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.
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.
of whom his Life Doctrine and Miracles his Death Buriall Resurrection and Ascension his sitting at Gods right hand and what benefit we reape by him are liuely depainted and written The Apostles Sermons were taken out of the Scriptures Act. 2. 16 25 35. and 7. 2 51. and 8. 35. and 10. 34 35 43. and 13. 16 23 27 33 36 40. by which Scriptures they confirmed what they did teach and thereby confounded the aduersaries Acts 17. 2. and 18. 28. the decrees of the Councell at Ierusalem made by the Apostles and whole Church were grounded vpon Scripture Act 15. 15 19 Saint Pauls faith and seruice to God was the written Word in the Law and in the Prophets Act. 24. 14. And those Euangelicall doctrines found in his Epistles which are so full of comfort to a true beleeuer though our aduersaries spurne at them he found written in the old Testament There could hee finde the Kingdome of Christ Act. 28 23. There hee found written that the workes of the Law before God iustifie not Rom 4. 2 6. and 3 20. That election is of meere grace without respect to will or worke of man Rom. 9 11 16. That man is blessed by imputation through faith without workes of the Law and freely iustified by grace through faith Rom. 3. 21. for all these he gathereth out of the old Testament as in the quoted places may be seene Saint Peter taught out of the Scriptures remission of sinnes through faith in Christs name Act. 10. 43. Yea the Saluation of our soules and the grace which should come by Iesus Christ 1. Pet. 1. 9. 10 11. Therefore he commendeth to the whole Church in his second Epist 2. Pet. 1. 19 20 21. the holy Scriptures to which they doe well to attend as to a candle saith he shining in a darke place This he calleth a Propheticall Word most sure Now that this might not be taken for an vnwritten Word first he telleth them in vers 20. what he meaneth hereby euen the Prophecie of Scripture a Word written and then giueth a reason why hee calleth it a most sure Word for that saith he it was not by any priuate interpretation nor brought by mans wil but it was that which holy men taught inspired with the holy Ghost Psal 20 21. All Scripture therefore being inspired of God 2 Tim. 3. 16. is this most sure Word which is to bee attended vnto And if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Word surer then any other then euery other word must be ruled by it No other word then can equall it for two superlatiues of the same thing there cannot bee much lesse a word to ouer-top it This is the rule then and not any traditionall word which is but a meere popish fiction and subtill deuice to deceiue by VI. Their owne Bible telleth vs by way of commendations that the Church of Berea did hold the Scriptures to be the rule to examine doctrine by Act. 17. 11. which heard the Word deliuered by preaching and receiued it but no otherwise then they found it written in the Scriptures by which they did trie it daily searching the Scriptures if those things were so Where note 1. That the Bereans held not themselues tyed to the Priests lips 2. That they heard that which was taught them with relation to the written Word 3. That they held the Scriptures to be the triall of the truth of their Teachers doctrine 4. That they hauing heard did bring that which they had heard to the touchstone of holy Writ for their greater confirmation in the truth which things are written for their praise for our instruction also in imitation For if the holy Scriptures of the old Testament were then the rule to trie the Apostles preaching is not both the Old and New the rule to try mens teaching now VII And lastly Our Aduersaries grant vs that the Word of God is that one only and infallible rule of Faith which is vndoubtable true for what can be the rule to vs of Gods seruice but Gods will And how can wee know what is his will but by his Word Therefore this Word now being no where to be found but in holy Scriptures as is proued by their own Bible they must needs yeeld that the Scriptures are then the one onely infallible rule of our faith which if they will yet obstinately deny they must deny antiquity which they so vainely boast of Contraried by Antiquity Their owne Clement telleth vs lib. 1. Recog That from the diuine Scriptures the firme and sound rule of Faith must be taken Tertul. contra Hermog calleth the Scriptures the Rule of Faith Saint Basil lib. 1. Contr. Eunom calleth the Scriptures the Canon of that which is right and the rule of Truth Saint Ierome lib. 1. cap. 1. in Mat. The holy Scriptures are the Limits of the Church out of the which we may not goe Chrysostome Hom. 3. in 2. Cor. calleth them a most exquisite Rule and an exact Square and Balance to trie all things Saint Augustine lib. de bono viduit cap. 1. The holy Scripture hath fixed the Rule of our Doctrine that wee may not presume to bee more wise then we ought Greg. Nyssen in orat de eis qui adiêrunt Hieros calleth the Scriptures a right and inflexible Rule Gregory the great Hom. 4. in Ezechiel compareth the Scriptures to a measuring Reed which meteth out both the actiue and contemplatiue life of man By which testimonies of the Fathers wee may see how they contrary our Aduersaries tenent for in plaine termes the Fathers call the Scriptures a Rule right exquisite and inflexible and the onely Rule the Limits of the Church But our new Romane Masters sticke not to slighten and vilifie the same by calling the Booke of God a piece of a rule a Lesbian crooked rule a leaden rule a nose of waxe and we must be Heretikes for not partaking in such blasphemies We may therefore conclude with the words of Isiodorus Pelusiota lib. 1. Epist 369. who saith We ought to refuse whatsoeuer is taught vnlesse it be contayned in the volume of the Bible and with that of Cyril Hier. in 4. Catech. Concerning saith he the Diuine and holy mysteries of our Faith not any the least thing must be tendered without warrant of diuine Scripture Gainesayed by their owne men Gerson de commun sub vtraque specie The Scripture is the Rule of our faith And the same man saith Li. de examin doct part 2. cons We must take heede whether the doctrine bee agreeable to holy Scripture as well in it selfe as in the manner of deliuery Petrus de Aliaco the Cardinall calleth the Scriptures the Sacred Canon Clemangis loc 3. cap. 29. affirmeth the Scripture to be the infallible Rule of Truth yea the measure and Iudge of all Truth Durand Episcopus praefat in lib. sent The holy Scripture saith he setteth out the measure of Faith wee may not write or speake any thing which may differ from
the same Picus Mirand in Apologia was bold to say that there was no infallible truth without the Bible Our faith saith Aquinas doth stay vpon the Canonicall In sum part 1. q. 1. Art 8. 10. books and the Church doth not decree but of things not necessary to Saluation Ferus on Mat. 13. saith that the holy Scriptures are the sole Rule of verity and whatsoeuer differs or contradicteth the same it is error and Cockle with whatsoeuer shew it commeth forth Franciscus à Victoria de Sacra pa. 120. saith I doe not thinke it sure and certaine although all Writers agree thereto because it is not to be found in the holy Scriptures Villa Vincentius teacheth that the doctrine of the Bookes Li. 2. de form Conci ca. 2. of the Prophets and Apostles is alone the Rule and foundation of Truth Their Canon Law tels vs that the diuine Scriptures containe Dist 37. 6. Relat the whole and firme Rule of faith Andradius lib. 3. Defens Trid. Con. in initio Their opinion dislikes me not who say that therefore the Scriptures are called Canonicall because they containe the most ample Canon that is the Rule and Square of Piety Faith and Religion Bellarmine lets fall this truth that the sacred Scripture is De Verbo Dei lib. 1. ca. 2. the most certaine and most sure Rule of Faith If so in the Superlatiue degree then nothing there is to ouerrule or equall it and therefore we may more safely cleaue to it onely as the most sure and the most certaine Rule For nothing saith the same man a little before in the same place is more knowne nothing more certaine then the holy Scriptures which are contained in the Propheticall and Apostolike writings Besides these testimonies so cleare as no Protestant can speake better in this point I adde their owne practice against themselues For whatsoeuer they conceit to be a Rule whether a Traditionall word or their Popes Definitiue sentence they are constrained to runne vnto the Scriptures for the ground of their assertions and to procure credit to their supposed rule The Gagger hath obiected no Scriptures to disproue the Scriptures to be the onely Rule of Faith II. Proposition That the Scriptures are imperfect and insufficient to instruct vs in all things necessary to saluation Confuted by their owne Bible THeir Bible proueth the vndeniable fulnesse perfection and sufficiency of the Scriptures by setting downe the true ends thereof both for the whole and parts which being so appointed of God cannot bee frustrated nor insufficiency found in any meanes which he ordayneth for they doe perfectly conduce to their ends except any dare imagine impiously and will say that either the Scriptures are not sufficient for the ends whereto they are appointed of God which none but Atheists will affirme or that the ends are not inough to make the Scriptures perfectly sufficient to instrtct vs in all things necessary to Saluation But if the Scriptures be granted to be sufficient for their ends whereto they be appointed as needs must and the ends therein set downe be proued sufficient in all matters necessary to saluation it will necessarily follow that the Scriptures are sufficient The ends why the Scriptures were written proued sufficient to direct vs in all matters necessary to saluation The Scriptures were and are written for our learning Rom. 15 4. to teach to argue to correct and to instruct in iustice 2. Tim. 3. 16. that we might haue faith and life in the Sonne of God Ioh. 20. 31. and hope also by the patience and consolation of the Scriptures Rom. 15 4. which can instruct to saluation 2. Tim. 3. 15. that the man of God may be perfect instructed to euery good worke If it can instruct and make perfect to euery good worke then euery good worke may be learned out of the Scriptures and that which can make a man to euery good worke perfect is in it selfe a perfect instruction thereto And what instruction is farther required then to good workes and to euery good worke where instruction is for euery such thing there is no defect This were proofe enough for the sufficiencie of the Scriptures but yet more Moses as their owne Bible sheweth wrote that the people might learne that they might feare the Lord their God all their dayes and keepe and fulfill all the words of the Law Deut. 31. 9 12 13. and his words and ceremonies that were commanded in the Law Deut. 17. 19. Dauid and others wrote the Psalmes to teach the feare of God Psal 33. 11. for instruction for the iust for comfort in aduersitie for praising and thanksgiuing in prosperitie with many other ends which their owne Bible plentifully sets out in their contents before euery Psalme according to their Doway translation Salomon wrote his Prouerbs to know wisedome and discipline to vnderstand the words of prudence and to receiue instruction of doctrine iustice and equitie that subtilty that is as they expound it profound and solid wit may be giuen to little ones knowledge and vnderstanding to yong men Prou. 1. 2 3 4. The Prophets wrote to discouer mens sinnes to threaten iudgements to call them to repentance to comfort the humbled to foretell things to come either of some particulars or of the state of the whole Church either then or afterwards as the Prophesies do witnesse The Euangelist S. Luke wrote that we might know the veritie Luk. 1. 3 4. of all those things which Iesus began to do and teach vntill the day that he was assumpted Act. 1. 1 2. S. Paul wrote to the Romanes to put them in remembrance what he had taught Rom. 15. 15. to the Corinthians to admonish them 1. Cor. 4. 14. not to keepe company with such as professed Christ and liued lewdly 1. Cor. 5. 9 11. to instruct them how to carrie themselues to an excommunicate penitent 2. Cor. 2. 3 9. To the Ephesians he wrote that by reading they might vnderstand his wisedome in the mysterie of Christ Ephe. 3. 3 4. to Timothy how he ought to conuerse in the house of God 1. Tim. 3. 15. To these may be added the end and scope of all the rest of his Epistles S. Peter wrote to admonish alwayes the Saints 2. Pet. 1. 12. to stirre them vp by admonition ver 13. and after his decease to keepe a memoriall of the things taught ver 15. that they might be mindfull of those words which he before had told them from the holy Prophets and the Apostles of the precepts of our Lord and Sauiour 2. Pet. 3. 2. and to testifie that this was the true grace of God wherein they stood 1. Pet. 5. 12. S. Iohn he wrote that we might not sinne but if any did to let vs know that we haue Iesus Christ our Aduocate and propitiation for our sinnes 1. Ioh. 2. 1 2. that we also might beleeue that Iesus is the Christ the Sonne of God Ioh. 20. 31. and that we might know that
Bishops with the Councell at Chalcedon of 630. Bishops gaue to the See of Constantinople equall priuiledge with Rome But in these things say the Papists the Councels erred therefore in some things generall Councels may erre euen in that point which to the Papists is most fundamentall being the very soule and essence of Popery in that part which consisteth in vsurpation and tyrannous dominion ouer all other Churches The Scriptures obiected answered Esay 59. 21. This is my Couenant with them My Spirit that is vpon thee and my words which I haue put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seedes seede saith the Lord from henceforth and for euer Answ 1. I answere that the Prophet speakes here of Gods Couenant with them that is with those that turne from transgression in Iacob and so of the faithfull and elect and not of the Church visible of which we speake II. Here is no promise that the Church shall not erre but that he will bestow on them which exercise the Ministery his Spirit and his Word continually for the Churches good III. If he will needs hence conclude that the Church cannot erre 1. He must proue that the Teachers doe euer teach the truth by Gods Spirit and by Gods Word which are to go together Ioh. 14. 26. and 16. 13. Mat. 18. 19 20. 2. That the hearers the members of the Church doe euer receiue beleeue and follow their Teachers thus teaching by the Word and holy Spirit which two things rest for him to make good ad Graecas Calendas IV. This promise made must needs be vnderstood conditionally of the visible Church and of an ordinary Ministery for Esay tells vs afterwords how they vexed Gods Spirit chap. 63. 10. We see how the Church of the Israelites and that at Ierusalem hath been cast off of God and hath now neither Word nor Spirit of God to direct it Christ found her Teachers in his time full of errors as they grieuously erred before 2. King 16. 11. 2. Chron. 36. 14 16. Esay 56. 10. Ier. 5. 1. Mal. 2. 8. And we know by experience in our times and by faithfull relation aforetimes that Teachers haue erred and people haue not euer embraced the truth when sound Teachers haue deliuered it let Christs hearers be instance for all and those in Iury which heard the Apostles V. If this were a good argument where Gods Spirit and his Word is there can be no errour then would it follow that no ordinary member of Christ should euer erre for such a one hath Gods Spirit 1. Ioh. 2. 20 27. Rom. 8. 9. 2. Cor. 1. 21. and his Word Deut. 33. 3. by which they become beleeuers Ioh. 17. 20. But this I hope a Papist will not grant and yet the argument is the same Ioh. 14. 16. I will pray the Father and he shall giue you another Comforter that he may abide with you for euer euen the Spirit of truth Answ 1. This place is primarily to be vnderstood of the Apostles to whom the promise of guiding into all truth was a speciall priuiledge Mat. 10. 20. Ioh. 14. 26. and 16. 13. 2. Of the succeeding Teachers but with no such speciall priuiledge for first there are no such promises made to them Secondly experience teacheth that they haue wanted this priuiledge Thirdly the hearers haue libertie to search and trie that which is deliuered if they doubt 1. Thes 5. 21. 1. Ioh. 4. 1. Ioh. 5. 39. Act. 17. 11. Waldensis one of their owne side saith Li. 2. ca. 19. de Doct. sid of particular Pastors and Bishops We know that these haue often erred 3. Neither the abiding of the Spirit for euer where it is nor the title of Spirit of truth will enforce euer an infallibility in teaching for it is called the Spirit of sanctification or holinesse Rom. 1. 4. for that he worketh in vs holinesse and is euer abiding in the godly who are the Temple of the holy Ghost and yet are they not so sanctified but they often offend in life So is it the Spirit of truth because it enlightneth the minds of men with onely that which is truth and guideth them in the truth if they follow their guide but if they doe not they may yea and doe erre from the truth Mat. 18. 17. If he neglect to heare the Church let him be to thee as an Heathen and a Publican Answ 1. This is meant of an euident case proued by witnesses before the Church in matters of offence betweene one priuate man and another wherein the Church may giue right sentence if she will yet we see such as meddle in the Churches censures doe not euer proceede aright This place therefore is not to the matter of doctrine and determination of faith the point in question neither doth it proue that in her censure the Church cannot erre for saith their owne Panormitan as before is cited A generall Councell representing the whole Church may erre in excommunicating him that should not be excommunicate These words speake not of the Churches either not erring or erring but of other hearing the Church and how they should carry themselues towards such as will not in so cleare a case heare the Churches admonition 3. It s not here commanded that he should be held as a Heathen and Publican that would not heare the Church in whatsoeuer she saith for Christ here speakes of the Iewish Church then as appeareth by the name Heathen and Publican which were abhorred of the Iewish Church Now that Church wee reade did excommunicate a blind man which receiued sight for his professing of Christ Ioh. 9. 34. and had agreed to put any man out of the Synagogue which should confesse Iesus to bee Christ v 22. and did also forbid to teach in his name Act. 4. 18. 4. This place is spoken of some Ecclesiasticall Gouernours if it be extended to vs hauing the power of censures in a particular Church which the Learned in their Church doe confesse may erre and therefore this helpes not to proue that the Church cannot erre Esay 35. 8. And a high way shall be there and away and it shall be called The way of holinesse the vncleane shall not passe ouer it but it shall be for those the way-faring men though fooles shall not erre therein Answ I. This verse is wholly allegoricall and therfore cannot so well be inforced for dogmaticall proofe without a full explanation of the words which the Gagger should haue done II. It is altogether against himselfe in the exposition if hee either durst or had been able to haue set it downe for by high-way may be vnderstood the common profession or points of Religion for good and bad as the high-way is for all then the way of holinesse is taken for a more strict profession or more straight Rules of Religion If so then consider the persons who they bee that shall not
Augustine speakes Secondly as Lyra thinkes it is so called for that the Church doth maintaine the truth of the Gospell euen in the greatest persecutions and as other iudge for that it vpholdeth the truth that it may not fall to the ground though it be afflicted and because by words and examples it confirmes our Faith Thirdly the Apostle speakes according to the vse of pillars in old time among the Gentiles on which their Lawes written in Tables were hanged vp for people to reade yea some wrote the Lawes vpon pillars themselues So as the Church here is resembled to those pillars which hath the Bookes of holy Lawes to shew them and to vphold them and to exhibite them out vnto all to bee seene and read Secondly because Saint Peter was counted a Pillar Gal. 2 9. and yet he erred euen in not walking according to the truth of the Gospell vers 14. Thirdly because Saint Paul calleth so the Church at Ephesus then as she was and so long to be so esteemed as she should continue Thus Saint Paul to the Hebrewes telleth them that they with himselfe and others are the House of Christ if saith he we hold fast the confidence and the reioycing of the hope firme vnto the end implying that if they did not they should not be so Can any well conclude from that which one is at the present that he shall euer be the same Then had not our first Parents fallen nor Salomon been an Idolater nor the Israelites now none of Gods people nor Rome as she is spirituall Babylon Fourthly because not the name and title of the House of God it self by which name the Church is called here in 1. Tim. 3. 15. as also beleeuers are called by the name of the houshold of God Ephes 2. 19. will afford this their conclusion For the Church of Ephesus so called did erre Now may it not be inferred from hence that she is called the House and beleeuers the Houshold and may it be inferred because she is called a pillar only or stay to vphold the house Will not the whole house nor the household yeeld it And will a pillar or prop make it good Very vnlikely Fifthly it is onely vpon the praise giuen to the Church that this conclusion is made Is this then good arguing Whatsoeuer prayses the Church hath that for which or wherein shee is praysed she hath it in perfection Here she is called the pillar and ground of truth Ergo say they she cannot erre See the like reasoning She is the houshold of Faith Gal. 6. 10. Ergo she neuer hath any doubting Yet this they deny and hold here to haue no certaine assurance Lastly consider the truth of which shee is the pillar and ground * On this place Ioh. 5. 23 Oecumenius vnderstands it in opposition to the shaddowes in the Temple vnder the Law there the type here the truth there the shadow here the substance But the Temple was onely the pillar and ground that is the appointed place where the knowledge and vse of the Ceremoniall Law was had and vpheld so onely is now the Church the place where the diuine truth is to be found and is in practice and no where else Truth in Scripture is taken for the Word of God Ioh. 17. 17. and 8. 31 32. the Gospell the Word of truth Col. 1. 5. Gal. 5. 7. euen the Mystery of godlinesse as Saint Paul in this place of the 1. Tim. 3. 16. enterpreteth the Word Truth So then the Church of God is the pillar and ground or stay of Gods Word and his Gospell euen the mysterie of godlinesse This she receiueth keepeth beareth vp publisheth to the world and is the ground whereon it doth rest and no where else in the world What then Is she or it the Rule Is her authoritie aboue it or it aboue her The King committeth to some the publike Records to keepe and to publish to other Is their authoritie greater then these Are their words of force without the warrant of those Records Or is it not possible for these keepers of them to erre in their proceedings We know the contrary The Iewes had the Oracles of God committed to them Rom. 3. 2. but haue not they erred The Church of Corinth Ephesus Galatia Philippi Colosse Thessalonica Hebrewes and other Churches in the East had the new Testament committed to them yet haue they we see erred So hath the Church of Rome very shamefully as the Epistle written to them doth testifie if her now new doctrine be examined by it The Church therefore the visible mixt company of whom all our dispute is may erre XIII Proposition That the Church of Rome cannot erre Confuted by their owne Bible I. IN it we reade that shee is in particular forewarned to take heed of falling Rom. 11. 20. which admonition proueth her possibilitie of erring II. It foretelleth of her Apostasie Yea this Church which See his Maiesties broke and Bishop Downham de Antichristo Respons eius ad â—essiam de Anticâ—r they say cannot erre and whereof the Pope is Head is called the great Whore named Babylon drunken with the Saints blood sitting vpon the Beast with seuen heads hauing ten hornes expounded by their owne Bible to be Rome Reuel 17. 1. 5 6. the great Citie situate vpon seuen Hills and which in Iohns dayes reigned ouer the Kings of the earth vers 9 18. III. Their Bible telleth vs that there were begun in her vncharitable disputations about eating and not eating of some things about obseruation of dayes Rom. 14. men for these things condemning and despising one another There were such then as were authors of diuisions and scandals contrary to the doctrine which the Saints then had learned Rom. 16. 17. so that a defection was then breeding and a beginning to erre from the Apostles doctrine in his dayes IV. The Epistle of Saint Paul written vnto them sheweth that she hath erred for his and her doctrine are at odds in many things as for example in these for instance The Romish Church Saint Paul She calleth not her selfe A Church but The Church and is euer boasting of that name Hee neuer calleth them at Rome then The Church as in other Epistles he vseth to call others the Corinthians Galatians Ephesians Reuel 2. 1. c. a point for Papists to note and to obserue why this title is not giuen her She saith that God may be represented like an old man He teacheth it to be a Heathenish practice for which God plagued them Rom. 1. 23. She teacheth that all sins deserue not death but in themselues many are veniall He nameth 23. sinnes Rom. 1. 29 30 31. worthy of death not for the Act but for the consent of heart vers 32. and Rom. 6. 23. He saith that the stipend of sinne is death he excepteth none She teacheth that the Virgin Marie was without sinne He teacheth otherwise All to be vnder sinne Rom. 3. 9. All to haue
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
keepe and attend sheepe in the Countrey my furniture is rather the Crooke and Scripp then the Sword or Sling Yet if wilde beasts range and rauage among our flocks we are awaked to stretch forth our hands and rescue our Lambs And well may wee answer with Dauid Thy seruant kept his fathers 1. Sam. 17. 34. Sheâ—pe and there came a Lyon and likewise a Beare and tooke a Sheepe out of the Flocke and I went out after him and smote him and tooke it out of his mouth Plaine Shepheardly Dauid had he trusted in his owne strength and not rather in the goodnesse of his cause being Gods quarrell might easily haue been discouraged not onely by the braues and threats of the Philistine but much more by the checks and snappes of his elder brother Eliab who perhaps being better furnished with abilities both for warre and for Court thought to frowne his rurall brother out of the field But God is pleased to aduance his truth and cause the rather by plaine and weake meanes For my part nothing hath moued me to this encounter but the zeale of Gods truth and desire to instruct the meaner sort and establish our lesse learned Christian brethren As for curiosities and subtill contemplations I leaue them vnto others or rather to be left of all others so farre as they tend to engendring of strife among our selues and preiudice to our Church And accordingly in pressing the passages of Scripture and vindicating the same from violent and absurd interpretations I haue laboured to deliuer the plaine true and natiue exposition arising out of the literall sense and naturall context together with the circumstances thereof Which manner of interpretation as most sound and solid hath in all ages and will find approbation with the iudicious As for the stile and words of Scriptures I desire as this aduersarie dealt with vs by way of repercussion so to repay him in coine of his owne stampe and therefore I still pleade out of their owne vulgar English Translation of the whole Bible written and perfited by the Seminary Priests at Rhemes as appeareth by the first words of their Preface to the New Testament printed there Though the other part thereof being the old Testament was afterward printed at Doway and thereupon is commonly called the Doway Bible The Rhemists Priests for making any Translation at all of the Bible into the English tongue though out of the vulgar Latine though obscured by affected phrases and distorted by their corrupt Annotations yet are said to haue bin beshrewed by their owne more subtile Masters and Superiours as hauing thereby layed open to the people the nakednesse and deformitie of their Romish doctrines And therefore haue I the more willingly produced the same against themselues the power and lustre of Gods Word though clouded and disguised by their purposed obscuritie and improprieties yet competently shining forth for their conuiction by this vnwilling wounding of Rome by the out-workes of Rhemes Vnto the places cited out of their Bible I haue added not onely sutably to the Gaggers proofes the testimonies of diuers ancient Fathers and Doctours of the Church but also for ouer-measure the consent of diuers moderne Writers very passable and laudable in the Romish Church Lastly in handling this Popish Gagg varyed and furbished in diuers Editions I thought it not worth the while to goe thorow euery particular question some being friuolous or of small moment or weake and naked enough of themselues but haue rather chosen to insist vpon those which are most pertinent and weightie The discussing whereof might tend to seasonable edification The iudgement of which my poore labours I humbly submit to our Reuerend and blessed Mother the Church of England And so Christian Reader I commit my endeuours to thy charitable acceptation and withall desire to haue my part in thy deuout and brotherly prayers resting Thine in the Lord R. B. The Contents of this Counter-Gagg Three Principles premised for deciding Controuersies THere is one onely Rule of Faith page 1. 2. This Rule is and euer hath beene the Word of God p. 3. 3. This Word of God is now no where to be found but onely in the Holy Scriptures p. 6. Principal popish errors refuted in this Counter Gag by expresse Texts of the approued English-Rhemish Bible as also by Testimonies of Antiquity and of their owne Writers 1. That the holy Scriptures are not the only Rule of our Faith and life in all matters necessary to saluation p. 13. 2. That the Scriptures are imperfect insufficient to instruct vs in all things necessary to saluation p. 21. 3. That the Scriptures be obscure and hard to be vnderstood euen in things necessary p. 29. 4. That the Script doe not interpret themselues and that the true sence may not be fetched out of themselues p. 40. 5. That the Scriptures are not to be allowed to be read of the people nor heard by them in a knowne tongue p. 44. 6. That the common liberty for all to reade the Scriptures doth breed heresies p. 50. 7. That the Scriptures cannot of themselues be knowne to be the Word of God vnlesse the Church doe giue witnesse vnto them that they are so p. 53. 8. That Traditions which they call the vnwritten Word are the Rule of Faith p. 60. 9. That the present Churches determination is the absolute vnquestionable Rule of the peoples faith on which they are to rest beleeuing their teachers without farther inquiry p. 70. 10. That the Church is no where in Scripture taken for the Inuisible Church p. 77. 11. That the Church is euer gloriously conspicuous in the world p. 79. 12 That the Church cannot erre p. 88. 13. That the Church of Rome cannot erre p. 106. 14. That the Bishop of Rome cannot erre p. 109. 15. That Councels may not erre being confirmed by the Pope 115. 16. That the Church of Rome is the Catholike Church p. 120. 17. That the Church of Rome hath euer bin in perfect vnity within it selfe p 127. 18. That Saint Peter was Prince of the Apostles and had a primacy of power and authority aboue all the other Apostles p. 130. 19. That Saint Peter was Head of the Church p. 137. 20. That Peter was the onely Vicar of Christ heere vpon earth p. 152. 21. That the publike Seruice of the Church ought not to be in a vulgar and knowne tongue p. 155. 22. That Images are to be in Churches that not only for instruction but also to be adored p. 159. 23. That the Lords Supper is to bee administred to the people in one kind onely p. 170. 24. That these words This is my body are to be taken literally without any figure the Bread being transubstantiate and Christ there corporally the substance of Bread being taken away and Christs true Body in the roome thereof though the accidents of Bread remaine p. 177. 25. That Prayers are to be made to Saints departed and Angels p. 183. Scriptures obiected for
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
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
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
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.
of Rome Papists for their Pope and Romanists from their City but they themselues vsurped the name of Catholikes They call vs Lutherans and Caluinists but we make none saue only Christ the autor of our faith commonly we are called Protestants because we continue our protestation against the enemies and abominations of the Romish Church Such a Church thus taken in this generall manner professing Christ vnder one name or other hath euer bene visible euen to the world Thus we teach that the Church is euer visible one where or other and neuer wholy hidden at any time But here in the question the name Church we take more strictly for a companie wheresoeuer assembled in publique together worshipping the true God in Iesus Christ as God himselfe onely hath prescribed by his Word whereto outwardly they professe conformitie both for doctrine and conuersation also in good measure This true Church of God we say is visible First in respect that it consists of men making open profession Secondly in respect of the place being publique where such obtaine liberty to meete together Thirdly in respect of the externall actions in and about the worship of God Thus this Church is visible but not alike gloriously coÌ„spicuous at al times in euery place where God planteth it This Church we affirm not to be at any time inuisible but we only say it is sometime hidden neither yet do we meane hereby that it is so hidden as not to be found any where of theÌ„ that seeke after it by due means as if it were vtterly extinguished nor so hidden as not to be seene of any in any place for such a hiding we neuer dreame of as our Aduersaries interpret falsely against vs but when we say it is hidden we meane that it is not acknowledged but contemned by the euill ones which loue not the truth by reason of the fewnes of the followers Mat. 10. 23. and 23 34. Heb. 11. 38. Act. 1. 13. and 12. 12 and 20. 7 8. thereof and their secret meetings in time of persecution and their decay of outward gouernment and publique exercises in open places For these reasons she is said to be hidden and this hidden estate of the Church commeth to passe 1. For that she consisteth of a mixt companie the worser sort sometime and for a long time comming to be the greater and a preuailing faction 2. As they preuaile so they diminish the number weaken the credit of those professing the truth and do bring cunningly their owne will their owne inuentions and wayes into estimation with the worldly minded 3. This preuailing faction and greater number increasing engrosse and arrogate to themselues the name of the Church and so encroach vpon credit to their owne deuices as vaunting to be the onely true Church and their profession and practice the onely true and sound Religion 4. Hereupon they condemne the other as Schismatiques and Hereticks and their way as heresie and so raise vp against them persecution inhibiting their meetings in publique scattering their Assemblies punishing their Teachers and making them to be generally euill spoken of and putting by-names vpon them full of reproach to cause theÌ„ to be the more detested of the worst and distasted of indifferent minds by forging many lies and falsities vpon them both in life and doctrine 5. By this it commeth to passe that now they are glad to flie away to hide themselues to meete in secret places where they may with any safetie come together till God raise such as be in authoritie to afford them publique meetings againe In the meane space they are as it were hidden and this is all we meane when we speake of the hidden Church which is not so hidden but that the members of her are seene one to another See D Whites te aâ—d cable obâ—eruatiâ—ns of the Church i◠〈◊〉 Reply to Fisher pag. 51. and do often meete together yea some of them are espied by this preuailing faction sometime whom they cruelly persecute and put to death if they do not recant and turne to them Their assertion that the Church hath beene euer to the world gloriously visible is most false Confuted by their owne Bible 1. By Propheticall speeches foretelling that the Church shall lose her glorious conspicuousnesse to the world 1. Chr. 15. 3. And many dayes shall passe in Israel without the true God and without Priest and Teachers and without the Law Osea 3. 4. Many dayes shall the children of Israel sit without King without Priest without Sacrifice without Altar and without Ephod and Teraphim See also Mich. 3. 6 7. and in Mat. 24. 24. Christ foretelleth that false Christs and false prophets shall arise and so farre seduce as to deceiue the verie elect if it were possible which could not be if the true Church should be euer gloriously conspicuous S. Paul 2. Thess 2. 3 4. telleth vs of such a reuolt as Antichrist shall be exalted and sit in the Temple of God And S. Iohn in the Reuelation Chap. 9. 2. telleth of such a darknesse that should obscure the Sunne and Aire of such an oppression of the Church as she should be trodden vnder foote Chap. 11. 2. of such a persecution as she should be glad to fly into the wildernesse Chap. 12. 6. and lastly of such a preuailing of the Beast that enemie as the whole earth should adore and follow after him Chap. 13. 7 8. Which Word of God must needs be true And therefore the Church is not euer gloriously conspicuous to the world as an earthly Monarchy or estate 2. By Historicall narration 2. Chron. 15. 3. Heb. 11. 37 38. Iudg. 6. 2. in the kingdom of Iudah in Ahaz his dayes in the dayes of Manasses his reuolt from God for then was there no glorious conspicuitie of the Church any where What a low ebbe was Gods Church come to in Israel in Eliah his dayes About the time of Christs suffering what glorious face of the true Church weâ— there then Christ was condemned the Apostles were sted 〈◊〉 scattered Peter forswore Christ Was heere a glorious true Church in the eye of the world We see then the Church hath not euer beene in a pompous visibilitie Contraried by Antiquitie S. Augustine Epist. 80. ad Hesych towards the end and Epist. 48. ad Vincent saith When the Sunne shall be darkened and the Moone shall not giue her light and the Starres shall fall from heauen as is prophesied Reuel 6. and 9. 1. then the Church shall not appeare for that then the vngodly persecutors See more of this his opinion in Enarrat in Psal 10. de bapt also contra Donat. lib. 6. cap. 4. shall rage out of measure S. Chrysostome on Mat. Hom. 49. saith that since the time that Heresies inuaded the Church it can no wayes be knowne which is the true Church of Christ but by the Scriptures onely in this confusion it can no otherwaies else be knowne This sheweth then that the true Church of
Wolfe lodging with the Lambe the Leopard with the Kid the Calfe with the young Lion the Cow with the Beare and the Lion eating straw like an Oxe c. and yet these be Prophecies Esay 11. 6 7 see chap. 60. 20 21. and many other places speaking of Christs Kingdome and spirituall comforts thereof Esay 61. 9. And their seede shall bee knowne among the Gentiles c. Answ Here is spoken of the Churches seede to bee seene among the Gentiles but whether openly or secretly is not mentioned but the very text saith All that see them shall acknowledge them Marke all that see them So first here is no speech of the whole Church but of her seed Secondly that they are to be knowne and seene but this may be as well in secret as openly And thirdly of all that see them To some then they are not seene Wee confesse that all that by faith see the Church to them is she spiritually visible And this is all that this text affordeth XII Proposition That the Church cannot erre THe Church here taken for the visible Church consisting of a mixt company wee say may erre This their opinion taught and beleeued of the people is the mother and nurse of all the mischiefes in that Romish Synagogue which arrogateth the name and priuiledge of Gods Church and that Church only is intended by this peruerse Teacher For this is the Mystery of iniquitie and secret Cabala of the Roman Rabbins when they giue the glorious title of inerrabilitie to the Catholike or generall Church they all the while meane none other then their Mistresse the Lady of the seuen hilled city and other Churches as subiugated to her and made her hand-maides or rather slaues But wee will follow this question in the generall stile and appellation of the Church as it is here propounded in termes Confuted by their owne Bible First we find in it the Churches defection foretold by Moses Deut. 31. 16. This people meaning Israel the Church of God then will fornicate after strange gods forsake me c. Foretold by the Prophet Azariah 2. Chron. 15. 2. Many dayes shall passe in Israel without the true God without Priest a Teacher and without the Law Foretold by Saint Paul 2. Thes 2. 2 12. where he speakes of a reuolt and such a reuolt as thereby the Man of sinne gets vp to seate himselfe in the Temple of God drawing to him such as haue not a loue of the truth Foretold by Saint Peter 2. Pet. 2. 1. In you lying Masters which shall bring in sects of perdition By Saint Iohn in his Reuelation where the Church is foreshewed to proue a bloody Whore Chap. 17. Now what is foretold certainely doth or shall come to passe Therefore the Church may erre Secondly wee find in their owne Bible that the Prophets in old time found the Church guiltie not onely of morall crimes but also of errors in doctrine Esay 48. 4 5 8. and in Ezech. 16. 15 35. where she is set out as a lewd Strumpet And in Chap. 20. 8. raxed for idolatrie aforetime The Prophecie of Ieremie condemneth the Church in his time for many abominations committed in Ierusalem and in Egypt Our Sauiour found the Church at his comming corrupted with false doctrine the leauen of the Scribes and Pharises warning his Disciples to take heed thereof Mat. 16. 6 12. How the Churches of Galatia did erre and were bewitched Saint Paul telleth vs Gal. 1. and 3. and 4. And the Churches in Asia as Pergamus and Thyatira are taxed and found fault with Reuel 2. Thirdly we find in their Bible by the historie thereof that the Church hath erred euen from the very beginning I. In Paradise our first Parents the first Church that euer God had and the most perfect for knowledge holinesse and righteousnesse yet this Church erred and fell fearefully in adding to Gods Word in taking from it and in beleeuing the deuill before God What Church is it then which may not erre II. After their casting out of Paradise till the Flood the Church that is the sonnes of God went vnto the daughters of men by which mixture the whole earth became corrupted Gen. 6. which error in fact came out of a dogmaticall error in iudgement III. From the Flood to Abraham in which space we reade of open rebellion against God Gen. 11. and that there was idolatrie committed in the Church by Thare and Nachor in Mesopotamia from amongst whom Abraham was called out Iosh 24. 2 14. IV. From Abrahams comming into Canaan till Israels comming out of Egypt In this space idolatrie was crept into the Church into Iacobs Family Gen. 35. 2. And Israel is taxed for committing idolatry in Egypt Iosh 24. 14. and for being obstinate therein Ezech. 20. 8. and 16. 15 35. and 23. 8. V. In Israels going into Canaan during their aboade in the Wildernesse they erred in heart alwaies they knew not the Lords wayes but mightily prouoked him Psal 94. 9 10 11. and they committed horrible idolatry both Aaron the chiefe Priest the Heads of the people besides the rest Exod. 32. 4 5 8 31. They were a peruerse generation of which reade Psal 77. 8. 10 16 17 18 19 36 40 41 56 57. the whole Psalme sheweth that they greatly erred VI. In Canaan in the dayes of the Iudges how often fell they into horrible idolatry seruing other gods and doing what liked themselues Iudg. 2. 10 11 12 13. and 5. 8. and 6. 25 26. and 8. 33. and 9. 4. 27. and 10. 6. and 21. 25. In Ely his time was a miserable state of the Church and Religion 1. Sam. 2. In Sauls time men did not seeke to the Arke of God 1. Chron. 13. 3. VII From Salomons reigne to the captiuitie were great abominations Salomon set vp or fauoured in others the setting vp of idolatrie the remainders whereof continued vnto Iosiah his dayes The ten Tribes fell to idolatrie and neuer returned Iudah often committed great wickednesse as in the dayes of Rehoboam Iehoram Amaziah Ioas Ahaz Manasses Amon and other Kings which succeeded godly Iosias and the people are often complained of to haue done corruptly and to haue sinned against God euen in good Kings daies 2. Chron. 17. 2. and 33. 17. and 36. 14. for which God heauily plagued them 2. Chr. 28. 6. For more euidence of the euils in this space reade the Prophets Esay 48. 45. and 56. 10 11. Ier. 2. 27 28. and 3. 1 2. and 5. 31. and 6. 14. Ezech. 69 11 12 15. Hosea 2. 2. VIII From thence to Christ The Priests as Malachi witnesseth had departed out of the way and made voide the Couenant Mal. 2. 8. had despised and polluted his name Mal. 1. 6 12. they did not lay to heart his commandements Mal. 2. 2. Iudah is accused to haue transgressed and that abominations were done in Israel and in Ierusalem that they had contaminated the sanctification of the Lord and had the daughter of a strange god
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
Nationall or Prouinciall or Diocesan Synod much lesse a generall Councell but Church-officers or Gouernours in a particular Congregation to iudge of priuate offences as is cleare from the text verses 15 16 17 18 19. II. Will they say that the number of two or three assembled is of an vnerring spirit Is this such a Councell as on which men may rest assured that the iudgement thereof is infallible Neuer any yet durst affirme so much And yet this text speakes but of two or three gathered together III. Here is not a word of not erring nor of infallibilitie in doctrine but of Christ his presence with them But from this it followes not that they cannot erre For the Apostle saith We 1. Cor. 13. 9 10. know in part But with those which the Apostle comprehendeth vnder the word Wee was Christ present And if they knew but in part perfection of knowledge not being to be attained vnto here as the Apostle there teacheth seeing imperfect knowledge may erre it is euident that they might erre though Christ be present with them for he is with his Saints but he doth not perfectly sanctifie them his Spouse hath imperfections in this life neither doth hee perfectly illuminate them but they haue their mistakes Christ was with his before his death yet had they errors and before his Ascension yet he found them ignorant of his spirituall Kingdome Luk. 24. Act. 1. And after his Ascension and comming of the holy Ghost euen Peter was mistaken Act. 10. and other of the Church Act. 11. as before is proued IV. What is this text to proue Popish Councels not to erre For this Scripture speakes of such as are gathered in Christs name whereas those Councels are gathered in the Popes name Christ promiseth to bee with those that are gathered in his name but will it necessarily follow that hee will therefore bee with those that are gathered in the Popes name This stands in neede of proofe especially seeing the Pope is proued to be Antichrist with whom we may be sure Christ will keepe no company Ioh. 6. 13. The Spirit of truth will guide you into all truth Answ I. This is a promise vnto the Apostles whose prerogatiue in their Ministery was not to erre because they were the chiefe builders and planters of Christian Religion All other Ministers are but watereâ— II. It is one thing for a Guide to leade aright another for those that should follow to follow aright It therefore will not be necessarily concluded that because a perfect Guide leadeth the way such as come after cannot or doe not goe out of the way For they may not strictly follow the Guide but now and then may slip out of the way through want of eie-sight or dimnesse of sight or through carelesnesse looking some other way not minding the Guide 3. How can our Aduersaries proue that this promise is made to their Popish Councels which are ruled and * See the History of the Councell of Trent and Brocard on Reuel 17. who was at that Councell guided by their Popes and not by Gods Spirit Acts 15 25 28. This Councell erred not Ans 1. This was a Councell gathered of all the 12. Apostles of the Elders at Ierusalem and of the whole Church 2. This had the guiding of the holy Ghost as the text witnesseth 3. This laid the Scriptures for their ground vers 15. and the manifest euidence of the worke of the holy Ghost vers 8 which they tooke for direction in their decrees 4. Here was free libertie of disputation without interruption one attentiuely hearing another without by-respect that the truth might take place What is this to Popish Councels Are there any Apostles Admit they freely the whole Church Are they guided by the holy Ghost and by the verity of holy Scriptures Is libertie there granted to euery one to speake freely If they cannot proue these this text serues not their turne Other Scriptures are obiected as Mat. 16. 18. Luk. 10. 16. 1. Tim. 3. 15. All which are fully answered before As for the place in Heb. 13. 17. it is to be vnderstood not simply but that Teachers are to be obeyed as farre-forth as they doe teach the truth and command what God prescribeth XVI Proposition Whether the Church of Rome be the Catholike Church Confuted by their owne Bible I. IT is so farre from making it the Catholike Church as it no where doth giue it the name of a Church as it doth Corinth chap. 1. Gal. chap. 1. Ephesus Reu. 2. 1. Acts 20. 28. 1. Tim. 3. 15. and so other Churches But no where is this title giuen to Rome Note it well II. It telleth vs that the Faith of Saints at Rome was renowned in the whole World Rom. 1. 8. but not that their Church was spred into all the World Neither saith it that the Faith so commended came out from thence into the World or that it was any other then that which was then in all the World For Rom 1. 5 12 their Bible telleth vs that not from Rome but from Ierusalem it came both to Rome and into other places of the World Ierusalem was the Mother and Head Church and not Rome And of those in Rome it saith Among whom ye are called Rom. 1. 6. so were they not the Vniuersall Church but one particular among the rest which together made vp the whole Church III. Their Bible telleth vs that the Church at Ierusalem was planted by Christ and by his twelue Apostles with whom were the 70. Disciples such Teachers as no other Church euer had at once The Church of Antioch Corinth Ephesus and other moe were planted by the Apostles as we learne from their owne Bible But who first taught at Rome it shewes vs not not Peter I am sure IIII. Their Bible doth at least equall other Churches with it if not preferre them before it 1. In giuing the name of Church to other and not to it for there is mention of Saints at Rome but not of the Church at Rome The title they had not giuen to them 2. It plainely telleth vs that other Churches were first planted by the Apostles but mentioneth not the planting of it by any of them 3. In highly praising of other Churches as the Corinthians for being enriched with all vtterance and all knowledge for comming behind in no gift 1. Cor. 1. 5 7. and for being partakers of the sufferings of Christ 2. Cor. 1. 7. So the Ephesians which Church he calleth the Church of the liuing God the Pillar and ground of truth 1. Tim. 3. 15. and the beleeuers there to be fellow-Citizens with the Saints and of the houshold of God built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe Corner-stone in whom they wer builded together for an habitation of God through the Spirit Eph. 2. 19 20 22. If our Romanists had any such testimony how would they boast Great commendations are giuen to
the Church at Colosse Col. 1. 4 6. for their stedfast faith loue and fruit of the Gospell and for their order which the Apostle ioyed to behold cha 2. 5. What shal I speak of the praises of the 1. Thes 1. 3 6. 2. 13 14. 3. 6. 4. 10. 2. Thes 1. 3 4. 2. 13. Thessalonians for their worke of Faith growing exceedingly their labour of loue their patience of hope their abounding in charitie being followers of the Apostles and the Churches of God in Iury receiuing the Word of God as the Word of God in much tribulation with ioy of the holy Ghost To which prayses the beleeuers at Rome did not then attaine though they had their prayses and those great too Rom. 15. 14. but not comparable with those Churches Lastly in shewing how the Apostles honoured some other Churches by their writings As Corinth by two Epistles so Ephesus by one from Saint Paul by another from Saint Iohn Reuel 2. 1. who wrote to that Church in the first place the heauenly booke of the Reuelation in like sort were two written to the Thessalonians and but one to Rome 5. It is cleare by their own Bible that Peter whō they claime falsely for their first Pope wrote two Epistles which are called Catholike but neither of them was written to Rome as the Catholike Church neither maketh he any mention of it And S. Paul writeth to the Saints at Rome as to a particular company and not as any Head-Church before and aboue other The Thessalonians are commended for being followers of the Churches of God in Iudea but not for following those at Rome to whom when Saint Paul wrote hee saith Rom. 1. 6. that they were called among others that in other Nations were called but it is not said aboue other Nations 6. Their Bible telleth vs that S. Paul wrote his Epistle to them that were in Rome called Saints and beloued of God so that they were within that City or there-about but the Catholike Church was then dispersed for the Gospell at that time had gone into all the World and was preached to euery creature vnder Heauen Col. 1. 6 23. In their Bible is mention Acts 2. made of thirtie Kingdomes and Countries ten Ilands and almost three score famous Cities out of Iury in and amongst the Gentiles where the Gospell had been preached among whom Rome was but one and had obteined at the most praises common with other Churches Their titles were Saints Rom. 1. 7. beloued of God also brethren Rom. 10. 1. and 12. 1. and 15. 14 30. Their faith the same that was among all Nations Rom. 1. 5. called the common Faith vers 12. and therefore spoken of throughout the whole World vers 8. Their obedience was published to euery place Rom. 16. 19. Not for that their Faith and obedience did surpasse others for the words are deliuered barely your faith your obedience not with prayses as the Faith and obedience of the Colossians and Thessalonians accompanied with loue and aboundant charity with patience and ioy of the holy Ghost in great afflictions and so forth but for that Rome was the sease of the Empire and the publishing of their faith and obedience might bee a meanes to draw on others which dwelt in other places Contraried by Antiquitie We may reade that the chiefe of the Church of Rome was but at first a Bishop and his Church but a Drocesan Church Then hee became an Archbishop and so his Church but a Prouinciall Church After he got to be a Patriarch and so his Church but Patriarchall as some other were then equall with him as that of Antioch Alexandria Ierusalem and Constantinople All this time he was no Vniuersall Bishop till bloody Phocas gaue him that title and so his Church not Vniuersall till she also became the great whore and so might well be common the kings of the earth committing fornication with her as was foretold Reuel 17. It is said that Athanasius as Liberius confesseth was separated Epist ad Vrsac Valent. in Baron Annal. to 3. Ann. 357. n◠44. from the communion of the Church of Rome But may we iudge so holy a man and so valiant a Champion for the truth to be therefore separated from the Catholicke Church Polycrates and the Easterne Churches did not condiscend to the Church of Rome in the keeping of Easter did they therefore dissent from the Catholicke Church who was he in those dayes that had so much as a dreame thereof S. Ierome in Catal. Fortunat. reproueth the custome of the Church of Rome and Epist ad Euagr. he preferreth the custome of the Catholicke Church he held not Rome then the Catholicke Church but distinguisheth them asunder one from another The title of Catholicke was long before it came to be added to the Church and when it was vsed many Churches were so called The Romane Church then was not the Catholicke Church Gainesayd by some of their owne Aeneas Syluius who was Pope writeth That before the Epist 30 1. Councell of Nice small respect was had to the Church of Rome Now it cannot be imagined that all the time before the learned Fathers and holy Martyrs should be said to haue had small respect to the Catholicke Church the mother of euery particular Church because they had small respect to the Church of Rome If Aeneas Syluius saith true then was not Rome held the Catholike Church of those who so smally respected her Pighius lib. 6. ca. 3. de Eccl. Hierarch saith Who did euer yet by the Church of Rome vnderstand the Vniuersall Church He then at that time had not learned this point to hold the Church of Rome for the Catholicke Church Francisc Picus Theorem 13. saith The Church of Rome is a particular Church The obiected Scriptures answered Psal 2. 8. Aske of me and I will giue thee the heathen for thine inheritance c. Luk. 1 33 He shall reigne ouer the house of Iacob for euer and of his kingdome there shall be no end Answ Who is read in Scripture but knoweth these to be spoken of Christs Kingdome and not of the Popes iurisdiction Where is here Pope or Rome expressed But the Gagger proueth hereby the Church of Christ Catholicke which we acknowledge But saith he None of these promises haue beene so much verified as they haue beene in the Church of Rome and therefore is she onely the Catholicke Church In that he saith Not so much verified as of Rome he grants it to haue beene verified of other Churches though not so much he cannot therefore from a higher degree conclude that she is onely the Church whereof the promises are made The words are spoken of Christs Kingdom in plain termes expressed And is his Kingdome now become the Romish Iurisdiction onely His Kingdome after he assumed our nature began before the Church of Rome had a being And can any thinke that Dauid in the Psalme or the Angell speaking the words
to his Mother in Luke did dreame of a Pope-holy Father and his Churches iurisdiction Christs Kingdome was not nor is not of this world Ioh. 18. 36. but the Popes is therefore he vndertakes to be chiefe Iudge to diuide inheritances and to dispose of kingdomes which Christ refused to intermeddle in Luk. 12. 14. Moreouer his Kingdome should extend to the vttermost parts of the earth but so did neuer Romes Iurisdiction Many Christian Churches neuer subiected themselues to her many farre remote know her not nor her Pope whether a man or a woman Pope Ioane Lastly The Romish Church cannot be Christs Kingdome for that the Pope is Antichrist whose character set forth in the Scripture he seemeth so liuely to expresse that his best abetters cannot free him of that title For my part I haue laid the dogge so neere his doore that I hope hee and his Parasites See also the Answer of B. Downame vnto Leon. Lessius de Antichristo cannot beat him away See more in my poore labours vpon the Reuelation Coloss 1. 5 6. Yee heard before in the word of the truth of the Gospell which is come vnto you as it is in all the world and bringeth forth fruit c. But saith the Gagger No faith or Gospell hath or is so dilated in all the world nor hath fructified as the faith of the Romane Church hath done Answ 1. Where is in the Text Rome or the Romish Church Secondly by saying no faith or Gospell hath or is so dilated speaking in the time past and present hee playeth the deceitfull Merchant by making two different things one 1. For by the time past and most ancient must bee meant the faith and Gospell in the Church planted in other places as well as at Rome in the Apostles dayes of which this place of the Colossians speaketh and by the time present is vnderstood the faith and profession of the now Romish Church greatly differing from that which the Apostle commended then as before is manifested out of the Epistle to the Romanes Thirdly in that he saith no faith meaning this present faith for which hee onely striueth hath not been nor is so dilated in all the world fructified and growne is not true For first the true faith beginning at Ierusalem went farther being preached to euery creature vnder Heauen Col. 1. 6 23. Secondly this our present faith the very same with that Ancient faith as I See my Booke Looke beyond Luther haue proued is dilated fructified and growne more then theirs It is in both the East and West Indies it is in more Kingdomes in Europe then the Pope hath full iurisdiction in as in England Scotland with all the adiacent Ilands belonging to both Kingdomes which bee many in Ireland in Denmarke Norway Sweden Poland Lapland and in other Countreys vnder those Kings in Pomeraine in the Low Countreys in Dukedomes Princedomes and in other places in Germany Besides that it is in France and some other places of the Popes Iurisdiction So that for spaciousnesse wee be little behinde Rome Hereto are to bee added the Russian Greeke and Abyssine Churches as large as the European In those the Papacie is either vtterly vnknowne or abhorred as vehemently as by vs. Thirdly the faith and vnbeliefe of the Mahumetane Religion is beyond the Romish present faith Therefore as the Text helpeth him not so his boasting is vaine and false Rom. 1. 8. I thanke my God through Iesus Christ for you all that your faith is spoken of throughout the whole world The Gagger hauing cited this place saith that Saint Paul in expresse termes calleth the faith of the whole world or Catholike faith The faith of the Romanes that is to say of the Romane Church Therefore it is onely the Catholike Church Answ 1. Note here that hee concludeth the Catholikenesse from the faith of the Church where therefore that is which then was commended must needs bee the Catholike Church holding the Catholike faith as we doe Secondly but what is this to the Romish Church now For their present faith is not that which Paul commended then This should they proue Is this good reasoning Such a mans word was of singular credit formerly with euery man Ergo it is so still when hee is growne Bankerupt Ierusalem was the ioy of the whole earth ergo it is so still Let this Gagger proue their faith now the same with that then else this place will doe them no good but rather vpbraideth their Apostasie 3. In this application of the words hee erreth grosly or rather if it be not his error through ignorance then it is wicked deceite and so worse in calling it the faith of the Church of Rome as if originally it had flowed from thence and gone out thence into the world when Saint Paul mentioneth not any going forth of this Faith from thence but that it was spoken of which is to be vnderstood of their receiuing of it as it was receiued of other Nations as is euident in Rom. 1. 5 6. where Paul speakes of the Faith among all nations among whom saith he they were called So as those at Rome were partakers with others of the common faith preached in the world and not otherwise beholden to Rome for their faith as this Gagger would insinuate to his credulous Schollers This text therefore makes Rome no more the Catholicke Church then Corinth Philippi Tessalonica c. which had receiued the same faith though their receiuing of it was not perhaps so much spoken of for the reasons afore alleadged XVII Proposition That the Church of Rome hath euer beene in perfect vnity within it selfe Confuted by their owne Bible FOr euen in the Apostles dayes when Saint Paul wrote his Epistles there were in the Romane Church some which then made dissentions and scandals contrary to the doctrine which they had learned which serued not Christ our Lord but their owne bellies Rom. 16 17 18. as yet they now doe at Rome There were vncharitable contentions and iudging of one another about things in themselues indifferent about eating and not eating as also about superstitious obseruing of dayes Rom. 14. in and about which two things a great deale of their Religion consists to this day And if shee hath beene in such vnity alwaies within her selfe how is it happened that she is become the great Whore Reu. 17. and that her Head the Pope is become that Man of Sinne 2. Thes 2. and that Antichrist the beast like a Lambe which speaketh as the Dragon Reu. 13 Contraried by Antiquity I. There is no vnity betweene the Popes and Peter whom they make their Predecessor See for this Catal. Test verit pa. 27. 62 c. Saint Peters life and the Popes compared Saint Peters Doctrine in his Epistles and the Popes Decrees together II. Not betweene Pope and Pope Not in iudgement for Martin the fift held with the Councell of Constance and Eugenius the fourth with Ferrara and Florence against the
among ciuill-minded men which know how to gouerne themselues after a commendable fashion in well-ordered societies but yet all these with great weakenesse and maimedly Fourthly in sinfull actions euen to the full and that with greedinesse Ephes 4. 19. as to blaspheme despise Religion persecuting the truth and to doe all manner of euill drawing iniquitie in cords of vanity and sinne as the linke of a Waine Esa 5. 18. as farre as God will permit Fifthly in outward meanes tending to spirituall ends by Gods appointment as to come to the Church to say prayers to reade and preach the Word to heare it read and preached to receiue the Sacraments to conferre and reason of points of Religion to professe it openly to submit and outwardly to conforme to the orders of the Church and to obserue such things therein as be common to the outward profession of Christianitie But herein the power of the will is wonderous weake and defectiue as is cleere by too lamentable experience and in the iudgement of euery mans conscience Thus farre man hath free-will before regeneration but the power thereof in these forenamed meanes is not without the common helpe of Gods Spirit for a man cannot say that Iesus is the Christ but by the holy Ghost and this will of man is also vnder Gods will as all these places shew Ier. 10. 23. Pro. 16. 1 9. 19. 21. 20. 24. Iam. 4. 15. Psal 21. 11. Heb. 6. 3. Act. 18. 21. 1. Cor. 4. 9. For God in his wisedome determineth all things by his power subdueth all things and by his prouidence disposeth and guideth all things Psal 135. 6. Ephes 1. 11. Sixtly when God by his grace repaireth the losse of free-will in spirituall things and giueth a man a will to repent beleeue loue and obey God then in these spirituall things hath his will a power to beleeue repent and so forth willing his owne eternall comfort with God and true fellowship with those that truely loue God but not before GOD worke this will in him which will is yet but partly to good for that it is partly to euill being here sanctified but in part as appeareth by the infirmities and falls of the godly yea and this will wrought needeth continuall assistance of diuine grace that the same may will vnto the end These things premised will helpe to answer the obiected Scriptures by the Aduersarie and to make euident the point in Controuersie and the question betweene vs and them The state of their Tenet That mans will hath a naturall power in it selfe co-working with Gods grace in the very first instant act of a sinners conuersion to which actiuitie of the will such conuersion is in part to be attributed Confuted by their owne Bible BY their owne Bible a man is wholly dis-inabled of his own naturall will though neuer so well morally qualified truely to will spiritual good things for his owne eternall saluation and peace with God First it sheweth him to bee conceiued in iniquities and sins Psal 50. 7. and to be a transgressor from the wombe Esa 48. 8. Psal 51. 7. and to be a seruant to sinne Rom. 6. 20. and so it strips nature making a man naked of all spirituall good as of abilitie to perceiue and know the things that are of the Spirit 1. Cor. 2. 14. to see the Kingdome of God Ioh. 3. 3. to thinke any thing of himselfe as of himselfe 2. Cor. 3. 5. For no good dwelleth in him Rom. 7. 17. How then can we will that which wee cannot perceiue nor know nor see nor so much as once thinke of being indeed alienated from the life of God Ephes 4. 18 Without Christ able to doe nothing Ioh. 15. 5. but are become altogether vnprofitable not one of vs doing good no not so much as one Rom. 3. 12. Secondly it taketh him hauing thus found him naked and without the life of God and layeth him dead in the graue of sinne being dead in sinnes and offences Ephes 2. 1 5. Col. 2. 13. Now what power of will is there in a dead man Thirdly hauing thus put him dead into the graue of sinne it couereth him ouer with corruptions His vnderstanding is obscured with darknesse Ephes 4. 18. his wisedome is an enemie to God Rom. 8. 7. an enemie in sense Col. 1. 21. blindnesse is ouer his heart Ephes 4. 18. yea all the cogitations of his heart are bent to euill at all times Gen. 6. 6. peruerse it is and vnsearchable Ier. 27. 9. and as Montanus translateth deceitfull aboue all so as it is not neither can bee subiect to the Law of God Rom. 8. 7. whereby hee is wholly giuen ouer yea and giueth himselfe to the operation of all vncleannesse with greedinesse Ephes 4. 19. being vnwise incredulous erring seruing diuers desires and voluptuousnesses liuing in malice and enuie hatefull and hating one another Tit. 3. 3. walking according to the course of the world and according to the prince and spirit of Darknes doing the wil of the flesh and of the thoughts and so by nature the child of wrath Ephes 2. 2 3. If it be thus with man by nature where is the power of his free-will specially if we consider him to be in the deuils snare and held captiue at his will 2. Tim. 2. 26 Fourthly thus hauing couered him ouer with his foule corruptions their Bible maketh him in the very first instant act of his conuersion meerely passiue And this it doth First by remouing the cause of our new-birth from our selues we are not borne of bloud nor of the will of the flesh nor of the will of man Ioh. 1. 13. Secondly by denying man to haue any thing to giue vnto God first We haue not first giuen vnto him Rom. 11. 35. Wee haue nothing that wee haue not receiued neither haue wee whereof to glory as not receiued 1. Cor. 4. 7. by denying him to bee able to doe any thing Ioh. 15. 5. as to haue power to heare Christs Word Ioh. 8. 43. to beleeue to receiue the Spirit of truth Ioh. 14. 17. to know God Matth. 11. 27. to chuse Christ Ioh. 15. 16. to come to Christ Ioh. 6. 44. to enter into the Kingdome of God Ioh. 3. 5. to come whither he is gone Ioh. 8. 21. And the reason is giuen because they are not of God Ioh. 8. 47. because it is not giuen them of God Luk. 8. 10. because they are not his sheepe Ioh. 10. 46. because their eyes are blinded and their hearts indurate Ioh. 12. 40. and they haue not eyes to see nor eares to heare Rom. 11. 8. nor hearts to conceiue 2. Cor. 2. 9 10. Thirdly by affirming that very powerfull meanes yea though men be wise and prudent yet are not auaileable where God giueth not heart to vnderstand eyes to see and eares to heare Deut. 29. 3 4. Luk. 19. 42. Matth. 11. 25 27. Fourthly by ascribing to God all that wee are all that wee haue all that