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.
called 1. Tim. 6. 20. for these be vaine and deceitfull None of these are sufficient to leade vs but we are to be ruled by the written Word The Errors of our time The Romanists maintaine these insuing Propositions I. Proposition That the holy Scriptures are not in all matters necessarie to saluation the onely rule of our faith and life Confuted by their owne English Bible THeir Bible teacheth that there is a Rule Rom. 12. 6. Gal. 6. 16. This Rule one and the same Phil. 3. 16. Now that this Rule is the holy Scriptures which is the written Word of God it is cleare by the same Bible I. It maketh the Word written to bee the rule and guide in matters of controuersie Deut 17 11. In this place the Priests and Iudges are bound to proceed according to the Law But that Law was written in a booke called The booke of the Law of the Lord which the Priests and Leuites had with them in Iehosophats dayes to teach the people 2. Chron. 17. 9. Bellarmine lib. de Verbo Dei cap 2. saith on this place Holy Moses teacheth here that controuersies arising among Gods people are to bee iudged according to the Law II. Their Bible teacheth that God vrgeth To the Law and to the testimony which is written as aforesaid and condemneth them that speake not according to this Word Esay 8. 20. III. By it we are taught that the Church is straightly charged to keepe to the written Word as in Iosh 23. 6. Onely take courage and be carefull that you keepe all things which be written in the volume of the Law of Moses and decline not from them neither to the right hand nor to the left Iosh 1 8. Let not the volume of this Law depart from thy mouth but thou shalt meditate in it dayes and nights that thou mayst keepe and doe all things that bee written in it Is not this testimony cleare What can be spoken more plainely These places vrge to keepe to the written Word and withal not to decline from it S. Paul hauing spoken against diuision schisme and syding with teachers in the Church of Corinth some of them holding of one some of another to remedy this euill he warnes them not to be puffed vp one against another aboue that which is written 1. Cor. 4. 6. To these places may be added Deut. 30. 10. The Lord promised great blessings vnto Israel with this annexed condition saying If thou heare the voyce of thy Lord thy God and keepe his precepts where their obedience is commanded and his voyce made the rule thereof Now lest they should doubt where to find this his voyce and these his precepts Moses addeth these words which are written in this Law which Law he wrote and commanded the same to bee read before all Israel for this end to learne to feare the Lord and to fulfill all his words in that Law Deut. 31. 9 12. yea a curse is denounced against such as keepe not to the Written Word Deut. 27. 26. Gal. 1. 10. and a plague is threatned for not obseruing the same Deut. 28. 58. Hence is it that we shall find the prayses of holy men very often in Scripture That they did according as it was written 2. Chron. 35. 12. they couenanted that they would doethe things that were written 2. Chron. 34. 31. See out of their owne Bible more for this 2. Chr. 23. 18. 1. Esdr 3. 2. 4. and 6. 18. 2. Esdr 8. 14 15. and 10. 34 36. 4 King 23. 21. 3. King 2. 3. 2. King 1. 18. And not to doe as was written was a sinne for which they were to humble themselues and beg pardon of God 2. Chron. 30. 6 18. 1. By their owne Bible we learne that Iesus Christ the chiefe Shepheard and Bishop of our soules did nothing regard traditions he neuer named them but with dislike but aduanced very highly the dignitie of the Scriptures as the only and alone rule and meanes of our instruction in all things necessary to eternall life for thus their Bible telleth vs 1. That hee tooke for the ground of his teaching Scripture Luk. 4. 17. but wee reade not any where that hee taught vpon tradition 2. That he interpreted the Scriptures and out of them taught the things concerning himselfe Luk. 24. 27. not for traditions nor any thing out of them 3. That he opened the vnderstanding of his Disciples that they might vnderstand the Scriptures Luk. 24. 25. Hee neuer did so concerning traditions 4. That he often cited the Scriptures Mark 7. 6 10. Matth. 9. 13. and 12 3. and 13. 14. and in many other places but neuer traditions 5. That he exhorteth to the searching of the Scriptures Ioh. 5. 39. but neuer to the searching of traditions 6. That hee cleared the Scriptures from abuse and corrupt expositions Mat. 5. 21 22 27 28 33. 24. 25 36 37 38 39. c. but neuer traditions 7. That he vsed the Scriptures in disputing with Satan Mat. 4. and in confuting his aduersaries Mat. 22. 31. and 19. 4. Luk. 10 26. neuer traditions 8. That he defended his owne doctrine and his manner of teaching by the Scriptures Mat. 13. 10 15. and also the act of his Disciples in plucking eares of corne Mat. 12. 3 4 5. but neuer by traditions 9. That hee tooke care alwayes in euery thing to fulfill the Scriptures Ioh. 12. 14 15 16. Mat. 4. 14. Luk. 24. 44 46. yea so farre as to suffer death to make good the truth of them Matth. 26. 54. Luk. 22. 37. but no such regard had he to traditions 10. That he did oppose Scriptures against traditions Mat. 15. 4. but neuer traditions against Scriptures or for interpretation of Scripture in matter of faith 11. That he preferred the witnesse of Scripture before the witnesse of men Ioh. 5. 34 39 41. yea the power of them for instruction before the voyce of any that should be raised from the dead Luk. 16. 27. neuer so traditions 12. That he put the triall of himselfe to Scriptures so true and sure a Iudge he tooke them to be Ioh. 5. 39. not to traditions IV. Lastly he taught how his owne words could take no place if the written Word were not regarded Ioh. 5. 47. What traditionall word is there then of any mortall man or of all the mortall men in the world which may receiue so much as equall authoritie how much lesse then supreme authoritie ouer the Scriptures V. Their owne Bible teacheth that the Apostles taught not an vnwritten but a written Word for the Gospell was that which they preached but that was written Rom. 1. 1 2. and was made manifest by the Scriptures of the Prophets Rom. 16. 26. Our Sauiour taught his Disciples out of Moses Prophets See Treneus lib. 4. cap. 66 in fine and a little booke intituled The Messiab already come for the particulars and Psalmes Luk. 24. 27. in which bookes his Names his Natures his Offices his Birth where and when and
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
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
the Author de dupl mart ca. 42. There is no sicknesse of the soule for which the Scripture doth not afford a present remedy Athanas li. contr Gentes The Scriptures inspired of God are sufficient for all discussing and manifesting of the Truth August Tract 49. in Iohan. They are choise things which haue been written and thought sufficient for the saluation of beleeuers Chrysost hom 41. in Mat. or whosoeuer was that ancient Author Whatsoeuer is required to saluation is all accomplished in the Scripture neither is there any thing wanting there that is needfull for mans saluation Cyril lib. 12. in Iohan. in ca. 20. 31. Such things as the Apostle saw sufficient for our Faith and manners are written Hilar. li. 2. de Trinit speaking of Gods Booke What is there concerning mans saluation that is not contained therein What doth it want or what is there obscure in it All things are there full and perfect as being of him that is full and perfect Vincentius Lyrin yeeldeth the Canon of the Scriptures to be perfect and in it selfe aboundantly sufficient for all matters Thus we see how the Ancients ran vpon the perfection of the Scriptures and doe not vilifie them putting vpon them imperfectnesse and insufficiency as our Aduersaries very wickedly doe to get way hereby to their owne inuentions Gainesaid by the learned on their owne side Antoninus Archbishop of Florence God hath spoken but In sum part 3. tit 18. cap. 3. once and that in the holy Scriptures so fully to all doubts and cases and to all good workes that he needeth speake no more Scotus in 1. Sent. q. 2. The holy Scripture is all true necessarie and sufficient for him that walketh here below to bring him to saluation in all that concerneth beleeuing hoping and doing Gerson in serm in die Circum Dom. consul 1. The sacred Scripture is sufficient Caictan in Deut. 4. 2. willeth vs to gather from it that the Law of God is perfect Yea on 2. Tim. 3. saith he It s proper to the holy Scripture to teach the ignorant that he may bee perfect in all things Lyra on Ioh 20. 3. acknowledgeth the sufficiency of the Scriptures in respect of Christs excellencie in worke and doctrine Trithemius the Abbat li. 8. quaest ad Maximil Caesar q. 4. It is necessary that we hold the Scriptures perfect in all things and we must beleeue that they be true right entire sound diuinely-inspired and aboundantly sufficient to confirme the Christian Faith Villa-Vincentius de rat stud Theol. li. 1. ca. 3. The Scriptures and they alone are able to teach vs to saluation And he groundeth his assertion on 2. Tim. 3. 16 17. In which words saith hee the Apostle comprehendeth all things that are necessary to saluation Canus loc theol li. 7. ca. 3. The Canon of the Scripture is perfect and most sufficient of it selfe to euery end Espencaeus on 2. Tim. 3. 15 16. If any thing be needfull to bee knowne or done the Scriptures teach they can instruct a man to saluation and make him sufficiently learned Roffensis Art 37. aduers Luthera pa. 411. The holy Scripture is a store-house of all truths which are needful to be knowne of Christians Bellarm. de Verbo Dei li. 4. ca. 11. All things are written of the Apostles which are necessarie for all and which they openly did preach commonly to all Wee here then see that the Scriptures containe and that sufficiently all the things which be necessary for mans saluation by the many witnesses among the Papists themselues See Doctor * Reply to Fishers answer White pa. 42. producing Anselmus Scotus Gerson Bonauentura Occham Waldensis Gabriel Aquinas Lyra and Durand Here may be brought in against the sufficiency and perfection An Obiection answered of them their common obiection which is that many bookes are lost Let it be so what then This proueth not the insufficiency of these Scriptures for first I haue prooued that they are sufficient to wit these which we haue for of these now wee dispute Secondly the ancient Fathers speeches before are of these and their sufficiency not regarding the Books lost Thirdly of these also doe their owne men speake in their before-cited testimonies though they know well enough this triuiall obiection III. Proposition That the Scriptures be obscure and hard to be vnderstood euen in things necessary THis question is to be vnderstood of all things necessarily to be beleeued and done in the way of saluation For wee doe not say that all and euery thing and all and euery word sentence speech and prophecie in Scripture is plaine and easie to be vnderstood but all the places speaking of matters of faith and good life necessary to saluation are plaine and easie to bee vnderstood and yet not of all men neither but of all such as in humilitie with prayer diligently and constantly reade and heare them hauing a godly purpose and a true indeuour to liue after them for such shall vnderstand these things Prou. 2. 1 5. vers 24 9. Ioh. 7. 17. The question being thus conceiued to say that the Scriptures are to such darke and hard to be vnderstood in such necessarie points of saluation is vntrue Confuted by their owne Bible Psal 18. 18. The testimony of our Lord is faithfull giuing After our Bible Psal 19. wisedome to little ones Vers 9. The precept of our Lord is lightsome illuminating the eyes Psal 118. 105. Thy Word is a lampe to my feete and a light to Psal 119. my paths Vers 130. The declaration of thy words doth illuminate and giues vnderstanding to little ones Prou. 6. 23. The commandement is a lampe and the Law a light 2. Pet. 1. 19. We haue a Propheticall Word most sure which you doe well attending vnto as to a candle shining in a darke place By all these places it is euident that the Scriptures being a light a lampe candle shining lightsome illuminating the eyes and giuing vnderstanding to little ones must be plaine easie and not obscure and dark For if it were how can it be called light how can it be said to enlighten our eyes and be a lampe to our feete And what need haue we to attend to it for direction and guideance in a darke place if it were not a shining light vnto such as attend vnto it Contraried by ancient Fathers Clem. Alex. protrept pa. 25. It is a common light shining to all men there is no obscuritie in it Epiphanius Haeres 69. All things in the Scripture be manifest to them which repaire to them with a religious heart Saint August in Psal 8. God hath bowed downe the Scriptures euen to the capacitie of babes and sucklings And in Epist ad Volus The Scripture like a familiar friend speaketh those plaine things which it conteineth without glosing to the heart of the learned and vnlearned de doct Chr. li. 2. ca. 9. In these things which are set downe plainely in the Scriptures are to bee found
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
knowledge that I marueiled at them but the spirituall man iudgeth all things Espencaeus in 2. Tim. 3. pa. 116. testifieth that the Iewes did vse to instruct their children from fiue yeeres old A custome continued till this day So that saith he many Christians may bee ashamed of their negligence which is not onely my complaint saith he but also of the ancient Fathers marueiling that that custome should bee iudged now dangerous and pestiferous which the Ancient so often commended for profitable and wholesome Lorinus on Acts 17. 2. speaking of the Act of the noble Bereans saith That it was no more then Christ commanded when he said Search the Scriptures that is saith he as Chrysostome and Euthymius expound it not onely to reade it but also exactly and diligently to discusse it But I neede not speake more of this for among vs we see many of them take libertie to reade not onely their owne Translations but ours too Their practice then here with vs is against their doctrine and their practice else-where for in other places their doctrine is against reading of Scriptures translated and they also doe not suffer them to be read See plentifull testimonies cited by Doct. White in his Orthodox Faith pag. 47. 48. So they disallow and allow some of one mind some of another here with vs differing from themselues in Papisticall Countries for all is as the Iuggler playes fast or loose for their grand Masters aduantage Obiected Scriptures answered Deut. 10. 5. The two Tables were written by God and put by Moses into the Arke Answ What then Therefore the Scriptures are not to bee common and freely read of all If the putting of the Tables into the Arke might force such a conclusion the Scriptures might not onely bee kept from the people but from the Clergie too for those put into the Arke were neither for Priest nor people to reade But I answere more particularly 1. That these were not all the Scriptures of God although all that God himself did immediately write with his owne finger 2. These commandements in the Tables were also written out by Moses in Exod. 20. and in Deut. 5. which Bookes after were also copied out and so were in the hands of the Priests Princes and people 3. The putting them into the Arke was not that thence man should learne not to meddle with holy Scriptures which none euer dreamed of but these Romists For God commanded to teach them to his people Deut. 6. 1. and they were to instruct their children therein Deut. 6. 7. but they were put into the Arke for other ends 1. To keepe them safe there as a testimony against Israel 2. To learne to keepe them in their heart as they were kept in the Arke 3 Because the Arke was a type of Christ in whom this Law of commandements was written and in whom the Lords people should be accounted obseruers of the same Deut. 31. 9 26. There was but one copie of the Law and it was committed to the Priests of the Leuites to keepe and was hid for a long time till it was found in Iosias dayes 2. King 22. 8. Therefore the Scriptures were not common to all Answ It s true that there was but one originall that was kept but other copies were commanded to bee written out Deut. 17. 18. and the same to be read diligently vers 19. Ioshua had a copie of it Iosh 8. 34. Esdras had so Neh. 8. 2. In Iehosaphats See the Dowaies on Neh. 8. 2. for Copies time a copie was carried vp and downe 2. Chron. 17. 9. Daniel had bookes Dan. 9. 2. Christ telleth vs in the Parable Luk. 15. 29. that they had Moses and the Prophets The Law and Prophets were read in their Synagogues from old time Act. 13. 15. and 15. 21. How also could the Bereans search the Scriptures if they had not had them Act. 17. 11. And S. Paul saith that to the Iewes were committed the Oracles of God Rom. 3. 2. The booke of the Law was written to be read and heard of the people Deut. 31. 11 12. So were also the Prophets writings Ier. 36. 6 10 14 15. and free for any to reade them that could get copies of them as wee may see in the Eunuch Act. 8. 28. By all which it is cleare that the Scriptures were common for all Nehem. 8. Here they would gather that the Scriptures were read in Hebrew and yet the people vnderstood not the language so by certaine words in the Euangelists not Hebrew which were then spoken of the people as Golgotha Mat. 27. 33. Talitha cumi Mark 5. 41. Acheldama in Act. 1. 19. Answ That the Scriptures of the old Testament were in the Hebrew tongue is true but that the people vnderstood not that tongue is as false as the other true for it s said as their own Bible hath it Neh. 8. 3. that Esdras read plainely in the presence of the men and women and of those that vnderstood and the eares of all the people were attent to the Booke vers 8. and they vnderstood when it was read And though they were 70. yeeres in Captiuitie yet had they not lost the knowledge of the Hebrew tongue for many thousands and not a few of note and place which went into captiuitie liued to returne againe Esdras 2. 1 2 3 42 65. and 3. 12. And shall we thinke that these had lost their natiue tongue After their returne they had some strange words mixed with the Hebrew but yet they generally spake the Iewes language Neh. 13. 24. and the Prophets Haggai Zacharie and Malachi wrote in the Hebrew and the people hundreds of yeres after vnderstood the Hebrew tongue when it was spoken Act. 21. 40. and 22. 2. and could reade it written Ioh. 19. 20. yea it was so common that Christ spake Hebrew and in no other Language to Paul from Heauen Act. 26. 14. And as for the words of Christ on the Crosse Matth. 27. 46. which some hearing said He calleth for Eliah if they were spoken of the Iewes they did it in mockage If of the Romane souldiers they being strangers and not vnderstanding him it maketh nothing to the purpose or point in question Ioh. 7. 49. The people which knoweth not the Law are cursed Hence they would gather that the Iewes vnderstood not the Hebrew language in which the Law was written Answ 1. The Pharises arrogated knowledge to themselues and contemned the people for want of knowledge to wit of the sense and meaning of the Law but not of the letters words and language wherein it was written 2. Neither is it true that the people knew not the Law because these enemies of Christ said so no more then that they were cursed because they so said of them in hatred against them for following Christ VI. Proposition That the common libertie for all to reade the Scriptures doth breed heresies Confuted by their owne Bible 1. IT teacheth that the ignorance of the Scripture
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
and theirs proper to some onely 2. This place speakes of Traditions written which wee maintaine but they in this question vnderstand traditions beside Scripture or a word not written in the Scriptures how then doth this place helpe them 3 This place doth speake indeed of traditions deliuered by word and by writing but not of diuers traditions as one sort spoken and another sort written but of a diuers way of deliuering the very same traditions for first traditions are but once here named and applied to both Word and Epistle Secondly the word Whether may bee as wel taken coniunctiuely as it is in 1. Cor. 15. 11. 13. 8. Rom. 14. 8. Col. 1. 20. as disiunctiuely and albeit here it be taken disiunctiuely yet it proueth not diuersitie of traditions but the same diuersly deliuered 5. By this place it is cleare that traditions were first by word but will it therefore follow that they were not written The contrary is to bee shewed from the beginning 1. Before the Law the Word was not written but as before is proued it was afterwards written 2. Moses and the Prophets deliuered Gods wil first by word of mouth but afterwards the same was written Thirdly Christ taught by word which afterwards the Euangilists wrote Luk 1. 2 3. Fourthly the Apostle Saint Paul taught by word as other did but Saint Paul telleth vs that he was set apart to teach the Gospell Rom. 1. 1. which he calleth the Word of God 1. Thes 2. 2 13. This Word of the Lord Iesus he onely taught euery where and by him it was spred abroad Act. 18. 11. 19. 10. to which he commended the Church Act. 20. 32. This Word and Gospell spred so farre by him Rom. 15. 19. hee telleth vs was written before in the holy Scriptures Rom. 1. 2. so that he taught not an vnwritten but a written Word and a written Gospell Act. 26. 22. and 28. 23. Rom. 16. 26. 5. The traditions here mentioned first taught by word are written traditions which he calleth in 1. Thes 4. 2. Commandements but these Comandements giuen by word of mouth before after in writing to them hee here setteth downe vers 3. 4 5 6 10 11 12. yea what letteth to vnderstand these traditions by word to bee those things which in the 5. verse of this chapter he saith He remembreth them of set downe in vers 3. 4 If so then are these traditions written and not now vnwritten though at the first taught by word 6. Though it were granted that the traditions taught by word were not all written by the Apostle then in neither of these Epistles I demand first how can they be able hence to proue that neither he elsewhere nor any other Apostle wrote them but that they remaine to this day vnwritten Secondly how can they tell what these were if they be not written Thirdly how are they able to proue that these traditions not written and taught by the Apostle are their Popish traditions which they stand for Three necessarie questions vnresolued hitherto 7. And lastly If they thus will reason that there is yet an vnwritten word to be a rule because S. Paul taught traditions first by word then is there much more a written word to be a rule for that those spoken were after written for that which is spoken and written is with all men more certaine and sure then that which onely is spoken Now of one and the same thing to be ruled there cannot be two rules as before is proued Therefore let vs cleaue to the Word written as the most certaine and surest rule because it is both the word spoken and written 2. Thes 3. 6. And not according to the tradition which they haue receiued of vs. Answ Here is mention of a tradition which the Apostle had taught and the Thessalonians had receiued but this is not an vnwritten tradition but written for the Apostle in vers 10. sets it downe and telles vs plainely what it was to wit That if any would not worke let him not eate So as this is nothing for their vnwritten traditions 1. Cor. 11. 2. And I pray you brethren c. that you keepe the precepts as I deliuered them vnto you Answ 1. Wee grant that the Apostle deliuered and taught by word of mouth before he wrote but the question is whether the same he taught be writ or no They say they be not which this place proueth not neither can they bring any place either expressely or by necessarie conclusion To this purpose we say they be and doe proue it by many Scriptures afore set downe as also in answere to the first place of which nature is this Scripture for the Apostle saith here I deliuered them vnto you and in vers 23. hee hath the very same words and withall setteth downe what he deliuered to them in vers 23 24 25. So that what he deliuered by word is now in his writings Secondly this place according to their translation is of precepts they here auoyde the word traditions if it be not for traditions why doe they alleage it And if it be for traditions why doe they not name the Word here as elsewhere in other places But let them bee precepts what then If precepts of necessarie and substantial matters of the Gospell then were the same written for Paul preached them onely out of the Scriptures Act. 26. 22. and 28. 23. according to the Scriptures 1. Cor. 1 5 3 4. For as is proued his Gospell was a written Gospell and what hee preached the same substantiall points himselfe did afterwards write as appeareth in the same Epistle chap. 15. 1 2 3 4 c. And Eadem scrifiere hoc eâ— eadem repetere quae praseus dixeram in Phil. 3. 1. as also Saint Ierome expoundeth the place Being then written precepts here is no proofe for their vnwritten traditions If they vnderstand them of precepts in and about matters of indifferencie rites and decences in the Church c. the place is nothing to the question in hand and yet precepts in such matters are also written 1. Cor. 6. 12. and 8. 9 13. and 10. 23 31 32. and therefore taken which way they please they are now written and not vnwritten precepts 1. Tim. 6. 20. O Timothy keepe the depositum that is say the Rhemists the whole doctrine of our Christianitie and Catholike truth descending from the Apostles by succession of Bishops euen vnto the end is all one with tradition say they in their annotation giuen to the Bishops to keep and not to Lay-men The Gagger alleageth the third verse also and so as it seemeth doth take the word doctrine as here the word depositum that is as Bellarmine expounds it the treasure of vnwritten doctrine Answ 1. Here is no mention of tradition neither doth this place proue that this depositum is now an vnwritten doctrine 2. Hee speakes of a depositum committed to Timothy his trust but whether written or onely
no good Acts 16. 4. They deliuered vnto them the Decrees which chap. 15. 28. were decreed by the Apostles Answ What of all this The Decrees were written The Apostles wrote letters Acts 15. 23. and the Epistle was sent vers 30. and read with comfort vers 31. Here is then no traditionary vnwritten word Thus we may see how their traditionall word vnwritten is confuted by their owne Bible and hath no footing at all in holy Scripture IX Proposition That the present Churches determination is the absolute vnquestionable Rule of the peoples Faith on which they are to rest beleeuing their Teachers without farther enquirie Confuted by their owne Bible ROm. 12. 6. Prophesie according to the Rule of Faith Here is a gift bestowed vpon the Church which is Prophesie expounded by the Rhemists to be the interpretation of the Scriptures Then here is mention of a Rule according to which they that haue the gift of interpretation are to expound Where we see the Churches action and the rule to be two distinct things Phil. 3. 16. Let vs continue in the same rule Here in the word vs is to be vnderstood the Church in the word continue the Churches dutie Here is also mention of the Rule a thing distinct from the Church Gal. 6. 16. And whosoeuer shall follow this Rule peace be vpon them and mercy and vpon the Israel of God The Church is here the Israel of God The Rule is that which she and all that looke for peace and mercy must follow The Church therefore and the Rule are two distinct things In Gen. 26. 5. Abraham is commended for his obedience he and his were the Church But what was now the Rule Euen the Voyce of God his Charge Commandements Statutes and Lawes These places sufficiently teach that the Rule and the Church are two things The Rule being that according to which she is to be ruled in teaching and liuing Yea so farre is the practice custome and voyce of the Church speaking onely from her selfe from hauing the honour to be a Rule in necessary points to saluation as shee hath not absolute vnlimited authoritie in matters of any inferiour kind but therein is tied to certaine obseruances as these Scriptures teach 1. Cor. 6. 12. and 8. 13. and 10. 32. Rom. 14. 19. 1. Cor. 9. 19 22. and 14. 14. and 10. 31. Contraried by Antiquitie See before in the first question Ierome Basil Tertullian Chrysostome Austin Greg. Nyssen Isi dorus Pelusiota and Cyril of Hieros who make a difference betweene the Rule and the Church affirming the Scriptures to be that Rule and the same the Churches limits out of which she may not goe Gainesayd by their owne men See also in the same question twelue or thirteene testimonies from among themselues that the Scriptures are the Rule and therefore not the Church which is to bee ruled by the Scriptures The Scriptures obiected answered Matth. 23. 2 3. Vpon the Chaire of Moses haue sitten the Scribes and Pharises all things therefore whatsoeuer they shall say to you that obserue and doe yee Answ The scope is not to tye men to whatsoeuer they should teach without any exception but to take away the scandall of their ill liues that they might not offend the hearers when they taught that which was right and good This is euident by the reason added But according to their workes doe ye not for they say and doe not That in euery thing they taught they were not to be heard it is cleare 1. If we consider the ground of the speech in the word therfore that is for that they had sitten in Moses Chaire what is that Let the Papists tell vs who say To sit in Moses chaire is Gloss in Mat. 23. 2. Gorham ibid. Arias Montan. elucid on the same to teach according to the doctrine and Rule of Moses Law and to command things agreeable thereunto And so say the ancient Fathers Cyril Catech. 12. The Chaire of Moses is the power of doctrine Origen Hom. 24. on Matth. They sit in Moses Chaire which interpret Moses sayings well they sate well that vnderstood the Law So Theophylact on Mat. 23. They sit in Moses Chaire that teach the things that are in the Law with this consideration then they are to be heard and not otherwise 2. It is manifest that Christs words cannot be taken without restriction because in this same Chapter he calleth them foolish blind guides and taxeth them for false doctrine ver 16 22. shutting the kingdome of heauen before men ver 13. labouring to get a Proselyte and then to make him the child of hell double more then themselues ver 15 He also calleth them Hypocrites Serpents Vipers brood ver 33. denouncing many woes against them and foretelleth how they should scourge persecute kill and crucifie such faithfull Teachers as he should send amongst them ver 33. These things duly considered is it any way likely that Christ should speake without limitation and will them to do whatsoeuer such should teach whom First he calleth foolish Blind-guides Hypocrites Serpents Vipers-brood and persecuters of faithfull men Secondly whom before he had confuted for their foule corrupt glosses and vaine traditions by which they haue broken the Commandements of God and made them of none effect Mat. 5. 43 44. and 15. 11 14. Mark 7. Thirdly whom he plainely gaue his hearers a Caueat to take heede of touching their leauen Mat. 16. 6. that is their doctrine vers 12. Fourthly Christ in so an vnlimited speech should haue ouerthrowne his Doctrine and so his owne heauenly Kingdom for then the people should haue taken him for a deceiuer for a companion of Publicanes and sinners for one that had a diuell in him and for such a one as had cast out diuels by Belzebub the chiefe of the Deuils all which they broached yea and in a full Counsell condemned Christ for a wicked blasphemer 3 If this speech had been to be vnderstood without limitation why did the Apostle refuse afterwards to obserue and doe what these sitting in Counsell commanded them Act. 4. 18 19. 5. 28. 4. And lastly Papists themselues on this place doe comment Iansenius Em. Sa. on this place Barradut Maldonat Canus loc l. 5. c. 4. Ferus on this place thus This place bindeth not vs to obey them if they teach that which is euill for that is to teach against the chaire All things are here meant which are not against the Law and Commandements of God All things keepe saith another when the Scribes and Pharises doe recite explaine teach and propound them This place therefore is rather for the Authority of holy Scriptures and nothing at all to establish mens doctrine contrary or beside Scripture Luk. 10. 16. He that heareth you heareth me and hee that despiseth you despiseth me and he that despiseth me despiseth him that sent me Answ These words are not to be vnderstood as spoken absolutely that whatsoeuer the seuenty Disciples to
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.
This place proueth not that the Priests lips euer did keepe knowledge though it be thus read in a Cōmandement but teacheth what his duty was to doe For the next verse following telleth vs what the priests then were But you haue departed out of the way and haue scandalized many in the Law Vers 8. Therefore he made them contemptible and base vers 9. 2. This text maketh for euery Priest without exception but will they haue euery Priest in his teaching to be without error and his word the rule of faith 3. This telleth vs what the people are to seeke for to wit the Law but this as before is proued was written X. Proposition That the Church is no where in Scriptures taken for the inuisible Church Confuted by their owne Bible Heb. 12. 23. ANd the Church of the first borne which are written in Heauen which in the former vers 22. he calleth Mount Sion the city of the liuing God heauenly Ierusalem and the assembly of many thousand angels Is this the visible or inuisible church doth mans eye looke vpon this heauenly company Reu. 14. 1 3. There is the Lambe with his company redeemed from the earth vpon Mount Sion hauing his Fathers Name written in their foreheads Mat. 16. 18. Rom. 8. 29. Eph. 1 22. and 5. 23 32. Col. 1. 18. 1 Pet. 2. 5. Reuel 21. 10 In which places is to be vnderstood the inuisible Church and wheresoeuer it is vnderstood of the mysticall body of Christ it is there the inuisible Church Contraried by Antiquitie The Ancient Fathers found in Scripture an inuisible Church Saint Augustine in Psal 92. concion 2. part 2. of the same Psalme maketh onely the elect from Abel to the worlds end to be the Church this Church is inuisible to man Saint Cyprian saith in Epist 55. That those are the Church which abide in the house of God But can man see who will abide therein Origen in Math. 16. 18. vnderstandeth the Church of such as fall not away but doe ouercome and are not ouercome of those gates of hell but such are knowne onely to God and not discerneable by men nor seene with bodily eyes Saint Gregory in Hom. 19. in Euang. calleth the Catholike Church the Lords Vineyard from iust Abel to the last of the elect in the end of the world Doth Gregory vnderstand this of the visible Church What mortall eye can see this Church of the Elect On Iob cap. 9. in l. moral 35. Hee writeth that Christ and the Church the Head and the Body are one person But who euer saw this with his eyes Gregory therefore found in the Scripture an inuisible Vineyard and Church of Christ Gainesaid by their owne men Caietan taketh that of Mat. 16. 18. for the congregation of the faithful Ferus expoundeth it of the Elect now the Elect are visible to the eye Our Aduersaries alleadge many places to proue the Church most properly to bee called visible as Num. 20. 4. 1. King 8. 14. Act. 20. 28. and 15. 3 4. and 18. 22. and many other Scriptures Answ 1. All these are of particular visible Churches and not vnderstood of the Catholike the former we affirme to be visible but not this 1. The places contradict not this which we hold that the Church somewhere in holy Scriptures is taken for the inuisible Church which they by bringing places to proue a visible Church doe not gainesay XI Proposition That the Church is euer gloriously conspicuous to the world What wee meane when we say that the Church is sometime hidden WHen we speake of an inuisible Church we meane the Church Catholicke in our Creede which we doe beleeue and doe not see nor can see for faith is the ground and euidence of things not seene Heb. 11. 1. also faith and sight are opposed 2. Cor. 5. 7. but wee onely beleeue the Catholicke Church as in our Creed we confesse and therefore is it inuisisible partly in heauen triumphing partly here on earth militant knowne onely to God 2. Tim. 2. 19. and not discerned of men because they be only the Elect of God This is the Church spoken of Heb. 12. 22 23 24. Rom. 2. 28 29. Mat. 16. 18. Eph. 1. 22. and 5. 23. Col. 1. 18. and the hidden ones Psal 83. 3. Besides this Catholicke we hold also a particular Church visible For beginning in Paradise we may finde such a visible Church till the flood from thence to Moses from him vnder whom it mightily increased into thousands of families till the same was planted in Canaan where it became a Nationall Church and neuer wanted some degree of visibility in more or fewer of the members thereof vnto the comming of Christ who taught the people and gathered Disciples which professed him and after his Ascension were the first of those which after were called Christians all being then together in Ierusalem for a time and the only visible Church of Christ vpon earth which visible Church through persecution began to be scattered abroad and the Apostles and Teachers being also dispersed this one Apostolicall Church spred farre and wide into the world neuer being any more entire at once in one place as before it had beene in Ierusalem but from that time to this day hath beene and is in seuerall Congregations which are called Churches euery one bearing the denomination of the whole because all of them doe make but one Church as also for that euery one of them should liuely represent that first Church in Ierusalem from whence these other came into the world in doctrine of the Apostles fellowship Sacraments and prayer with one accord Act. 2. 42 46. This Church taken in a generall notion for all those that professe Christ any where in any sort hath euer beene visible in the world also to the world to Iewes Turks and Pagans But thus taken in so superficiall bare and naked apprehension it comprehendeth all sorts of Assemblies professing Christ whether purely or impurely Orthodoxally or Heretically vniformely or Schismatically and so hath seuerall names Sometimes taken from the City where such Assemblies be as the Church of Ierusalem Antioch Corinth Ephesus Philippi Thessalonica and Colosse Sometime according to the Countries as the Churches of Galatia So we say now The Church of France of England Scotland Sometime from the Sect-Masters names as Arians Macedonians Eutychians Nestorians Donatists as now Brownists Separatists c. Sometime from the People according to their Countrey where they were borne though dwelling elsewhere as wee haue here in London and some other coasts of England the Dutch the French and Italian Churches Sometime from the Coasts as the East and West Church Sometime from the Language vsed in the publike worship as the Greeke Church and the Latine Church Sometimes from the opinions held as Anabaptists Vbiquitaries and Familists And thus come we and our Aduersaries to be diuersly named though we be all in generall called Christians yet wee call them that are yoaked vnder the B.
erre in this way hee doth not say The Church or the learned Church men or men in holy Orders for are these fooles but wayfaring men though fooles shall not erre Here is a promise that the simple Laytie shall not mistake their way which Popish Teachers cannot abide to heare of Neither shall any vncleane passe ouer this way but they teach that their Church Catholike consists of elect and reprobate both good and bad cleane and vncleane Therefore in a spirituall sense the words are to be vnderstood of the onely sanctified by Gods Spirit here trauelling in this World as wayfaring men and though esteemed as fooles yet are so guided in their holy profession as they shall not bee suffered to wander out of the way of life neither totally nor finally But he will say If these shall not erre then much lesse shall the Church True who denies it we doe not say that all the whole Church and all the holy that euer haue been such as this place speaketh of haue all erred this thousand yeeres as the Gagger beares his Reader in hand making him beleeue that we so teach Here the Prophet speakes of the Lords redeemed separated from the vncleane in a spirituall estate in and by Christ but in our dispute we speake of the visible Church of cleane and vncleane good and bad and of a mixt company III. This verse and the whole chapter speakes in the first place of the returne from Captiuitie which the Prophet doth expresse in figuratiue speeches to set out the comfort thereof most liuely and so it is nothing to the purpose for which the Gagger brings it In a high sense it sets out the spirituall happinesse of the redeemed by Christ partly here begun and fully to be perfected in the day of the Churches perfect redemption IV. It speakes not here of the Churches teaching but rather of the Saints trauailing towards Heauen But the word not erre made the Gagger thinke he had obtained his purpose and an expresse text for not erring in Doctrine when the words speake of a way a high-way of trauailing men and others not passing ouer it and of the redeemeds walking vers 9. Then being vnderstood of not erring in life it cannot be taken absolutely for error of life is in the best but they erre not to finall destruction Ephes 5. 27. That hee might present it to himselfe a glorious Church not hauing spot or wrinkle or any such thing but that it should be holy and without blemish Answ 1. Our dispute is of the visible Church and mixt company this is to be vnderstood only of the body whereof Christ in the most proper sense is the Head and Sauiour vers 9. which hee nourisheth and cherisheth vers 29. betweene whom and Christ thereis such an vnion as it is called a great Mystery vers 32. which cannot properly be meant of visible Churches consisting not onely of Elect but also of Reprobates who are not clensed nor nourished or cherished as members of his body nor made euer glorious II. The Apostle speakes heere of the Church either as triumphant or if as militant then as it is in preparing and as it shall bee hereafter in Heauen for in this life it is not altogether spotlesse without wrinkle or blemish Cant. 1. 5 6. III. This place doth serue rather to prooue her puritie in life then infallibilitie of iudgement in teaching this latter is hence farre fetched the former may seeme more apparant But will any beleeue that Gods Church for life and conuersation is in this life without spot wrinkle or blemish 1. Tim. 3. 15. The Church of the liuing God the ground and pillar of truth Because this place is much vrged by others and the last of this Gaggers I will more fully make answer vnto it Hence hee would conclude that the Church cannot erre he meaneth the Church of Rome the Pope at least the virtuall Church for they defend not now any Church from errour but their owne But this they can neuer proue out of the place I. Saint Paul wrote to Timothy how he should behaue himselfe in the Church 1. Tim. 3. 14. So his Epistle that is the Apostolicall written Word was made to be Timothies rule to guide him from erring and not the Churches determination S. Paul for all this his praise of the Church sent him not to Her but prescribed him a written Word to direct him in gouerning of her which hee would not haue done if by calling the Church the pillar and ground of truth he had meant she could not haue erred II. Saint Paul speaketh thus of the then present Church of Ephesus where Timothy was chap. 1. 3. built vpon the foundation Ephes 2. 20. and yet she soone left her first Loue Reuel 2. 4. and after fell away III. The word Church comprehendeth all the faithfull together at Ephesus so the Church of Ephesus is taken Reuel 2. 1. But our Aduersaries will not haue the people as the Apostles allowed Act. 15. 22. with their Bishops and Pastors to be the Church and with them to approue of matters of Faith For the Romish Clergie thinke of the people as did the hypocriticall Pharises that they know not the Law and are cursed Ioh. 7. 49. Except they allow the people also with the Teachers to be the pillar and ground of truth this place doth not serue their turne IV. If the word Church bee taken for any other particular Church to which Timothie as an Euangelist might goe after the Apostles planting of them then from hence the Papists cannot conclude that which they would for first they acknowledge that particular Churches may erre Secondly its euident by Scripture in the Churches of Galatia Gal. 1. and 3. 1. and 4. 10 11. by historie and by experience Now the Church of Rome was neuer other then a particular Church in the best spirituall estate thereof Saint Paul writes to it no otherwise then to a particular Church V. If it be taken for the Vniuersall Church this helpes not them For first theirs is not the vniuersall but a particular Church as is proued after in the sixteenth question Secondly it is absurd to reason from that which is not questioned nor can euer assemble together to come to the triall if it were questionable VI. The intituling of the Church to bee the pillar and ground of truth wil not afford the conclusion of not erring and that for these Reasons First because the words are metaphoricall and a similitude must be extended no farther then is in ended Now the Church is called the pillar and ground not because shee cannot erre but first for that she hath the Apostles writings committed to her as were the Oracles of God to the Iewes Rom 3. 2. which Apostles writings are saith Irenous the pillars and supporters of our faith the proofes foundations Li. 3. ca. 1. and the grounds of our cause as Saint * De vnit Eccl. ca. 16. On this 1. Tim. 3.
Augustine speakes Secondly as Lyra thinkes it is so called for that the Church doth maintaine the truth of the Gospell euen in the greatest persecutions and as other iudge for that it vpholdeth the truth that it may not fall to the ground though it be afflicted and because by words and examples it confirmes our Faith Thirdly the Apostle speakes according to the vse of pillars in old time among the Gentiles on which their Lawes written in Tables were hanged vp for people to reade yea some wrote the Lawes vpon pillars themselues So as the Church here is resembled to those pillars which hath the Bookes of holy Lawes to shew them and to vphold them and to exhibite them out vnto all to bee seene and read Secondly because Saint Peter was counted a Pillar Gal. 2 9. and yet he erred euen in not walking according to the truth of the Gospell vers 14. Thirdly because Saint Paul calleth so the Church at Ephesus then as she was and so long to be so esteemed as she should continue Thus Saint Paul to the Hebrewes telleth them that they with himselfe and others are the House of Christ if saith he we hold fast the confidence and the reioycing of the hope firme vnto the end implying that if they did not they should not be so Can any well conclude from that which one is at the present that he shall euer be the same Then had not our first Parents fallen nor Salomon been an Idolater nor the Israelites now none of Gods people nor Rome as she is spirituall Babylon Fourthly because not the name and title of the House of God it self by which name the Church is called here in 1. Tim. 3. 15. as also beleeuers are called by the name of the houshold of God Ephes 2. 19. will afford this their conclusion For the Church of Ephesus so called did erre Now may it not be inferred from hence that she is called the House and beleeuers the Houshold and may it be inferred because she is called a pillar only or stay to vphold the house Will not the whole house nor the household yeeld it And will a pillar or prop make it good Very vnlikely Fifthly it is onely vpon the praise giuen to the Church that this conclusion is made Is this then good arguing Whatsoeuer prayses the Church hath that for which or wherein shee is praysed she hath it in perfection Here she is called the pillar and ground of truth Ergo say they she cannot erre See the like reasoning She is the houshold of Faith Gal. 6. 10. Ergo she neuer hath any doubting Yet this they deny and hold here to haue no certaine assurance Lastly consider the truth of which shee is the pillar and ground * On this place Ioh. 5. 23 Oecumenius vnderstands it in opposition to the shaddowes in the Temple vnder the Law there the type here the truth there the shadow here the substance But the Temple was onely the pillar and ground that is the appointed place where the knowledge and vse of the Ceremoniall Law was had and vpheld so onely is now the Church the place where the diuine truth is to be found and is in practice and no where else Truth in Scripture is taken for the Word of God Ioh. 17. 17. and 8. 31 32. the Gospell the Word of truth Col. 1. 5. Gal. 5. 7. euen the Mystery of godlinesse as Saint Paul in this place of the 1. Tim. 3. 16. enterpreteth the Word Truth So then the Church of God is the pillar and ground or stay of Gods Word and his Gospell euen the mysterie of godlinesse This she receiueth keepeth beareth vp publisheth to the world and is the ground whereon it doth rest and no where else in the world What then Is she or it the Rule Is her authoritie aboue it or it aboue her The King committeth to some the publike Records to keepe and to publish to other Is their authoritie greater then these Are their words of force without the warrant of those Records Or is it not possible for these keepers of them to erre in their proceedings We know the contrary The Iewes had the Oracles of God committed to them Rom. 3. 2. but haue not they erred The Church of Corinth Ephesus Galatia Philippi Colosse Thessalonica Hebrewes and other Churches in the East had the new Testament committed to them yet haue they we see erred So hath the Church of Rome very shamefully as the Epistle written to them doth testifie if her now new doctrine be examined by it The Church therefore the visible mixt company of whom all our dispute is may erre XIII Proposition That the Church of Rome cannot erre Confuted by their owne Bible I. IN it we reade that shee is in particular forewarned to take heed of falling Rom. 11. 20. which admonition proueth her possibilitie of erring II. It foretelleth of her Apostasie Yea this Church which See his Maiesties broke and Bishop Downham de Antichristo Respons eius ad â—essiam de Anticâ—r they say cannot erre and whereof the Pope is Head is called the great Whore named Babylon drunken with the Saints blood sitting vpon the Beast with seuen heads hauing ten hornes expounded by their owne Bible to be Rome Reuel 17. 1. 5 6. the great Citie situate vpon seuen Hills and which in Iohns dayes reigned ouer the Kings of the earth vers 9 18. III. Their Bible telleth vs that there were begun in her vncharitable disputations about eating and not eating of some things about obseruation of dayes Rom. 14. men for these things condemning and despising one another There were such then as were authors of diuisions and scandals contrary to the doctrine which the Saints then had learned Rom. 16. 17. so that a defection was then breeding and a beginning to erre from the Apostles doctrine in his dayes IV. The Epistle of Saint Paul written vnto them sheweth that she hath erred for his and her doctrine are at odds in many things as for example in these for instance The Romish Church Saint Paul She calleth not her selfe A Church but The Church and is euer boasting of that name Hee neuer calleth them at Rome then The Church as in other Epistles he vseth to call others the Corinthians Galatians Ephesians Reuel 2. 1. c. a point for Papists to note and to obserue why this title is not giuen her She saith that God may be represented like an old man He teacheth it to be a Heathenish practice for which God plagued them Rom. 1. 23. She teacheth that all sins deserue not death but in themselues many are veniall He nameth 23. sinnes Rom. 1. 29 30 31. worthy of death not for the Act but for the consent of heart vers 32. and Rom. 6. 23. He saith that the stipend of sinne is death he excepteth none She teacheth that the Virgin Marie was without sinne He teacheth otherwise All to be vnder sinne Rom. 3. 9. All to haue
fire from heauen Leuit. 10. 1 5. Vzzah of a good intent but touching the Arke was striken dead of God 2. Sam. 6. 7. The Bethshemites for but looking into the Arke were smitten dead to the number of aboue fifty thousand 1. Sam. 6. 19. The Israelites slaine in the Wildernesse 1. Cor. 10. For vnaduisedly speaking yea when it came from a vexed and exasperated spirit was Moses punished Psal 105. 32 33. he was not permitted to goe into Canaan which was a type of Heauen but hee must dye before euen Moses Now whatsoeuer sinne vnder the Law God punished with death or commanded to be punished by death the same without remission deserued eternall death For the first time that death is mentioned it is to bee vnderstood of death temporall and eternall due to all had not there beene a Mediatour betweene God and vs Gen. 2. 17. Fourthly it teacheth that Originall sinne which is lesse then any actuall sinne whether in thought word or deed is punished with death Rom. 5. 12. Now if the reward of this sinne be death then surely much more any other flowing from thence though it seeme to man neuer so small an offence deserueth death as the very consent of the minde to other euill doers among which boasters are reckoned is worthy of death Rom. 1. 32. yea and Commessations which we translate Reuellings wherein too many much delight is a sinne which keepes the doers thereof that they cannot obtaine the Kingdome of God Gal. 5. 21. Fifthly sinnes of ignorance vnder the law Leuit. 4. 2 13 27. had sacrifices appointed to make an atonement to God for them Now all sacrifices for sinne shewed that a man deserued death for euery such sinne Now if sinnes of ignorance deserue death what may all men think of such sins as Papists call veniall before-mentioned plainely forbidden by the Word of God Sixtly to commit adulterie is a mortall sinne but their Bible telleth vs that for one to see a woman to lust after her hath al-already committed adulterie with her in his heart Matth. 5. 28. And can any sinne seeme lesse then concupiscence of the heart suddenly arising by the obiect to the sight And yet Papists make wanton dalliances no sinne or as none in their account Seuenthly it sheweth that it is Christs bloud that cleanseth from all sinne 1. Ioh. 1. Now if euery sinne needs cleansing by his bloud then euery sinne in its owne nature is mortall in that it cannot be cleansed but by his death Contraried by Antiquitie Austin in Enchirid. cap. 79. speaking of sinnes which might seeme small saith They might bee thought very light but that in the Scriptures they are demonstrated greater then wee doe imagine But that the truth speakes it who would thinke saith hee that for a man to call his Brother foole is guiltie of hell-fire The ancient Fathers earnestly exhort to beware of counting any sinnes light or small Basil qu. Contract qu. 4. No sinne is to bee accounted as small for that saith hee it is the sting of death See for this Austin Epist 108. and in Ioh. 11. 13. Chrysost on Gal. 1. Ierome in Epist ad Caelantiam It is very safe to beware of small sinnes as if they were great c. Neither doe I know saith he whether we may call any sinne small seeing it is committed with a kinde of contempt of God And he is most prudent who respects not so much the quantitie of the thing commanded as the dignitie of the Commander See Master Perkins his Demonst of his Probl. of veniall sin and therein many testimonies of the Ancients Gainsaid by their owne men Almaine out of Gerson Moral Tract 3. cap. 20. concludeth that no sinne is veniall of it selfe but onely through the mercy of God Azorius instit Moral part 1. lib. 4. cap. 8. doth maintaine against Bellarmine that veniall sinnes are against the Law Now that which is against the Law is deadly Of this opinion is Fisher Bishop of Rochester and diuers others See the Authors in Doctor Whites Way digres 38. pag. 247. and Bishop Mortons Protest Appeal pag. 646. To passe ouer the oppositions of one against another they all call them sinnes Now euery sinne is the transgression of the Law 1. Ioh. 3. 4. By which we come to the knowledge of sinne Rom. 3. 26. and 7. 7. And if there were no Law there were no transgression Rom. 4. 15. Therefore in confessing veniall sinnes to be sinnes they make them transgressions of the Law and then the Law worketh wrath Rom. 4. 15. and so necessarily through veniall sinnes they are vnder wrath and so sinne mortally euen to condemnation except God in Christ pardon them and that they doe heartily repent pray for pardon and seeke with God reconciliation by Christ Scriptures obiected answered Matth. 5. 25. Whosoeuer is angry with his brother without cause is in danger of Iudgement And whosoeuer shall say vnto his Brother Racha shall be in danger of Councill and whosoeuer shall say Thou Foole shall be guilty of Hell-fire Answ This place proueth not any sinnes to be veniall and not mortall in their owne nature For first this should be against the scope of Christs speech in confuting the Pharises mis-vnderstanding the Law and here in particular the sixt commandement They stucke to the Letter Christ here extendeth the breach of this Law to thoughts and words so making a man by causelesse anger and railing words to be before God guiltie of murder Is this then to make sinne veniall or are not rather those which they conceit to bee veniall by Christ here made mortall if to be guilty of bloud before God be mortall Secondly here is no difference made of sinnes in their nature but onely here is shewed the degrees of sinning and that one offence is greater then another For faine would I know of them how they can distinguish these in nature that anger and calling one Racha should be veniall and to call one Foole to bee mortall Thirdly the punishments here expressed distinguish not the nature of the sinnes but shew the degrees of punishments according as men sinne For as God in mercy will reward mens well-doings with degrees of glory so in iustice will he in hell the damned with degrees of punishment Matth. 10. 15. Fourthly whereas our Aduersaries make Iudgement and Councill temporall punishments for veniall sinnes and hell fire for mortall sinnes taking aduantage by the translation of the word Gehenna First it is cleere that punishments doe not alter the nature of sinnes but being duely executed doe shew onely the degrees of sinne to be greater or lesser and so are they accordingly punished Secondly Papists themselues hold vnaduised anger and words euen tending to blasphemie comming of sudden and vnaduised anger as the word Racha and Foole doe here to be veniall sinnes Therefore they erre in distinguishing the sinnes thus into veniall and mortall which they themselues account to be veniall Thirdly the punishments here mentioned are such
thereof and to discouer to him his hypocrisie for when he commanded him but one thing verse 21 22. he failed in performance Rom. 13. 8. He that loueth another hath fulfilled the Law Answ As our loue is so is the Law fulfilled but our loue is imperfect for wee are exhorted to increase in it 1. Thes 4. 10. therefore is our obedience imperfect Secondly the Apostle telleth vs in verse 10. how loue is the fulfilling of the Law for that it worketh no ill to our neighbour Where note first that here he speakes of loue to our neighbour and not of the loue to God And secondly that loues fulfilling of the Law is in the negatiue in not working ill and not in the affirmatiue in doing well and therefore but a poore perfection of obedience Thirdly it is the fulfilling of the Law because the commandements of the second Table are comprehended in the commandement of louing our neighbour as our selues verse 9. and not for that loue makes vs sufficient perfectly to fulfill the whole Law Rom. 7. 3. Is nothing at all to the purpose It speakes of the wife freed or not freed from the Law of her husband Iosh 11. 15. Answ The praise of Moses and Iosua in their obedience But first this was in their seruices performed in such outward things as God commanded them and not of their spirituall obedience to the Morall Law Secondly if applyed to proue perfection in them it is mis-applyed for Moses offended God so as hee dyed before the people came into Canaan yea he so displeased the Lord as God would not heare him in his request to let him goe into the Land Also Iosua erred against the commandement of God in making vnaduisedly a league with the Gibeonites Thirdly God is pleased to passe by his seruants frailties in giuing them praises and speaketh of them as if they neuer had done amisse because he will not in his mercy impute their wants and defects vnto them for his Sonnes sake in whom they are and in whom God is well pleased Iosh 23. 5. This is Iosua's exhortation to the people of the two Tribes and halfe So it teacheth what they ought to doe but proueth not that either they did or were able perfectly to doe what they were bidden Psal 17. 3. There is no iniquitie in me Answ 1. This is to be vnderstood of his carriage towards his enemies for otherwise he once sinned in both murther and Adultery Secondly Dauid speakes often as a type of Christ whose person he did beare so as Christ in the Prophets is often called Dauid Thirdly in the Originall the word iniquitie is not but there may be vnderstood deceit or hypocrisie so as Dauid here cleereth not himselfe of sinne but of hypocrisie for in the Originall there is onely the Verbe Thou shalt not finde Deut. 30. 11 12 14. This commandement c. is not hidden nor farre from thee c. But in thy mouth and in thy heart that thou maist doe it Answ 1. The Apostle expoundeth this of the Word of faith Rom. 10. 8. And so it is not for the Gaggers purpose Secondly if vnderstood of the Law written in the heart and professed by mouth yet this place sheweth onely the end that it may be done but not either the manner or measure of doing 1. Ioh. 2. 4. This speakes of keeping but our question is of the perfection of which not a word here Iob 1. 22. Answ 1. The words are to bee vnderstood not of all Iobs life for he after fell into a cursing and so sinned but of his patient carriage in this great conflict Secondly the words shew what is meant by his not sinning to wit that hee did not charge God foolishly Iob 27. 6. My righteousnesse I hold fast Answ 1. This is of the righteousnesse of his cause in pleading against his friends for he held that hee was not punished so of God for his sinnes as his friends iudged him to be Secondly if it be vnderstood of his person it is to bee taken so of his righteousnesse before men for in chap. 9. 20. hee saith If I iustifie my selfe mine owne mouth shall condemne me Thus hee speakes against himselfe in the apprehension of righteousnesse before God so also in verse 21. 30 31. and chap. 10. 15. abhorring himselfe and repenting in dust and ashes chap. 42. 6. Rom. 2. 27. Shall not the vncircumcision c. if it fulfill the Law c Answ This place teacheth not that a Gentile is able to fulfill the Law but Saint Paul speakes by a supposition If he did he should condemne the Iew which bragged of Circumcision and yet was a transgressor of the Law Luk. 10. 28. This doe c. Answ This Christ spake to a proud Iustitiarie who rested vpon the Law so hee spake in the tenure of the Law which none could performe to beate down his pride and not to shew what man could doe Luk. 15. 7. Ninety and nine iust persons that need no repentance Answ 1. To take the words after the letter is flat against these Scriptures Rom. 3. 10 23. Iam. 3. 2. Eccles 7. 20. Now if the iust man sinne then he needeth repentance And the Lords Prayer teacheth to aske dayly forgiuenesse Secondly the words were spoken against the proud conceited Scribes and Pharises verse 2. who thought themselues such iust ones but we not Thirdly the words may be spoken comparatiuely in respect of such as notoriously breaking out as the stray sheepe the other keeping within bounds may be said to be iust and to need no repentance like the other out-strayer 1. King 14. 8. Dauid who kept my Commandements and who followed mee with all his heart to doe that onely which was right in my eyes Answ 1. This praise of Dauid respecteth his care of Gods worship which Ieroboam had violated by setting vp Idolatrie which Dauid did not Secondly if farther extended then it is meant of his measure the manner for his vprightnesse and the intendment of his mind but not of full perfection in all things for he once fell fearefully in the matter of Vriah chap. 15. 5. also in numbring the people 2. Sam. 24. Ephes 1. 4. That wee should be holy without blame before him Answ Being chosen in Christ as in the former part of the verse So our holinesse and vnblameablenesse in Gods accepting vs in Christ For we haue no righteousnesse in our selues to iustifie vs before God Rom. 4. Gal. 5. 14. All the Law is fulfilled in one word Thou shalt loue c. Answ For this see the answer before to Rom. 13. 8. yet further here note that he onely telleth them what is the excellencie of loue but hee also rebuketh them for the breach of it verse 15. What is this to the perfect fulfilling of the Law Gen. 6. 9. Noah iust and perfect Answ In his generation in respect of others and before men but not before God For did he not after fal into drunkennesse Now
hauing thus fallen how can they alledge him to proue perfect obedience For perfection is not in one point or in all for a time but in the same for euer Thus we see that there is no perfection of obedience in any to keepe the Law Therefore is there no workes of supererrogation for they that boast of these must bee in all perfection obedient to the Law first and then doe more then God commandeth either expresly or deriuatiuely For reasons against this point see Moulins his Buckler of faith pag. 173. 70. Sect. and Doctor White his last Booke pag. 521. Sect. 2. to pag. 534. Scriptures obiected for workes of supererrogation answered Matth. 19. 21. If thou wilt be perfect goe and sell all that thou hast and giue to the poore c. Answ 1. Christ here teacheth not that a man may in this life attaine to perfection to doe all that God commands and more too For first he had taught the contrary Luk. 17. 10. Secondly in Mark 10. 21. Christ leaueth out the word perfection and telleth him plainly that he lacked one thing Thirdly Saint Paul for all his excellencies and his manifold sufferings for Christ 2. Cor. 6. 4 10. yet hee did not attaine to perfection Phil. 3. 12. But here Christ speaketh to the vainely conceited yong man who as Austin in Epist 89. saith answered more arrogantly then truely and as Basil saith gaue false testimonie of himselfe when he said he had kept all these to wit all the Ad Hilarium lib. 4. de linquendis facultatibus commandements from his youth vp saying What lack I yet as if he had lacked nothing when he was apparantly couetous Mar. 10. 22. To suppresse this excesse of pride and to discouer his folly Christ thus speakes to him and not to set out a new Doctrine and way to perfection not contained in the Law Secondly these words are not a bare counsell as some conceit because it is said if thou wilt For this kinde of speaking notes not the thing spoken of to bee euer in a mans libertie and pleasure to doe or not to doe for so then should we not be tyed to Gods commandements for thus hee speakes in vrging to the obedience of them in verse 17. of this Chapter and Deut. 28. 1 15. it is said If thou wilt or if thou wilt not So in Esa 1. 19. These words imply not the libertie of choise but rather the desire of the minde to attaine to some thing yet lacking as by comparing Matthew here with Mark chap. 10. 21. it may appeare Thirdly the words giue vnto the poore are plainely a commandement This is a duty commanded and the Law requireth the works of Charitie and Almes to be giuen to the poore This is no counsell left to mans free choise to doe or not to doe as these places shew 1. Tim. 6. 17 18 19. Heb. 13. 16. to striue to perfection is commanded also Matth. 5. 48. Heb. 6. 1. 2. Cor. 7. 1. increasing more and more 1. Thes 1. 10. and 4. 1 10. 1. Pet. 2. 2. 2. Pet. 3. 18. Act. 20. 32. So it is not in our libertie to stand at a stay but we are tyed and bound to grow in grace in knowledge in faith and in good workes Thirdly Goe and sell all that thou hast This also is a commandement for it hath the forme of a commandement Goe and sell And though it be not an ordinary commandement to binde all yet was it a commandement to this young man for the present to try him and to discouer him as Gods commandement to Abraham to sacrifice his sonne Gen. 22. Seeing therefore that these words containe in them Commandements and not a bare counsell this place is nothing for arrogantly conceited works of supererrogation Fourthly if it were granted to bee a counsell yet being Gods counsell it is not best to our libertie to doe or not to doe for God who is great and wonderfull in counsell Esai 28. 29. Ierem. 32. 19. his counsell bindeth and to neglect and despise it is sinne and deserues punishment Psal 106. 13. and 107. 11. Prou. 1. 25. Luk. 7. 30. And therefore vpon Gods counsels they can build no workes of supererrogation 1. Cor. 7. 25. Now concerning Virgins I haue no cōmandement of the Lord yet I giue my iudgement c. He that giueth her in marriage doth wel but he that giueth her not in marriage doth better ver 38. Answ 1. Here is not the word Counsell though they for aduantage so translate it For the word in Greeke which is for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 counsell is not here vsed but another which signifieth a sound and graue sentence and iudgement more then counsell and aduice 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Corinthians had written about the matter verse 1. and the Apostle giueth his iudgement what is most conuenient and fitting for the present time verse 26. Secondly this his iudgement hee giueth by the aide and assistance of Gods Spirit verse 40. and therefore were the Corinthians highly to reuerence his iudgement yea and to submit vnto it as being giuen from an Apostle hauing Gods Spirit and one that had obtained mercy of the Lord to bee faithfull verse 25. and had the wisedome of God to iudge what was best to bee done Thirdly by saying he had no commandement from the Lord his meaning is hee had no expresse precept in particular but not that he had no commandement at all For he taught nothing which he had not from the Lord at least included in generall precepts from which by the direction of Gods Spirit hee deduced particulars considering and applying them to the circumstances of times places and persons This the Apostle doth here for Christ cōmanded his to be without worldly carefulnesse Mat. 6. 25 31 34. and to mind heauenly things chiefly ver 33. Now the Apostle at this time grounded his iudgement vpon these precepts and considering the present distresse and troubles of the Church applyed the same to the question of marrying or not marrying as is most cleare in verses 32 33 34 35. So then here is no counsell or bare aduice but his iudgement vpon the question grounded first on Christs commandements and then deliuered faithfully by the guidance of Gods Spirit This place therefore is nothing for workes of supererrogation or for counsels tending as they dreame to perfection Matth. 19. 12. There be Eunuches which haue made themselues Funuches for the Kingdome of Heauen Hee that is able to receiue i◠let him receiue it Answ There are here two things First a commendation of some Secondly a commandement vpon some Out of neither of these can they build their workes of supererrogation Not out of the first First they are to proue that these Eunuches were perfect fulfillers of the Morall Law Secondly that they did this which they did vpon counsell and not of dutie Both which they are to proue before they proue vpon this their commendations their
works supererrogatory which from hence they can neuer doe for men praised for one action iustifieth them not therefore as perfect obseruers of the Law Or for that they doe a voluntarie action praise-worthy that therefore it will follow they haue done perfectly all necessarie duties Againe these Eunuches which so made themselues they did it the text saith for the Kingdome of Heauen that is to further their passage to Heauen Now this euery man as much as lyeth in him is bound to doe and to auoid all the hinderances according to that of Christ If thy eye offend thee plucke it out if thy hand or foot cut them off so he that hath the gift of Continencie and knowes that Marriage would hinder him must make himselfe an Eunuch that is liue as an Eunuch vnmarried And this not by way of counsell but as a duty to further his owne saluation Thus this first part helps nothing to these arrogant workes Not the second for it is not a bare counsell but a very commandement of Christ to him that hath the gift of continency to vse the same He that can receiue it that is he that hath this gift giuen him of God to abstaine from marrying else hee cannot verse 11. let him receiue it that is let him abstaine from marriage This is Christs cōmandement For God giuing vs any gifts bindeth vs to make true right vse of them euen this very gift of continencie to further vs for hee giueth no gifts in vaine to any one but will require the vse thereof Luk. 12. 48. and the gift is Gods calling to employ the gift to Gods glory and to our owne comfort else he will punish the neglect Matth. 25. 15 25 27 30. The Gagger citeth Luk. 10. 25. 1. Cor. 7. 1. Reuel 4. 3. All idle and nothing to the purpose Perhaps hee found them quoted some-where and so set them downe being sure his Popish credulous Readers would neuer examine them no more then himselfe did Act. 2. 45. So chap. 4. 34. These places speake of beleeuers selling their goods and possessions and that they were distributed to the poore among them as euery one did need Answ 1. Charitie we know is a dutie commanded and so farre no worke of supererrogation Secondly at some time so the case may be that we are to forsake all for Christ and for his Gospels sake so as hee that doth it not then is so farre from doing a worke of supererrogation as hee himselfe cannot bee Christs Disciple as Christ speakes in Luk. 14. 33. Whosoeuer he be of you that forsaketh not all hee hath hee cannot be my Disciple So then that act of forsaking all may bee no worke of supererrogation but a necessarie dutie Thirdly this act here of selling and giuing all away to the poore then was a voluntarie act a vertue of very high praises yet was it no worke of supererrogation First for albeit no particular commandement did bind them hereto and so was it a free worke yet in generall they were bound to it by the commandement To loue our neighbour as our selues Now a man will sell all Iob 1. 4. to relieue his owne selfe and by the commandement to doe things honest iust pure louely of good report matters of vertue and praise Phil. 4. 8 9. The present necessitie of the Church also required a more then an ordinarie charitie and in such a case Christian compassion moueth euen deepe pouertie to be rich in liberalitie beyond abilitie 2. Cor. 8. 2 3. and so is it in such a case a dutie which at another time bindeth not Secondly it was the worke of grace in them it came of God and what they gaue to the Saints it was that which God gaue them The consideration whereof in Dauids infinite preparation for the Temple made him not to conceit any worke of supererrogation but to debase himselfe and to admire the worke of Gods grace and mercy towards him and his people therein and to giue God the sole glory thereof reade 1. Chron. 29. 13 16. Thirdly to make this act a worke of supererrogation they must proue first that all these that thus sold and gaue all away had done perfectly before God all such duties as they were bound to doe for this must euer bee presupposed before wee can dreame of any worke of supererrogation but whosoeuer presupposeth so much doth presuppose that which is most false as before is proued Iam. 3. 2. 1. King 8. 46. Eccles 7. 20. And therefore there are no workes of supererrogation For the Apostle Peter Matth. 19. 27. speakes of himselfe and of the rest that they had forsaken all But had they perfectly fulfilled the Law how came it then after that hee fell so fearefully and that they forsooke Christ and so failed of their dutie yea did not Christ often reproue their ignorance their weakenesse of faith their dulnesse of hearing and once called Peter Satan Therefore men may forsake all and yet doe therein no worke of supererrogation as the Apostle implyeth 1. Cor. 13. 3. XXXII Proposition Of iustification by faith onely BEfore the question bee propounded the Reader is to know the termes of the question and what wee meane by them First by the word iustification in this question we meane not Regeneration and Sanctification But we vnderstand first the imputation of Christs righteousnesse who by his perfect obedience fulfilled the Law and by his death paid the full ransome for sinne and fully satisfied Gods iustice all which God accepteth and accounteth as performed by vs and so maketh vs iust in Christ Thus the word iustifieth is taken in Rom. 4. 5. Whereupon the Apostle out of the Psalme defineth it the blessednesse of a man to whom the Lord imputeth righteousnesse without workes Rom. 4. 6. Psal 32. 1. Secondly remission and absolution both from the guilt as also from the punishment of sinne for Christs sake Ephes 1. 7. and so are wee pronounced iust and thus is the word iustifieth vsed Rom. 8. 33. Which two wee by faith apprehending our iustification is formally accomplished Secondly by faith wee doe meane First not the faith which is called historicall assenting and beleeuing that to be true which God speaketh Secondly not the extraordinarie faith to work miracles Thirdly nor the temporarie faith which is for a time Fourthly not any conceited fantasticall or presumptuous faith a fleeting opinion of Gods fauour standing onely in imagination Fifthly not an ignorant foolish implicite faith Sixtly not an idle fruitlesse dead faith or a solitarie faith alone without other graces but a distinct intelligent liuely operatiue obedient applicatiue faith taking hold as by a hand of Christ applying him and his benefits particularly to our selues as God of his mercie giueth him vnto vs which we doe call iustifying faith and yet not as it is a grace as other fruits of the Spirit be or that it hath any vertue or merit to iustifie vs but that it is the instrument taking hold of
faith to which he exhorts in verse 23. saying that it is a commandement of God that we should beleeue in the name of his Sonne Iesus Christ Rom. 3. 31. Doe we destroy the Law by faith God forbid but we rather maintaine the Law Answ The whole Chapter is against iustification by workes and for faith and euen in this very verse For what meane these words but to shew that faith by which wee are iustified doth fulfill the Law so as what men would obtaine by the workes of the Law the same they haue by faith in Christ who hath for vs perfectly fulfilled the Law So the Law is not destroyed but by faith established Phil. 2. 12. Worke out your saluation with feare and trembling Answ What meaneth this babbling Babylonian hereby Will he conclude that he which is to worke out his saluation with feare and trembling is not iustified by faith onely Iustifying faith maketh none presumptuous It makes a man put on the Armour of God It so maketh vs confident in God as withall neuer to neglect any good meanes in the way to saluation It maketh vs not high-minded but to feare and to tremble and so to worke out our owne saluation which euer accompanyeth our iustification XXXIII Proposition That no true beleeuer particularly can in this life be certaine of his saluation without a miracle or extraordinary reuelation Confuted by their owne Bible BY their Bible we doe learne and it is cleere First that the vnalterable ground of our saluation is laid in Iesus Christ God hauing chosen vs in him before the constitution of the world Ephes 1. 4. which he wil perfect for whom he hath predestinated them also he hath called and whom hee hath called them also he hath iustified and whom he hath iustified them also he hath glorified Rom. 8. 30. Secondly that Christ hath taken away all and euery cause of damnation and euery thing that might hinder the saluation of such as beleeued in him as to wit sin Hee is made sinne for vs 2. Cor. 5. 21. the curse of the Law he hath redeemed vs from the curse thereof Gal. 3. 13. and from vnder it Gal. 4. 5. the anger and wrath of God for we were reconciled to God by the death of his Son Rom. 5. 10 11 2. Cor. 5. 19. So that there is no damnation to them that are in Christ Rom. 8. 1. Thirdly that Christ is euery thing for vs vnto God our Wisdome Iustice Sanctification and Redemption 1. Cor. 1. 30. yea in Christ we are made the Iustice of God 2. Cor. 5. 21. So that God iustifieth vs with his owne Iustice which cannot bee excepted against Who therefore shall accuse the elect of God or who is hee that shall condemne Rom. 8. 33 34. And if free from accusation and condemnation are they not sure of saluation What is it that letteth Fourthly that no power though they haue many temptations and many combates shall euer finally ouercome them The gates of hell shall not preuaile against them Matth. 16. 18. For in the vertue of God they are kept by faith to saluation 1. Pet. 1. 5. and are in all power strengthened according to the might of his glory in all patience longanimitie with ioy Col. 1. 11. Christ promiseth not to cast forth his Ioh. 6. 37 40 and he holdeth vs that none shall plucke vs out of his hands Ioh 10. 28. Not Satan for Christ hath ouercome him Matth. 4. Heb. 2. 14. Not the world for he hath ouercome it also Ioh. 16. 33. Not false Teachers for it is not possible that the elect should bee induced into errour Matth. 24. 24. meaning totally and finally Not our sinnes for the bloud of Christ hath cleansed vs from all sinne 1. Ioh. 1. 7. and in him we haue redemption the remission of our sinnes Col. 1. 14. Ephes 1. 7. See also Heb. 8. 12 9. 14. Not the terrour and curse of the Law for hee hath fulfilled it for vs and remoued the curse Gal. 4. 5. 3. 13. Not our once being vnder the power of darknesse for God hath deliuered vs from our enemies Luk. 1. 74. and from the power of darknesse and translated vs into the kingdome of the Sonne of his loue Col. 1. 13. Nor Gods once former displeasure against vs for when we were impious Rom. 5. when wee were sinners Christ dyed for vs verses 6. 8. and when we were enemies we by Christs death were reconciled to God verse 10. and haue receiued reconciliation verse 11. Not any thing that may fall out after reconciliation For if when we were Enemies we were reconciled much more being reconciled shal we be saued in the life of him Rom. 5. 10. No not Gods iust deserued wrath for our often falls For if when we were sinners Christ dyed for vs much more therefore now being iustified by his bloud shall wee be saued from wrath by him Rom. 5. 8 9. 1. Thes 1. 10. Not the Law of sinne captiuing vs so as we cannot doe that which wee would but doe often that which wee would not For Iesus Christ shall deliuer vs from the body of this death Rom. 7. 24 25. Not tribulation distresse famine nakednesse danger persecution nor the sword though wee were killed for his sake all the day long For to vs it is giuen for Christ not onely that wee should beleeue in him but also that we suffer for his name Phil. 1. 28. And in all these things wee ouercome because of him that hath loued vs Rom. 8. 37. and because God is faithfull who will not suffer his to bee tempted aboue that which they are able but will also make with temptation issue that you may be able to sustaine 1. Cor. 10. 13. To conclude there is nothing possible that can separate vs from the charity of God in Christ Iesus our Lord. For I am sure saith the Apostle that neither Death nor Life nor Angels nor Principalities nor Powers neither things present nor things to come neither might nor height nor depth nor other creature shall be able to doe it Rom. 8. 38 39. For we know that to them that loue God all things co-operate vnto good to such as according to purpose are called to be Saints Rom. 8. 28. And Christ Iesus is able to saue for euer them that goe by him to God Heb. 7. 25. hee being entred into Heauen now appearing to the countenance of God for vs Heb. 9. 24. who is on Gods right hand making intercession for vs Rom. 8. 34. So that it is vndoubtedly certaine that those that bee Christs shall not perish Ioh. 3. 15. nor come into iudgement but passe from death to life Ioh. 5. 24. Fifthly their Bible teacheth not onely these things in the generall but also how euery true beleeuer may particularly be assured that he hath his part in these things and be certaine of his owne saluation and that is by Christs Spirit and by the grace of faith wrought by the same