A PRVDENT AND SECURE CHOYCE Worthy of due Consideration being a sure Land-mark to all those who have been tossed to and fro in these wavering Times Written by H. G. Gent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Apoc. 2. 5. Remember from whence thou art fallen and Repent and doe thy first workes Printed ANNO DOM. 1650. TO THE READER IT is the garbe of this Age to guild the out-side with faire pretences Yet courteous Reader take mee as J am free from superficiall actions I have a long time lived in this Sea of afflictions and by these late Tempests have been driven from my Harbour to which I was wonted I have found my Ship uncertaine the Cable being feeble and in all my search and that no short one I never found a more sure Pilot then this Prudent and Secure choyce Take it and throughly view it and I doubt not but it will prove a safe ballast to thee as I hope it will to mee Containing all the Controversies most briefly and learnedly betweene the Church and the Apostate members Make it thy owne and I doubt not but thou wilt returne thankes to God I had thought to have made a larger Preface but that had beene to have lighted a candle before the Sunne which obscureth the Starres wherefore pardon Thy most affectionate Friend W. V. A PRUDENT AND Secure choyce of Beliefe TO HIS DEARE PROTESTANT FRIEND Sr. SInce it hath pleased God to put a period to the common professed Religion of this Nation and that by Authoritie of PARLIAMENT me thinkes you stand at a gaze what to resolve especially observing what a laughter it hath hatched never feather'd vntill the destruction thereof You know that nothing can be of greater importance then he profession of a true Religion though little apprehended by such as rise no higher then sense can levell especially in those scandalous confusions where Truth may seeme more excusably declined what hath beene my cleare and peaceable resolution in the distempers give mee leave in loue and friendship to communicate by these few Papers to your selfe whose Happinesse I tender as my owne assured that if you peruse them with diligence and sincere love of Truth in this more then ever you shall experience me Your true Friend and Servant H. G. A PRVDENT AND SECVRE CHOICE CHAP. 1. The Question stated upon Suppositions prudently not questionable 1. J Suppose first That our blessed Saviour being to depart in visible presence from this World his last care was to leave his Church provided of such as should sufficiently Teach Governe and advance it To whom and their Successors for that purpose hee promised his especiall assistance and protection to the end of the world As my Father sent mee so J send you Joh. 20. vers 21. Going into the whole world Preach the Gospell Mark 16. Here wee see the Apostles commission not onely to goe as being sent but also to send others their successors with the like Authority to be successively delivered since the Apostles in their owne persons could not goe into the whole World Especially if by the whole world wee understand both place and time to the end thereof That also be left ample power for the perfect Government of the same Church that of Saint Math. â—8 deserveth especiall consideration All power is given to mee in heaven and in earth going therefore teach all Nations Where having said all Power is given to mee Hee presently practiseth and giveth the like saying Going therefore c. Moreover that wee may know nothing is wanting to the perpetuall government of his Church and that justly it may be assured to be directed not so much by humane industry as by the Spirit of God he promised Joh. 14. And J will pray my Father and hee will give you another Comforter that hee may abide with you for ever the Spirit of Truth 2. It cannot be denyed but these places taken together enforce an eminent perpetuall and infallible authority of Christs Church for they are to be understood as they lye or not if they are then there is a Church constantly governing in a Spirit of Truth even to the end of the World if not what Text is there that may not maliciously be wrested to a strange sense by Tongues sounding nothing more sacredly then Scripture witnesse the times experience Thus all Sectaries though contrary amongst them themselves avouch for their undoubted warrant holy Scripture when it is evident their Proofes are not out of Scripture but out of their private Judgements It must then be confessed hard to convince any thing by Scripture alone Not for that it containeth not all necessary Truth and instruction to Salvation but because following private judgements wee may erre in the sense thereof 3. J suppose there is a Visible Church that beareth the true markes of Christ's promised Providence converting Nations knowne throughout all the World renowned for continuall Succession knit in Unity adorned with unanimous consent of Doctors in all Nations maintained by Councels hated by all though disagreeing Sectaries beautified with mukitudes of Holy men enriched with glorious Martyrs finally Professing and teaching all Christian piety that justly it may be said Here is the singer of GOD this the light here God speaketh to the world in one and the same voyce by Christ and his Apostle and succeeding Church not dis-joynted by damnable Doctrines for what Age of men could so conspire with uniforme Contradiction to their venerable Predecessours and to their owne ruine imbrace Errours hard to nature Or how could a few be so prevalent as by degrees to seduce the whole World and that without note Sooner may the censurers be suspected of mistake and the Church judged better able to justifye their questioned Doctrines then these not disproved to overthrow it 4. Fourthly J suppose what Truth it selfe denounceth Mark 16. Hee that will not believe shall be damned This sentence doubtlesse extends to all dis-beliefe of the Gospell sufficiently proposed for before he said going into the World preach the Gospell Which is not onely his Resurrection though it was pronounced by occasion of doubt made thereof but many thinges which hee had to say to them which then they could not beare away However no Christian will deny but the disbeleif of Gods word is damnable and this is sufficient for my present purpose Hence it followeth that amongst different Opinions concerning the same Scripture that part is lesse secure that denyeth since for Dis-belief damnation is denounced not for belief 5. Fifthly J Suppose as consequent to what is said That if any Article commonly believed be judged hard by any private man and what prime article of Beliefe is not hard It is not secure for him to condemne it relying only upon humane reason though joyned with private interpretation of Scripture for hee may with the same breath deny all Mysteryes and the most hee can bring is but a shew of Probability not different from Arians and other confessed Heritickes
consequently insufficient to disprove the contrary professed Belief though it be supposed but probably proved out of holy Scripture But he must produce cleare Scripture without addition diminution supposition or interpretation since these are subject to doubt and consequently in danger of leading into dis-beliefe 6. Sixthly for my purpose J require of Disbelievers onely an acknowledgment of a morall * Here Reader mistake not the Author for whereas in many places he useth the terme Probable hee taketh them not for meere Probabilities but for infallible Truths But giving thee the longer end of the staffe hee desireth no more of thee Probability in the proofe Beleivers bring out of holy Scripture and this cannot be denied to an antient Church consisting of Councels and Learned men in all parts of the Christian World agreeing in one without any alteration evidently proved 7. Finally observe that the Christian world is for the most part divided into Believers and disbelievers believers rely on Gods eternall Truth declared by his Church the most impartiall interpreter of his Word not looking so much upon the hardnesse of the thing proposed as the proposall which if it fayle in one all may be doubted if it be sufficient to warrant one it also warranteth all being equally the same to all Disbelievers are of divers sorts pretending Scripture but according to their private Opinions hence it is that they agree in little more then opposing Believers 8. These Grounds supposed prudently not questionable the question is among all Religious which is securely to be chosen J answer The Auntient believing because it must be supposed at least to have Probable proofes out of Scripture and to containe no hurt in which case the Beliefe is justified Disbelievers though their grounds be as probable as those of the Arians yet they are in danger because they dis-believe according to this rule all particular Points controverted are easily and cleerly proved For Example CHAP. 2. 9. The reall presence of Christs body and blood in the Sacrament of our Lords Supper is securely believed with danger denyed TO justifie this Belief wee have first the words of Christ promising John 6. My flesh is truly meate and my blood is truly drinke he that eateth my flesh c. He that contrarie to the Auntient Church will not believe this of the reall flesh of Christ in the Sacrament induced by these obscure words The Spirit giveth life the flesh profiteth nothing exposeth himselfe to danger of Disbeliefe with the Jewes and blasphemie since vers 56. It is sayd he that eateth my flesh and drinketh my blood dwelleth in mee and J in him And St. Paul Colos 1. You which were in times past strangers and enemies c. hath hee now reconciled in the body of his flesh through death to make you holy How then can these words The flesh profiteth nothing without danger be understood of the flesh of Christ Is it not profit to us that Christ dwelleth in us and wee in him That wee are reconciled in the body of his flesh 10. Secondly wee have the words of Christ performing This is my body take eate doe this c. Which words if wee wrest from the plaine received to a figurative sense wee must bring cleere Scripture for it else our interpretation is dangerous denying so cleare and high a mystery of Faith upon humane Motives onely Thirdly wee have the testimony of St. Paul 1 Cor. 11. If these places be obscure wee have besides the consent of Nations for a Thousand five hundred yeares without notorious contradiction Finally in Beliefe and Practice there is no impiety but praise and honour to Christ who upon prudent grounds is supposed present under the formes of Bread and Wine after the words of Consecration pronounced in the person of Christ he is received with Reverence love thankfulnesse and lively remembrance of his Sacred passion c. For denyall of this Beleife wee have but small Authority not one cleare testimony of Scripture 11. Only it may be objected That if Christ be not under those formes of Bread and Wine there is danger of Jdolatry The contrary is manifest for Idolatry giveth divine worship to a Creature choosing such a creature or thing for God but Beleivers adore not Bread nor Wine nor any Creature but Christ God and Man whom upon invincible Grounds they suppose present Sacramentally who in case he were not there yet Christians adore him and not the Bread Know therefore that Adoration consisteth of outward reverence conjoyned with interiour as of Body and Soule The outward is indifferent to God and Creatures the interiour joyned with it makes the difference Exteriour reverence applied by our intention to a temporall Lord is but a Civill worship the same applied by our intention to a Saint as a Creature highly in Gods favour is a higher degree of honour then the former yet within the limits of Worship inferiour to the worship of God It is likewise applied by our Intention to God our Creator and Saviour thus it is perfect Adoration due only to God whence our adorations are distinguished only by our knowledge and esteeme of the object adored Hee then that beleiveth that Christ is conteined Sacramentally under the formes of Bread and Wine may securely adore since his adoration proceeding from his Belief by it transferreth the outward act from all Creatures and directeth it to God even in case in his immediate beleif hee should possibly be supposed mistaken There remaineth no danger then in the Beleif but much in the denyall Hee that will not believe c. CHAP. 3. 12. The Sacrifice of Masse is securely believed dangerously denied MAsse is a compleate performance of that Command Do this in remembrance of mee Luk. 22. Wherein by the Preist prayers are said for the Church the holy Scripture is read all the parts and Ceremonies thereof represent the life and passion of Christ who by meanes of those words pronounced in his Name Hoc est corpus meum is duly offered in Sacrifice to the honour of God and profit of his Church Whence Faith Gratitude and love to our Redeemer is daily renewed and the knowne Prophecy of Malac. chap. 1. fulfilled From the rising of the Sunne to the going downe of the same my Name is great among the Gentiles and in every place a pure oblation is Sacrifized and offered to my Name according to auncient and common translation Thus the Church alwayes from the Apostles taught and practiced Securely J follow it It is dangerous to deny it CHAP. 4. 13. Sacramentall confession and Absolution are securely practised HEre a Christian after due examination of his Conscience with heartly sorrow for his sinnes and purpose to amend which acts are necessarily required confesseth his sins and expecteth Absolution by the Ministry of an approved Priest what danger can there be in this The Jewes charged Christ of blasphemy Saying who can forgive sinnes but God Against Christ they sinned first denying him to be
so private that it is not knowne wherein they agree for to one it teacheth one point of Beliefe and denyeth the rest To another it teacheth another Point and denyeth the rest to a third it teacheth another and likewise denyeth the rest c. So that by some Spirit or other every point of Beliefe is taught and every Point denyed How then is it a Rule Scripture also is unsufficient to declare its owne sence as appeareth by the great difference amongst Interpreters left to their owne judgements and contradictory Religions framed thereby when some must needs bee deceived of their so assured Sense and who they are who can sufficiently prove by Scripture alone It is evident that the presumptuous confidence of the sufficiency and cleernesse of Scriptures alone hath caused these experienced Confusions and will maintaine them if It bee not layd aside And prodigious is the blindnesse which seeth it not For one may truly say there is nothing in the World that more divideth Schollers and Common-wealths into monstrous differences then the sense of Scriptures left to private Judgements when every mans judgement is left free to guesse what hee pleaseth that looking this way onely no man can find any assurance of what we are to Believe What wonder then if wee have so many contradictory Doctors Every one the sole true understander of Gods word Sole true impugner of Beliefe Every one disproving one Article and proving another Whence all Beliefe is proved and every Article disproved by their unfallible Rule an evident argument of the insufficiency of this course and that the Scripture doth not declare it selfe therefore it can bee no Rule to determine contradictory Opinions of the sense of the same consequently of it selfe not sufficient what is Gods word 25. J declare it evidently for there is scarce any point of Beliefe but some disbeliever or other finds it in Scripture then by their rule they eyther prove all points of Faith or that Scripture is no Rule For amongst them they find out almost all wee believe in their undoubted Rule yet looking upon one anothers disagreements they must say It is no Rule The same Scripture regulating to them every point of Beliefe and the same regulating their disbeliefe in all Which of these shall the World follow Finally It is as cleare that resting upon private Interpretations of holy Scripture no high mysterie can oblige to Beliefe because being subject to Controversies Probability must bee supposed upon all sides and why not in one as well as in another Then they doe not appeare Divine revelations consequently they oblige not to Beliefe if then probable arguments against Beliefe be sufficient to excuse the Disbeliefe all disbeliefe is excusable consequently no Faith obligeth another Rule then is necessary The texts inducing to this confidence are weake You shall not adde a Word Deut. 4. Search the Scriptures Joh. 5. These things are written that you may Believe Joh. 20. All Scripture divinely inspired is profitable They prove as much against the Primitive Church which doubtlesse was an infallible Rule and could not cease by the accesse of Scriptures Neyther doe these Places say that all is written which CHRIST taught or that what is written is divine Scripture or that it needeth no Interpreter especially not a Church but a private Spirit onely But now wee seeme to deny with the same danger Wee deny not any sufficiency on the part of holy Scripture for it is the undoubted Word of GOD left to the interpretation of his Church But only we deny the sufficiency of our unmannerly Judgements that presume too high A Rule then is necessary to fulfill Gods Command since hee doth not command a saving Beliefe and leave us so unassured of his Word CHAP. 11. The onely unfallible Rule to know Gods word 26. IS the Church holy Apostolicall not hindered in her Continuance nor disproved in her Doctrine which remaineth incorrupt Though the gates of Hell as was fore-told breath forth malice at all times against it Of this the holy Scripture giveth cleare testimony Math. ult Teach all Nations behold J am with you every day even to the end of the World Math. 18. 17. If hee shall not heare the Church let him bee to thee as a Heathen and Publican Luk. 10. 16. Hee that heareth you heareth mee and hee that contemneth you contemneth mee Besides the Church is called Math. 5. The light of the World Tim. 3. 15. A pillar and firmament of Truth These texts sufficiently prove a living and infallible Rule Then you will say The Scripture is the Rule whereby to know the Church consequently the onely rule of all Beliefe True it is The Church and Scripture give mutuall evidence of one another yet the first Rule by which wee know both Scripture and the sense thereof is onely the Church How then doe wee know the Church As the Apostles and Disciples knew CHRIST by the Testimonies from God of his Mission and as succeeding Ages knew their Predecessors even till this time by the providence of God without interruption never disproved otherwise there can be no true sense made of CHRISTS Promises of teaching all Nations of being with it every day to the consummation of the World of all being obliged to heare it of being a firmament of Truth and light of the world That were there no Scripture as CHRIST was and his Primitive Church was so likewise in their Successours the same Church even till the Worlds end is an infallible Rule to know what is to bee Believed untill it be evidently proved what Age first began to conspire against their Teachers by devising damnable Errours hard even to reason and sense without encountering any publique Opposers even till these last Hundred yeares or thereabout and without this Church wee could not be assured of holy Scriptures Certainly there is not any greater proofe of Gods word nor shew of his Providence nor clearer meanes to discide Controversies than the believing Church wee speake of What Authority can compare with it the Disbelievers only because it confounded their hardnesse of Belief were forced to that poore shift of adhering to a Church invisible If this bee not evident yet it is manifest that there is no motive of disbeliefe comparable to it See Numb 3. 26. Hence J prove the Church to bee the onely unfallible Rule whereby to know what is to be believed GOD commanding Belief under paine of damnation must bee supposed to declare sufficiently what is to be believed But if the Church bee not a sufficient rule GOD doth not sufficiently declare to the world what is to bee believed Therefore we must confesse the Church to be the sufficient Rule consequently infallible The first Proposition is undoubted The second evident J have shewed Chapter 10. That the Scripture is no sufficient Rule to determine the sense thereof private Spirit is also uncertaine and not knowne as J shewed Numb 24. It followeth then that eyther the Church must bee