chiefe because hee was named first now here the chiefe because hee is named in a third place Saint Paul Gal. 2. 9. puts him in the second place betweene two and will not they hold him the chiefe for this too Doth not vertue consist in the midst for put him in the first place as in Mat. 10. in the third place as in 1. Cor. 3. 4 22. or in the second as in Gal. 2. 9. its with them a profound Reason to make him alwayes the chiefe for he may take what place he listeth Deepe Diuinitie and an inuincible Reason Though Saint Paul in Gal. 2. takes himselfe to be nothing inferiour to him or to other which seemed to bee Pillars and was inferiour to none of the great Apostles 1. Cor. 11. 5. 12. 11. vpon this Text Chrysostome shewes that S. Paul compared himselfe with the Apostles euen with Peter and the rest Luk. 22. 31. And the Lord said Simon c. When thou art conuerted strengthen thy Brethren Answ This place proueth not any Headship ouer the Apostles First hee is called Simon by his common name and not Peter which our Aduersaries stand vpon and make their chiefe argument Secondly this place is to forewarne him of his fearfull temptation and so of his fall thereby the vtter peril wherof he should escape not by himselfe or his owne power and grace but by Christs mediation What is this to haue a Headship Thirdly it teacheth him a duty when hee should be conuerted and be recouered from vnder the fall that hee should confirme others If by confirming the Gagger will hence conclude the practice and exercise of greatnesse ouer the Apostles then Saint Paul and Barnabas had this greatnesse too For they did confirme others Act. 14. 21. and Paul and Silas Act. 15. 41. 1. Thes 3. 2. yea it is a common Duty of euery Pastor Is euery one that confirmeth made thereby a Superiour in Rule and Gouernment Then a Priest confirming his Soueraigne is his Superiour And by this Saint Paul was Peters Superiour for he brought Peter backe from his by-path both by reproofe and publike teaching of the truth and so confirmed him who for feare did before goe astray Gal. 2. 11 17. Fourthly the Lord Iesus if they will here vnderstand the Apostles calleth them Simons Brethren and so giueth them equalitie Lastly where are the Gaggers expresse words for Peters Headship out of this place Is it in strengthening A poore strength to support such a Babylonish Tower Luk. 22. 26. He that is greatest among you let him be yonger and he that is Chiefe as he that doth serue Answ 1. The words in the beginning of this verse are against Chiefety for it is said It shall not be so with you when they were at strife for Superioritie Secondly the meaning of the Greatest and Chiefe on which the Gagger doth fasten his teeth doth not imply as hee pretendeth any Chiefety among them but Christ speaketh according to their aspiring minds not of them as any of them were but as some of them desired to be as is cleare by the speech and Petition of the Mother of Zebedees children Mat. 20. 20 27. Thirdly the occasion and the very scope of the place is against all Superioritie in the Apostles Fourthly it cannot be shewed that any of them all did either claime or practise any superioritie or taught in their writings any such thing Fiftly they did striue verse 24. for superioritie which of them should seeme the greater As yet therefore there was no such greatnesse settled among them 6. If any such thing had beene or had beene intended by Christ to be conferred vpon Peter he had vpon this iust occasion to haue decided the Controuersie as surely he would haue done in Peters behalfe in a matter of so great consequence as our Aduersaries make it as he did in the behalfe of Moses and Aaron to appease the contention against them Num. 16. 17. 10. But Christ telleth them all that no such thing should be among them in this text and giueth the rest authoritie to pull downe the spirit of him that would seeke to be Chiefe to make him as a Seruant as is euident in the words of the text Therefore here is nothing for any authoritie in Peter Nor indeed in any other Scripture XIX Proposition That S. Peter was Head of the Church THough the former Position ouerthrowne sufficiently confuteth this for if Peter be not Superiour ouer the Apostles who were the principall members of the Church he cannot be the Head of the Church yet seeing this Headship ouer the Church is so stiffely stood in I thought good to handle it also distinctly from the rest for more euidence of the truth to common Christians Confuted by their owne Bible I. By appropriation it giueth the title of Head of the Church onely to Christ Ephes 1. 22. 4. 15. 5. 23. Col. 1. 18. And no where doth it make a man the Head of the Church neither Peter nor any other either expressely or by any necessarie consequent II. It calleth the Church the bodie of Christ 1. Cor. 12. 27. Ephes 4. 12. 6. 23. No where is it called the body of S. Peter III. It telleth vs that Saint Peter himselfe giueth to Christ Headship Principalitie and Chieftie and to none other for he calleth him the Prince of Pastors 1. Pet. 5. 4. the Pastor and Bishop of our soules 1. Pet. 2. 25. as he is also called the high Priest of our confession Heb. 3. 1. IV. The Apostles did not know or acknowledge any such Primacy or Headship in Peter For first they sent Peter and Iohn to Samaria Act. 8. 14. which they neither would nor could haue done had he been their Gouernour and Head indeed Secondly Iames in the Councell at Ierusalem tooke no notice of Peters supremacy for Iames did then call him Simon his name before he was an Apostle without any title of preeminencie Acts 15. 14. Hee also said I iudge which word Peter there vsed not vers 19. to whose sentence and iudgement Peter and all the Apostles and Ancients did subscribe vers 22. Thirdly none of the other Apostles then did acknowledge any Headship in Peter for the Decree of the Councell went out vnder the conioynt authoritie of all without speciall mentioning of Peter Act. 15. 23. and 16. 4. Fourthly Saint Paul knew of no such Chieftie in Peter for first when he doth mention any word tending to set out any greatnesse in the Apostles hee applyeth it not singularly as to
20. Because saith hee wee are redeemed by the grace of the Creator wee haue this heauenly gift bestowed vpon vs that when we leaue our fleshly habitation incontinently we are carried to our heauenly rewards Can any thing bee spoken more cleerely against going into Purgatorie See Bishop Vsher his last Booke in the controuersie touching Purgatorie and also D. White his last booke pag. 567. citing many Papists touching the inualiditie of the Popes power ouer soules in Purgatorie Scriptures obiected answered 1. Cor. 3. 15. If any mans worke shall bee burnt hee shall suffer losse but himselfe shall be saued yet so as by fire Answ 1. Albeit the foolish Gagger doth say that this is an expresse Scripture to proue Purgatorie yet Bellarmine saith Lib. 1. de Purg. cap. 5. that this is one of the most difficult places of the whole Scripture Therefore it will not easily satisfie a doubtfull minde in this controuerted point Secondly this place is interpreted in the seuerall words very See Morneus on the Masse all their opinions cited Lib. 3. cap. 6. p. 257 261. diuersly by the Ancients and so variously as Bellarmine is forced by reason of the incongruities thereof to leaue and forsake them all and to run his owne course as wide as any of the rest and differing from his fellowes Thomas Alcuinus Hugo Cardinalis and other Thirdly Erasmus in his Commentarie saith that this place affordeth not any thing for Purgatorie or veniall sinnes This his opinion is not suffered to see light but is blotted out See Index Expurgatorius which is made the true Purgatorie for Erasmus and others that dare to doubt of the false Purgatorie Fourthly the words are all Allegoricall Now Symbolicall places proue not Articles of Faith And therein it is absurd to take any of the words properly in continued metaphors and wholly Allegoricall Fiftly this text speaketh of burning of a mans worke but not of burning a soule But in Purgatorie they say the soule is burning and not his worke workes goe not into Purgatorie but here workes both good and bad are tryed by this fire Sixtly this speaketh of the worke of Teachers building vpon the foundation either Gold Siluer or precious Stones or Wood Hay and Stubble By the former must bee vnderstood either sound Doctrine or sound-hearted Beleeuers wonne to Christ by their teaching and then by the latter must be meant errours and vnsound Doctrine or hollow-hearted Christians which in time of fierie tryall fall away Take then either way this is nothing for veniall sinnes or bringing soules to a purgation Accordingly in the thirteenth verse the fire is a reuealing and trying fire to manifest the difference of mens workes in the execution of their Ministerie What is this to the purging and tormenting fire as a satisfactorie punishment for sinne Purgatorie fire is a materiall fire say they but a materiall fire cannot try Doctrines truth from falshood sound from vnwholesome teaching Seuenthly the word fire in verse 15. cannot be taken for materiall fire or Purgatorie fire First because the continued metaphors in the whole context admits not of such a proper and literall interpretation Secondly the word of similitude is against it For it is not said by fire but as by fire so it is not meant fire properly but by some likenesse a metaphoricall fire not a materiall fire Thirdly Estius one of their owne learned men saith That the word fire three times mentioned in verse 13 and 15 is the same in euery place and calleth the interpretation absurd which puts a difference in them Which being true the former fire in verse 13. not being meant of Purgatorie by Bellarmines grant this latter cannot but absurdly be so interpreted And so in conclusion no Purgatorie fire at all This fire is spirituall such a fire as can try Doctrines and can reueale them and can saue the builder though it consume his worke which fire is Gods Word Ier. 23. 29. and 20. 9. and Gods holy Spirit Mar. 9. 49. Mat. 3. 11. This word by the operation of this Spirit vpon the conscience of an erroneous builder when by the light of truth hee seeth his worke vaine and naught worketh as fire in him to make him confesse his errour and to labour to teach the truth and thus is he saued as by fire the word being in him as fire as it was in Ieremie especially in time of trouble and day of tryall for his Doctrine Ioh. 11. 22. But I know that euen now whatsoeuer thou wilt aske of God God will giue it thee Cardinall Allen saith the Gagger hath hence learnedly concluded that Martha had beene taught and beleeued that the dead might be holpen by the pietie of the liuing Answ 1. How learnedly the Cardinal could conclude hence Purgatorie or the Gagger to helpe him I leaue to learned men to iudge and withal whether they haue not exposed themselues to folly who hence would collect such a thing Secondly touching the Iewish Church and her Doctrine how Purgatorie was vnknowne to her and the Church of Israel vnder the Law let the Reader peruse Mornay of the Masse his third booke and sixt Chapter Thirdly the speech is to Christ and of her full assurance of the efficacie of his prayer vnto God euen to raise vp Lazarus from the dead as appeareth by the scope of her speech What is this to helpe soules in Purgatorie Act. 2. 24. Whom God hath raised vp loosing the sorrowes of Hell This cleerely makes for Purgatorie saith the wise Gagger for here he and the Rhemists wil haue Christ loose others from their paines Answ 1. This speakes of Christs rising from the dead by the power of God Secondly of Gods raising him vp and loosing him from the sorrowes of Hell and not of Christs freeing others from torment Thirdly here is no mention of Purgatorie but of Hell And is Hell and Purgatorie now one place I feare mee they will finde it so that hee which goeth to Purgatorie goeth to Hell Fourthly the word Hell is here taken properly or figuratiuely If properly for hell it selfe the place of the damned then it is nothing for their Purgatorie for from hell is no redemption Luk. 16. 26. If figuratiuely then it speakes not of any reall Purgatorie place and so neither way serues their turne Fiftly if they will haue the place to bee for Purgatorie then is there no cause now to feare it for therein is now no more paines For it is not said that hee loosed the soules out of it but the sorrowes thereof and tooke them away What maketh this for Purgatorie Sixtly the word in the most current originals is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though the old vulgar reade 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the first signifieth not Hell but Death so it is thus to be read loosing the sorrowes of death as we truely translate 1. Cor. 15. 29. Otherwise what shall they doe that are baptized for the dead An euident proofe saith the Gagger
Spirit First by the Spirit For the Spirit himselfe giueth testimonie to our spirit that wee are the sonnes of God Rom. 8. 16. This Spirit of God wee receiue that wee may know the things that of God are giuen to vs 1. Cor. 2. 12. Hence it is that Iohn saith In this we know that we abide in him and he in vs because hee of his Spirit hath giuen to vs 1. Ioh. 4. 13. and 3. 24. What can be more certaine then knowledge and that knowledge which is of Gods Spirit whose testimony is most infallible for it is the testimonie of God himselfe and the Spirit of truth Ioh. 14. 17. 1. Ioh. 5 6. It is also Gods pledge to vs 2. Cor. 5. 5. and 1. 22. Ephes 1. 14. and his Signet with which we are signed vnto the Day of Redemption Ephes 1. 13. and 4. 30. Now Gods Spirit being truth being Gods owne witnesse being his owne pledge in euery true beleeuers heart and his owne signet and seale is hee not certaine and sure of his saluation Will any man question the truth of an earthly Kings word his hand and seale so affirming any thing to be as hee saith How much lesse the Word hand and Seale of the King of Heauen bearing witnesse to euery true beleeuer that hee is the child of God yea and making him to speake to God as to a Father so to call him by the name of Father Rom. 8. 15. Gal. 4. 6. then which what greater assurance of saluation can there be Secondly by faith which maketh the party which hath it to know that he hath it 1. Cor. 13. 5. and that which it beleeueth to be certaine to the beleeuer so as he can say We know that hee will raise vs vp 2. Cor. 4. 14. We know that wee haue eternall life 1. Ioh. 5. 13. and we know that we haue a building of God eternall in Heauen 2. Cor. 5. 1. Therefore the Apostle saith We are bold alwayes verse 6. So as the Apostle Iames exhorteth not to wauer or to doubt Iam. 1. 6. So S. Paul 1. Tim. 2. 8. For saith is the substance of things to be hoped for and the argument of things not appearing Heb. 11. 1. Which could not be vnlesse there were certainty in it yea so certaine faith maketh things to be to beleeuers that the Apostle saith Wee walke by saith and not by sight hauing before spoken of constant boldnesse and also by and by after touching their assurance of future happinesse 2. Cor. 5. 6 7 8. Moreouer this grace of faith giueth a particular assurance to him that hath it and applyeth that to himselfe which hee beleeueth Therefore beleeuing in Christ and receiuing him are made both one Ioh. 1. 12. Now he that receiueth a thing from another for himselfe is to lay hold on it and so to take it to himselfe So beleeuing is a laying hold and applying Christ and his benefits and all promises of saluation made in Christ to a mans selfe in particular Whereupon it is that the Apostle speaking of faith exhorteth to apprehend eternall life 1. Tim. 6. 12. Also the more fully to expresse this particular assurance and application in Ioh. 6. to eate and to drinke Christ is made the same with beleeuing in him To beleeue in Christ saith Saint Austen is to In Ioan. tract 25. 26. eate the bread of Life He that beleeueth eateth Beleeue and thou eatest Now can any thing be more assured and more neerely applyed to a man that it is his infallibly then that which he hath eaten And if to beleeue in Christ be the eating of him and the eating assureth him that eateth him to liue for euer Ioh. 6. 51 58. then faith doth assure him that beleeueth in Christ that he hath Christ and all the benefits of his death and Passion for his eternall saluation as he that hath eaten bread hath the benefit of it to the sustentation of corporall life Of this liuely and certaine application of faith the Fathers speake Austin saith that saith sent vp layeth hold on Christ Chrysostome Tract 50. on Iohn On Marke hom 10. On Luk l. 6. c. 8. Li. de resur Cor. saith Let vs beleeue and we see Iesus present before vs. Ambrose saith That by faith Christ is touched and is seene Tertullian saith That by faith Christ is digested Now if Christ by faith be laid hold on seene present touched and as food digested it doth according to the measure thereof effectually apply him and giueth particular assurance of Saluation which is obtained by Christ though we haue neither miracle nor extraordinarie reuelation to tell vs that we are saued Furthermore faith is that which receiueth the promise Gal. 3. 14. It goeth out of a mans selfe to fetch all that it beleeueth concerning saluation from God most fully knowing that whatsoeuer God promiseth he is able to performe it Rom. 4. 21. Hence is it that by faith which applyeth the promise and beleeueth that God is true of his word and able also to make it good aboue all that we desire or vnderstand Ephes 3. 20. we are ascertained of that which we beleeue neither doth our faith stagger but maketh vs most assured while it is fixed on God on his Word on his will made knowne by his Word and promise on the truth of that also which he once hath spoken on his almightie power to make it good accordingly But God hath promised to euery true beleeuer forgiuenesse of sinnes Act. 10. 43. and euerlasting life Ioh. 3. 15. Thus hauing spoken his will and good pleasure is hereby knowne this word will hee keepe and his power will make it good All which true faith applyeth to him that hath it as spoken to him for in this faith excelleth all other graces and so maketh him certaine of forgiuenesse of sinnes and of euerlasting life which we in our Creed professe to beleeue not onely that there is remission of sinnes the resurrection of the body and the life euerlasting but euery true beleeuer by faith saith that his sinnes are remitted his body shall rise againe as Iob was perswaded and that hee shall haue life euerlasting For to beleeue them to be and not to apply them is not a iustifying faith but such a faith as is in reprobates euen the faith of deuils Lastly this sauing faith bringeth forth such fruits as wil proclaime to all that faith is a grace of certainty It maketh a beleeuer that he shall not be confounded Rom. 10. 11 to haue affiance and accesse with confidence Ephes 3. 12. Now where there is assiance and confidence there is much certainty in that grace which worketh these It worketh also hope now hope maketh vs glory and confoundeth not Rom. 5. 2 5. and is the anchor of the soule sure and firme Heb. 6. 19. yea hope is said to haue glory and confidence Heb. 3. 6. If hope then bee so certaine sure and firme as that we are thereby confident