prepared and he shall find them cleare and easie to be vnderstood in all necessarie points of faith as experience giueth witnesse and euerie true Christian can testifie Lastly if the Scriptures bee obscure then much more the writings of men and if Scriptures bee hard to be vnderstood then much more mens writings For man when he hath written is not at hand to instruct his Reader but is either absent far off or perhaps dead so that hee cannot enforme the Reader of his mind but God is euer the liuing God and both can and doth enforme by his holy Spirit such as in reading his bookes doe reade deuoutly and beg of God humbly his gracious direction Mans knowledge is but in part he cannot certainely foresee all his Readers what they shall be how they will vnderstand him but Gods knowledge is as himselfe infinite and he foreknoweth all that shall reade his booke and thereafter frameth his Word as is best for their profit To conclude therefore let our Aduersaries impute to the Scriptures what they will let them if they will be still so wickedly blasphemous call them a dumb Iudge inkie diuinitie a leaden rule what else the very same and more also may be spoken of mens writings vpon the forenamed reasons what way soeuer they doe weaken the credit of the Scriptures by the very same doe they much more take away credit from mens writings And therefore let them lay all writings aside Popes decrees and Decretals Canons of Councels the writings of Fathers of Schoolemen of Doctors of Priests and Iesuites and other pettie Writers Pamphlets whatsoeuer if the Scriptures be neglected Act. 8. 30. Philip said Vnderstandest thou what thou readest And he said How can I except some man should guide me Answ 1. Here is a Lay-man well exercised and had his liberty without dispensation for money to reade the Scriptures vers 28. which was neuer denyed to any of the Iewish or Christian Church till the times of this Romish Antichrist 2. This place is spoken of a Proselyte a Noucie in Religion one that dwelt not amongst Gods people to heare the Law and Prophets daily read and expounded as they were in Iudea Act. 15. 21. and 13. 15. Will it follow therefore that what was obscure to him was and is yet obscure to others liuing in the bosome of the Church It will perhaps follow among Papists who haue Scriptures read in an vnknowne tongue and are prohibited to haue them translated and freely to be read of all but not else-where 3. This is but one place and that Propheticall too What will they hence conclude One place that Propheticall was not vnderstood of one man a young beginner and that at the first Ergo all the holy Scriptures are obscure to all the people and that for euer In Romish Diuinity a goodly conclusion 4. He vnderstood it after by Philips guiding and beleeued in Christ vers 36. 37. We acknowledge the people to need a guide but let them reade freely as the Eunuch here and where they doubt let them aske their Teachers or let Teachers like Philip goe to them and direct them in reading but take not Bibles from them and burne both them and it as furious Firebrands haue done without all example of any good men from the worlds beginning Luk. 24. 25 27. O Fooles and slow of heart c. Beginning at Moses and all the Prophets he expounded vnto them in all the Scriptures the things concerning himselfe Answ 1. Christ reproueth not simply their ignorance of Scripture but rather their slownesse of heart to beleeue and apply all that the Prophets had spoken 2. Expounding argueth not obscuritie in the Scriptures but want of vnderstanding in the men and yet not that altogether but in some degree or measure 3. The things were not euery thing in the Scripture but that which concerned Christ himselfe touching his suffering and rising againe to glory which being then vnperformed and future were the more obscure euen to the Disciples themselues before their illumination Christs words therefore are proper to those persons and to that time till he had better informed them and not to be applyed to this time when all those things are plainely taught vs by the publication of the Gospell and doctrine of those Apostles and Disciples who therefore receiued miraculous illuminatiō by the spirit that they might preach and write clearely to vs euen to all people of those things Reuel 5. 4. And he to wit Iohn wept much because no man was in Heauen or in Earth found worthy to open the booke and to reade the booke neither to looke thereon Ans 1. This may bee meant metaphorically of some other booke of Gods Counsels and Decrees and if of the Bible yet not of the whole Bible but of the booke of the Reuelation except the Papists will haue Iohn at this time one that neuer had been worthy to open or to reade or to looke into Gods Word What none neither in Heauen nor earth Neuer a Prophet Neuer an Apostle to haue hitherto opened the Bible How then was Moses and the Prophets read vnto the people before Iohn was in Pathmos 2. This speakes not of the obscuritie of the booke but of the vnworthinesse of any saue Iesus Christ to vnloose the seales and to open it vers 9. 3. This is but of one booke and that before it was vnsealed and opened will it therefore follow that all the rest of the books are hard to be vnderstood being all open and none prohibited by God to reade them 2. Pet. 1. 20. No prophecie of Scripture is made by priuate interpretation Ans 1. Who wil deny this or which of vs holdeth the contrary 2. Here is nothing for the Scriptures obscurity but rather this proueth their plainenes for it speakes of their interpretation accounting holy mens speaking in the Scriptures as they were moued by the holy Ghost to be an interpretation and that not a priuate but a publike interpretation not made of their owne wil or of mans wil but of the will of God as his Spirit led them Mat. 13. 11 36. To you is giuen to know the mysteries c. Expound to vs the Parable c. Answ 1. This place may bee brought as well against the Word vnwritten as written for Christ wrote not but spake the Parable which they desired to haue expounded what will become then of their vnwritten word if that be obscure too Hee that alleaged this against the plainenesse of the written Word much forgot himselfe and his vnwritten word 2. Vnderstanding this of the written Word nothing can be more against themselues for here it is said that it is the gift giuen to the Church to vnderstand the Mysteries of the kingdom of God 3. They desired Christ to expound the parable What then Ergo the Scripture is obscure A grosse conclusion for it was Christs not written but as then his vnwritten Word and a Parable which they vnderstood not
as in the place of Deuteronomie is before answered V. Proposition That the Scriptures are not to be allowed to be read of the people nor heard by them in a knowne tongue Confuted by their owne Bible 1. IT teacheth that the Scriptures were written to all sorts the bookes of Moses to all Israel Deut. 31. 91 9 22 30 32. So the Prophets Psalmes and Historicall bookes and all these were commended to the Churches keeping Rom. 3. 2. Act. 7. 38. We see in the new Testament some bookes written to noble Personages Luk 1. Act 1. to Ladies 2. Ioh. ver 1. to Bishops and Deacons Phil. 1. 1. to Pastors ouer Congregations Reuel 1. 11. and 2. 3. to old men 1. Ioh. 2. 14. to yong men 1. Ioh. 2. 13 14. yea generally to all the Saints Rom 1. 7. 1. Cor. 1 2. As the generall Epistles of Iames Peter Iohn and Iude do witnesse 2. It teacheth that they were written for the benefit and guiding of all sorts for kings Deut. 17 18 19. Iosh 1. 8. for Elders and Magistrates of the people Deut. 31. 9. and for others to make vse of Pro. 1. 4. 3. It teacheth that the reading searching and attending to them was commended to all sorts without any exception Deut. 30. 10. Iosh 23. 6. Ioh. 5 39 2. Pet. 1. 19. Eph. 6. 17. Reuel 1. 3. 4. It teacheth that they were commanded to be read vnto all sorts Deut. 31. 11 12. Ier. 36. 6 10. Col. 4. 16. 1. Thess 5. 27. and so were read to them Exod. 24. 7. Iosh 6. 34 35. Neh. 8. 2 3. and 2. Chron. 34. 30. Act. 13. 15. and 15. 21. 5. It sheweth vs that they were read of all sorts and neuer reproued for any euill in them as of Iosias 2. Chron. 34. 30. of the noble Eunuch Act. 8. 32. of the noble Bereans Act. 17. 11. of godly women as Lois and Eunice trayning vp Timothy from his child-hood therein 2. Tim. 1. 5. with 3. 15. It is cleare therefore by their owne Bible that all and euery one might reade Scriptures that could and would reade them and that without hinderance The Papists are farre from Moses spirit who wished from his heart that all the Lords people could prophesie Num. 11. 29. But they that do euill hate therefore the light and will not permit people to come vnto it lest thereby their deeds be reproued Ioh. 3. 20. Contraried by Antiquitie S. Augustine l. 3. c. 1. de doct Christ A man that feareth God doth diligently enquire after his will in the Scriptures And in Serm. 55. it is not sufficient that ye heare the Diuine Scriptures in the Church but also in your houses either reade them your selues or else desire some other to reade them and giue you diligent eare thereto The Nicene Synod saith Corn. Agrippa lib. de van Scient decreed that no Christian should be without the Bible in his house Chrysost exhorteth men to get the Bible the most wholesome remedie for the soule if not all yet some part to take the holy bookes into their hands before and after meate at home and not in the Church onely Yea he telleth his hearers that to think Gods Word needlesse cōmeth of the deuill the it was as an infecting Pestilence for the people to thinke that it appertained to men of the Church to reade them and not to others whereas he telleth them that it was much more necessarie for them then for the other See for these his speeches at large Hom. 10. on Gen. 29. Hom. 1. on Ioh. Hom. 13. on Mat. Hom. 2. on 2. Thess Hom. 3. S. Ierome on Col. 3. 16. We see heare saith he that lay people should not haue onely knowledge of the Scriptures sufficiently but aboundantly that so one might be able to teach another many of his writings were written to women as to Paula Epist 8. 9. 10. 12. 14. Eustochium Saluina Demetria Furia Celantia and others commending them for their reading and studie of Scriptures Epist ad Laetam yea he instructed one Laeta how she should bring vp her daughter in holy Scriptures to learne the Psalter thē Prouerbs then Ecclesiastes then Iob and so to go to the Gospels after these the Prophets Moses and Historicall bookes He herein was then no Papist S. Basil regul contract q. 95. It is necessarie and consonant to reason that euerie man learne that which is needfull out of the Scriptures whose Nurse one Macrina taught himselfe the Scriptures from a child Bas Epist 74. Theophylact on Eph. 6. Say not saith he that it belongeth Lib. 5 de curand Graec. affect onely to Religious men to reade the Scriptures for it is the dutie of euery Christian and most of all of such as deale in worldly affaires because they being as it were shaken with a tempest haue greater need of spirituall succour And Theodoret writeth of his times that Coblers Smiths Websters and all kind of Artificers all the women not onely such as could reade but See also Euseb lib. 1 cap. 6. de demonstrat Euangel Semsters Maidseruants and waiting-women Citizens Husbandmen Ditchers Neatheards Woodsetters vnderstood the points of faith and could discourse of them What can be more cleare then this that in former ages from the beginning euery one had libertie to reade the Scriptures for their helpe Socrat. lib. 4 cap 33. were they translated into vulgar tongues into all languages For the truth of this see Aug. de doct Chri. lib. 2. cap. 5. Theodoret in his forenamed Booke Beda Hist. lib. 1. cap. 1. Chrysost Hom. 1. in Iohan. Yea do we not know how Lay men for their diuine Knowledge were chosen to be Teachers in the Church Nectarius a Iudge made Bishop of Constantinople Ambrose a deputie Bishop of Millan with other moe Gainesaid by some of themselues The Rhemists though they hold the false Tenent yet in their Preface before their translation cannot denie the Scriptures to haue bene in the vulgar Languages of diuers Nations as in the Armenian the Sclauonian Gothick Italian French English tongue yea in the Languages of almost all the principall Prouinces of the Latine Church of later times The meere Politicke caution and limitation of the Trent Conuenticle was not deuised in former ages that the Scriptures should not be read indifferently of all men but of such as haue licence Licence to reade holy Scripture was not thought of in the Primitiue Church nor many hundred yeeres after The very translation of the Scriptures aforetimes shew that the godly Translators minded to put Gods Bible into all mens hands without any Popes licence Acosta li. 2. de Chron. Reu. ca. 2. pa. 65. is enforced to confesse that our gracious God hath maruerlously prouided in holy Writ that the most rude reading in humilitie may profit thereby and in chap. 5. speaking by experience I haue seene saith he some men vtterly vnlearned and scarce knowing Latine who haue gathered out of Scripture such profound
Answ 1. Howsoeuer the profound wisedome of the Gagger makes this euident yet Bellarmine graunts it to bee a darke Scripture and there indeed is not a more obscure text wherein most Expositors are to seeke and hardly can finde to giue themselues satisfaction herein And therefore being in sense darke and doubtfull is not a sufficient proofe in a Controuersie Secondly this so euident a place with the Gagger for Purgatorie the Rhemists could not see to note it nor Lyra nor Thomas nor Hugo de Sancto Charo a Cardinall nor their Glosse nor Caietan much lesse Saint Chrysostome nor Ambrose nor Haymo nor other moe some expounding it one way some another but not of Purgatorie nor of any such thing as may iustly inferre Purgatorie Thirdly the scope of the place is to proue the Resurrection of the dead and not Purgatorie for it is said If the dead rise not at all why are they baptized for the dead Now for them to expound baptized afflicted and afflicted to signifie fasting and praying for the dead and that for those in Purgatorie it is farre from prouing the Apostles scope and the Resurrection from the dead Fourthly whatsoeuer the sense of baptized for the dead may be First it is cleare that here by dead is vnderstood the dead in graue whose bodies were to rise againe and not of soules in Purgatorie Secondly if baptisme here should be afflicting yet to bee baptized for the dead is to bee taken not actiuely for such as baptize that is as our Aduersaries here expound doe afflict themselues but passiuely for such to be afflicted by other Thirdly this reason which the Apostle vseth seemeth to be such a thing as was well knowne and so forcible to perswade to beleeue the Resurrection as the same words are in this one verse twice mentioned But how can our Aduersaries proue that men to afflict themselues by fasting prayer for the dead was so well knowne and practised then in the Church And yet if so how proueth it the Apostles Doctrine touching the Resurrection of the dead and the bodies of men to rise out of the graue or that therefore there is a Purgatorie For the Beleeuers mourned for Steuen and made great lamentation ouer him Act. 8. 2. yet proueth it not a Purgatorie nor that Steuen was in it being a Martyr and the first of all other These three things let the Gagger proue before he build his paper Purgatorie on this Text. Fiftly the words for the dead may bee expounded for the hope of the Resurrection of the dead and the word baptized for afflicted and so the words may bee thus read Else what shall they doe which suffer and endure troubles in hope of the Resurrection of the dead if so be the dead doe not rise at all why are they then afflicted for this hope of the dead to rise againe Thus interpreted it is current enough agreeable to the scope and the next verses 30 31 32. seeme to me to confirme this exposition For the Apostle hauing said Why are they baptized forth with he saith Why stand wee in ieopardie euery houre then he telleth of his dying dayly and of his fighting with beasts at Ephesus and all vpon the hope of the Resurrection professing all to be in vaine no aduantage to him if the dead rise not at all So as here the Apostle expoundeth the word baptized to be all one with to stand in ieopardie to dye dayly and to fight with beasts and the words for the dead his certaine hope of their rising againe which aduantageth him in enduring such troubles and afflictions else it were no matter to liue like Epicures and then say Let vs eate and drinke for to morrow we shall dye Thus this place vnderstood remoueth obscuritie agreeth with the scope hath warrant from the stile of the Apostle is a strong reason to perswade that the dead shall rise againe and may satisfie the minde of him that seekes resolution in so manifold varieties of expositions as haue been hitherto made vpon this place Luk. 16. 9. Make you friends of the vnrighteous Mammon that when you shallneed they may receiue you into the euerlasting habitations Answ 1. The Rhemists looking on this place found no Purgatorie but that Saints departed doe pray for vs. Which what is it to Purgatorie Secondly by they is to hee vnderstood the Angels by the euerlasting habitations meant Heauen How the Gagger could picke out Purgatorie hence I see not Surely hee had a great blazing Torch bigger then all Purgatorie fire else could hee not haue seene Purgatorie thorow this darke creuise Luk. 23. 42. Lord remember mee when thou commest into thy Kingdome Hence saith he the good thiefe presupposed that soules might be holpen after death Answ 1. What then Ergo a Purgatorie Proue this For soules are holpen after death when by the holy Angels they are carried into Abrahams bosome Luk. 16. 22. Secondly the good Thiefe prayeth here to Christ for saluation by him as now he was in the world and ready to die and not through feare of Purgatorie to bee deliuered out of it The Gagger must proue that he beleeued a Purgatorie Thirdly Christs answer cleereth this for hee said This day shalt thou bee with mee in Paradise Christ vnderstood him to pray to goe to heauen and not to bee holpen in Purgatorie and therefore promiseth him Heauen that day whither he himselfe went 2. Machab. 12. 46. It is therefore an holy and healthfull cogitation This is as it is in their Bible to pray for the dead that they may bee loosed from sinnes Answ 1. This booke is Apocryphal and so of no force to perswade in a doubted point of faith Secondly here is no word of Purgatorie though we should admit of the place Thirdly in this Verse see Montanus his Bible there is in the originall no mention of praying for the dead but of making reconciliation Fourthly but to yeeld the translation What then Praying for the dead proueth not Purgatorie For the Greekes pray for the dead and yet beleeue no Purgatorie Fiftly they prayed here for the pardon of sinnes and not for freedome out of Purgatorie Sixtly the parties here prayed for dyed in mortall sinne and were guilty of horrible idolatry forbidden by the Law ver 40. but such as so dye goe not to Purgatorie it is a place for veniall and not for mortall sinners as they teach Seuenthly the mouing cause of their praying and making an offering to send to Ierusalem for a sinne-offering was for that they were mindfull of the Resurrection verse 44. and not that they thought these men to be in Purgatorie This rests to be proued Eighthly and lastly it is cleere that the Author of this booke did not dreame of any Purgatorie For hee maketh the ground of praying for the dead onely the hope of the Resurrection affirming the act otherwise to be superfluous vaine verse 44. Tobie 4. 18. Set thy bread and thy wine vpon
and 8. 20. Â To call vpon the Name of the Lord Gen 4. 26. 21. 23. So in Psal 50. 16. Ioel 1. 14. To eate no blood Genes 9. 4. So in Leuit. 17. 14. Deut. 12 16. To powre out drinke offerings and to offer burnt offerings Gen. 35. 14. and 28. 18. So in Numb 6. 15 17. and 29. 11 16 21. To haue daily burnt offerings Iob 1. 5. So in Numb 28. 3 6. To acknowledge a high Priest Gen. 14. 18. So in Leuit. 8. 6. and 21. 10. To pay tithes Gen. 28. 22. and 14. 20. So in Leuit. 27. 30. To preach and prophecie Iude vers 14. 1. Pet. 3. 19 20. 2. Pet. 2. 5. and to teach the people So in Deut. 33 10. Leuit. 10. 11. Ier. 1. 17. Ezech. 3. 4. Malach. 2. 7. To enquire of God Genes 25. 22. So in 2. King 13. 11. and 22. 13. To make vowes vnto God Genes 28. 20. So in Numb 30. 2 3. Deut 12. 25. To keepe feasts vnto God Exod. 5. 1. So in Leuit. 23. 4. To know the Couenant of God with them Genes 15. 18 17. 2. 8. 21 22 9. 11. So in Deut. 5. 2. To know the promised seed Gen. 3. 15. and 22. 18. and the Messiah Ioh. 8. 56. Gal. 3. 16. Luk. 1. 55. So in Deut. 18. 15 18. Isai 11. 1. and 6. 10. Ioh. 12. 41. To haue faith in comming to God and offering sacrifice Heb. 11. 4. So in 2. Chron. 20. 20. To be iustified and accounted righteous by faith Gen. 15. 6. Rom. 4. 3. So in Hab. 2. 4. To receiue the Sacraments as first Circumcision Gen. 17. 10. then the Passeouer Exodus 12. So afterwards in Iosh 5. 2. Deut. 16. 1. To be vpright-hearted and to walke with God Gen. 15. 22. and 6. 9. and 17. 2. to feare God and to eschew euill Iob 1. 1. So in Deut. 18. 13. Iosh 24. 14. 2. Kin. 20. 3. Eccles 12. 13. To know the commandements of God and to teach others the same Gen. 18. 19. So in Exod. 20. Deut. 5. and 4. 9. and 6. 7. and 11. 19. Lastly Abraham had a charge from God Commandements Statutes and Lawes which he kept Gen. 26. 5. So the Israelites had a charge from God Commandements Statutes and Lawes as Moses and Prophets Psalmes euery where teach Thus we see that what was first by tradition was afterward particularly written and so the vnwritten Word was the same with the written First also before the Word was written with pen and ink the whole moral law written in the hart was to be obserued as may be shewed in the books of Genesis Exod. and Iob as well as the ceremoniall Law and the Sacraments Sacrifices and other parts of Gods worship before mentioned all which afterward were written in books Therefore the traditionall Word before the Law written helps nothing for a traditional Word now seeing God would haue that same written afterwards whereby of a traditionall Word it became the written Word of God Secondly in the time of Moses God spake to him and hee to the people but it is said that Moses wrote all the words of the Lord Exod. 24. 4. Deut. 31. 9 19 24. The Prophets also spake first by word of mouth which were for the most part interpretations and more speciall applications of the Word already written by Moses which also were after written as the bookes extant doe witnesse Thirdly In the time of Christ and his Apostles they taught by word of mouth the Word of God but their Word was not then an vnwritten Word For first Christ taught out of the Scriptures of Moses of the Prophets Psalmes as his interpreting Luk. 24. of them citing them and confuting the aduersaries by them doe shew he therefore taught the written Word And what he himself either did or farther spake in all necessary things touching his life and doctrine they are now written by the Euangelists Luk. 1. 1 5. Act. 1. 1. So in like manner the Apostles before they wrote taught not an vnwritten Word but the Word and Gospell Acts 8. 25. and this same written in the Scriptures of the Prophets Rom. 1. 1 2. and 16. 26. Act. 26. 22. and 28. 23. According as Saint Ierome saith Whatsoeuer the Apostles preached In Mat. 13. in the Gospell they preached it by the words of the Law and the Prophets For if they had preached any thing not in the Scriptures it had been in vaine for the Bereans to haue searched the Scriptures daily to see whether those things which they had heard of them were so or no Acts 17. 11. It is cleare therefore that they taught a written Word and what they receiued from Christ and taught for the effect and vse thereof they also afterward did write as may bee gathered from these insuing places of Scripture In Rom. 15. 15. the Apostle wrote putting them in mind to wit of that which had been taught them by word of mouth In 1. Cor. 11. 23. he telleth them that he deliuered by word of mouth that which he had receiued of the Lord then hee writeth downe in the same verse and the rest following that which he had receiued In 1. Cor. 15. 1. he telleth them that now by writing he declared vnto them the Gospell which hee had preached and which they had receiued so that he wrote that which before he had taught them In 2. Cor. 1. 13. he saith that hee wrote none other things vnto them then that which they did reade or did acknowledge In Phil. 3. 1. he wrote the same things to wit which hee had preached it not being to him grieuous and to them safe In 2. Thes 2. 5. he saith Remember yee not that when I was with you I told you these things to wit which hee then in that Epistle wrote he wrote then what by mouth hee had taught And howsoeuer in the verse 15. of this Chapter he mentioneth Traditions yet those were such as were then by him written there the word traditions is equally and alike referred to word and epistle as if he had said If that I deliuered by word bee forgotten yet haue you now my Epistle to keepe them in your mind and therefore in vers 5. he saith Remember yee not hauing written downe in vers 3. and 4 what he before had told them and so in vers 6. proceeding to set downe the traditions before deliuered vnto vers 13. Then writeth hee to them to stand fast and keepe the traditions taught by word before or by his epistle now as being all one and the same deliuered now both by word and writing In 2. Thes 3. 6. he there also makes mention of tradition but what of a tradition vnwritten Yes before it was written but now Paul wrote it as you may reade in vers 10. where hee telleth vs particularly what it was In 2. Pet. 1. 12. Saint Peter endeuours to put them alwaies in remembrance that they might after his decease keepe in
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
we which beleeue in the Name of the Sonne of God haue eternall life 1. Ioh. 5. 13. that so we might reioyce and that our ioy might be full 1. Ioh. 1. 4. He wrote that we might know the things which he had seene the things that were and that which was to be done afterwards euen to the worlds end Reuel 1. 19. Now therefore seeing it is cleare as before is proued that all Scriptures are inspired of God and he the Author thereof as also that vpon what occasion soeuer or to whomsoeuer they were first written that they were not written for their sakes alone but for ours also as their owne Bible iustifieth Rom. 4. 23 24. and 15. 4. 1. Cor. 9. 10. and 10 11. Psal 101. 19. and that they were appointed for all thâ—se forenamed ends to teach the Churches to argue against errors to correct sinne and vice to instruct in vertue to keepe vs from sinne to worke faith feare hope loue patience comfort and fulnesse of ioy to know the Author of our saluation and what Iesus Christ taught and did to know the words of the Prophets and Apostles also whether we stand in the true grace of God or no how to demeane our selues in Gods Church and to be wise to saluation to beleeue in the Sonne of God and in beleeuing to haue life through his name and to know the Churches state from the beginning to the worlds end These with other before mentioned being the maine ends of holy Scripture what can be further desired to set out the perfection of it especially considering fourthly that the particulars either in expresse words or by a necessarie conclusion which are in euery book do fully shew the sufficiencie of the whole Bible according to these ends so as nothing is to be held necessarie for instruction and direction in Gods Church but is therein contained For would we know what we are to beleeue All the twelue Articles of our Christian faith are there to be found almost in so many words expresly Would we know our dutie to God and man There are the ten Commandements of God wholy set downe with the explanation thereof by exhortations dehortations and examples throughout the Bible Would we know how to pray aright There is the Lords Prayer fully set downe to teach vs to pray and holy mens prayers as a commentarie for our directioÌ„ Would we know what Sacraments Christ ordained The two Baptisme and the Supper of the Lord are plainely shewed to be instituted and commanded by Christ Matth. 28. 19. and 26. 26 27 28. Would we haue controuersies decided If men without wrangling will rest in that which is sufficient to quiet the conscience the Scriptures wil end them in any necessarie point of faith and good life I will for example instance in some betweene Papists and vs their own English Bible being iudge 1. Whether publicke seruice ought to be in an vnknowne tongue No say wee Yes say they Heare the Iudge 1. Cor. 14. 9. By a tongue vnlesse thou vtter a manifest speech how shall that bee knowne which is said for thou shalt but speake in the aire Vers 15. I will pray with vnderstanding I will sing with vnderstanding Whether any Images or likenesse of God may be made Yes say they No say we Heare the Iudge Deut. 4. 15 17. Keepe your soules carefully yee saw no similitude in that day that our Lord spake to you in Horeb from the midst of the fire lest perhaps deceiued you might make you a grauen similitude or image of male or female c. 3. Whether the Sacrament of the Lords Supper be to bee administred in one kind Yes say they No say we Heare the Iudge Mat. 26. 26. Iesus tooke bread vers 26. and tooke the Chalice saying Drinke you all of this vers 27. 1. Cor. 11. The Lord Iesus tooke bread vers 23. also the Chalice after he had supped vers 25. This was the Churches practice 1. Cor. 10. 16. 4. Whether the words This is my Body are to be taken properly or figuratiuely Figuratiuely say we No properly say they Heare now the Iudge in the like sacramentall phrase Gen. 17. 10. God speaking of Circumcision saith of it This is my Couenant Also speaking of the eating of the Lambe and manner thereof calleth it the Passeouer it is the Phase that is the passage of the Lord as their Bible hath it and as ours it is the Lords Passeouer Exod. 12 11. Saint Paul in 1. Cor. 10. 4. saith The Rocke was Christ It is vsuall to call the signe by the name of the thing signified Reuel 1. 20. The seuen Candlestickes are the seuen Churches 5. Whether a sacrifice properly so called is now to be offered for the forgiuenesse of sinnes They say yes else their Masse is mar'd but wee say no. Heare the Iudge Heb. 10. 18. Now there is no oblation for sinnes for 1. Ioh. 2. 1 2. We haue an Aduocate with the Father Iesus Christ the Iust and he is the propitiation for our sinnes 6. Whether Saints bee our Mediatours to God and so there be more then one Mediatour betweene God and vs. They say yea we denie it Heare the Iudge 1. Tim. 2. 5. There is one God and one Mediatour betweene God and man which is the Man Christ Iesus 7. Whether we be iustified and saued freely through faith in Christ or by works before God We say yea by faith in Christ freely By merit of workes before God say they Heare the Iudge Rom. 3. 20. By the workes of the Law no flesh shall be iustified before him Chap. 4. 2. If Abraham was iustified by workes he hath to glorie but not with God Chap. 3. 24. For by grace you are saued through faith and not of your selues for it is the gift of God Rom. 9. 16. It is not of the willer nor of the runner but of God that sheweth mercy Rom. 11. 16. If by grace not now of workes otherwise grace now is not grace Rom. 3. 28. For we account a man to be iustified by faith without the workes of the Law Ephes 2. 9. Not of workes that no man glory The place in Iames Chap. 2. 24. is of declaring a man to be iust before men for in the Law no man is iustified with God Gal. 3. 11. because the iust liueth by Faith but such a Faith as worketh by loue and is not a fruitlesse Faith of which Iames speaketh Thus might I runne thorow all the maine controuersies betweene vs and them to shew the sufficiency of the Scriptures which they hold imperfect and insufficient Contraried by Antiquitie Ireneus lib. 2. ca. 47. We know very well that the Scriptures are perfect And li. 3. ca. 1. the foundation and pillar of Faith Iustin in Tryph. Wee must flye to the Scriptures that in all things we may be safe Tertul. contra Hermog I adore the plenitude or fulnesse of the Scriptures And against Praxeas The Scripture is sufficient of it selfe Cyprian or
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
formall obiect of Faith and of infinit force and abilitie to perswade immediately by it selfe without the helpe of any formall inducement whatsoeuer Stapleton saith That all the former writings of the Bible may Defens Eccl. Autho. lib. 1. cap 9. Tripl incoat Aduers Wâ—itak in admonit be assured to vs by the latter the old Testament by the new and the inward Testimonie of the Spirit is so effectual for the beleeuing of any point of faith that by it alone any part may be beleeued though the Church hold her peace and neuer be heard Note this saying well you Papists that perswade your selues that the Scripture is not Scripture to you but because the Church tels you so They haue no Scripture for defence of this their Position to S. N. Guide of Faith chap. 7. num 2. and 3. obiect against vs. Atheisticall obiections some haue made as if they would vphold the Turkish Alcoran vnworthy any Christian and no more worthy any answer then the blasphemie of Rabshekah 2. King 18 36. against which King Hezekias commandement was Answer him not a word Esa 36. 21. VIII Proposition That traditions which they call the vnwritten word are the Rule of Faith Confuted by their owne Bible I. IT hath beene proued before that the word deliuered by mouth both before and vnder the Law and after till the new Testament was written in all substantiall and necessarie points of faith is now either expresly set downe or by a necessarie conclusion comprehended in the Scriptures II. That therefore the Scriptures are the onely Rule of Faith which before also is fully proued III. Their owne Bible in many places diuers wayes doth condemne traditions 1. In calling them traditions of men Col. 2. 8. of Fathers 1. Pet. 1. 18. your traditions that is the traditions of Scribes and Pharises Mat. 15. 1 3. commandements and doctrine of men Mat. 15. 9. Rudiments of the world Col. 2. 8 20. not calling them the tradition doctrines and commandements of God or his Word or the word of his Prophets any where 2. In declaring to vs that the worship which is after such traditions is a vaine worship Mat. 15. 9. and but a shew of wisedome in superstition Col. 2. 23. and that the conuersation also which is after Fathers tradition is but vaine 1. Pet. 1. 18. So as we see traditions may not be either a Rule of worship or of conuersation of life 3. In setting downe the euils which haue come to the Church and true Religion of God by such traditions Their Bible telleth vs that for traditions the Commandements of God were left transgressed made frustrate and his Word defeated Mat. 15. 3. Mar. 7. 8 9 13. It was tradition by which the Scribes and Pharises had diminished the integritie of the Law taken from it added to it and corrupted the meaning thereof which Christ freed it from Mat. 5. 18 20 22 23 28 29 34 35. It was a pretended Apostolicall word which first greatly troubled the Church of Antioch and was the cause of gathering the Councell at Ierusalem to confute and condemne the same Act. 15. 1 2 5 6 23 24. The decrees thereof were written the Epistle sent abroad vers 30. 31. and so they had a written Word to strengthen them against that traditionall corrupt and counterfeit Word Lastly it was a pretended Apostolicall word which troubled the Thessalonians 2. Thess 2. 2. which by his Epistle and so by the written Word was confuted If I should adde out of Storie to this out of Scripture what euils haue hereby happened to the Church in and among Hereticks who vsed traditions to defend their Heresies in and Irenaeus l. 5. c. 66. l. c. 13. â—ert de praescript Epiphan de Haeres l. 1. c. 23. 24 38. among the Fathers misse-led and misleading others by false traditions whereby some of them became Chiliasts and now in and among the Papists who vnder the colour of traditions fill the world full of their inuentions superstitions and Idolatries I should be ouer-long and so proue tedious But let the desirous Reader peruse D. Whitakers De traditionibus 4. In teaching vs that the Apostle giueth the Church warning not to be deceiued by word by Philosophie by vaine fallacie according to mens traditions 2. Thess 2. 1 2 3. Col. 2. 8. Contraried by Antiquitie Iustine in Triphonem If we will be safe in all things we must flie to the Scriptures we must beleeue God onely and rest only vpon his institutions and not on mens traditions Irenaeus li. 3. ca. 13. saith of the Apostles that what they preached by mouth they left vs in writing to bee the pillar and ground-worke of our Faith Tertul. de praescrip It were a folly to thinke that the Apostles knew all things but reuealed the same to few deliuering some things openly to all reseruing some other things to be spoken in secret to some What can more plainely be deliuered contradictorie to Papists and to taxe them of folly and falshood in this point Theoph. Alexand. in 2. Paschali It is a diuelish spirit to thinke any thing diuine besides the Authoritie of the holy Scriptures Basil in serm de fide It is a manifest defection from the faith to bring in any thing that is not written When he vttered this did he dreame of a traditionall word Ierome in Hag. cap. 1. All traditions pretended to be Apostolike if they haue not their authoritie from the Scriptures are cut off by the Sword of God Nazianzen in Epimedio Athanasij calleth this vnwritten word An inuocation and opposite to written Pietie See further Tertul. Origen Hippolytus Athanasius Ambrose Basil Greg. Nissene Ierome Augustine Cyril of Alexan. S. Antonie and Theodoret cited by Bishop Vsher in his last booke in the Controuersie of traditions Gainesaid by some of themselues This is to be seene in the words of Gregory Gerson Petrus See question the first before de Aliaco Clemangis Durandus Picus-Mirandula Aquinas Ferus and other auouching the whole Scriptures to bee the Rule of faith Also of Antoninus Scotus Gerson Trithemius Villa-Vincentius Caictan Lyra and other who maintaine that the the Scriptures be perfect and sufficient euery way their words See question the second before are cyted before and so doe gainesay this traditionall word Obiections out of the Scriptures answered 2. Thes 2. 15. Stand fast and hold the traditions which ye haue beene taught whether by word or by our Epistle Answ This place though in shew at the first sight may seeme to helpe them yet considering well what they in the Question vnderstand by traditions it helpes them nothing at all 1. Traditions here are such as all the Thessalonians receiued and which the Apostles had taught to them all but traditions which the Papists maintain are certaine secret traditions deliuered not to all but to some sorts of men for the better guiding of the Church Therefore these traditions here are not those these being common to all
spoken is not set downe here and so proueth not the point in question 3. Of themselues there be that expound this depositum farre otherwise Caietan expounds it of the flocke committed to him So also Lyra their Glosse takes it to be his office So Hugo Cardinalis Aquinas interpreteth it of euery good thing which any man hath committed to him of God to keepe and to increase Thus they agree not among themselues if they cannot agree about the sense of the word is this then a sound proofe of so great a point as is in question Must a Rule to rule holy Scripture and the holy Church be grounded vpon such an vncertaine meaning 4. But let the Rhemists interpretation of the word goe for sound it is enough to ouerthrow their tenent for this depositum they make the whole doctrine of our Christianitie If this be the Treasure of vnwritten doctrine as Bellarmine will haue it what doth the Scripture containe Saint Paul telleth vs 1. Tim. 1. 11. that the glorious Gospell was committed to his trust as this depositum was committed to Timothy his trust if these two bee one as they are for was another thing committed to the trust of Timothy then was committed to Saint Pauls trust Then the Gospell is the whole doctrine of our Christianity except there be doctrines of Christianity which are not Gospell but the Gospell is written as before is prooued and therefore also is this a written depositum and not an vnwritten doctrine 5. This place wicked heretickes so expounded and to defend Tertul. de praescript aduersus Haeret. ca. 25. their hereticall falsities feigned such a sense of this place of certaine vnwritten traditions as the Papists doe by which they may see whence they be 2. Tim. 1. 13. Haue thou a forme of sound words which thou hast heard of me the same is mentioned Rom. 6. 17. Answ 1. This sheweth that a forme of words were deliuered by mouth but hence will it not follow that the same is not now written Saint Paul instructed by word of mouth Ergo may it be concluded that he wrote not the same How in reason will this follow And yet this is the thing to be proued or else nothing to the purpose 2. The place sheweth in what things this forme of words is to bee kept to wit in faith and in loue but the forme of the words of our beliefe is in the Scripture Ioh. 20. 31. Act. 8. 37. and also of our loue Mat. 22. 37 39. 3. If by forme of words they will vnderstand the compendium of Christianitie concerning Faith Obedience Prayer and forme of administring the holy Sacraments all these be also in the Scriptures as our Creed the ten Commandements the Lords Prayer as before is shewed For baptisme reade Mat. 28. 19. and for the Lords Supper Mat. 26. 26 27 28. 1. Cor. 11. 23 24 25. Therefore here is no forme of words left vnwritten as out of this place the Papists pretend 2. Tim. 2. 2. And the things which thou hast heard c. Answ 1. This still speakes of Pauls preaching but proueth not the same not to be written 2. It hath been before proued that Paul preached openly the Scriptures and therfore by the things heard from him must be meant those which he taught out of the Scriptures 3. It is probable that S. Paul himselfe preaching out of the Scriptures and onely according to the Scriptures also highly commending Scriptures to Timothy to be able to make perfect the man of God to euery good worke 2. Tim. 3. 16 17. that hee would haue any thing commended by Timothy to other Teachers but what was to be found in holy Scriptures This place therefore helpes not for vnwritten traditions Ioh. 20. 30. Many other signes did Iesus c. which are not written in this booke Answ 1. The Euangelist saith they were not written in this booke But what then May they not be written in other Euangelists 2. Here he speakes of signes and Acts of Christ and not of his doctrine by tradition which is the matter in question and so this text is nothing to the purpose Ioh. 21. 25. There are many other things which also Iesus did c. Answ This place also speaketh of that which Iesus did and not of that which he taught Here is not one syllable of a traditionarie word Ioh. 16 12. Many things I haue to say to you but you cannot beare them now Ans 1. This place tels vs not what Christ said but what hee concealed to wit many things which he had to speake but then spake not so as this proueth not a traditionall word nor any word at all except they will conclude that what one can say therefore he doth say it 2. If Christ had said all things to the Apostles then yet would it not follow that the same were not at all written in Scripture for Iesus Christ taught what was written in the Scriptures expounded them cited them and by them confuted the Aduersaries And Saint Luke makes a profession that his Gospell was A Treatise of all that Iesus began both to doe and speake vnto the day of his Ascension Act. 1. 1 2. 3. Can our Aduersaries tell what things Christ had to say If they can first let them shew to vs what they were secondly that they were differing from those things taught by him and written now in the new Testament thirdly that they were neuer written by the Apostles If these they cannot demonstrate to vs they gaine nothing hence for their pretended traditionary August 77. tract in Iohn word This place heretickes abused for their traditions 1. Cor. 11. 16. Wee haue no such custome nor the Church of God Answ 1. This speaketh not affirmatiuely of a custome but negatiuely of no such custome 2. Though it had spoken of a custome what is this to a traditionall word Is custome doctrine Or is it not rather applied to actions as in Gen. 31. 35. Ioh. 18. 39 3. The Scriptures allow not custome to be a Rule Leu. 18. 2. See Doway Translation Ier. 10. 2. 2 King 17. 40. 1. Cor. 11. 34. The rest will I dispose when I come Answ Here is no speech of any word of Doctrine but of order among the Corinthians Ioh. 2. 12. and Ioh. 3. 13. Hauing moe things to write vnto you I would not by paper and inke For I hope that I shall be with you and speake mouth to mouth Answ These places shew indeed that in the two short Epistles Iohn wrote not all those things which he might haue written because he would speake to them of them But can our Aduersaries proue first that Iohn euer came to vtter the things vnwritten If he did what were they If he did not then so much of their conceited traditionall word is lost Secondly that those moe things left vnwritten were either things necessarie or they were not things already written Til they can shew these things this place doth them
Dutie common to other of inferiour ranke This word feede therefore will helpe them nothing for the Supremacie The word my pulleth downe Peter from Soueraignty For first Peters charge is to seed not his owne but Christs sheepe So then Peter is not a Lord but a Seruant-Shepheard to feede the chiefe Shepheards flocke as Peter himselfe calleth Christ who knew no other chiefe Shepheardship either in himselfe or in any other but in Christ 1. Pet. 5. 3. And wee reade how the flocke is called Gods Act. 20. 28. 1. Pet. 5. 2. but no where Peters As also by Christ himselfe wee are taught that there is but one fold and one Shepheard of that fold to wit but one generall Shepheard and that is he himselfe Ioh. 10. 11 14 16. and not Peter and that by Peters owne acknowledgement in the fore-quoted place 1. Pet. 5. 3. The word Lambes or Sheepe considered with the rest of the words and as it is commonly taken wipes away Peters Supremacie For first the words are not spoken vniuersally Feede all my Lambes as if hee had been charged with all of them For this had beene a charge First which hee could neuer haue performed secondly which he neuer did attempt to performe Now God neuer imposed any impossible charge vpon him and Peter would not haue been found faithlesse But it is spoken indefinitely to feed here and there whom he could and where hee could at any time Therefore hee is not here the vniuersall Bishop Secondly Lambes or Sheepe are not Apostles Prophets Euangelists and Pastors These are neuer so called but in relation to Iesus Christ onely Mat. 26. 31. and neuer in reference to any man But if vnder these Lambes and Sheepe bee comprehended all and euery one of the Church and flocke of Christ then by their account all the Apostles and the rest must bee sheepe and Peter their Shepheard and so a Shepheard ouer shepheards Which vaine conceit without proofe who can giue credit vnto And yet Bellarmine makes a difference betweene Lambes and Sheepe The Lambes forsooth must bee the Laitie and the Sheepe the Apostles when as the words are vsed indifferently Math. 10. 16. Luk. 10. 3. Act. 8. 32. And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christ though he vse two words yet doth not make any such difference For the two words to feede are applyed also indifferently to either of them So that taking sheepe for the Apostles Peter must not onely rule as they would haue it but also teach the Apostles when Apostles are all immediately from Christ and taught of Christ and by his holy Spirit Galat. 1. 1 12. and needed no instruction from man in the worke of the Ministerie Math. 10. 20. Ioh. 14. 26. and 16. 13. Thus we see there is not the least footing in any word of this Text for Peters Supremacie aboue all other on which yet they settle it But if here Peters Supremacie could bee proued yet what 's this to the Pope He feeds not by preaching Christs Lambes but rules or rather rauages like a roaring Lyon ouer Christs Sheepe hee is like a Lambe but speakes like the Dragon Reuel 13. Lastly that here is no Headship giuen to Peter it appeareth in verse 17. where it is said that vpon Christs third time questioning him he was grieued Now may wee reasonably suppose if Peter had conceiued of Christs words as Popes doe that a Supremacie was therein bestowed vpon him that hee would haue beene grieued Doe men grieue at high preferments offered especially hauing contended for the same as the Apostles had done Who seeth not therefore that Peter perceiued no such glorious preferment nor high Dignitie out of any thing that Christ here spoke as our Aduersaries doe From all this it is cleere that Peter from hence hath no Headship aboue others XX. Proposition That Peter was the onely Vicar of Christ here on Earth Confuted by their owne Bible FOr Vicaradge vnto Christ properly so taken it teacheth vs That Iesus Christ going out of the world promised to substitute in his roome not any Peter nor any man but such a one as could bee euery where with his Church in his bodily absence which was his holy Spirit Ioh. 15. 26. 16. 7. And by this would hee be euer with them Math. 28. 19 20. 18. 20. to remember them of all things Ioh. 14. 26. to guide them Ioh. 16. 13. and to dwell with them Ioh. 14 17. Rom. 8. 9. which a Peter could not doe Secondly it telleth vs that according to this promise when Christ ascended hee sent downe his Spirit Act. 2. by which Gods people are still guided and taught Rom. 8. 1 5 9. 11 14 26. 1. Cor. 2. 10 12. 1. Ioh. 2. 20 27. which beareth witnesse to our spirits that wee are Gods children Rom. 8. 16. Gal. 4. 6. by which wee are sealed to eternall life 2. Cor. 1. 12. Ephes 1. 13. Thirdly it declareth vnto vs that when Christ ascended hee was mindfull of his Church and gaue gifts vnto men Some to Ephes 4. 12. be Apostles some Prophets some Euangelists some Pastors and Teachers but among these no one generall Vicar or Head ouer all If there had beene such a one Paul had as good reason to haue mentioned him as the rest But his Vicar generall was Gods Spirit and no man And note that the Apostle shewes a threefold vse of these afore-named 1. For that they were the consummation of the Saints 2. For the worke of the Ministerie 3. For the edifying of the body of Christ Now if a generall visible Vicar on earth had serued for any of these purposes hee had been giuen of Christ but he needed not and therefore this needlesse gift was not giuen to any As for a supply of Instructers Guides and Lights in the Church Militant wee deny not but Christ hath left many Vicars and doth still send dayly Embassadours to his Church to reconcile vs to God And so our Bishops and other Ministers of the Church by the Keyes of power and knowledge open the way of Heauen to Christian people which they doe in Christs stead and therein are his Vicars or Deputies lawfully called But this Vicaradge is too small a portion for Sir Pope Contraried by Antiquitie Tertul. de violand Virgin The Lord sent the Holy Ghost that mans mediocritie not being capable of all things at one time might by little and little bee directed orderly disposed and brought to perfection by that Vicar his holy Spirit Also in his Booke de praescript hee saith that Christ taken vp into heauen sent the power of his holy Spirit as his Vicar to conduct the faithfull Wee see in these dayes who was held the Vicar of Christ Gainesaid by their owne men Aquinas in Opusc 20. calleth all the Apostles the Vicars of Christ Tolet. in Ioh. 20. 21. saith that Christ instituted his Apostles his Vicars How then was Peter his Vicar for their cannot be a Vicars Vicar If Peter was then the
Vicar of Christ they could not be Vicars too and by these mens testimonie they being Vicars he was not Christs onely Vicar Now then I conclude that if Peter was not the Prince of the Apostles nor the Head of the Church nor Christs onely generall Vicar here on earth then the Pope cannot possibly bee any of these For he claimeth all from Peter as being his onely successor Therefore Peter neuer hauing these from Christ as is fully proued the Pope cannot haue them But if it could be proued that Peter had all these which yet is most false what were that to the Pope by what right could hee claime them when al the Papists in the world are not able by vndeniable arguments to proue 1. That Peter was euer after he was Christs See my Booke The fabulous foundation of the Popedome Disciple personally at Rome 2. That albeit hee had beene at Rome therefore already being an Apostle hee was the Bishop of Rome an inferiour Dignitie 3. That whatsoeuer was giuen to Peter the same was also giuen to the Pope successiuely to the worlds end 4. That the Pope is truely Peters successor both in Doctrine and life 5. That these last Popes for many hundred yeeres are one and the same with the Bishops of Rome in the first three hundred of yeeres for Doctrine and conuersation following Peter therein Till these be proued soundly though Peter had been that which they striue to make him yet is the Pope neuer the better but a proud and an arrogant vsurper of Titles and Authoritie not due to him XXI Proposition That the Publike seruice of the Church ought not to be in a vulgar and knowne Tongue Confuted by their owne Bible 1. Cor. 14. 9. So thou also by a tongue vnlesse thou vtter a manifest Speech how shall that be knowne which is said for thou shalt but speake in the Aire This is a plaine condemning of speaking in a tongue not manifest not vnderstood of the Hearers 2. Cor. 1. 13. We write no other things to you then that you haue read and know They then knew what they read whether priuate or publike Ephes 3. 4. According as thou reading maist vnderstand Reading the Scriptures is a part of the publique Liturgie or seruice 1. Thes 5. 27. I adiure you by the Lord that this Epistle bee read to all the holy Brethren If it had beene in an vnknowne Tongue it had beene in vaine to haue beene read vnto all the brethren and it had been to no purpose thus to adiure them Act. 1. 14. All these were perseuering in one minde in Prayer and with one accord Act. 4. 24. This was Publike Prayer But if they vnderstood not what was prayed how could they bee of one minde and accord S. Paul willeth vs to pray and sing with vnderstanding 1. Cor. 14. 15. and saith plainely that if men blesse that is pray in an vnknowne tongue the vulgar cannot say Amen And hee giueth this Reason because hee knoweth not what thou sayest neither is edified verse 16 17. In their Bible mention is made First of Prayer in the Congregation Act. 12. 12. 4. 24. 13. 3. 16. 13 16. 20. 36. and 21. 5. Secondly of reading the Scriptures Coloss 4. 16. The parts of the publike Seruice of the Church in the Apostles daies 1. Thess 5. 27. Thirdly of preaching Act. 9. 20. 20. 7. Fourthly of singing Math. 26. 30. 1. Cor. 14. Fiftly of administring the holy Sacraments of Baptisme Act. 10. and of the Lords Supper 1. Cor. 10. 11. Let our Aduersaries shew if they be able that these parts of the publike seruice were done in an vnknowne tongue Contraried by Antiquitie Origen cont Cels l. 8. Let euery man make his prayer to God in his natiue Mother tongue Austin Tract in Iohan. 21. Why are these things spoken in the See more in l. 4. â— 10. de doct Christ lib. â—4 c. 16. de Trunt 〈◊〉 〈◊〉 18. â— 4â— Church but to be knowne Why are they pronounced but to bee heard And why are they heard but to be vnderstood And on Gen. l. 12. cap. 8. Noman saith hee is edified by hearing that which he vnderstands not Ambr. in cap. 14. 1. Epist ad Cor. If we come together saith he to edifie the Church those things ought to be spoken which the hearers vnderstand Chrysostom hom 35. in 1. Cor. Hee that speakes in an vnknowne tongue is not onely vnprofitable and a Barbarian to others but euen to himselfe if he vnderstand not In Hom. 18. on 2. Cor. Hee telleth vs that the Priests and the people say the same common prayers and all doe say one thing S. Basil Epist 63. telleth how that in his time when they met together they vsed a knowne language In the purest Churches for the space of eight hundred yeeres Diuine Seruice was neuer performed in an vnknowne tongue And if it were at any time in a tongue not the Mother tongue yet was not that tongue a strange language but such as the hearers vnderstood See for this point Master Perkins Probleme If any desire any more of this let him reade Doctor Fulk on Rhem. Testament 1. Cor. 14. Doctor White his last Book of this point pag. 369. who eiteth Origen Iustin Martyr Tertul. Clemens Alexand. Cyprian Basil Chrysostome Ambrose and Augustine with their owne words against this absurd practice of Papists See also pag. 375. in the Margin 380. Gainesaid by themselues Aeneas Syluius who after was Pope in hist Bohem. cap. 13. faith that when sute was made that the Slauonians newly conuerted to the faith might haue their Church-seruice in their Mother Tongue and there being some stay about it at Rome a voice was heard from Heauen saying That euery spirit should praise the Lord and euery tongue should confesse vnto him So the controuersie is determined by an immediate voice from heauen The Lateran Councell vnder Innocent the third chap. 9. decreed by reason of mingled Nations of diuers tongues in one Citie that meet men should bee prouided to celebrate Diuine seruice and to administer the Sacraments according to the diuersitie of their Rites and languages Lyra on 1. Cor. 14. saith that if the people vnderstood the prayers of the Priest they were better brought vnto God and so answere Amen more deuoutly And Caietan on the same saith it were better for the Churches edification that prayers should bee said in the Mother tongue Many learned Papists as Lyra Thomas Aquinas this Caietan on this 1. Cor. 14. and Erasmus in Declarat ad Cens pag. 153. confesse that in the Primitiue Church and long after the Prayers and Seruice were done in the Mother Tongue See D. Whites last booke pag. 356. mentioning Armenians Abissines Indians Russians Egyptians proued by Papists themselues And Cassander Liturg. cap. 28. sheweth that diuers Nations to this day retaine the ancient custome still Thus we see their owne Bible the ancient Fathers their owne
no condemnation saith Paul Rom. 8. 1. For by Gods grace are wee iustified gratis by redemption that is in Christ Rom. 3. 24. and hee hath set vs free Ioh. 8. 36. free from sinne both in respect of the guilt as also of punishment Else how are we free Are Gods workes imperfect 2. Cor. 5. 1. Wee know that if our earthly house of this habitation be dissolued that we haue a building of God an house not made with hands eternall in heauen Saint Paul speakes of himselfe and of all true Christians in this word wee of whom he saith that after death they haue their house for euer in heauen hee puts no lodging or Inne of Purgatory betweene And in the tenth verse of the same Chapter hee saith that at the last Day euery one is to receiue as hee hath done in this bodie So whilest man liueth here in bodie and not as hee suffers in soule in Purgatorie is hee considered Heb. 10. 14. By one oblation hath hee consummated for euer those that are sanctified Note here 1. That Christ hath made an oblation for his 2. That this is but one 3. That this one Col 2. 13 4. 1. Ioh. 1. 7. hath consummate and made his perfect 4. And that for euer So as in verse 17. it s said that their sinnes and iniquities I will now remember no more And will he yet punish them in Purgatory Will he cleanse them from all sinne pardon all offences not imputing sinne Rom. 4. 8. and yet will he exact a satisfaction It s vnreasonable to thinke it 1. Thes 4. 17. Where the Apostle speakes of those aliue at the last Day to be onely changed and so taken vp to Christ All the elect at that time shall escape Purgatorie or it may bee it will then be blowne out or it and hell turned into one Ephes 1. 10. Here the Apostle speaketh of perfecting all in Christ in heauen and in earth Note how hee here onely mentioneth two places in which those be who haue benefit by Christ those in Heauen and in Earth The Apostle forgot them which were frying in Purgatorie If Saint Paul had beleeued such a place where hope of Saluation had beene would he haue left those soules comfortlesse Reu. 14. 13. Blessed are the dead which dye in the Lord for they rest from their labours Where rest is there is no torment It were small comfort to thinke this to be spoken of the body for so beasts and beastly men rest Also to vnderstand it of the soule that it rests from the feeling of temptations to sinne and from feare of damnation and yet to be in hellish torments for sinne they not knowing how long What a rest may this be called Let them shew where the word rest is ascribed to any and that they are blessed and doe rest while they be in flaming torments Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforth pointeth at the present transition to blessednesse Math. 16. 19. and 18. 18. Here is mention of the Churches power to loose on earth but not in Purgatorie except Purgatorie be on earth Not Peter nor the Pope hath any power allowed by Christ from these Scriptures to meddle with any binding or loosing of any after death but onely in this life Note this you Papists which rest so much on the Popes power and helpe of friends after death Luk. 23. 43. The good thiefe went forthwith into Paradise which is heauen 2. Cor. 18. 2 4. So Lazarus into Abrahams bosome Luk. 16. 22. Both escaped Purgatorie the one vnder the Law and the other vnder the Gospell In all the old Testament there was no sacrifice ordained for soules of the departed When Aaron offered incense it was onely for the liuing to pacifie Gods displeasure towards them but not for the dead Numb 16. 48. Wisd 3. 1. The soules of the iust are in the hand of God and torment shall not touch them So doth Montanus translate truely according to the Greeke text But in Purgatory is torment and therefore iust mens soules are not in Purgatory for they are in peace ver 4. What can bee more direct against their Purgatorie Hee that desires more Scriptures according to our translation let him reade a booke intituled Ignisfatuus where are alledged out of the Old Testament Ezech. 18. 22. Esai 57. 1. Eccles 12. 7. Psal 32. 1 2. Psal 51. 7. Esai 53. 4. Leu. 1. 3 6. Out of the New Testament 1. Ioh. 1. 7. Heb. 1. 3. 1. Tim. 2. 6. Heb. 10. 14. Rom. 6. 23. 8. 33. 5. 1. Reu. 14. 13. 2. Cor. 5. 1. Col. 1. 20. Gal. 6. 8. Ioh. 9. 4. 2. Cor. 4. 17 18. Mar. 11. 25. Col. 2. 13. Mat. 6. 12. Ioh. 10. 18. Gal. 5. 22. All which places are vrged in forme of reasoning Contraried by Antiquitie The booke of questions and answeres at the end of Iustine Martyrs workes saith in quest 75. thus After the soules are departed out of the body the soules of the good are carried into Paradise the soules of the wicked into hell And in quest 60. it is said that men after the departure of the soule out of the bodie cannot by any prouision care or study get helpe or succour Cyprian against Demetrian saith This life being ended wee are diuided into the euerlasting lodgings of death or immortalitie Ierome on Amos 9. The soule loosed from the bands of the body shall bee carried to hell or be lifted into the heauenly habitation Greg. Nazianzen in Epitaph Caesar fratris saith that euery good soule fearing God freed from the body presently enioyeth admirable pleasure Austin de vanit Tom. 9. c. 1. When the soule parteth from the bodie she is instantly placed in Paradise or headlongly cast into hell and in lib. 5. of his Hypognost he saith A third place wee know none neither doe we find any such place throughout the holy Scriptures Ambros cap. 2. of his book of the profit of death saith When the day commeth wee goe assuredly to our Father Abraham c. and although our workes faile vs marke this yet our faith may secure vs. The Greeke Churches to this day beleeue no Purgatorie See Master Moulin his Buckler of Faith pag. 214. 219. citing Chrysostome Lactant. Hilarie Victorinus Austin Ambrose Origen Greg. Nazianz. and Basile touching soules departed Gainesaid by their owne men Espencaeus in 2. Tim. pag. 144. saith Euery soule after the dissolution of the body doth enter into an vnchangeable estate Leo Decr. part 2. Consecr 33. dist 1. cap. 49. saith That which a man in his body receiueth not being vncloathed of his flesh he cannot obtaine Lombard 3. D. 19. saith of such as are in Christ that they are so deliuered that after this life there is not any thing to bee found to be punished Bishop Fisher called Roffensis against Luther Art 18. confesseth that in the ancient Fathers there is either none at all or very rare mention of Purgatorie Greg. on Iob lib. 13. cap.
the buriall of In ours Chap. 4. 17. the iust man but doe not eate and drinke thereof with sinners Answ 1. This booke is Apocryphal and therefore of no such credit as to end a Controuersie Secondly here is not one word of Purgatory Thirdly nor any mention of prayers for the dead by which they inferre though vnsoundly Purgatorie Fourthly this Feast was for the comfort of the liuing sorrowing for the dead as is cleere out of Ier. 16. 7. and not for any thing touching the soules departed Fiftly the name of Iust man is against the conceit of being in Purgatorie for the iust shall goe into life euerlasting Mat. 25. 46. The soules of the iust are in the hand of God and torment shall not touch them saith the booke of Wisedome chap. 3. 1. Esai 4. 4. The Lord shall cleanse the filth of the Daughters of Sion and shall wash the bloud of Ierusalem out of the midst thereof in the spirit of iudgement and spirit of heate First these words are wholly Metaphoricall and not properly spoken to be taken after the letter Secondly he speakes here not of veniall sinnes lyable to Purgatorie but of mortall sinnes set out vnder filth and bloud Thirdly this cleansing was to be in the midst of Ierusalem was Purgatorie in it Esai 9. 18. For impietieis kindled as a fire it shall deuoure Bryer and Thorne Answ 1. This speaketh not of Purgatorie but of impietie and the nature thereof But the Gagger did well to take impietie for Purgatorie for it is an impious conceit and Purgatorie can as truely purge sinne as impietie it selfe and both alike Secondly here is not a speaking of fire but onely by way of similitude kindled as a fire and not properly meant of any materiall fire Thirdly they say Purgatorie fire is but a purging and not a deuouring fire but here the Prophet speakes of deuouring Fourthly Purgatorie fire deuoures not Bryers and Thornes and if they expound these of sinnes then are they not veniall for bryers and thornes are the curse on the earth and therefore if they set out sinnes they must note out cursed sinnes Fiftly the Prophet speaketh of Gods wrath which he would powre out against the people then aliue in those dayes for their wickednesse as the words before from verse 13. and after this text verse 19. doe euidently shew Thus Ierome Haymo and other take to be the meaning Math. 3. 11. Hee shall baptize you with the holy Ghost and with fire Answ A man would iudge the Gagger a very Goose in citing this for Purgatorie but that Bellarmine produced it before him I answer First if fire be here Purgatory then Christ baptized with the holy Ghost and with Purgatorie Did he so Secondly let them allegorize how they will the absurdities arising are so great as no reasonable iudgement will rest thereupon For almost euery thing in the text ouerthrowes this feigned Purgatorie prison I. Agree This being done preuents going to this prison of Purgatorie For he is cast in for not agreeing But all the godly who onely are subiect to goe into Purgatory and not the wicked haue made their agreement with God by Christ who hath satisfied for them procured for them remission of sinnes and made an atonement to God for them Rom. 5. 10 11. Therefore by this text none that are in Christ goe into this prison and so none at all for the Reprobate goe to Hell This Purgatorie prison is therefore a babish Bugbeare a place for no body II. With thine Aduersarie This is diuersly expounded but take it which way they will it serues not for Purgatorie First some make him the Deuill But with this Aduersary we may not agree but must euer c. Iam. 4. 7. And what hath the Deuill to doe with Purgatorie Secondly some say he is God If so First he is agreed with as before is shewed so as by him wee cannot be cast into Purgatorie iustly Secondly who is the Magistrate to whom God leadeth vs Luk. 12. 58 Is any aboue God that he needs to seeke iustice at the hands of another Cannot hee right himselfe Thirdly but where reade we that God is called an Aduersarie to his children We reade the Deuill to be our Aduersarie 1. Pet. 5. and the man of sinne the Romish Antichrist 2. Thes 2. 4. but where is God so called Fourthly if hee be in casting of his into Purgatorie for their veniall sinnes then are veniall sinnes iniurious to God which they deny but if they were not God would be their Aduersarie for such sinnes not being reconciled till they had made him satisfaction Thirdly some make this Aduersarie the Law but if the law be he then veniall sinnes are the breach of the law and so become mortall For the law curseth euery one that obeyeth not all things therein Deut. 27. Neither doth the law send them to Purgatorie but as accursed to Hell Yet can it not thus doe with such as be in Christ for hee was made vnder the Law to redeeme vs from the curse thereof Gal. 4. 3 4. III. Quickly whilest thou art in the way with him The way here is either good or bad Not bad for how can God whom Bellarmine makes this Aduersarie walke with him that hee is an Aduersarie to in an ill way If a good way how is it that he and the offending partie should continue at odds and he be his Aduersarie in a good way IV. Lest at any time to wit in this life being in the way the Aduersarie deliuer thee to the Iudge Who may this Iudge be Betweene God and vs there is no Vmpire or Dayes-man Iob 9. 33. Christ indeed is Iudge but first hee sits not yet to iudge but at the last Day as yet hee sits to make intercession for his people to God to reconcile God to them Secondly when Christ is Iudge he shall reward all the godly he deliuers them not to the Gaoler as the Iudge here doth And thirdly this Aduersarie deliuers the offender to this Iudge to bee punished but God the Father drawes such as he will saue to Christ Christ therefore is not this Iudge And who he may be else let the Gagger tell vs for other Iudge of men before God there is none after this life V. And the Iudge deliuer thee to the Gaoler or Officer In this Allegorie the Iudge is last except they will say it is conscience But will God deliuer his seruants ouer to the worme of conscience at their death This were to send them not to Purgatorie but to Hell where this worme dyeth not And if the Iudge be Conscience I pray them tell vs who then is the Officer subiect to Conscience If they say The Officer is the Deuill or some one of his wicked angels who can beleeue it For will either God or Christ permit Deuils to carry soules to Purgatorie Or is it some good Angell Good Angels carrie soules into Abrahams bosome Luk. 16. 22. and not into Purgatorie