Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	authority_n	church_n	infallible_a	2,088	5	9.4927	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64611	The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.; Pareus, David, 1548-1622. Theologicall miscellanies.; A. R.	1645 (1645)	Wing U142; ESTC R5982	1,344,322	1,128

ancient then the Scripture 1 Ans The Minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater authority it is too trifling For the Word of God is the everlasting wisdome in God himselfe Neither was the knowledge of it then first manifested unto the Church when it was committed to writing but the manifesting of it began together with the creation of mankind and the first beginnings of the Church in Paradise yea the Word is that immortall seed of which the Church was borne The Church therefore could not be except the word were first delivered Now when we name the holy Scripture The Scripture is first in nature as the cause we mean not so much the characters of the letters and the volumes but rather the sentences which are contained in them which they shall never be able to prove to be of lesse antiquity then the Church For albeit they were repeated and declared often after the beginning of the gathering of the Church 2 Ans The Minor is false yet the summe of the Law and Gospel was the same for ever To conclude neither is that which they assume alwayes true That the authority of the ancienter witnesse is greater then of the younger A younger workman may be more skilfull then an elder for such may be the condition and quality of the younger witnesse that he may deserve greater credit then the ancienter Christ being man bare witnesse of himselfe Moses also and the Prophets had long time before borne witnesse of him yet neither his nor all other witnesses authority is therefore greater then Christs alone In like sort the Church witnesseth that the holy Scripture which wee have is the Word of God The Scripture it selfe also doth witnesse of it self the same but with that kind of witnesse that is more certaine and sure then all the others of Angels and men There is alledged also to this purpose a place 4 Object The pillar of truth 1 Tim 3. where the Church is called the pillar and ground of the truth But sith the Scripture doth teach other-where and that not once that the foundation of the Church is Christ and his word it is manifest enough that the Church is the pillar of the truth not a fundamentall or upholding pillar but a ministeriall that is a keeper and spreader of it abroad and as it were a mansion place or sure seat which might carry the truth left with her and committed unto her in the open face of all mankind Acts 9. Galat. 2. 1 Thes 2. 2 Thes 1. Titus 1. Galat. 2. even as the holy Apostle Paul was called an elect vessell to beare the Name of God before the Gentiles and Kings neither yet did Paul get credit unto the Gospel but the Gospel unto Paul So likewise are the Apostles termed pillars not that the Church rested on their persons but that they were the chiefe teachers of the Gospel and as it were the Chieftaines and Masters of doctrine for a man is not bound to beleeve those that teach on their bare word but for the proofes which they bring of their doctrine Furthermore they alledge a sentence of Austine out of his book entituled 5 Object Chap. 5. A place of Augustine 1 Ans An Example maketh no rule Against the Epistle of the foundation I saith Austine would not beleeve the Gospel except the authority of the Catholike Church did move mee thereunto But first if it were true that either Austine or some others did give credence unto the Gospel onely for the Churches authority yet might there not be fashioned a rule hence of that which all men either did or ought to doe But that this is not the meaning of Austine which these men would have they doe easily perceive who weigh both the whole course of this place and the phrase of speech which is usuall unto Austine For Austine going about to shew that the Manichees were destitute of all proofe of their doctrine first hee opposeth one who as yet beleeveth not the Gospel 2 Ans He speaketh of himselfe as yet not converted or not sufficiently confirmed and denieth that such a one is able any way to be convicted by the Manicheans for he were to be convicted either by arguments drawne out of the doctrine it selfe of which themselves were departed for example sake he proposeth himselfe who should not have beleeved the Gospel except the authority of the Catholike Church had moved him thereunto Austine therefore speaketh this not of himselfe as he was then when he writ these things against the Manicheans but of himselfe before he was yet converted or not sufficiently confirmed And that he speaketh not of the present but of the time past the words that follow doe manifestly declare Whom then I beleeved when they said Believe the Gospel why should I not beleeve them when they say Beleeve not a Manichean For hence it appeareth that when he saith he was moved especially by the authority of the Church hee meanes it of that time at which he obeyed the Churches voice that is departed from the Manicheans unto the true Church But after that once he was converted and had perceived the truth of doctrine that his faith was not now any more builded on the authority of the Church but on a farre other foundation himselfe is a most sufficient witnesse for us whereas in the selfe same booke hee saith on this wise Chap. 14. Therefore he did beleeve the Church especially before he was able to perceive it Thou hast proposed nothing else but to commend that thy selfe beleevest and to laugh at that which I beleeve And when as I of the other side shall commend that which my selfe beleeve and laugh at that which thou beleevest what dost thou thinke we must determine or doe but even to shake hands with them who bid us to know certaine things afterward will us to beleeve things that are uncertaine and Let us follow them who bid us first to beleeve that which as yet we are not able to perceive that being more enabled by faith it selfe we may discerne to understand that which wee beleeve not men now but God himselfe inwardly strengthening and enlightening our mind Wherefore they doe manifest injury unto Austine who draw that which himselfe confesseth of himselfe when he was not yet converted or was but weake unto that time when he affirmeth farre otherwise both of himselfe and all the godly For so reverent a regard ought wee to have of the word of God The application of the answer and such also is the force and efficacie of the holy Spirit in confirming the hearts of beleevers that we beleeve God yea without any creatures testimonie even as Elias forsooke not God no not when hee thought 1 Kings 19. That followeth not which they would 1 Because there is more in the consequent than in the antecedent 2 Because there is

by faith to this end principally that God may be honoured it is manifest that to beleeve and doe those things which cannot be denied or omitted without offending of God is the worship of God and contrariwise that God cannot be worshipped but by the prescript of his will both the consciences of all men and God himselfe in his holy word doth testifie as In vain doe they worship me who teach the doctrines and commandements of men It is as wicked therefore to number those things which are not expressed in the word of God Isa 29. Matth. 15. amongst those which are necessary to be beleeved and done in matters of Religion as it is unlawfull for any creature to thrust upon God that worship which himselfe never required 4. The Scripture is sufficient Fourthly there cannot be any thing added of men unto this doctrine without great injury and contumely done unto the holy Scripture For if other things besides these that are written are necessary to the perfection of true Religion then doth not the Scripture shew the perfect manner of worshipping God and of attaining to salvation which fighteth with the plain words of Scripture which affirme that God hath opened unto us in his Word as much as he would have us know in this life concerning his will towards us John 15. as Christ saith All things which I have heard of my Father I have made knowne unto you And Paul I have kept nothing backe but have shewed you all the counsell of God Acts 20. And Knowing that thou hast knowne the holy Scriptures from a child 2 Tim. 3. which are able to make thee wise unto salvation through the faith which is in Christ Jesus For the whole Scripture is given by inspiration of God and is profitable to teach to improve to correct and to instruct in righteousnesse 5. Other Doctors may erre the Prophets and Apostles cannot therefore they are tied to these Fifthly we are to consider the degrees of them who teach in the Church For therefore is the authority of the Prophets and Apostles far higher then of other Ministers of the Church because God called them immediatly to declare his will unto other men and adorned them with testimonies of miracles and other things by which he witnessed that he did so lighten and guide their minds with his Spirit that hee suffered them to erre in no one point of doctrine our Ministers are called by men and may erre and doe erre when they depart from the doctrine of the Prophets and Apostles Wherefore the Apostle Paul saith Ephes 2. 1 Cor. 3. That the Church is builded upon the foundation of the Prophets and Apostles And That hee had laid the foundation and other then that could no man lay others build upon it gold silver precious stones wood hay stubble Now it is manifest that they who may erre ought to be tied unto their doctrine who are warranted by the testimonies of God that they cannot erre Wherefore all other teachers in the Church must not bring any new point of doctrine but onely propound and expound those things unto the Church which are delivered by the Prophets and Apostles The consent of Fathers in this point For these causes therefore doth the whole ancient Church with great consent submit it selfe unto the rule of the sacred Scriptures whose authority yet ought of right to be greater then these mens who both in words and deeds fight against this opinion Basil serm de confess fidei Basil saith That it is a falling from the faith and a fault of pride either not to admit those things which are written in the holy Scriptures or to adde any thing unto them Agust Epist 3. And Augustine For neither ought wee to account of every ones discourses though they be catholike and worthy men as of the Canonicall Scriptures that it may not be lawfull for us without impairing the reverence which we owe to those men to dislike and refuse any thing in their writings if peradventure wee shall find that they have thought otherwise then the Scripture hath as it is by Gods assistance understood either of others Epist 112. or of our selves And If ought be confirmed by the plain authority of the divine Scriptures of those which are called in the Church Canonicall wee must without any doubting beleeve it as for other testimonies by which any thing is moved to be beleeved thou mayest chuse whether thou wilt beleeve them or no. But against these testimonies of the Scriptures and the ancient Church the adversaries of the truth contend that besides the doctrine which is comprised in the holy Bible other decrees also made by the authority of the Church are no lesse unchangeable and necessary to salvation then the Oracles Propheticall and Apostolike And that they may not without some shew and pretence take upon them this authority of decreeing what they list Objections of the Papists 1 Object The Scripture doth not remaine perfect Numb 21. Joshua 10. 1 Kin. 14.19 Jude 9. 14. 1 Cor. 5. Ephes 3. John 21.25 besides and contrary unto the Scripture they alledge places of Scripture in which some writings of the Prophets and Apostles are mentioned which are not come to our hands as The booke of the wars of the Lord The book of the just The booke of the Chronicles of the Kings of Judah The prophecie of Enoch and the story of the body of Moses And lastly the Apostle Paul maketh mention of his Epistles which now the Church hath not Hence therefore these men will conclude That the doctrine of the sacred Scripture is maimed and that therefore the defect hereof must be supplied by the Church But first of all concerning the holy Scripture we are to know that so much thereof hath been preserved of God for us as was necessary and profitable for the doctrine and consolation of the Church Furthermore concerning points of Religion though some holy books are wanting as those Epistles of Paul yet it is manifest that all necessary doctrine is contained in those which are extant They alledge That many things were delivered by word of mouth 2 Object Some things delivered by word of mouth Answer both before there were any Scriptures and afterward also by Christ and the Apostles as John 16.12 1 Corinth 11.34 2 Thessal 2.15 and elsewhere But those things which they delivered by word of mouth are the selfe same which they put in writing except some matters of ceremonies as Act. 15.20 1 Cor. 11.34 which maketh not for the adversaries whose traditions most of them repugne the Scriptures They alledge farther the practice and examples of the Apostles 3 Object That the Apostles have decreed against and besides the Scripture Titus 1. 1 Timothy 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. Answer as if they did make any ordinances or lawes either besides or against the Scripture as when Paul ordaineth many

day Likewise Galat. 5. ● Stand fast in the liberty wherewith Christ hath made us free Now if againe they reply that the office of Bishops is above the civill power 2 Instance The higher power doth more binde 1 Answer and therefore hath greater force than that to binde men to obey first wee grant that more obedience is due unto the superiour power then to the inferiour as long as it commandeth nothing contrary to Gods word As long therefore as the Ministers propound the word of God unto the Church and for avoiding of offence command such things to be observed as appertain to decency and order they do not now offend against them but against God whosoever obey them not But if they require their lawes concerning things different to be observed with putting an opinion of necessity in them and of the worship of God and doe make them necessary when there is no danger of offence to ensue because this charge is contrary to the word of God no obedience is due unto it Further we confesse that greater obedience is due unto the superiour power in those things in which it is superiour that is in which God would have other powers to obey it But the Ministeriall power is superiour unto the Civill in those things in which it is superiour that is which are of God delivered commanded and committed unto the Ministers that by them they may be declared unto the Church But In matters indifferent concerning which nothing is either commanded or forbidden of God the civill power is superiour by reason of the authority which God in these matters hath given unto the civill Magistrate and not to the Ministers of the Church 8 Object Fathers and Councels are cited But against this they returne againe That wee also doe alledge the testimonies of Councels and Fathers in confirming the doctrine of the Church which were but in vaine for us to doe if their sentences had not the force and authority of Ecclesiasticall doctrine But we never bring nor receive the testimonies of the ancient Church with that mind Answer as if without the authority of the holy Scripture they were sufficient for confirmation of any points of doctrine Neither yet is there regard had of them in vaine 2. Uses of the testimonies of Fathers in points of doctrine For 1. They which are rightly minded after they are instructed by the voice of the Scriptures concerning the truth are yet more confirmed by the Church as by a testimony of lower degree 2. They which attribute more authority unto them then they should or abuse their sayings against the truth are very well refuted by the testimony of them whom they have made their Judges Also they say 9 Object Traditions are order 1 Cor. 14. That order and decency in the Church is necessary by the commandement of God according as it is said Let all things be done comely and in order For God is not the authour of confusion Now the order and discipline of the Church doth a great part consist in traditions Ecclesiasticall wherefore they conclude that by the violating of these mens consciences are wounded Answ Of meere particulars there is no concluding A double liberty of the Church in matters of order and God offended But as God commandeth some order to be appointed and kept in the Church so hath he given a double liberty in it unto his Church To appoint it That it be arbitrary for the Church to appoint as may be most commodious for it what order shall be in every place and at every time observed To keep or not to keep it being appointed so it be without offence That also after any thing is certainly ordained it may be kept or not kept without hurt of conscience both of the whole Church and of every one of the godly if there be no danger of offence For it is necessary that ever a difference be put betwixt the commandements of God by the observing whereof God is worshipped and offended by the breaking of them and those things which God hath left to men to appoint neither is worshipped or offended as himselfe pronounceth either by the altering or omitting of them so long as there is no cause or danger of offence 1 Cor. 14.40 Galat. 5.1 Col. 2.16 And the same Apostle who commandeth all things to be done comely and in order willeth us to stand fast in the liberty wherewith Christ hath made us free and that we should be condemned of no man in meat or drinke or in respect of a holy-day Wherefore not they who without contempt of divine things or wantonnesse or danger of offence doe something otherwise in these things then is appointed but they rather offend against the commandement of God concerning keeping order who either would have no order in the Church or trouble that which is well appointed These men find fault also with the obscurity of the holy Scripture 10 Object Obscure things do not suffice without interpretation 1 Pet. 3.16 which they prove both by examples of hard places of Scripture and also out of Peter where it is said That there are some things hard to be understood in the Epistles of Paul And therefore sith that things darkly spoken without they be expounded cannot suffice to perfect and wholesome doctrine they urge that the interpretation of the Church also is necessary to be received with the Scripture But here above all things they injure the holy Ghost ascribing darknesse and obscurity unto him Answer The Minor is false if they respect the ground who of purpose endeavoured to apply himself in simplicity of speech to the capacity of the common people and the rudest For those things which appertaine to the ground of doctrine which is necessary to be known of all as are the articles of our Beliefe and the ten Commandements they are so plainly recited so often repeated so plentifully expounded in the Scriptures that they are open and easie to any but to him who will not learne even as the 119. Psalme teacheth where the word of the Lord is called a lanterne to our feet and a light to our pathes Againe the entrance into thy word sheweth light and giveth understanding to the simple The word of the Prophet is called a light shining in a darke place To which ye doe well that yee take heed as unto a light that shineth in a darke place untill the day dawne and the day-starre arise in your heart 2 Pet. 1.19 And Solomon affirmeth that hee writeth to give the simple sharpnesse of wit and to the child Prov. 1.4 20. knowledge and discretion Againe that wisedome cryeth without and uttereth her voice in the streets Paul also saith that Christ sent him to preach the Gospel 1 Corinth 1.17 1 Instance The ground of doctrine is unknowne to many Answ Yea to the reprobate 2 Cor. 4.3 Isa 65.2 Rom. 10.21 Psal 36.3 Mat. 11.25 not

imparted by the Apostles and every one of them did bestow some part thereof but that cannot be proved This reason may be rendred thereof more probable that it was called a Symbole for that the Articles of faith are the square and rule whereunto the faith and doctrine of all orthodox or right beleeving Christians ought to agree and be conferred The Symbole is called Apostolick Two reasons why the Creed is called Apostolick Because it containeth the summe of the Apostolick doctrine which the Catechumenes were enforced to hold and professe Because the Apostles delivered that summe of doctrine to their Schollers and Disciples which the Church afterwards held as received from them This selfe same Symbole is called also Catholick because there is but one faith of all Christians Why it is called Catholick An answer to a question moved touching other Creeds Here some demand a reason Why after the Apostles Creed other Creeds as the Creed of the Councell of Nice Ephesus and Chalcedon with Athanasius his Creed were compiled and received in the Church Answ These Creeds properly are not others that is quite different in substance from the Apostolick Symbole but are onely a repetition and more ample declaration of this in all which certain words are added as an explication thereof by reason of Hereticks by whom because of the shortnesse thereof this was depraved there is no change either of the matter or of the doctrine but only of the form of declaring it as easily appeareth by comparing them together Other important and weighty causes there were which might compell the Bishops and Doctors of ancient Churches to compose and draw out these briefe compendious formes of confession especially the Church then increasing Four causes why other Creeds were made and received in the Church and heresies growing with and in the Church For instance in few That all both young and old might with more ease bear in minde the main and entire foundation of Christianity comprised in briefe That all might alwayes have in their sight and view the confession of their faith and consolation reaped thence knowing what that doctrine is for which persecution is to be sustained So God in times past made a short summary abstract of his law and promises that all might have it as a rule of life and ground of consolation obvious to their eyes That the faithfull might have a peculiar badge and cognisan whereby to be distinguished both then and in all future ages from infidels and hereticks which with wily glosing sophismes corrupt the writings of the Prophets and Apostles for which very cause also these Confessions were intituled Symboles 4. That there might be some perpetuall rule extant in publike plain briefe and easie to be known whereby to examine all manner of doctrine and interpretation of Scripture to approve and ratifie whatsoever accordeth therewith and refuse and disanull the contrary The Apostolick Creed preferred above other Creeds because 1. The phrase of it is most proper 2. The time most ancient 3. The copy most authenticall Notwithstanding the Apostles Creed far surpasseth the rest in authority 1. Because for the most part it literally consisteth of the proper words and phrases of Scripture 2. Because it is of greater antiquity then other Creeds and was delivered first unto the Church by the Apostles themselves or by their disciples and schollers and since them successively from hand to hand transferred unto us their posterity 3. Because it is the fountaine and originall draught even an authenticall rule of direction to other Creeds which for illustration of this to prevent the fraudulent sleights and forged corruption of hereticks have in universall and generall Synods or Councels been published and authorised by the whole joint-consent of the Church The certainty of this Creed dependeth not on the authority and arbitrement of men or definitive sentence of Councels but on the perpetuall concordance of holy Scripture with them and of the whole Church since the Apostles time retaining and holding fast the Apostles doctrine and testifying to all posterity that they received this doctrine at the Apostles mouthes and the mouthes of their hearers which consent is obvious to any man that daigneth to view it with both eyes and weigh it considerately For certain it is that no Congregation of Angels nor conventicle of men hath any power of instituting new lawes touching the worship of God or new Articles of faith binding the conscience for this is a work proper unto God Neither may we beleeve God for the testimony of the Church but the Church for the testimony of God This doctrine touching the causes and authority of divers Creeds is borrowed out of Ursinus Admonit Neustad de Concordia Burgens written Anno Dom. 1581. where young Divines may if they list reade a large discourse touching the truth and authority of Ecclesiasticall Writers learnedly discussed from 117. page unto the 142. page of the said Tract a briefe Type and Table whereof I have here decyphered THE TABLE The writings touching the doctrine of the Church are 1. Divine that is inspired immediately by God into the hearts of the Prophets and Apostles such as are the Canonicall books of the old and new Testament These alone are simply in their sentences and words full of divine in●piration and worthy credit and therefore are the sole rule of tryall unto all others 2. Ecclesiasticall that is written by the Doctors of the Church these are 1. Publick to wit written in the common name of the whole Church which again are subdivided into writings 1. Catholick I meane Creeds and Confessions written in the name and with the full consent of the whole orthodox right beleeving Church received and allowed by the authority thereof such as are The Apostles Creed The Creeds of the Councels of Nice Constātinople Chalcedon Athanasius his Creed 2. Particular namely the Confessions of certain Churches and Councels as divers Catechismes and the Augustan● Confession 2. Private that is written in the name and by the advice of some one private man or more as Common places Commentaries and such like ON THE 8. SABBATH Quest 24. Into how many parts is the Creed divided Answ Into three parts The first is of God the eternall Father and our Creation The second of God the Son and our Redemption The third of God the holy Ghost and our Sanctification The Explication THe principall parts of the Apostolick Creed are three 1. Of God the Father and our Creation 2. Of God the Son and our Redemption 3. Of God the holy Ghost and our Sanctification that is of the works of our Creation Redemption and Sanctification Ob. 1. Unto the Father is ascribed the Creation of heaven and earth unto the Son the Redemption of mankind unto the holy Ghost Sanctification Therefore the Son and the holy Ghost did not create heaven and earth How our Creation Redemption Sanctification are each appropriated to some one person of the

sacred mysteries are written any Divinity which can tie us by any religion to beleeve the things contained in them but such force and amplitude there is in the Church which teacheth us that those bookes are sacred and recommends the faith and piety of the ancient Fathers that no man can oppugne them without grievous impiety Thus he Now he speaks not of the characters papers or parchment of the bookes the trust and authoritie whereof is among the Book-keepers or Stationers but of the Scriptures themselves of whose authoritie we dispute Concerning these hee affirmes both the heads of the Position 1. That there is no Divinitie in them for these words Nor any thing and Nothing are equivalent 2. Except so much as it receives from the Church for this is the meaning of the adversary but there is so much force in the Church We omit other Writers for brevities sake Let the Christian world judge of this Jesuites boldnesse and whether this Position alone be not sufficient to defend the assumption 12. Neither doth he account them authenticall but by the Churches authoritie 13. Yea he beleeves not God himselfe but for the Church The Assertion Here the Jesuite flings away both buckler and speare for he knowes too well that Poperie is held here Both these false and impious Positions have been blabbed abroad by their Triarian and Manipular that is their better and meaner sort of Writers The former by Eckius in his Enchiridion in these words The Scripture is not authenticall without the Churches authority This hee calls in the margine His Achilles for the Catholicks And shortly after Hence it appeares that the Church is more ancient then the Scripture and that the Scripture is not authenticall but by the Churches authority The other by Stapleton against Whitaker Cap. 10. §. 3. lib. De author Script We doe not beleeve God but for the Church Is not this I pray you blasphemously to subject God and his word to the Pope and his Church Neither can so great a blasphemy be eluded by the Jesuites cavills to wit That the Scripture in respect of it selfe hath its owne authentick authority from its owne worth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it should be credited whose author is the first Truth not the Pope and that the Church as the ground and pillar of truth doth conferre somewhat to the credit of Scripture For this later point was never yet questioned for ought wee know Whether the Church conferres any thing towards the credit of the Scripture But that former assertion of the Sophisters Whether we doe not beleeve God and the Scripture but for the Church that former passage though it be truly said yet it is not truly beleeved in Popery For they detract from the Scripture that internall worth of credit as it was but now shewed out of Andradius denying any Divinitie to be in Scripture And their opinion is still firme That the Scripture is not worthy to be credited either in it selfe or by us but for the Church 14. It makes the Scriptures authoritie depend upon the Popes arbitrement because that authoritie resides in the Pope as in the head of the whole Church The Assertion Here that he might make shew of denying the former he hath cunningly muttered out the later which being added hee saw necessarily that the former would follow For if in the Pope as in the head of the whole Church the whole authority of the Church resides and if in the authoritie of the Church the Scriptures authority resides as the two former Positions have it must necessarily follow that in the Pope the whole authoritie of Scripture resides depends upon his beck Now that this authoritie of the Church resides in the Pope alone as in the head of the universall Church it is the common stile of the Canonists and Sophisters who advance the Pope above Councels Gregory de Valentia a Jesuite of an approved cut or coine tells us plainly that in the Pope as in the head of the whole Church this authoritie resides The Position then remaines and the proofe of the assumption 15. And because the Pope alone or with his Prelats is the Church therefore the Pope and his Prelats beleeve the Scriptures for themselves but they will have the lay-people to beleeve the Scriptures for the Pope and Prelats The Assertion The Jesuites were fools if they should openly speak so but as foolishly do they deny this affirming what they do affirme That we beleeve not either Scripture or God himselfe but for the Church and that the Pope with his Prelats are the Church For from hence it is as needfull to affirm both to wit that the Pope Prelats beleeve the Scriptures and God for themselves because they beleeve not but for the Church which themselves are the Laicks beleeve for the Pope and Prelats because they beleeve for the Church which is the Pope and Prelats This as necessarily followes as if we should prove there be foure Evangelists on this ground that there are twice two Evangelists Therefore not Parrie in affirming but the Jesuite in denying this Thesis lieth and the assumption remaines 16. Thus the faith of Popes Prelats Lay-men concerning the Scriptures stands upon the sandy foundation of humane testimony which indeed is no foundation The Assertion Every one may see that this is the consectary of the former For if the faith of Popes Prelats Mat. 7. Bellar. l. 3. de Justificat c. 2. who are men not gods nor angels stands upon themselves and if the faith of the Laitie stands upon the Pope and Prelats it must needs stand upon humane testimony Now for faith in divine things to stand upon this what else is it but to stand upon a sandy foundation that is upon an unstable movable each houre uncertain and indeed no foundation For in divine things an uncertain faith is no faith when by Bellarmine's own testimony it behoveth true faith to be most certain Neither will that painted shift of the Valentian Jesuite availe him saying That the authoritie of the Church that is of the Pope and Prelats is not purely humane nor purely divine but partly divine partly humane Such indeed was the authoritie of the Prophets and Apostles who wee know were immediatly called and illuminated by God Though they were men yet they spake wrote in the Church by divine inspiration We will give equall authoritie to the Pope and Prelats with the Apostles if they can shew us that they write and speak by the same inspiration If they can produce the word of those that were divinely inspired that is the holy Scriptures otherwise their Decrees are but humane testimonies and sand 17. They accuse the Scriptures of so great obscuritie in things that concerne faith worship and manners that without the Popes interpretation no man can understand them The Assertion The first part is the ordinarie stile of Papists and it is at large defended by Bellarmine That the

nothing though one should cut or wring it therefore 't is like a scabberd which admits of any sword not of steele only but of wood also or lead or brasse Doth then Parrie lye in this or hath the Jesuite lost his shame But yet they teare and defile the Scripture more miserably for thus Lindanus compares those that dispute out of Scripture to men drawing a woodden saw to whom being wearie there is no end of deluding Hosius in his book De expresso Dei verbo throughout it all handles these Positions That it is the propertie of Hereticks to dispute out of the Scriptures That they must not encounter with Hereticks out of the Scriptures That the Scriptures make Hereticks That the expresse word of God being alledged by Hereticks Protestants he meanes against the sense of all other that is of the Popish Church is the expresse word of the Divell We will not speak of other abominable passages which neither Jewes could attribute to Moses his Law nor Mahumetans to their Alchoran without punishment If heretofore such words had been spoken of Sibylla's leaves the Romans had punished them with death Yet for these or the like meritorious words by which they think they have cut off the Protestant sinews one receives a Bishops robe another a Cardinals Hat as a reward from the Pope O say they scoffingly what conferres your Scripture on you But boast not in thy wickednesse Psal 52.3 Pag. 24. the goodnesse of the Lord is powerfull every day But saith the Jesuite this is devised by Parrie Whitaker and such like deformed Reformers That in Popery the Scriptures are as much accounted as Aesops Fables without the Churches testimony That the Pope preferres the Church to the Scripture That in Popery they deny the word of God to be the rule of living and beleeving aright I answer that nothing of this is objected to us in the secular Theme why then doe you passe by things truly objected and accuse Poperie of these things Cover if you be wise the ulcers of your Babylon The first concerning Aesops Fables Brentius objected to Peter Asoto a black Friar anno 1556. Hee doth not obscurely saith hee intimate that hee hath plainly the same opinion of the Scriptures that any other Asoticus hath or hath written of to wit that the Scripture availeth as much as Aesops Fables without the Churches authority To whom Hosius answering anno 1557. saith thus This might be spoken in a pious meaning which any godly man endued with charity and that thinkes no evill might draw out of these words For truly if the Churches authority did not teach us that this Scripture is Canonicall it should have but little weight with us I pray you then how can you denie Poperie to be of this opinion which Hosius so great a pillar of the Romish Church confesseth may be spoken in a pious sense Tell me then what odds is there between these words To have a very little weight and between these To availe as much as Aesops Fables I wonder you touch the other sore Lib. de Concil col 12.13 which the chiefest of your side doe avoid willingly as a rock in the sea Bellarmine hath so touched it that hee equalls the Decrees of Councels in truth infallibilitie and Canonicall authoritie to the Gospels and holy Scriptures and extolls the Pope far above Decrees of Councels How then is the Pope according to Bellarmine not preferred to Scripture As for the third though we know not who objecteth it to you as you utter it yet it is doubtlesse true For according to the same Cardinall of yours the word of God written is but a partiall rule of right living and beleeving But a partiall rule is no rule if you will urge the nature of a rule for a rule in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an infallible rule requiring or admitting of no addition or diminution to this that it may be a rule as the Jesuite knowes a rule to be defined by Basil and Varinus If then in Poperie the written word of God be but a partiall law of good life and faith not onely admitting but requiring also the addition of traditions it followes that this is plainly denied in Poperie which this fellow lies was devised by Parrie to wit that the written word of God is the rule of right living and beleeving 22. Lastly what Irenaeus wrote of ancient Hereticks when Roman Poperie is argued out of Scriptures it is turned to the accusation of the very Scriptures as if they were not right or had any authoritie and because they are diversly taken and because truth cannot be found out of them that want tradition 23. Roman Poperie then so many waies the originall of faith which is beleeved by tearing in pieces and blaspheming is deficient from the faith it overthrows faith both to it selfe and to its friends The Assertion If at this day Irenaeus that most ancient defender of the holy Scriptures against Hereticks did see our present controversies what else would he say think you against Poperie then what he wrote against the traditionarie Hereticks of his time that they cannot abide an encounter when they are convicted out of Scripture but fall upon accusing of the very words of God and that three waies First that they are not of authoritie Secondly that they are diversly spoken obscure doubtfull That finally they are imperfect not containing all truth At last they fix upon traditions which they think to be more perfect then the Scriptures they received from the Apostles All the Popish Masters now these hundred yeers past have after no other way handled this argument then what was the proper way of Hereticks of old For as often as they are convicted by our men out of Scripture do not they disswade any meeting or encounter That it is a vaine thing to draw a woodden saw with us Doe they not fall upon accusing the Scriptures themselves that they have no authoritie but what they have from the Church That they are most obscure and diversly spoken That by reason of their imperfection all truth cannot be found in them Doth not at length all their disputation end in tradition See the disputes and discourses of the Scriptures in Bellarmine Stapleton Lindanus Hosius Valentian and others Poperie then I hope understands whose successors the Scholastick Synagogues and Canonisticall in this part are and what principle of faith which is beleeved hath by unworthy tearing and blaspheming fallen from the faith and hath made the way of salvation unpassable both to it selfe and friends 24. Secondly to shake saving Faith by which we beleeve unto righteousnesse and to pull it out of mens hearts is to fail from the Faith and to overthrow faith both to themselves and others 25. Saving faith by which we beleeve unto righteousnesse is not onely an assent or knowledge of these things which concerning God and Christ are written in Gods Word but especially a confidence in the promises of the

same chapter By the works of the law shall no flesh be justified in his sight Vers 20 21 22 23. for by the law cometh the knowledge of sinne But now is the righteousnesse of God made manifest without the law having witnesse of the law and of the Prophets The righteousnesse of God by the faith of Jesus Christ unto all and upon all that beleeve for there is no difference For all have sinned and are deprived of the glory of God and are justified freely by his grace through the redemption that is in Christ Jesus Conferring like places together To conferre places of Scripture where though the same words be not spoken of the same thing yet the words and formes of speaking are used of the like things For if the interpretation of the like place be certaine and there be the same causes for the like interpretation to be given in the place in controversie which are in the other then of the like places we must give one and the same judgement Mat. 5.29 30. The Lord willeth to put out our eye to cut off our hand if they be a cause of offence unto us Now whereas the Law forbiddeth us to maime our body Thou shalt not kill that therefore by this figure of speech the Lord would have us that wee should rather forsake things most deare unto us than by the rust and motion of them wee should suffer our selves to be withdrawne from God the like forme of speech other-where used Jeremy 22.24 Deut. 32.10 to signifie things most deare and precious doth shew as If Jechoniah were the signet of my right hand yet would I plucke thee thence and Hee kept him as the apple of his eye Consent of the catholike Church with 3 rules of direction therein John 8.37 When once according to that rule the controversies concerning the text and meaning thereof are judged we may lawfully also descend to the consent of the Church yet putting great space betwixt and not without great advisement For lest by the name of the Church we be beguiled 1. No sentence or meaning is to be received which these rules of examining and judging which have been now declared do not suffer 2. Wee must consider what times and what writings are purest what points of doctrine have beene and in what ages either rightly expounded or depraved with errours 3. Whose interpretation either is of the authour or may be of 〈◊〉 confirmed by the testimonies of the Scripture And to this deciding of all controversies about the meaning of the Scripture drawne out of the Scripture it selfe doe all the godly and lovers of truth agree even as it is said Hee that is of God heareth the words of God Now the testimony of the ancient and catholike Church so farre as they see it to accord with the Scripture they doe with glad and thankful mindes embrace and are so much more assured of the knowne truth But if any quarrelling men doe not yeeld unto the testimonies of the Scriptures we must not seeke because of them a Judge higher then the word of God but must leave them unto the judgement of God as the Apostle counselleth us Reject him that is an hereticke after once or twice admonition Titus 3.20 knowing that he that is such is perverted and sinneth being damned of his owne selfe 1 Cor. 14.38 Rev. 22.11 And If any man be ignorant let him be ignorant Hee that is filthy let him be more filthy Neither verily doth he whom the word of God doth not satisfie rest on the authority of men as the truth it selfe doth shew but as these things are sufficient to shut the mouthes of them who gainesay the truth or at leastwise to manifest their impudency so is there further required for the fencing of the consciences of all the godly in debate of Religion besides a care of learning the doctrine of the word of God Prayers An ardent and daily invocating of God by which wee may desire that wee may be taught and guided by his holy Spirit This if wee shall doe hee will not suffer us to make stay in errour which may pull us from him but will open unto us the true and certaine meaning of his word concerning all things necessary to our salvation that our faith may depend not on humane but divine authority even as it is promised Mat. 7.7 Aske and it shall be given you seeke and ye shall finde knock and it shall be opened unto you Luke 11.13 James 1.5 For whosoever asketh receiveth and hee that seeketh findeth and to him that knocketh it shall be opened How much more shall your heavenly Father give the holy Ghost to them that desire him If any of you do lack wisedome let him ask it of God which giveth to all men liberally and reproacheth no man and it shall be given him but let him ask in faith and waver not Object 11. It is unmeet that the holy Ghost should be subject unto another Answ We make him not subject to any other but compare him with himselfe To their former arguments our adversaries adde That it is a shame that the holy Ghost speaking in the Church should be subject to the examination and judgment of another and therefore we must not examine him by the rule of the Scripture But seeing that the same Spirit speaketh in the Church and in the Scripture when wee doe examine the voice of the Church by Scripture we do not subject the holy Ghost to another but we compare him with himself And by this means 1. We give unto him the praise of truth and constancy while we do acknowledge and restifie that he is alwaies like himself and doth never square from himself 2. We confesse that the supreme authority of pronouncing the will of God belongeth unto him while we doe not seek whether those things be true and certaine which he hath spoken but whether those be his words which men ascribe unto him and this doe we even after the selfe same manner which he hath prescribed us and after we find out by the rule of the written word that any thing hath proceeded from him to that without making any controversie we submit our minds and wils Contrariwise it is easie to see 2 Contumelies against the holy Ghost issuing out of the Papists opinion of the Judge of the Scripture that our adversaries themselves are guilty of that contumely against the holy Ghost of which they accuse us For while they will have the authority of giving judgement concerning the meaning of the Scripture and deciding of controversies not to belong unto the Scripture but unto themselves by this very thing 1. They imagine that the holy Ghost may dissent from himselfe 2. They make themselves Judges higher then the holy Ghost and Word of God Lastly whereas Paul saith That he is the Minister of the New Testament Object 12. The Letter killeth the Spirit quickneth 2

Divinity did descend Therefore it did also ascend Ans The signification of descending is not here proper His Divinity is said to have descended that is to have opened and manifested it selfe in place where before it had not 2. He ascended locally or bodily Locally that is truly going from one place to another He translated his humane nature from a lower place by a reall and most proper translation or removing into an higher place even into heaven which could not have been done if he had been in body every-where That Christ did ascend locally these places of Scripture convince Mat. 26.11 John 16.7.28 12.8 6.62 Acts 1.9 Colos 3.1 Ye shall not have me alwayes If I go not away the Comforter will not come unto you What then if yee should see the Sonne of Man ascend up where he was before While they beheld he was taken up He was taken up into heaven Seeke those things which are above where Christ sits at the right hand of God 3. Christ ascended visibly into heaven Visibly Acts 1.9 For his assumption and taking away from his Apostles was conspicuous and apparent to the sight While they beheld he was taken up And they beheld him ascending up so long untill a cloud tooke him up out of their sight 4. He ascended by his proper power that is by the vertue of his God-head as also by the same he rose from the dead By the power of his God-head This Jesus by the right hand of God hath been exalted 5. He ascended when he had conversed on the earth forty dayes after his resurrection and that therefore Acts 2.33 The fortieth day after his resurrection 1. That he might assure men of his Resurrection and of the truth of this flesh To whom also he presented himselfe alive after that he had suffered by many infallible tokens 2. That he might instruct his Disciples concerning his Kingdome Two causes why he ascended not untill 40. dayes and recall into their minds that which he had spoken before and farther adde some other things and so might ascertaine not them only but us also of his Resurrection and of the truth of his flesh or humane nature Acts 1.3 Forty dayes was he seene of them speaking of those things which appertaine to the Kingdome 6. He so ascended that he returnes not before the day of Judgement He shall so come as yee have seene him go into heaven Whom the heavens must containe till c. Acts 1. Object 1. Beyond heaven there is no place The Ubiquitaries objections Therefore the ascension into heaven is no locall translation Ans Beyond heaven there is no naturall place such as Aristotle defineth to be a superficiall extremity of a body containing and yeelding to a body contained but there is a supernaturall or heavenly place which what manner of thing it is cannot here be learned by discourse of mans wit and reason but onely by a celestiall view and beholding which the Angels already injoy and we shall one day have in heaven Sufficient it is for us that we leaving to search curiously what it is now know and beleeve that such a place there is according to these testimonies of Scripture I go to prepare a place for you I will come againe and receive you unto my selfe that where I am there may ye be also And Whither I go ye know Father John 14.2 ● 4. John 17.24 Colos 3.1 I will that where I am they which thou hast given me be with me Seeke those things which are above where Christ sitteth at the right-hand of God These and the like testimonies doe teach us that the heaven whereinto Christ ascended and which is above these visible heavens is truly a place For the particles Above Whither and Where doe expresse a place This kind of place Aristotle neither knew nor beleeved seeing he knew not the Scriptures Repl. Yet at least say the Ubiquitaries Christ was translated out of a place into that which is not a place whence we thus conclude That which is not in any place is every-where Christ is not in any place Non locum because he ascended above and beyond the visible heavens beyond which there is not any place Therefore Christ is every-where Answ 1. We deny the Major that the same is every-where which is not in any place For the highest or farthest heaven is not in any place neither yet is it every-where 2. The Minor is true of a naturall place which is defined to be the superficiall extremity of a body so compassing and containing any thing within it as it selfe also is compassed and contained within another We grant Christ is translated thither where is no place to wit naturall and Christ is now in no place that is no naturall place But these assertions are false if we speak of a supernaturall place which doth containe but is not it selfe contained and such a supernaturall place is beyond the visible heavens and in it Christ now is according to the Scriptures 3. Their supposition or ground whereon they build their argument is in every part denied by us That Christ was taken or translated out of a place wee have many maine proofes whether he were translated into a place or that which is no place it skilleth not This followeth Therefore he changed place So then Christs humane nature is finite and doth change place and therefore is not every-where For To be every-where and to change place are contradictory And therefore also his God-head which alone is infinite eternall and every-where is not said to change place But here the Ubiquitaries seek a shift that they may not be hurt by this weapon That which changeth place is not every-where Christs body changeth place Therefore that is not every-where They grant the Major of this Syllogisme to be true taking the words after one manner but here they contend that the words are taken after a diverse manner As that Christs body is every-where that is after a manner of majesty or in manner as it is a majesticall body it changeth place in manner of a naturall body or as it is a naturall body But they escape not a contradiction by this cavill For the diverse manner which taketh away a contradiction must not fall into the same and be all one with the words themselves for the clearing of which they are brought For so it is made a meer Tautology or speaking of the same thing and a begging of that which is in question as if I imitating them should say This aire is light according to the manner of light and it is dark as touching the manner of darknesse Againe This man is poore as touching the manner of poverty and is rich as touching the manner of riches Thus is the same affirmed of the same For the manner of poverty is nothing else but poverty and the manner of riches nothing but riches So also these manners which they

the Minor for in the Major it is taken for the power of the Father in the Minor for the person by whom the Father sheweth forth his power III. That the holy Ghost is equall with the Father and the Son these arguments doe prove Four proofs that the holy Ghost is equall with the Father and the Son His proceding from both The essence of the Father and the Son is communicated unto him because hee proceedeth from both and is the Spirit of both But there is nothing in God which is not his essence Seeing then that is indivisible it must needs be whole and the same communicated unto him which is in the Father and the Son As the spirit of man which is in man is of the essence of man so the Spirit of God which is in God is of the essence of God By this it appeareth What is the proceeding of the holy Ghost namely the communicating of the divine essence whereby the third person of the God-head alone receiveth the same and whole or entire essence from the Father and the Son as from him whose Spirit hee is as also the begetting of the Son is a communicating of the divine essence which the second person of the God-head alone receiveth as a Son of his Father whole and entirely the same which the Father hath and retaineth His proceeding from the Son proved three wayes And That the holy Ghost proceedeth from the Son also is proved by certain reasons 1. Because he is called the Sons Spirit If any man hath not the Spirit of Christ the same is not his Rom. 8.9 Gal. 4.6 He hath sent forth the Spirit of his Son into your hearts The Spirit of his Son that is not given unto the Son of the Father but existing and proceeding as of the Fathers so of the Sons substance seeing the Son is equall and consubstantiall with the Father 2. Because the Son together with the Father giveth him John 15.26 John 20 22. Receive the holy Ghost 3. Because the holy Ghost receiveth the wisdome of the Son which hee revealeth unto us Hee shall receive of mine and shall shew it unto you John 16.14 But seeing the holy Ghost is true God consubstantiall with the Father and the Son hee cannot receive any thing but of him of whose substance hee is Wherefore he proceedeth of the substance of the Son because he receiveth that of him which is the Sons His divine attributes The holy Ghosts equality with the Father and the Son is proved by those divine attributes and properties which are attributed and communicated to the holy Ghost as Eternity Eternity because hee created heaven and earth and because God was never without his Spirit Gen. 1.2 The Spirit of the Lord moved upon the waters Immensity Immensity or unmeasurablenesse as who dwelleth whole and intirely in all the elect Rom. 8 9. 1 Cor. 3.16 1 Tim. 1.14 The Spirit of God dwelleth in you Through the holy Ghost which dwelleth in us Omnipotency Omnipotency because hee together with the Father and the Son created and preserveth all things Psal 33.6 1 Cor. 12.1 By the Word of the Lord were the heavens made and the hosts of them by the Breath of his mouth All these things worketh even the selfe same Spirit distributing to every man severally as hee will Omnisciency Omnisciency that is 1 Cor. 2.10 the knowledge of all things The Spirit searcheth all things even the deep things of God Infinite goodness and holiness Infinite goodnesse and holinesse and the causing of goodnesse and sanctity in the creatures Psal 143.10 1 Cor. 6.11 Let thy good Spirit lead mee into the land of righteousnesse Yee are sanctified in the name of our Lord Jesus and by the Spirit of our God Unchangeablenesse Unchangeablenesse Acts 1.16 This Scripture must needs have been fulfilled which the holy Ghost spake Truth infallible Truth not to be doubted of and the fountain of truth When the Comforter shall come John 15.26 1 John 5.6 even the Spirit of truth The Spirit is truth Mercy unspeakable Unspeakable mercy The love of God is shed abroad in our hearts by the holy Ghost which is given unto us Rom. 5.5 8. ●6 The Spirit also helpeth our infirmities Indignation against sin Indignation against even hidden sinnes They rebelled and vexed his holy Spirit The blasphemy against the holy Ghost shall not be forgiven unto men Isa 6● 10 Mat. 12.31 Acts ● 9 Ephes 4.30 Why have yee agreed together to tempt the Spirit of the Lord Grieve not the holy Spirit of God by whom yee are sealed His divine works The same divine works which are attributed to the Father and the Son are also attributed to the holy Ghost and these both the generall and universall works as the generall creation preservation and government of the whole world His Spirit hath garnished the heavens The Spirit of God hath made me and the breath of the Almighty hath given mee life And also singular and speciall effects as miracles John 26.13 33.4 Mat. 12.28 1 Cor. 12.4 I cast out Divels by the Spirit of God There are diversities of gifts but the same Spirit Likewise those works which properly belong to the salvation of his Church as the calling and sending of Prophets The Lord God and his Spirit hath sent me Isa 48.6 Acts 13.2 20.28 The holy Ghost said Separate mee Barnabas and Saul Take heed to all the flock whereof the holy Ghost hath made you overseers The bestowing of competent and fit graces for the ministery on ministers The holy Ghost shall teach you Luke 1● 12 2 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall The publishing of the doctrine of the Prophets and Apostles Holy men of God spake as they were moved by the holy Ghost 1 Pet 1.21 The instituting of Sacraments Baptise them in the name of the Father Mat. 28 1● the Son and the holy Ghost Whereby the holy Ghost this signified Heb. 9.8 that the way into the Holiest of all was not yet opened while as yet the first tabernacle was standing The fore-telling and prophecying of things to come he will shew you the things to come John 16.13 Acts 11.28 1 Tim 4.1 Agabus signified that there should be a great famine The Spirit speaketh evidently that in the later times some shall depart from the faith The gathering of the Church Ephes 2.22 In whom also yee are built together to be the habitation of God by the Spirit 1 Cor. 12.13 By one Spirit are wee all baptised into one body The enlightning of mens mindes John 14.26 16.13 Ephes 1.17 The holy Ghost shall teach you all things Hee shall lead you into all truth God gave unto you the Spirit of wisdome and revelation through the knowledge of him Regeneration