the Word of his Father Ioh. 8. 26. Lastly it is very euident that this Word of God hath alwaies from the very beginning of the Church been her warrant and guide in all her faith in God and seruice to God First Before the flood as appeareth first by the commendation of Abels sacrifice by faith offered Heb. 11. Now faith presupposeth a Word of God Rom. 10. 17. Secondly by Gods accepting of his sacrifice which hee so did offer as being performed according to his will Thirdly by the prayses of their obedience to be as God commanded Gen. 6. 9 22. and 7. 5. Secondly After the flood till Moses for God smelt a sweete sacrifice when Noah sacrificed Gen. 8. 21. which he would not haue done had not Noah been warranted by him so to sacrifice to him First by this Word of God was Abraham Isaac and Iacob guided as the History sheweth if we consider these places where God is said to speake vnto them giuing them precepts Gen. 12. 1. and 13. 17. and 15. 1. and 17. 9 10. and 31. 3. and 35. 1. Secondly making them promises Gen. 12 2 3 4 7. and 13. 15 16. and 15. 5 13 18. Thirdly their going to enquire of God Gen. 25. 2. Exod. 18. 15. Fourthly Gods commending their obedience in keeping his way charge commandements statutes and lawes Gen. 18. 19. and 26. 5. Thirdly When Moses was appointed by God to guide the people they were exhorted to hearken to Gods voyce and to his commandements Exod. 15. 26. they iournyed towards Canaan according to the commandement of the Lord Exod. 17. 1. And concerning Moses this is said of him that according to all the Lord commanded so did he Exod. 40. 16. He spake that which was commanded him Exod. 34. 34. Deut. 4. 5 14. and according to all that the Lord had giuen him in commandement Deut. 1. 3. and made them know the Statutes of God and his Lawes Exod. 18. 16. The Tabernacle was for the parts the matter manner and end in all and euery thing exactly done onely according to Gods Word and the patterne shewed him from God Exod. 25. 9 40. nothing left to Moses deuice Exod. 26. 30. and 27. 8. So was the Temple built afterwards by Gods commandement and direction onely 1. Chr. 28. 11 12 19. 1. King 6. 38. 2. Chron. 3. 3. The Prophets taught onely the Word of the Lord Ezech. 3. 4. for they say Thus saith the Lord Heare the Word of the Lord when they executed their Ministery and they spake as they were moued by the holy Ghost 2. Pet. 1. 20. Nehemiah 9. 30. Heb. 1. 1. Fourthly When Christ came he spake not of himselfe Ioh. 12. 49. not his owne words Ioh. 40. 10. and 17. 8. neither was his doctrine his owne Ioh. 7. 16. and 14. 24. he did nothing of himselfe Ioh. 8. 28. and 5. 19. but hee taught the words of his Father Ioh. 17. 8. his Doctrine and Word was his that sent him Ioh. 7. 16. and 14. 24. what he had heard and seene with the Father that did hee speake Ioh. 8. 26. 38. of whom hee receiued a commandement what he should say and speak Ioh. 12. 49. And before his Ascension chusing his Apostles he gaue them a commandement and charge to teach whatsoeuer he commanded them Matth. 28. 20. and gaue them the words which his Father gaue vnto him Ioh. 17. 8. Fifthly After he was ascended according as he had promised Ioh. 14. 26. hee sent downe vpon his Apostles the holy Ghost Act. 2. which Spirit of God spake not of himselfe but whatsoeuer he heard that he spake Ioh. 16. 13. By this holy Spirit the Spirit of the Father spake the Apostles Mat. 10. 20. Mark 13. 1. which guided them into all truth Ioh. 16. 13. teaching and remembring them of all things whatsoeuer Christ had said vnto them Ioh. 14. 26. So that what the holy Ghost taught them was the Word of Christ and Christs Word was the Word of the Father thus strictly was the Word of God obserued Sixthly The holy Apostles obserued this Rule in whom and by whom the holy Ghost did speake Mark 13. 11. whose direction they did follow Act. 15. 28. and gaue themselues to the Ministery of the Word Acts 6. 4. preaching the Word of the Lord Act. 8. 25. and 15. 35 36. and 16. 32. what they did teach was the Word of God Acts 18. 11. and 19. 10 20. the counsell of God Act. 20. 27. the Gospell of God Rom. 1. 1. the commandements of the Lord 1. Cor. 14. 37. deliuering what they had receiued from the Lord 1. Cor. 11. 23. and 15. 3. And lastly That which the Church and the Saints and beleeuers heard was the Word of the Lord Acts 13. 44. this they receiued as Gods Word 1. Thes 2. 13. and glorified the same Act. 13. 40. Thus was Gods Word from the beginning before the Law vnder the Law in Christs time and all the Apostles dayes the Churches instruction and direction and must be so vnto the worlds end Therefore it is the onely infallible rule of our faith by which we must euer be directed and guided III. Position This Word of God is now no where to be found but in the holy Scriptures THe truth of this will appeare if we consider how God did cause all those things which were necessary to be beleeued and practised of the Church to bee afterwards written which before had been deliuered by word of mouth 1. Before the Law till Moses the Church was guided by Gods Word vnwritten this we acknowledge and the Papists seeke to make aduantage thereof for an vnwritten Word still but their arguing hence is vaine because that all that same Word vnwritten in all necessarie points of the worship and seruice of God was afterwards written by Moses so as that vnwritten Word became to be the written Word The proofe of this is manifest For Moses first wrote the same Historically in the bookes of Genesis and Exodus vnto the giuing of the Law vpon Mount Sinai Exod. 20. which Law God himselfe wrote Exod. 31. 18. Afterwards Moses wrote the same by way of precept which other of the Prophets after him explained and enlarged as they were mooued by the holy Ghost For the better clearing of this point see the same more fully in the particulars Before the Law they were taught by the vnwritten Word To sanctifie the Sabbath day Gen. 2. 2. The very same after the giuing of the Law by the written Word So in Exod. 20. 8. and 31. 13. Leuit. 23. 32. To build an Altar to the Lord Gen. 8. 20. and 13. 18. So in Exod. 27. 1. and 20. 24. Deut. 27. 5. To offer sacrifice Gen. 4. 3 4. and 8. 20. So in Numb 28. 2 3. To make a distinction of beasts and other creatures cleane and vncleane and to offer onely of the cleane to God So in Leu. 11. 2 13 31 47. and 20. 25. and 22. 20 25. Genes 7. 8.
whom these words were spoken should teach and the people heare from them should be taken as Christ speaking in them but with condition as they should teach what he charged them to teach For the Apostles had their lesson giuen them to teach whatsoeuer Christ commanded them Mat. 28. 20. And these seuenty were taught what to doe and say Luk. 10. 3 12. which they obseruing Christ was heard in them So the meaning is Hee that heareth you deliuering my message and teaching what I command heareth me as if I were there in very person and he that shall despise you so discharging your duty despiseth mee and him that sent mee euen God himselfe as also Saint Paul speaketh 1. Thes 4. 8. For albeit the Apostles had an vnâ—rring Spirit assisting them in the Ministery Mat. 10. 20. Mar. 13. 11. Iohn 16. 13. of whom these words may bee taken absolutely yet of all other succeeding they are to be vnderstood with the former limitation Else why are we allowed yea charged not to beleeue euery spirit but to trie the spirits 1. Ioh. 4. 1. to trie all things 1. Thes 5 And why are the Bereans who not knowing Pauls Apostolicall function but taking him as a Teacher as other were commended as Bellarmine confesseth l. 1. de Verbo Dei for searching the Scriptures and left as an example for vs to follow Act. 17. 11. if the Teacher were to be credited in euery thing he should speake Mat. 16. 19. Whatsoeuer thou shalt binde in earth shall be bound in heauen c. Answ This is to be done by the Keyes which Christ gaue him as the words before going shew I will giue thee the keyes of the Kingdome of Heauen then followeth whatsoeuer thou shalt binde c. to wit by these keyes of Christ Not then by his owne power and will as himselfe pleaseth but as those keyes doe helpe him to open and shut to bind and loose by and with the authority of these keyes must hee proceede and not otherwise Now let vs see what these keyes be by which hee openeth and shutteth byndeth and looseth forgiueth and retaineth sins These Keyes are these two Christs Word and Christs Spirit Mat 18. 18. Ioh. 20. 23. which I thus proue 1. For that in this Text is a promise of giuing the keyes I will giue the keyes c. Now seeing that here they are not giuen but promised let vs see what Christ gaue to Peter and other the Apostles and we shall finde that he gaue them two things his Word which hee calleth the words of his Father and the Word of reconciliation which he put in them and they receiued Ioh. 17. 8. 2. Cor. 5. 19. and his Spirit Ioh. 20. 22. which they also receiued when he said Receiue ye the holy Ghost breathing on them These are the two things which we finde that he gaue them therefore they are either the keyes or inseparable companions of the keyes 2. Christ in Ioh. 20. 21. saith As my Father hath sent me so I also send you so in Chap. 17. 18. But with these two did his Father send him with his Word Ioh. 7. 16. and 8. 26 28 38. and with his Spirit Luk. 4. 18. Mat. 3. 16. Esay 11. 2. and 42. 1. and 61. 1 2. Therefore these two are the keyes Keyes are by Bellarmines interpretation here taken for great authoritie and power as in Esay 22. 22. in Eliakim shadowing the great power and authoritie in Christ Reuel 3. 7. exercised in his Church But what greater power and authority then his Word and Spirit can there be in Christ his Church whatsoeuer it be it is comprehended in these two Therefore these be the keyes 4. He speakes of keyes as of moe then one linked together so that they are giuen as inseparable and so these two be For the Spirit teacheth the Word of Christ Ioh. 16. 13. and 14. 26. and the Word is with the Spirit Esay 59. 21. these two keyes are tyed together and giuen by Christ 5. The keyes promised here are the keyes of the Kingdome of Heauen In this spirituall Kingdome by these to beare rule by these to bind and loose in earth is so verily and as surely done in heauen For what in this Kingdome here can beare Rule but his Word and his Spirit What truly can bind and loose in heauen but these We may be assured that what the Word and Spirit of God bindeth they are bound indeed and what these loose remit and forgiue they are loosed remitted and forgiuen of God in heauen of no other keyes can we be so assured hereof These then are the keyes here promised to Peter and were giuen to all the Apostles and to the true Church of God This place therefore helpeth nothing our Aduersaries who boast of an vnerring spirit leading the Pope and his Prelates into all truth if they bragge of this key let them shew vs the other the Word of God and the same written now in the Scriptures or else their boasting is in vaine and their binding and loosing of no force Deut. 17. 8. If there arise a matter c. Answ This place is for vs and against them for here iudgement must be giuen not as men thinke out of their own braine but saith the text according to their owne translation Thou See also Ezec. 44. 24. shalt doe whatsoeuer they that are Presidents of the place which our Lord shall choose shall say and teach thee according to his Law now that Law was written 2. Chro. 17. 9. This is it then we desire that the truth of iudgement may be from the written Word of God which this place approueth yet though they produce it and vrge it so often neuerthelesse it speakes not of the necessary points of faith but of controuersies in matters of another nature as the eighth verse plainely sheweth Hag. 2. 12. Thus saith the Lord of hostes Aske the Priests the Law Answ This place is also for vs and against themselues for what were the Priests to be asked what their owne opinion and iudgement No but they were to bee asked the Law that is the Law written and according to which they did answere in vers 13. 4. We teach that Pastors are to bee heard speaking to vs out of the Word written and accordingly as it teacheth them to speake wee must obey with all reuerence 2. Chro. 19. 8 18. Moreouer in Ierusalem did Iehosaphat set of the Leuites c. Answ It is one with that in Deut. 17. 8. and here contrary to the Popish practice the Priests and Leuites were subiect to Iehosaphat the King who had an inspection ouer them and gaue them a charge so 2. Chron. 17. 7 8. 2. Thes 2 15. Stand fast and hold the tradition c. This place is answered fully and at large before in handling the former question Mal. 2. 7. For the lips of the Priest shall keepe knowledge and the Law shall they require of his mouth Answ 1.
adding thereto three Epistles 11. He was the onely Apostle that was rapt in Spirit on the Lords day to receiue the Reuelation of Iesus Christ by an Angell foretelling the Churches estate to the worlds end 12. Lastly hee was of all the rest that liued the longest and alone after them all In these was hee farre beyond Peter He neuer denied his Master as Peter did Hee was neuer called Satan as Peter was Yet for all these excellencies in Iohn the Papists will not haue any Chiefty in him And surely if these eminencies wil not afford him the Headship among them it cannot be found in Peter who attained not to such excellencies Contraried by Antiquitie Cyprian de vnitat Eccles Verily the rest of the Apostles were the same that Peter was endued with equall fellowship both of honour and authoritie Ierome aduers Iouin lib. 1. All the Apostles receiued the Keyes of the Kingdome of Heauen and the strength of the Church was established equally vpon them all Origen on Math. 16. tract 1. saith of the Keyes that they were not giuen to Peter alone but to all alike and that which Christ said was spoken in common to them all Ambrose de incarnat cap. 4. saith that Peter receiued the Primacie of confession not of honour the primacie of Faith not of Degree Rabanus Maurus de institut Clericorum lib. 1. cap. 4. saith That the rest of the Apostles were fellowlike with Peter in Honour and Authoritie Gainesaid by some of their owne side Aquinas id opuse 20. calleth all the Apostles the Vicars of Christ Cusanus lib. 1. de concord Cathol cap. 13. Wee know that S. Peter hath not receiued more authoritie of Christ then the rest of the Apostles In the Masse they singing to Christ pray that he would keepe his flocke by the holy Apostles who are there called Vicars of his worke Gratian dist 21. in Nouo 24. 4. c. loquitur Nothing was said to Peter that was not said to the rest of the other Apostles who according to S. Ierome are all the Fundamentall stones of the Church Reuel 21. Leo first Bishop of Rome in Aniuers die assump suae ad Pontificatum Ser. 3. saith I giue thee the Keyes was a power transferred to all the Apostles Scriptures obiected answered Mat. 10. 20. Now the names of the twelue Apostles are these the first Simon who is called Peter c. Because he is first named therefore they will conclude a Headship ouer the rest Answ Here is no expresse word of Headship but in numbering the Twelue the first beginneth with Peter So he is onely first here in reckoning in order of numbring but not of commanding superioritie Saint Marke chap. 3. 16. Luke 6. 14. leaue out the word first in naming of the Apostles And Saint Paul in naming the Apostles with Peter giueth him not the first place Gal. 2. 9. He is first reckoned for that hee was first called by Christ Mat. 4. 18. Andrew knew Christ before him and Ioh. 1. 41 42. brought him to Christ but when Christ called them to follow him and to be his Disciples Peter is first in that place of Matthew For when Andrew brought him to Christ neither of them were as yet called by him to follow him for that was not till Iohn the Baptist was imprisoned Andrew was Iohns Disciple and his knowing of Christ was this by Iohns teaching Ioh. 1. 35 36 40. and he brought Peter to Christ vers 41 42. but Andrew abode with Christ but that day verse 39. neither did hee as yet leaue his Master Iohn but when Iohn was imprisoned both Andrew and Peter returned to their calling Mar. 1. 14 16. In which vocation Christ found them and then called them and the first of them was Simon Math. 4. 18. And hereupon being first named when he was called and the first called of all the Cyprian Ep 71. ad Quint. Greg. in Ezech. hom 18. are of this iudgement that Peter was first called Apostles by Mathews relation chap. 4. he is in the reckoning of the 12. first named by him in chap. 10. 21. and so by the other Euangelists For it is the Rhemists errour to say that Andrew was first called and a common mistake to yeeld them so much whereby they seeme to take more hold from this place and from the rest where Peter is first named then there is iust cause although the argument is of it selfe very weake as by the former Reasons is euident and as before hath beene proued For Reuben was first in the numbring but Iudah for all that was chiefe in gouernment Math. 16. 19. I will giue vnto thee the Keyes c. The Gagger will haue Peter chiefe for that he supposeth the Keyes were giuen to him onely Answ 1. The question which Christ propounded was to all the Apostles verse 13. 15. though Peter readiest euer to speake made the answer yet not onely for himselfe but for all the rest as appeareth in verse 20 where our Sauiour commandeth them all not Peter alone not to tell that he was Christ which sheweth that they all knowing it would haue professed as much if Peter had not preuented them Therefore his answer beeing for all Christs power giuen thereupon was generall to all Secondly the Keyes giuen are no such things as belong onely to Peter but are common to all See before an answer to this place Thirdly the words following in this Text Whatsoeuer thou shalt binde vpon earth c. containing the action or office of the Keyes belong to all Math. 18. 18. which power here was giuen not onely to Peter but also to the other Apostles by the Rhemists owne confession Fourthly Iesus Christ when hee breathed on them the Holy Ghost Ioh. 21. 22 23. which with one bredth he gaue to all saying As my Father sent me so I send you and gaue them all power of forgiuing and retaining of sinnes which is the power of the Keyes here spoken of Christ sent all his Apostles as his Father sent him Therefore Peter cannot haue more authoritie then the rest vnlesse they can proue that Peter was sent by Christ otherwise then Christ himselfe was sent by his Father Fiftly the words are a promise of giuing the Keyes and power to bind and loose to remit and retain sinnes afterwards and not the giuing of them now but this promise wee see was not performed to Peter alone but to all the Apostles Ioh. 20. 23. not then naming Peter and therefore this promise was made vnto all and so intended to be performed as the fulfilling sheweth Lastly the Fathers are of the same opinion with vs touching the meaning of this Text See before Origen Ambrose and the same on Psal 39. Austin in Iohan. tract 118. Theophylact on Mathew 16. Beda on this Text. 1. Cor. 3. 4 22. One saith I am of Paul I am of Apollos I am of Cephas I of Christ The Gagger here from the order would proue Peter chiefe next Christ
RHEMES AGAINST ROME Or THE REMOOVING OF THE GAGG OF THE NEW Gospell and rightly placing it in the mouthes of the ROMISTS by the RHEMISTS in their English Translation of the Scriptures Which Counter-Gagg is heere fitted by the industrious hand of RICHARD BERNARD Rector of Batcomb in the County of Sommerset AT LONDON Imprinted by Felix Kingston for Ed. Blackmore and are to be sold at his shop at the great South doore of Pauls 1626. TO THE RIGHT WORSHIPFVLL AND WORTHILY HONOVRED SIR RALPH HOPTON Knight of the BATH encrease of all true happinesse euen to that Glory which neuer fadeth Right worthy Sir I Reade that in ancient times among the Romanes those were adorned with the dignity of Knighthood which had with valorous mindes exercised themselues in the warres men of courage and of life honest These so qualified were much honoured and had many priuiledges granted them by the * Vt fusè docet Claud. Coteraeus de Priuilegijs iure Militum Ciuill Lawe their deserts meriting such an esteeme and their worth reward due for the same Now in a Christian Knight what can be more excellent then by a vertuous life to worship the true God and out of a valorous Spirit to expose himselfe vnto imminent dangers for his Countries honour and safety Your dignity you haue obtained in the seruice of your Soueraigne to the perill of your person and to your large expences in maintayning your choice company of Followers in their distresses For this your bounty haue I heard them praise you worthily and pray for you heartily Sure I am you went out with a resolute band and more then so with a Companie by meanes of good instruction well ordering themselues Your glorie standeth not in the issue of the designement being so warrantable and honorable howbeit it lay not in your power to make it prosperous but in your noble resolution wherein you may receiue comfort * Nam Conscientia rectae voluntatis max ima consolatio est rerum incommodarum Cic. Fam. 6. ep 4. and so much the more hauing such impediments as might seeme able to countermand you otherwise to resolue as the gray haires of that wise Lady your aged Grandmother laying it to heart your loue of that worthie Lady your second selfe so tenderly affectionated towards you your so high esteeme and reuerence to your naturall and deare Father so well beloued of his Countrey deseruedly whose very life I may say as Iudah spake to Ioseph of his Father Jacob concerning Beniamins returne was bound vp in your life being his only Sonne the hopefull Heire of so great an estate This threefold cord so strongly tying you besides the infolded louing twists of Vncles and Sisters could not possibly haue bin vnloosed if Generosity of Spirit had not bin predominate and your obliged faithfulnesse to that euerlastingly-renowned name of an afflicted Princesse bin of that commanding power to haue pressed you forward As at your departure for your so praise-worthy resolution I did my best seruice according to my calling and as at your returne I could not neglect my dutie so now hauing so good an occasion againe to expresse my truly honoring of you I desire you to accept this as a Memoriall thereof for the time to come For though I know my selfe by profession to be a Preacher of Peace yet indeed as I euer haue so still I cannot but magnifie a valiant mind and a Martially Spirited Gentleman especially if the same be accompanied with true piety the Crown of Knighthood Of which so qualified the Lord the God of hoasts increase the number in these dayes of warlicke imployments And thus in all dutifull respect I for this present humbly take leaue Your Worships to be commanded in Christ RIC. BERNARD Batcombe May. 22. 1626. AN ADVERTISEMENT TO THE CHRISTIAN READER CONCERNING SOME PASSAGES IN the Gaggers Preface as also shewing this Authors generall intent IT is hard to say whether boldnes or ignorance bee predominant in the Writer of the Pamphlet stiled The Gagg of the new Gospell In his Thrasonicall Preface he braggeth that our owne Bibles are so cleare to all the World for the establishing of the Romane doctrine and condemning our owne that nothing is needful thereto but that a man know to reade and haue his eyes in his head to behold the same at the opening of our Bible And yet among the differences betweene them and vs this not the least concerning the deciding of controuersies is maintained and orged by him that the Scripture is obscure and difficult shut vp with many seales subiect to contrary interpretations not to be cleared by conferring place with place and therefore that the people ought to be restrained from reading of them If so how can his Catholique Reader at the first sight by the same refute our doctrines How needeth he nothing but to haue his eyes in his head when by their owne law he may not vse his owne eyes without the Popes spectacles He deploreth or rather â—â—â—ffeth at the multitude and varietie of our Translations and Editions of the Bible in English and yet in the while will not remeÌ„ber the manifold swarmes of their translations corrections editions of their owne vulgar Latine euen since the making it authentical by the Councel of Trent Had we as they aduanced beyond and aboue the Originals any of our authorised Translations attributed infallibilitie to euery tittle of any of them or in diuersitie of varying Copies come neere the Romish for multitude such imputations might be laid against vs but not by Romanists Like a doughty daring Champion or grand Goliah vpon displaying his banner of manifold Scripture-proofes for the Romane cause he proclaimeth of and against our partie that all the packe of them put together is neuer able in their defence to doe the like that is to produce so many places in number so expresse and cleare and for so great a quantitie of controuersies I wish that this Thraso had to the 276. places by him cited out of our Bible added but this one Let not him that girdeth on his harnesse 1 Kings 20. 11. boast himselfe as he that putteth it off Among this packe as he is pleased in his peddling eloquence to stile vs I acknowledge my selfe to be of the meanest and coursest stuffe farre inferiour to most of my learned and iudicious brethren who are able with one finger not only to gagg but also to choake this babbler Yet should I thinke my selfe vnfit to beare the name of a Minister in this Reformed and Renowned Church of England if vpon one cursory view of some parts of the Scriptures I were not able to obserue and ranke out more pertinently and with better conscience and directer consequence many more authorities and arguments for the defence of our Church and beating downe Poperie then he hath pretended to doe on the contrary True it is that my principall calling and daily endeuour is like Dauids in his minoritie to
Bishops with the Councell at Chalcedon of 630. Bishops gaue to the See of Constantinople equall priuiledge with Rome But in these things say the Papists the Councels erred therefore in some things generall Councels may erre euen in that point which to the Papists is most fundamentall being the very soule and essence of Popery in that part which consisteth in vsurpation and tyrannous dominion ouer all other Churches The Scriptures obiected answered Esay 59. 21. This is my Couenant with them My Spirit that is vpon thee and my words which I haue put into thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seedes seede saith the Lord from henceforth and for euer Answ 1. I answere that the Prophet speakes here of Gods Couenant with them that is with those that turne from transgression in Iacob and so of the faithfull and elect and not of the Church visible of which we speake II. Here is no promise that the Church shall not erre but that he will bestow on them which exercise the Ministery his Spirit and his Word continually for the Churches good III. If he will needs hence conclude that the Church cannot erre 1. He must proue that the Teachers doe euer teach the truth by Gods Spirit and by Gods Word which are to go together Ioh. 14. 26. and 16. 13. Mat. 18. 19 20. 2. That the hearers the members of the Church doe euer receiue beleeue and follow their Teachers thus teaching by the Word and holy Spirit which two things rest for him to make good ad Graecas Calendas IV. This promise made must needs be vnderstood conditionally of the visible Church and of an ordinary Ministery for Esay tells vs afterwords how they vexed Gods Spirit chap. 63. 10. We see how the Church of the Israelites and that at Ierusalem hath been cast off of God and hath now neither Word nor Spirit of God to direct it Christ found her Teachers in his time full of errors as they grieuously erred before 2. King 16. 11. 2. Chron. 36. 14 16. Esay 56. 10. Ier. 5. 1. Mal. 2. 8. And we know by experience in our times and by faithfull relation aforetimes that Teachers haue erred and people haue not euer embraced the truth when sound Teachers haue deliuered it let Christs hearers be instance for all and those in Iury which heard the Apostles V. If this were a good argument where Gods Spirit and his Word is there can be no errour then would it follow that no ordinary member of Christ should euer erre for such a one hath Gods Spirit 1. Ioh. 2. 20 27. Rom. 8. 9. 2. Cor. 1. 21. and his Word Deut. 33. 3. by which they become beleeuers Ioh. 17. 20. But this I hope a Papist will not grant and yet the argument is the same Ioh. 14. 16. I will pray the Father and he shall giue you another Comforter that he may abide with you for euer euen the Spirit of truth Answ 1. This place is primarily to be vnderstood of the Apostles to whom the promise of guiding into all truth was a speciall priuiledge Mat. 10. 20. Ioh. 14. 26. and 16. 13. 2. Of the succeeding Teachers but with no such speciall priuiledge for first there are no such promises made to them Secondly experience teacheth that they haue wanted this priuiledge Thirdly the hearers haue libertie to search and trie that which is deliuered if they doubt 1. Thes 5. 21. 1. Ioh. 4. 1. Ioh. 5. 39. Act. 17. 11. Waldensis one of their owne side saith Li. 2. ca. 19. de Doct. sid of particular Pastors and Bishops We know that these haue often erred 3. Neither the abiding of the Spirit for euer where it is nor the title of Spirit of truth will enforce euer an infallibility in teaching for it is called the Spirit of sanctification or holinesse Rom. 1. 4. for that he worketh in vs holinesse and is euer abiding in the godly who are the Temple of the holy Ghost and yet are they not so sanctified but they often offend in life So is it the Spirit of truth because it enlightneth the minds of men with onely that which is truth and guideth them in the truth if they follow their guide but if they doe not they may yea and doe erre from the truth Mat. 18. 17. If he neglect to heare the Church let him be to thee as an Heathen and a Publican Answ 1. This is meant of an euident case proued by witnesses before the Church in matters of offence betweene one priuate man and another wherein the Church may giue right sentence if she will yet we see such as meddle in the Churches censures doe not euer proceede aright This place therefore is not to the matter of doctrine and determination of faith the point in question neither doth it proue that in her censure the Church cannot erre for saith their owne Panormitan as before is cited A generall Councell representing the whole Church may erre in excommunicating him that should not be excommunicate These words speake not of the Churches either not erring or erring but of other hearing the Church and how they should carry themselues towards such as will not in so cleare a case heare the Churches admonition 3. It s not here commanded that he should be held as a Heathen and Publican that would not heare the Church in whatsoeuer she saith for Christ here speakes of the Iewish Church then as appeareth by the name Heathen and Publican which were abhorred of the Iewish Church Now that Church wee reade did excommunicate a blind man which receiued sight for his professing of Christ Ioh. 9. 34. and had agreed to put any man out of the Synagogue which should confesse Iesus to bee Christ v 22. and did also forbid to teach in his name Act. 4. 18. 4. This place is spoken of some Ecclesiasticall Gouernours if it be extended to vs hauing the power of censures in a particular Church which the Learned in their Church doe confesse may erre and therefore this helpes not to proue that the Church cannot erre Esay 35. 8. And a high way shall be there and away and it shall be called The way of holinesse the vncleane shall not passe ouer it but it shall be for those the way-faring men though fooles shall not erre therein Answ I. This verse is wholly allegoricall and therfore cannot so well be inforced for dogmaticall proofe without a full explanation of the words which the Gagger should haue done II. It is altogether against himselfe in the exposition if hee either durst or had been able to haue set it downe for by high-way may be vnderstood the common profession or points of Religion for good and bad as the high-way is for all then the way of holinesse is taken for a more strict profession or more straight Rules of Religion If so then consider the persons who they bee that shall not
wood are called idols and diuels But they worship the workes of their hands made of such things and therefore worship idols and diuels Thus God condemneth Imagerie for idols and diuels And this very place may fitly be vnderstood of Papists For first these idolaters here spoken of are such as fall out to bee vnder the sixt trumpet long after the destruction of the Heathen idolaters 2. They are such as be after the Starre is fallen chap. 9. 1. and become a King of the Locusts But what Clergie man since Christ euer wore a Crowne but the Pope 3. They are such as those great Armies verse 16. were raised vp to plague for their idolatry But what can these be but Turkes the scourge of Popish idolaters idolatrous Christians 4. They are such as ouer-ranne the true Religion so as Christ sends out his Word to recouer his from vnder this idolatrie and from among them chap. 10. 11. But who haue spred their idols ouer the Church Not Iewes nor Turkes but Papists And hath not Christ sent out his Word to regaine his from among them 5. And lastly the words chap. 9. 20 21. doe set out Papists 1. They repented not of the works of their hands whē they saw the Easteme Churches ouerthrowne by the Turkes for their idolatrie after the second Nicene Councell there establishing it 2. These committed Murthers Sorceries Fornication and Thefts And doe not all know how these raigne among Papists For murders their massacres of Christians and vnheard of cruelties vpon poore Indians many millions witnesse them For Sorceries is not spirituall Babylon that is Rome full thereof chap. 18. 23 Rome now is that Whore drunke with bloud chap. 17. which deceiued the Nations by her Sorceries chap. 18. 23. For her Fornication she is called the Mother of whoredomes chap. 17. And doe not her Stewes witnesse it What shall I speake how vnder colour of vowed pouertie by Dispensations Pardons Indulgences shee robbed euery Kingdome Therefore these are Papists worshipping idols and diuels and cannot so well bee applyed to any other vnder heauen all the former circumstances seriously and throughly weighed See B. Carleton his Booke of Thanksgiuing how he presseth this text vpon Papists Contraried by Antiquitie Tertul. de idolat God hath forbidden both the making and worshipping of an Idol Now by Idol he meaneth euery forme or representation as himselfe there saith and that the consecration of Images is Idolatry Epiphanius The superstition of Images is vnfit for the Church of Christ He seeing an Image in a Church tare it in sunder hee also exhotred to bring no Images into the Churches as an horrible wickednesse yea though it were the Picture of Christ himselfe Lactantius saith Out of doubt there is no Religion where there is an Image Gregory the Bishop of Neocaesaria saith Concil Nicen. 2. Act. 6. that Heathenisme was the first deuiser and head of Images Enseb l. 7. c. 17. calleth it an heathenish custome Origen against Celsus Common sense doth will men to thinke that God is not delighted with honour of Images made by men And of his owne time hee saith thus We worship no Images In Saint Austins time it is cleere by that which hee writeth on Psal 113. that there were no Images in Churches The Councell at Eliberis or Granada in Spaine decreed that nothing which is honoured of the people should be painted in the Churches The first and sixth Constantinopolitan Councell held against Images that it was not lawfull either to haue the Images of Saints or to worship them And if any from that time durst make or adore them in the Church or at home if of the Clergie he was to be deposed if of the Laity accursed The generall Councell by the Commandement of the Apostolike See at Franckford vnder Charles the great where the Popes Legates were condemned the worship of Images Abb. Vsperg Anno 793. Rhegino Anno 794. Opus illustr Caroli Mag. contra Synod p. 486. l. 4. c. 2. See Alan Cope dial 4. cap. 18. The Ancient Christians of the Primitiue Church had none Clem. Alexand. hort ad Gent. pag. 14. Minutius Foelix Octau Atheuag Legat. Athanasius against the Gentiles saith If a liuing man cannot teach thee to know God how can a carued stocke and a stone doe it that is dead Gregory Bishop of Rome lib 7. Epist 109. commends the zeale of Serenus a Bishop in France who would haue nothing made with hands worshipped and therefore brake the Images which act though Gregorie commended not yet hee would haue him keepe the people from the worship of them The Bishop of Orleance Ionas lib. 1. de cultis Imag. professed his detestation against the worship of Images and held the doers worthy to be cursed Bishop Durandin Rational lib. 1. cap. 3. and Catharin tract de cult Imag. thinke their vse to be dangerous Gainesaid by themselues Polydor. Virgil lib. 6. cap. 13. de inuent rerum writeth that by the testimonie of Ierome it appeareth how in a manner all the ancient holy Fathers condemned the worship of Images for feare of idolatry Erasmus in Catechis saith that by the testimonie of sound and approued Stories it is cleere that till Ieromes time such as were of sound Religion would endure no image either painted or grauen to be set vp in the Churches no not the image of Christ himselfe Holcot in lib. Sap. lect 7. saith that no adoration is due to any Image and that it is not lawfull to adore any Image Agobardus B. of Lyons who liued in Anno 815. saith in Bibl. Paetrum Whosoeuer worshippeth a Picture molten or grauen Statue worships an Idol not God nor Saint nor Angel See Roger Houeden part 1. Annal. fol. 272. where he sheweth how the Church of God detested the Decree of the 2. Nicene about worship of Images Aquinas Hales Albertus Bonauenture Marsilius and nine more cited by D. White in his last Booke pag. 209. doe hold that Adoration of Images was prohibited the Iewes Then such places as bee alledged for Images in the Old Testament by our moderne Papists are but abused Bannes in Tho. 229. par 10. pag. 170. saith that the worship of the Images of Saints is neither expressely nor vnfoldedly taught in holy Scriptures All Scriptures therefore alledged are but abusiuely alledged to beguile the simple Scriptures obiected answered 1. For making Images to be worshipped Exo. 25. 18. And thou shalt make two Cherubims c. Ans This is no warrant now for vs. For we haue a perpetuall law forbidding the making of Images likenesses Exod. 20. to worship them Leu. 26. 1. This binds vs for euer But God is not bound he makes a Law for vs not to himselfe And this commandement which he gaue was extraordinarie for a time and therefore not imitable of vs no more then his command to Abraham to kill his sonne or to Israel to rob the Egyptians are to be warrants for vs to kill or rob any 2. This was not done
before they had receiued this commandement When we haue such a command then haue wee authoritie so to doe But till then wee must make no Images to worship them 3. This is of making Cherubims and is no warrant for picturing men and women or the holy Trinitie 4. After what fashion they were made is not shewed For the conceit that they were made with faces of beautifull yong men is vncertaine seeing they appeared in vision otherwise Ioseph Antiq. lib. 8. cap. 2. Ezek. 1. 10. 5. These were in the Sanctum Sanctorum into which onely the High Priest came and that but once a yeere the people saw none of these nor were they to be worshipped by any What is this then for making Images openly for the people in Churches to be adored by the people 1. King 6. 35. And he carued thereon Cherubims c. Answ 1. Salomon did herein nothing of his owne head but had a patterne to follow in euery thing 1. Chro. 28. 11 12 19. 2. Chron. 3. 3. Let them shew such a warrant from Christ 2. These were not seene to the people being in the inner Court 1. King 6. 27. into which onely the Priests came 3. This was a speciall commandement onely for the vse of the Temple which being temporarie for the time of the Ceremoniall Law what warrant is this to vs 4. We must remember the Morall Law Thou shalt not make c. This euer binds vs we may not take vpon vs of our owne Authoritie to make Images Heb. 9. 1 5. The first couenant had ordinances of diuine seruice and a worldly Sanctuarie and ouer it the Cherubims of glory shadowing the Mercy-Seat Answ The Author of the Gag would hence proue the Cherubims to be an ordinance of diuine seruice and allowed for vs to follow But hee was grazing in so thinking For all the building was called a secular Sanctuary but we are a spirituall building 1. Pet. 25. We therefore are to take heed of such Iewish ordinances and rudiments of the world Col. 2. weake and poore elements as the Apostle is bold to call them Gal. 4. 9. Numb 21. 8. Make a brazen Serpent and set it for a signe Answ 1. This had a speciall warrant for the making Neither Moses nor Aaron durst inuent it of themselues This being a speciall and extraordinarie commandement is not of vs to bee imitated against a perpetuall precept Exod. 20. Secondly this was made not to be worshipped but to bee a typicall and operatiue signe as the euent teacheth Thirdly this had a miraculous effect by Gods diuine power a promise annexed to it of life to euery one bitten that looked vpon it Numb 21. 9. being a liuely type of Christ Ioh. 3. 14. Fourthly this was abroad in the Campe set on a pole not in the Tabernacle What is this to Images in the Churches Fiftly this was an Images of a Serpent Is it fit to set vp such in Churches to adore them Sixtly Hezekiah 2. King 18. 4. did among other defacings of Idolatries breake in pieces this Brazen Serpent for that the people burnt incense to it And the vse being past and a foule abuse crept in in contempt he called it Nehushtan a piece of brasse Math. 22. 20. This place speakes of an Image vpon a piece of coyne What 's this to Images set vp in Churches We doe not deny but such Images for ciuill vse may be made And I thinke that Image-mongers loue well these stamped Images and get many of them by their grauen Images Exod. 31. 2. 35. 30. God bestowedon Bezaleel and his fellow wisedome vnderstanding and knowledge to carue graue and paint Answ We approue of the Art and the vse thereof to the right end as of God and that to make such Images as God commanded them to be in the Tabernacle But Gods furnishing them for his speciall seruice then is no warrant for any man now to abuse his skill now to make Imagery in Churches contrarie to Gods morall precept Exod. 20. Gen. 28. 13. Exo. 33. Esa 6. Amos 9. Dan. 7. All these places shew how God appeared and there is ascribed to him eyes hands and face and therefore may God be pictured Answ 1. Howsoeuer it pleased God to appeare and set out himselfe to vs yet hee hath plainely forbidden vs to set out any similitude of him Deut. 4. 15 23. Secondly the ancient Prophets and people of God neuer made any such vse hereof Agrippa told Caligula that the Temple neuer admitted any Image made with hands and said farther Our forefathers haue holden it a thing vnlawfull to paint or carue him that is inuisible Philo. Iud. de Legat. ad Caium But if they had learned this Popish Diuinitie as lawfull from such apparitions and from such ascribing of parts of mans bodie to him they would haue done it Thirdly Saint Austin de fide Symbolo cap. 7. saith To forme an Image of God is abominable In Gregory the seconds time Anno 726. in an Epistle to Leo Isauricus it is said they vsed not to paint or represent God the Father The sixt generall Councell holden Anno 687. Can. 28. forbids Caranz ibid. the making of the holy Ghost in the forme of a Doue yet he so appeared Those Fathers had not yet learned this Popish Doctrine Durand calleth it a foolery hee might better haue said an horrible impietie to make or adore an Image of the Trinitie in 3. dist 9. q. 2. Many Papists hold it vnlawfull to paint the holy Trinitie Caietan Catharinus Diegus Abulensis Peresius and others Fourthly if God may be so pictured as hee by apparitions or words sets himselfe forth we should haue represented to our senses a very abominable Idol in such varietie of parts and fashions as it should be a very Idolatrous Monster a picture of that which is not which they themselues say is an Idol and so forbidden Fiftly howsoeuer God did appeare yet was he neuer seene Ioh. 1. 18. 1. Tim. 6. 16. Moses could not see his face and liue Exod. 33. 20. For Gods speaking to him face to face is expounded of a familiar manner as a man speaketh to his friend as is there in the Text. How can hee be truely pictured that neuer was seene nor can be seene Sixtly though he might be pictured as he appeared yet the popish picture is an abominable idol for no where euer appeared he like an old side-bearded man with three crownes yea and sometime with three faces sitting on a fear with his Sonne before him and a Doue ouer his head This childish baby or rather Idol is their owne inuention For the worship of Images Exod. 3. 5. Put off thy Shooes c. Answ 1. Here is no Image 2. The ground was holy in respect of Gods presence yet did not Moses fall downe to adore the ground but stood vp But Papists will haue men to fall downe before Images Thirdly Moses was here forewarned of Gods presence and holinesse of
13. 15. for that hee is able to saue vs for euer Heb. 7. 25. and therefore to goe with confidence to the Throne of Grace Heb. 4. 16. for in him we haue affiance and accesse in confidence by the faith of him Ephes 3. 12. whom the Father euer heareth Ioh. 11. 42. IV. Their Bible teacheth vs that albeit we need and haue also a Mediatour betweene God and vs yet it is needlesse to make any Intercessour to Christ for he is one that hath compassion of our infirmities Heb. 4. 15. he commands vs to come to him Mat. 11. 28. and is alwayes liuing to make intercession for vs Heb. 7. 25. Seeing then he only is for vs to God and that we need none betweene him and vs not any Intercessour to an Intercessour the praying to Saints or Angels is a vaine shew of wisdome in superstition and humilitie in a will-worship which the Apostle condemneth Col. 2. 23. Lastly it is so farre from humilitie not to doe what God willeth vs to doe though it may seeme otherwise to our selues that it is to God grieuous Esay 7. 11 12 13. Ahaz was willed to aske a signe hee refused holding it to be a tempting of God but the Prophet reproueth him for it We are commanded to come to Christ In our conceits this is presumption but hauing a warrant so to do we sinne as Ahaz did and grieue the Lord in being ruled by our owne wisdome and not by Gods Word V. Their Bible teacheth that prayer can be made to none but to them in whom we must beleeue Ro. 10. 14. How shall they inuocate in whom they haue not beleeued Therefore except wee beleeue in them we cannot pray vnto them But to beleeue in any creature the same Bible forbiddeth and pronounceth them accursed which so doe Ier. 17. 5. And in our Creed wee are taught to beleeue in God and not in any creature as the Romane-Trent Catechisme teacheth in the Article of the Catholike Church VI. Their Bible teacheth that not onely the members of Gods Church prayed onely to God but also that the very Heathen themselues neuer prayed to any thing but what they held to be God Ion. 1. 5 6. The men cryed to their god vers 5. and the gouernor said to Ionah Inuocate thy God v. 6. Now Papists pray to them which they hold not to be gods and therefore herein by the witnesse of their owne Bible are more absurd then the Heathen And yet many of the common people are more dangerously stupid on the other side For they worship them for so many gods and put no difference betweene them and Christ Contraried by Antiquitie Epiphanius in pag. 447. Greeke The body of Mary was holy but it was not God and she was a glorious Virgin but not giuen vs to worship Ignatius in Epist ad Philad O ye Virgins haue before your eyes inlightened by the Spirit onely Iesus Christ and his Father in your prayers Origen cont Cels lib. 8. In one place he saith Onely by the guide of Christ we are brought to the Father And in another Christians make their prayers onely to God by Iesus Christ S. Austin confess lib. 10. cap. 43. speaking of Christ saith vnto God The true Mediator whom thy secret mercy hath made knowne to the humble is Iesus Christ the Mediatour of God and men And on Psal 69. If wee should worship the Angels saith hee wee should learne of themselues not to worship them The interlineall glosse on Esa 63. saith that Austin was of opinion that the Saints departed know not what the liuing do here in this world Ambrose D. obitu Theodos Thou Lord onely art to be inuocated Ierome ad Heliodor Epist 3. cap. 1. We ought to inuocate by prayer to call vnto vs none but God Nicephorus hist lib. 15. cap. 18 telleth vs that one Peter Fuller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiue hundred yeeres after Christ Bishop of Antioch a Schismatike inuented the Inuocation of our Lady that shee should be named in all prayers If praying to her was so late what may be thought of praying to Saints See Chrysost hom 7. on Col. 2. Ambrose in Rom. 1. 5. pag. 177. The Greeke Scholiast pag. 697. Theodoret on Col. 2. pag. 776. Gainesaid by themselues Eckius Enchirid. cap. 15. confesseth that there is nothing expressely to be found in the Scriptures that Saints must be inuocated Bellarmine confesseth that the Saints in the time of the old Testament were not inuocated De Sanct. beatit cap. 19. And Salmeron saith that touching this matter there is nothing to be found in any of the Epistles 1. Tim. 2. Disp 2. Art 7. s prim This Suarez also acknowledgeth that before Christ not any man directly prayed to the Saints departed that they would helpe them or pray for them Tom. 2. in Tho. Disp 42. Sect. 1. pag. 434. Dom. Bannes 22. q. Art 10. pa. 170. saith that inuocation of Saints is neither expressely nor vnfoldedly taught in the holy Scriptures Tho. Aquinas in Reu. 8. verse 3. pag. 226. Christ saith hee not by another but by his owne selfe offereth the prayers of the iust to his Father and then addeth this reason For there is no other Mediatour He speakes here of Christ the Mediator of Intercession that there is no other Here had hee forgotten their distinction that the Saints are Mediatours of intercession Scriptures obiected answered For praying to Angels Gen. 48. 16. The Angell which redeemed mee from all euill blesse the Lads Answ 1. Iacob beginneth his Prayer to God verse 15. and addeth this Angell as equall with God for he saith God that feedeth The Angell that deliuereth blesse these children Where there is a continuall ioynt act of both as both being but one indeed For God as Esay saith wil giue his glory to none other And Dauid ascribes redeeming to the Lord Psal 31. 5. II. It is cleare that the Angell which deliuered Iacob was God Gen. 31. 11. where the Angell saith that hee is the God of Bethel verse 13. This is the Angell whom hee there prayed vnto to be deliuered chap. 32. 11. and here acknowledgeth to haue redeemed him III. Iacob prayeth that this Angell would blesse the children Now God onely giueth blessings Iam. 1. 17. Ioh. 3. 27. Psal 84. 11. 121. 1 2. and of God Iacob desired to bee blessed Gen. 32. 26. This Angell therefore was God and not a created Angell IV. If they will haue it a created Angell it may then be thus expounded The God that feedeth me the same God which by his Angell as his instrument deliuereth or redeemeth mee c. So as his inuocation is still to God though hee mentioneth the instrument by which God vsed to deliuer him For hee speakes here of redemption from euils and not of that which was wrought by Christ in the flesh except so farre forth as temporall deliuerances were types of this spirituall Tobie 5. 16. God which dwelleth in Heauen prosper your iourney
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.
it withereth and such a Beleeuer falleth away Luk. 8. 13. and is offended Mar. 4. 17. This is called temporarie faith Of these faiths the question is not for historicall is also in Deuils as well as men Iam. 2. Faith of miracles lasted but for a time and was the faith of some few Faith temporarie may be lost the Scriptures are plaine for it But the faith which we say cannot be lost is that precious faith 1. Pet. 1. 1. that vnfained faith which is accompanied with a pure heart a good conscience 1. Tim. 1. 5. working by loue Gal. 5. 6. that faith which iustifieth Rom. 5. 1. which saueth Eph. 2. 8. by which Christ dwelleth in vs Eph. 3. 17. and by which the world is ouercome 1. Ioh. 5. 4. through which by the power of God we are kept vnto saluation 1. Pet. 1. 5. This is called the most holy faith Iude vers 20. and is properly the faith of Gods Elect Tit. 1. 1. This faith may be shaken and the power of it sometime very greatly weakened and sometime be so made to languish as the true beleeuer may cry with the afflicted Father in the Gospell Lord I beleeue helpe thou my vnbeliefe Mar. 9. 24. the sense thereof being very little and the power thereof hardly felt for a time the partie being as it were in a swoune or traunce through the force of the temptation But yet neuerthelesse it is not lost totally nor finally so as that the elect Beleeuers cannot perish vtterly which is proued not onely from all which hath beene said before for proofe of the certainty of saluation but also by other manifold reasons of great force to perswade hereto I. From God the Father and thus First from his decree which altereth not for in him is no variablenes nor shadow of turning Iam. 1. 17. he changeth not Mal. 3. 6. no more doth his decree but his counsell shall stand Now God hath decreed who shall be saued Rom. 8. 30. and he hath decreed that such shall beleeue Act. 13. 48. that they shall be holy and blamelesse in loue Eph. 1. 4. be confirmed to the Image of his Sonne Rom. 8. 29. walke in good workes Eph. 2. 10. bring forth fruit and that the same shall remaine Ioh. 15. 16. Therefore by this decree of God neither they nor these their graces shall finally decay Secondly From his Couenant which is an euerlasting Couenant not to turne away from vs to do vs good but to put his feare in our hearts that we shall not depart from him Ier. 32. 40. Therefore by this euerlasting Couenant they cannot perish Thirdly From his gifts among which is faith to beleeue in Christ to suffer also for him Phil. 1. 29. But these gifts and callings of God are without repentance Rom. 11. 29. Therefore can they neuer be lost nor they that haue them perish Fourthly From Gods working all in vs both the will and the deed Phil. 2. 13. and all things for vs Esay 26. 12. reioycing ouer vs to do vs good Ier. 32. 41. Psal 147. 11. and 14 9. 4. and to beautifie vs with saluation Psal 149. 4. for what worke he beginneth the same will he perfect to the end Phil. 1. 6. For euery branch that beareth fruite the Father purgeth that it may bring forth more fruit Ioh. 15. 2. Such a branch then shall neuer wither or fall away Therefore the worke of our saluation being begun and continued of God and not being our worke but his who can hinder our saluation Fiftly From Gods promises which are infallible neuer failing in any thing which he hath promised Ios 21. 45. and 23. 14 15. 1. King 8. 56. Now he hath promised First that he will neuer suffer his to be tempted aboue their abilitie 1. Cor. 10. 13. Secondly that he will giue the issue with the temptation that they may be able to beare it 1. Cor. 10. 13. Thirdly that though the iust man be so ouertaken that he doth fall yet shall he not be vtterly cast downe Psal 37. 24. Therefore cannot the Elect fall finally and perish Fourthly From Gods power who establisheth and keepeth vs from euill 2. Thess 3. 3. vpholdeth all that fall and raiseth them vp Psal 145. 14. for he vpholdeth them with his hand that they may not be vtterly cast downe Psal 37. 24. and so are kept by his power vnto saluation 1. Pet. 1. Fifthly therefore except a power be to ouermaster Gods power the Elect cannot perish Sixtly and lastly From the prime cause of all this dealing of God thus with his people why he hath thus decreed couenāted giuen gifts wrought his worke made such promises and so supporteth them which is the good pleasure of his will Eph. 1. 5. his kindenesse his loue and mercie Tit. 3. 3 5. Ioh. 3. 16. without any desert of ours Tit. 3. 5. Now the same cause euerlastingly remaining in him which moued him to chuse vs is that which continueth euer his goodnesse towards vs and therefore cannot the Elect finally perish Thus farre reasons from God the Father II. From God the Sonne Iesus Christ First he is not onely the Authour but also the finisher of our faith Heb. 12. 2. Therefore our faith cannot be lost Secondly in him all the building fitly framed together groweth into a holy Temple Eph. 2. 21. That therefore which groweth doth not decay nor can perish Thirdly He saueth his people Matth. 1. 21. loseth nothing nor casteth any out that come to him Ioh. 6. 37 39. nor can any plucke them out of his hand but he giueth to them eternall life Ioh. 10. 28. How is it possible then that any of his should perish Fourthly He hath prayed God for all his whom his Father hath giuen him who either haue beleeued or shall beleeue in him Ioh. 17. 9 20. that he would keepe them through his Name from euill ver 11. 15. and he also doth still make continuall intercession for his Rom. 8. 34. Heb. 7. 25. and appeareth for them in his Fathers presence Heb. 9. 24. Now vnlesse men will say that Christs prayers are not heard contrary to Ioh. 11. 42. and that God is not well pleased with him contrarie to Matth. 3. 17. it cannot be that his faithfull children should perish and lose their faith III. From God the holy Ghost who dwelleth in vs 2. Tim. 1. 14. and abideth in vs 1. Ioh. 2. 27. who is called Gods earnest in our hearts 2. Cor. 1. 22. and 5. 5. and so are we sealed therewith Eph. 1. 13. and thus not here for a time but euen vnto the day of Redemption Eph. 4. 30. Therefore is it not possible for the Elect to perish except this earnest of our God and this his Heauenly Seale be of no validity IIII. From the words of Scripture speaking so confidently of true Beleeuers saluation He that beleeueth in the Sonne hath euerlasting life Ioh. 3. 36. and shall not come into condemnation but is passed from death vnto