mind alwaies the things which they knew and the truth wherein they were settled to wit by his and others preaching Now if he wrote not these things they could not so well remember them after his departure And did Peter care onely for those present or for Gods Church after If he did then surely he so wrote to remember those present of that which they had learned as the same might also instruct others in the same truth such as should afterwards liue and had neuer heard him by word of mouth In 2. Pet. 3. 1 2. Here Saint Peter telleth them what was the end of writing both his Epistles to wit to remember them and to mind them of two things first of the words which were spoken by the Prophets and then of the Commandements of the Apostles he therefore wrote these In 1. Ioh. 4. 13. Saint Iohn writes of Antichrist of whom before they had heard and in Chap. 1. 3. he writeth what he had seene and taught before S. Iude he writeth what they to whom he sends his Epistle before knew and had bin preached by the Apostles v. 15. 17. 18. Saint Luke writes those things which were deliuered by word of mouth for the more certaintie of the things taught Luk. 1. 2 3 4. euen of all that Christ began to doe and to speake vnto his Ascension Act. 1. 1. By all these places it is cleare that what was first taught was afterwards written and our aduersaries cannot shew any necessary point of faith or of good life left out of the written Word which as a point of doctrine before was deliuered by tradition for the Churches necessary instruction from the worlds beginning To this the ancient Fathers giue witnesse Irenaeus lib. 3. cap. 1. The Apostles preached the Gospell and afterwards by the wil of God they deliuered it vnto vs in Scriptures to be the pillar and ground of our faith Saint Ierome on Phil. 3. saith that Saint Paul wrote that is made rehearsall of the same things which he when he was present with them had told them by mouth Theophylact on Luke chap. 1. speakes in Lukes person and saith I instructed thee before without writing now I deliuer vnto thee a written Gospell that thou mayest not forget those things which were deliuered without writing Nicephorus lib. 2. cap. 34. saith that what Saint Paul in presence plainely taught by mouth the same things afterward in absence he called to their minds by his Epistle And that this was not but by Gods commandement S. Austine de consens Euangel lib. 1. cap. 35. witnesseth When the Disciples wrote saith he what Christ shewed and said vnto them wee may not say that he did not write for the members wrote that which they learned by the inditing of the head For whatsoeuer hee would haue vs to reade of the things which he did and said he gaue it in charge to them as his hands to write the same So that we may conclude that true which Saint Paul wrote to Timothy 2. Tim. 3. 16. both of all the old Testament as also of all the new and particularly of that very same place it selfe when hee had written it which is that all Scripture is of diuine inspiration seeing he also wrote by diuine instinct and by Christs commandement and made this attribute of diuinely-inspired to be a property of the Scriptures and so all necessarie things being written which were taught we must acknowledge the Word of God to bee found now onely in the holy Scriptures and not elsewhere And therefore may it be necessarily concluded from the premises and more fully also in the next immediately ensuing questions touching holy Scripture that the onely Rule of our faith is the holy Scriptures We are therefore to be guided by them in matter of faith and religion and not by that which seemeth right in our owne eyes Deu. 12. 8. Numb 15. 39. for there is a way which seemeth right to a man but the end thereof leadeth to death Pro. 14. 12. Not by our owne hearts Ezech. 13. 2. for mans heart is deceitfull aboue all things and desperately wicked Ier. 17. 9. Not by the will of man 2. Pet. 1. 21. for it is peruerse and crooked Not by humane wisedome though faire in shew Col. 2 23. for mans wisdome is enmity with God Rom. 8. 7. and the wisdome which is not from aboue is earthly sensuall and diuelish Iam. 3. 15. Not by our owne spirit Ezech. 13. 3. for we know not of what spirit we are Luk. 9. 55. Not by any priuate interpretation 2. Pet. 1. 20. for this is after man and not from holy Scripture which is not of any priuate interpretation but after the guiding of the holy Spirit 2. Pet 1. 20 21. Not by a pretended reuelation or spirit 2. Thes 2. 2. for this hath deceiued 2. Thes 2. 3. 1. King 22. 23. Not by the commandements nor doctrines of men Col. 2. 2. Mat. 7. 7. for such worship as is performed to God on such grounds is vaine Mat. 15. 18. Mark 7. 8. and God reiecteth it threatning to punish the same with losse of wisdome and vnderstanding Esay 29. 13 14. Not by traditions though receiued from our fathers 1. Pet. 1. 18. for with such deceits false Teachers deceiued the people euen in the Apostles dayes Acts 15. 24. 2. Thes 2 2. Not by writings of men as if Apostolical 2. Thes 2. 2. for so the deceiuets in S. Pauls time sought to beguile the people as this place witnesseth Not by statutes iudgements or examples of our forefathers Ezech. 20. 18. for their hearts might not be aright Psal 78. 8 37 57. Not by custome Leuit. 18. 3. for it may be vaine Ier. 10. 3. and idolatrous 2. King 17. 33 40. And custome which God approueth is that which is kept as it is written a custome obserued from the written Word Esd 3. 4. Not by number and multitude Exo. 23. 2. for here we see they may doe ill and examples in Scripture shew that multitudes haue erred when the fewer haue had the truth Not by the bare credit of any one teaching otherwise then wee haue receiued from the Word Saint Paul in this respect forbids to credit Man or Angell Gal. 1. 7 8. and an old Prophet seduced a young Prophet to his destruction 1. King 13. and that vnder pretended authoritie of an Angell vers 18. 24. Not by any rising from the dead much lesse by supposed apparitions seeming to bee of such as were dead Luk. 16. 31. for this the Lord allowed not of as a sufficient meanes to instruct wee are to be sent to the written Word to Moses and to the Prophets Not by signes and wonders or foreshewing things to come for these may false teachers doe Deut. 13. 1 2. by the power of Satan 2. Thes 2. 9. Reuel 13. 13. deceiuing the people Reuel 19. 20. Not by vaine and falsely so called Philosophy Col. 2. 8. or oppositions of Sciences falsely so
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
of whom his Life Doctrine and Miracles his Death Buriall Resurrection and Ascension his sitting at Gods right hand and what benefit we reape by him are liuely depainted and written The Apostles Sermons were taken out of the Scriptures Act. 2. 16 25 35. and 7. 2 51. and 8. 35. and 10. 34 35 43. and 13. 16 23 27 33 36 40. by which Scriptures they confirmed what they did teach and thereby confounded the aduersaries Acts 17. 2. and 18. 28. the decrees of the Councell at Ierusalem made by the Apostles and whole Church were grounded vpon Scripture Act 15. 15 19 Saint Pauls faith and seruice to God was the written Word in the Law and in the Prophets Act. 24. 14. And those Euangelicall doctrines found in his Epistles which are so full of comfort to a true beleeuer though our aduersaries spurne at them he found written in the old Testament There could hee finde the Kingdome of Christ Act. 28 23. There hee found written that the workes of the Law before God iustifie not Rom 4. 2 6. and 3 20. That election is of meere grace without respect to will or worke of man Rom. 9 11 16. That man is blessed by imputation through faith without workes of the Law and freely iustified by grace through faith Rom. 3. 21. for all these he gathereth out of the old Testament as in the quoted places may be seene Saint Peter taught out of the Scriptures remission of sinnes through faith in Christs name Act. 10. 43. Yea the Saluation of our soules and the grace which should come by Iesus Christ 1. Pet. 1. 9. 10 11. Therefore he commendeth to the whole Church in his second Epist 2. Pet. 1. 19 20 21. the holy Scriptures to which they doe well to attend as to a candle saith he shining in a darke place This he calleth a Propheticall Word most sure Now that this might not be taken for an vnwritten Word first he telleth them in vers 20. what he meaneth hereby euen the Prophecie of Scripture a Word written and then giueth a reason why hee calleth it a most sure Word for that saith he it was not by any priuate interpretation nor brought by mans wil but it was that which holy men taught inspired with the holy Ghost Psal 20 21. All Scripture therefore being inspired of God 2 Tim. 3. 16. is this most sure Word which is to bee attended vnto And if it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Word surer then any other then euery other word must be ruled by it No other word then can equall it for two superlatiues of the same thing there cannot bee much lesse a word to ouer-top it This is the rule then and not any traditionall word which is but a meere popish fiction and subtill deuice to deceiue by VI. Their owne Bible telleth vs by way of commendations that the Church of Berea did hold the Scriptures to be the rule to examine doctrine by Act. 17. 11. which heard the Word deliuered by preaching and receiued it but no otherwise then they found it written in the Scriptures by which they did trie it daily searching the Scriptures if those things were so Where note 1. That the Bereans held not themselues tyed to the Priests lips 2. That they heard that which was taught them with relation to the written Word 3. That they held the Scriptures to be the triall of the truth of their Teachers doctrine 4. That they hauing heard did bring that which they had heard to the touchstone of holy Writ for their greater confirmation in the truth which things are written for their praise for our instruction also in imitation For if the holy Scriptures of the old Testament were then the rule to trie the Apostles preaching is not both the Old and New the rule to try mens teaching now VII And lastly Our Aduersaries grant vs that the Word of God is that one only and infallible rule of Faith which is vndoubtable true for what can be the rule to vs of Gods seruice but Gods will And how can wee know what is his will but by his Word Therefore this Word now being no where to be found but in holy Scriptures as is proued by their own Bible they must needs yeeld that the Scriptures are then the one onely infallible rule of our faith which if they will yet obstinately deny they must deny antiquity which they so vainely boast of Contraried by Antiquity Their owne Clement telleth vs lib. 1. Recog That from the diuine Scriptures the firme and sound rule of Faith must be taken Tertul. contra Hermog calleth the Scriptures the Rule of Faith Saint Basil lib. 1. Contr. Eunom calleth the Scriptures the Canon of that which is right and the rule of Truth Saint Ierome lib. 1. cap. 1. in Mat. The holy Scriptures are the Limits of the Church out of the which we may not goe Chrysostome Hom. 3. in 2. Cor. calleth them a most exquisite Rule and an exact Square and Balance to trie all things Saint Augustine lib. de bono viduit cap. 1. The holy Scripture hath fixed the Rule of our Doctrine that wee may not presume to bee more wise then we ought Greg. Nyssen in orat de eis qui adiêrunt Hieros calleth the Scriptures a right and inflexible Rule Gregory the great Hom. 4. in Ezechiel compareth the Scriptures to a measuring Reed which meteth out both the actiue and contemplatiue life of man By which testimonies of the Fathers wee may see how they contrary our Aduersaries tenent for in plaine termes the Fathers call the Scriptures a Rule right exquisite and inflexible and the onely Rule the Limits of the Church But our new Romane Masters sticke not to slighten and vilifie the same by calling the Booke of God a piece of a rule a Lesbian crooked rule a leaden rule a nose of waxe and we must be Heretikes for not partaking in such blasphemies We may therefore conclude with the words of Isiodorus Pelusiota lib. 1. Epist 369. who saith We ought to refuse whatsoeuer is taught vnlesse it be contayned in the volume of the Bible and with that of Cyril Hier. in 4. Catech. Concerning saith he the Diuine and holy mysteries of our Faith not any the least thing must be tendered without warrant of diuine Scripture Gainesayed by their owne men Gerson de commun sub vtraque specie The Scripture is the Rule of our faith And the same man saith Li. de examin doct part 2. cons We must take heede whether the doctrine bee agreeable to holy Scripture as well in it selfe as in the manner of deliuery Petrus de Aliaco the Cardinall calleth the Scriptures the Sacred Canon Clemangis loc 3. cap. 29. affirmeth the Scripture to be the infallible Rule of Truth yea the measure and Iudge of all Truth Durand Episcopus praefat in lib. sent The holy Scripture saith he setteth out the measure of Faith wee may not write or speake any thing which may differ from
all those things which containe faith and good manners Chrysost in 2. Thes 2. Hom. 3. All things are cleare and plaine in diuine Scriptures whatsoeuer things are necessarie are manifest The same Father in Hom. 1. in Matth. saith That the Scriptures are easie to vnderstand and are laid open to the conceit and apprehension of euery seruant and plowman widdow and boy and him that is most simple So saith Isiod Pelusiota li. 2. epist 5. de Lazer and giueth vs a reason of the plainenesse God penned the Scriptures saith he by the hands of Publicans Fishermen Tent-makers Shepheards Neat-heards vnlearned men in that none of the simple might haue any excuse to keepe them from reading that so they might be easie to be vnderstood of all of the Artificer the Housholder the Widdow woman and of him that is most vnlearned yea the Prophets and Apostles as Schoole-masters to all the world made their writings plaine and euident to all men Origen cont Celsum The Scripture is deliuered as common Theodoret Socrat. lib. 1. meate in such sort as it is fitted altogether to the capacity of the multitude The Fathers therefore cleare the Scriptures in all necessarie matters to saluation from obscuritie Constantine prescribing lawes for the disputation in the Councell of Nice said That the Euangelicall and Apostolicall bookes and the Oracles of the ancient Prophets doe plainely teach vs what is to be iudged of diuine matters See more testimonies of Austin Chrysostome Ierome Fulgentius Hugo Victor Theodoret Lactantius Theoph. Antiochenus In his reply to Fishers answer Clem. Alexandrinus cyted by D. White pag. 36. Gainesaid by learned men of their owne Scotus 1. sent q. 2. The Scripture is cleare and sufficient and the vndoubted way to saluation Espencaeus in 2. Tim. 3. alleageth out of Prosper that little ones and great ones strong and weake may be nourished and fully satisfied Gregory de Valentia Such verities concerning our faith as are absolute and necessarie to be knowne and to be beleeued of all men are plainely taught in the Scriptures themselues Saunders in his Rock pa. 193. We haue most plaine Scripture in all points for the Catholike Faith Costerus in Enchir. We denie not but that these chiefe points which are necessarie to be knowne of all Christians for saluation are clearely enough comprehended in the Apostles writings It is not to be denied that many things are perspicuous in the holy Scriptures Laurentius Iustinianus serm de natiu Ioh. Baptist The Scripture is a faire burning lampe illustrious and conspicuous See in * Reply to Fishers answer Doct. White pa. 36. Aquinas Vasques Gonzales Obiected Scriptures answered 2. Pet. 3 16. In which are certaine things hard to be vnderstood which the vnlearned and vnstable depraue as also the rest of the Scriptures to their owne perdition Answ 1. This place is alleaged by Papists to deterre from the reading of the Scriptures contrary to Saint Peters meaning for he knew this that here he writeth before hee did sit downe to write this Epistle and yet in chap. 1. 19 he commendeth the care and study of the Scriptures to all which by their allegation this place should crosse and so should hee be made to write contrary to himselfe thus they abuse him and this his text of Scripture 2. The words hard to be vnderstood are to be referred to things 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not to Pauls Epistles nor to the Scriptures which do treate of those things for the words may bee plaine yet the matter sometimes hard obscure things may be expressed in euident speech and in words that may easily be vnderstood so as heere they confound words and matter the manner of deliuery and the thing deliuered 3. It s said that certaine things are hard to be vnderstood not all things so that from some things to all things is no good conclusion And wee our selues confesse that some things are hard to be vnderstood and some places yea many but they are not so necessary to saluation And in that which concerneth the Gospell and sauing knowledge the obscuritie is not in the stile of the Spirit but in the peruersitie and hardnesse of mans heart 2. Cor. 4. 3 4 and 3. 14 15 16. 4 Saint Peter by onely saying that certaine things are hard he yeelds that all the rest are easie to be vnderstood for exception onely to some cleareth the rest from obscuritie and if for some things hard they will conclude the obscuritie of Scripture how much more may we conclude the clearenesse of Scripture from the easinesse to vnderstand all the rest for all the points of life and saluation are in Scripture and if onely some things be hard then many things are easie therefore from the great part of the Scripture easie to bee vnderstood we may rather conclude the Scriptures plainnesse then from some things hard to put obscuritie vpon all the Scripture 5. Saint Peter telleth vs to whom and to what sorts of persons these hard things come to be mistaken yea and not onely the hard but also the rest the things easie to be vnderstood euen onely to the vnlearned and vnstable Therefore not to other which be learned and stable such as be taught of God and doe constantly indeuour to know the Lords will Is this good reasoning Some men vnderstand not Ergo None can Some abuse the Scripture Ergo All doe 6. To whom did Peter and Saint Paul and the rest of the Apostles write To whom were the Epistles sent to bee read Onely to the Clergie or to the Laitie also Verily to all sorts as we may reade 1. Thes 5. 27. Col. 4. 16. And therefore they were not hard to be vnderstood but might be vnderstood of all sorts else had it been vaine to reade them vnto all 7. If we consider it well the Scriptures are cleare to all sorts as they come prepared to the reading thereof Let the naturall man come with the Law within himselfe Rom. 2. 14. and with such common principles as are left in all by nature and he reading will find those things easily and with vnderstanding speake of them Let the honest Moralist come and reade and he will easily vnderstand the places of vertues and vices the examples of both the threats and promises the rewards punishments in which things a great part of Scripture is spent Let Artists come one with the Grammar and another with Logicke another with Rethorick and they will see easily the Grammar the Logick the Rethorick therein contained and so will other learned in other Sciences The naturall Philosopher will see the Philosophy they that haue skill in Lawes in Military affaires in Chronologies and many other things too long to recite will see by their skill these things easily in the Scriptures Now let in like manner a man indued with knowledge in Diuinitie and acquainted with the ground of Christianitie and catechized therein come to the Scriptures so furnished and
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
but he plainely expounded it afterwards vers 37. 43. and now it is written So that what at first was not vnderstood was after explained vnderstood and the same also written And therefore the Scripture is not obscure by this Parable but rather the more cleare because it is written and the interpretation thereof also Luk. 24. 45. Then he opened their vnderstandings that they might vnderstand the Scriptures Answ 1. This place is to be vnderstood of such things as concerned the Messiah touching Christ his suffering as afore in vers 25. 26. 2. This is nothing to the obscurity of the Scripture for the Scripture was cleare but their vnderstanding was not till hee opened it and what they then vnderstood not now euery ordinary Christian doth know and can finde it laid downe plainely in the Scriptures of the New Testament by the Apostles themselues Therefore if their ignorance at that time of those things may conclude obscurity of Scripture then the same after knowne of them and taught fully to vs in Scripture may make for the Scriptures clearenesse 3. We acknowledge that all need to haue their vnderstandings opened by Christ to read the Scriptures because the naturall man perceiues not the things of God but are spiritually discerned 1. Cor. 2. 14. But is the Sunne darke because God doth make a blind man to see it Yet thus our aduersaries reason The Scriptures are obscure because God opens mens vnderstanding to see the things therein deliuered 1. Cor. 12. 20. To another discerning of spirits to another kind of tongues to another interpretation of Languages Answ Here is not a word of the obscurity of holy Scriptures but of extraordinary gifts then by Gods Spirit bestowed vpon some for the Churches good to make the Scriptures easie Luk. 8. 10. To you it is giuen to know c. The answere to this is as to the place in Mat. 10. 11. but they alleadge moreouer Luk. 18. 34. And they vnderstood none of these things Answ 1. This place is not against the Word written For all those things then not vnderstood they after vnderstood and wrote them and wee plainely doe vnderstand them in Scriptures 2. This place speaketh of the Word deliuered by Christs mouth I hope they will not haue that Word obscute too what will then become of the Traditionall word which they so prattle of But the Gagger heapes vp any thing to make a shew though he speake at vnawares against themselues 3. Still here is of things and not of the Scriptures and of onely some things but not of all They cannot therefore conclude the generall that the Scriptures are obscure Luk. 2. 50. And they vnderstood not the Word hee spake vnto them Answ 1. The fault is laid vpon their vnderstanding 2. It is not of the Scripture but of a word then not written 3. Ioseph and Mary vnderstood not then that Word Ergo none now Is it not now written and doe not euery one now know that he spake of his heauenly Fathers businesse Belike if the blessed Virgin Mary were now vpon the earth the papists would not allow her to reade the Scriptures 2. Tim 3. 7. Alwaies learning and neuer attaining to the knowledge of truth Answ 1. Here is no Scripture mentioned 2. If they will haue this to be of their learning the Scriptures then this sheweth that women in those dayes meddled with Scriptures which the Papists now cannot abide to heare of 3. The fault is not laid vpon the truth but vpon those learners negligence or dulnesse 4. Consider what learners they were First silly women Secondly loaden with sinnes Thirdly led with diuers lusts Fourthly led captiue by false Teachers verse 6. It is no maruell that these could not come to the knowledge of the truth and because such could not attaine to it therefore is it hard to be attained to of all others This is an excellent Scripture to shew why the collapsing women and such Apostates as fall from vs now to them cannot attaine to the knowledge of the truth because indeede they are laden with sinnes led with diuers lusts and by false Teachers led captiue to their destruction because here they neuer had a true loue to the Truth 1. Ioh. 4. 6. Hee that knoweth God heareth vs he that is not of God heareth vs not in this we know the Spirit of Truth and the spirit of errour Answ What they can conclude hence touching the Scripture I see not The Spirit of Truth in man which teacheth him to know God teacheth him also to heare those which are sent of God and likewise where the spirit of error is and such as are not of God cannot listen and giue eare to such as are of God for the spirit of errour opposeth the true Teachers as Papists doe vs. Psal 119. 18 34. Open thou mine eyes c. and giue me vnderstanding c. Answ Wee teach that to come to knowledge all must pray to God to instruct them euen the best learned 2. Dauid that now prayed had a great deale of vnderstanding as he confesseth in vers 11. 54 97 98 99 100 104 105. therefore here he prayeth to be more and more acquainted with heauenly knowledge desiring the increase thereof for the godliest haue not al knowledge at once It is not the word of Scripture that Dauid desires vnderstanding in nor to haue his eyes open to see what the Words of Gods Lawes were but he would see the wonderous things thereof And trow wee when your infallible Doctour the Pope shall take vpon him to expound Scripture in Cathedra will hee not first pray to God to open his eyes and giue him vnderstanding Surely his eyes were not open that made this obiection 3. There is a litterall Historicall and outward knowledge of the holy Scriptures which Dauid was not ignorant of but there is also an internall a spirituall and heauenly vnderstanding thereof which God onely must open our eyes to see and this Dauid prayed for and these things so heauenly and spirituall he held to be maruailous and these prayed he to haue his eyes open to see also to increase in the vnderstanding of them IV. Proposition That the Scriptures doe not interpret themselues and that the true sense may not bee fetched out of themselues Confuted by their owne Bible 1. THeir Bble teacheth vs that the Scriptures are of God 2. Tim. 3. 16. that he himselfe wrote some Exod. 24. 4. Deut. 9. 10. Hos 8. 12. othersome his Prophets Exod. 24. 4. Deut. 31. 9 24. Esay 8. 1. and 30. 8. Ier. 29. 1. his Euangelists Luk. 1. 3. his Apostles 2. Cor. 10. 11. And these the Lords Scribes were so commanded to write Exod. 17. 14. and 34. 27. Deut. 27. 8. and 31. 9. Ier. 30. 2. Heb. 2. 2. Reu. 1. 11 19. The Scriptures therefore are called the Oracles of God Rom. 3. 3. Now thus then I reason All wise mens writings carry such a coherence and dependancie in them whether they
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
is the cause of error Mat. 22. 29. Yee doe erre not knowing the Scriptures Error then is from ignorance of the Scriptures The Apostles doubting of Christs resurrection a maine point of Faith without which all is vaine 1. Cor. 15. is ascribed to their ignorance of the Scriptures for as yet saith their Bible they knew not the Scriptures The Israelites erring in heart so continually is ascribed to the want of knowledge in Gods wayes Psal 94 10 11. These alwaies erre in heart and these haue not knowne my Psal 95. wayes Secondly it telleth vs whence otherwise errors proceed from Philosophy vaine fallacie Col. 2. 9. from humane traditions Whence proceed errors Mark 7. 8. from pretended Apostolicall traditions Acts 15. 24. from pretended reuelations of the Spirit a feigned word and forged writings 2. Thes 2. 2. from Satans strange delusions in the Man of sinne and his followers 2. Thes 2. from lying signes and wonders seducing people Reuel 13. 13 14. 2. Thes 2. 9. from doctrines and commandements of men Col. 2. 22. from vnlearnednesse and vnstablenesse of mens owne selues 2. Pet. 2. 16. from false Teachers Act. 20. 29. Iude vers 4. 2. Pet. 2. 2. Tim. 3. 6. from mens giuing heed to Seducers 1. Tim. 4. 1. and such like meanes God giuing men ouer to beleeue lyes because such haue not a loue of the truth 2. Thes 2. 3. Their Bible cleareth Scriptures from being cause of error for it telleth vs that no lie is of the truth 1. Ioh. 2. 21. Now error in diuine matters is a lye the Scriptures are Gods Word inspired by the holy Ghost 2. Tim. 3. 16. Gods Word is truth Ioh. 17. 17. and therefore no error can arise from it and to reason from abuse to hinder the vse is absurd 4. It telleth vs that the holy Scriptures are the Rule of faith and life as before is prooued and therefore cannot be the cause of error 5. It pronounceth the Readers blessed Reu. 3. 3. How can this be if it breed errors in men 6. It telleth vs that by Scripture Christ confuted Satan the false doctrine of Scribes and Pharises the heresie of the Sadduces so did the Apostles the Iewes Act. 17. 2. and 18. 28. Therefore heresies are ouerthrowne by Scripture and get no ground at all from Scripture Contraried by Antiquitie Chrysost Hom. de Lazar. The ignorance of the Scriptures hath bred heresies In Hom. 58. on Iohn The Scriptures doe leade vs to God doe driue away heretickes and doe not suffer vs to goe out of the way Tertullian de resurr telleth vs that heretickes flie the light of the Scriptures Surely hereby its cleere then that this Father did not beleeue that the Scriptures would make heretikes S. Ierome in Esay c. 8. willeth vs in things doubtfull to haue recourse vnto the Scriptures to know the truth otherwise saith he ye shall not haue the light of truth but remaine euer in darknesse of error Therefore Scriptures expell the mist of errors and doe not breed them in the iudgement of Saint Ierome It is witnessed before by Augustine Chrysostome Tertullian Basil Ierome Gregory-Nyssen that the Scriptures are the sound Rule of Faith therefore cannot they be any ground for error Gainesaid by some of their owne Petrus de Aliaco saith The new Testament is the hammer that killeth all heresies the Lanterne that lighteneth vs. Gerson in tract de distinct The sacred Scriptures are the shop wherein is laid vp the royall stampe of spirituall coine if a penny differs from the stampe neuer so little vndoubtedly its counterfeit It is also witnessed before by Gregory Gerson Clemangis Aliacus Durand Mirandula Aquinas Ferus Villa-Vincentius the Canon law and by Bellarmine that the Scriptures are the Rule of Faith how can they then breed error Our Aduersaries haue here no Scripture against vs for indeed the Scripture speaketh for it selfe and not against it selfe But Papists will here say they meane that the Scriptures breed heresies when they are misunderstood or abused or not rightly interpreted Answ If thus they meane in good sooth 1. why blame they the Scriptures when the fault is in men and not in them 2. Why doe not they likewise so accuse all mens writings whose soeuer are not they subiect to be mis-conceiued misunderstood and peruerted 3. Why doe they in this respect feare the Scriptures to breed heresies more in the people then in the Priests Were Arius a Presbyter Macedonius a B. Pelag. a Monke and Eutyches an Abbat they of the Lay-people onely which were the Authors of former heresies or of the Clergie Was Arius was Macedonius was Eutyches Pelagius and other damnable first-broachers of heresies Lay-men No man saith Ierome can frame an heresie but he that is of excellent gifts Gerson and Aeneas Syluius doe De defect viror Eccles 48 Hist Austr 8 52. alleage the same saying of Saint Ierome That there neuer happened any notorious euill in the Church but Priests were the cause thereof Lastly by thus reasoning from the abuse either through ignorance or wilfulnesse in any thing we should disallow euerie thing we should not eate because some gluttonize at meate nor drinke wine nor strong drinke because some thereby become drunke nor weare costly apparell as men of place may because some grow thereby proud nor vse the Arte of Rhetorick because some men abuse it setting their tongues to sale nor Logick for that some peruert it from the right end to iangling Sophistrie Iesus Christ saw how Satan abused Scripture yet he did vse it and exhorted other to search the Scriptures This point of Poperie Christ then knew not nor any of his Apostles VII Proposition That the Scriptures cannot of themselues be knowne to be the Word of God vnlesse the Church doe giue witnesse vnto them that they are so Confuted by their owne Bible 1. IT plainely auoucheth the contrary 1. By teaching that Christs sheepe knew his voice Ioh. 10. 4. 2. That Christ hath promised that such as doe his will shall vnderstand all the doctrine whether it be of God Ioh. 7. 17. 3. That to his Disciples it is giuen to know the Mysteries of the kingdome of heauen Mat. 13. 11. Now the Scriptures inspired of God 2. Tim. 3. 16. are his voice are his doctrine and there are the Mysteries of the Kingdome of heauen euen that great Mysterie opened by the Scriptures Rom. 16. 26. in the Law and Prophets Acts 28. 23. Therefore if Christs sheepe and Disciples can know his Voyce his Doctrine and the Mysteries of the Kingdome of Heauen then they can know the Scriptures to be the Scriptures of God II. It telleth vs by whom and by what we haue this knowledge 1. By the Spirit of God for what things God hath prepared for them that loue him hath he reuealed to vs by his Spirit which we haue receiued that we may know the things that of God are giuen vnto vs 1. Cor. 2. 9. 10 12. Now the Scriptures
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
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.
13. 15. for that hee is able to saue vs for euer Heb. 7. 25. and therefore to goe with confidence to the Throne of Grace Heb. 4. 16. for in him we haue affiance and accesse in confidence by the faith of him Ephes 3. 12. whom the Father euer heareth Ioh. 11. 42. IV. Their Bible teacheth vs that albeit we need and haue also a Mediatour betweene God and vs yet it is needlesse to make any Intercessour to Christ for he is one that hath compassion of our infirmities Heb. 4. 15. he commands vs to come to him Mat. 11. 28. and is alwayes liuing to make intercession for vs Heb. 7. 25. Seeing then he only is for vs to God and that we need none betweene him and vs not any Intercessour to an Intercessour the praying to Saints or Angels is a vaine shew of wisdome in superstition and humilitie in a will-worship which the Apostle condemneth Col. 2. 23. Lastly it is so farre from humilitie not to doe what God willeth vs to doe though it may seeme otherwise to our selues that it is to God grieuous Esay 7. 11 12 13. Ahaz was willed to aske a signe hee refused holding it to be a tempting of God but the Prophet reproueth him for it We are commanded to come to Christ In our conceits this is presumption but hauing a warrant so to do we sinne as Ahaz did and grieue the Lord in being ruled by our owne wisdome and not by Gods Word V. Their Bible teacheth that prayer can be made to none but to them in whom we must beleeue Ro. 10. 14. How shall they inuocate in whom they haue not beleeued Therefore except wee beleeue in them we cannot pray vnto them But to beleeue in any creature the same Bible forbiddeth and pronounceth them accursed which so doe Ier. 17. 5. And in our Creed wee are taught to beleeue in God and not in any creature as the Romane-Trent Catechisme teacheth in the Article of the Catholike Church VI. Their Bible teacheth that not onely the members of Gods Church prayed onely to God but also that the very Heathen themselues neuer prayed to any thing but what they held to be God Ion. 1. 5 6. The men cryed to their god vers 5. and the gouernor said to Ionah Inuocate thy God v. 6. Now Papists pray to them which they hold not to be gods and therefore herein by the witnesse of their owne Bible are more absurd then the Heathen And yet many of the common people are more dangerously stupid on the other side For they worship them for so many gods and put no difference betweene them and Christ Contraried by Antiquitie Epiphanius in pag. 447. Greeke The body of Mary was holy but it was not God and she was a glorious Virgin but not giuen vs to worship Ignatius in Epist ad Philad O ye Virgins haue before your eyes inlightened by the Spirit onely Iesus Christ and his Father in your prayers Origen cont Cels lib. 8. In one place he saith Onely by the guide of Christ we are brought to the Father And in another Christians make their prayers onely to God by Iesus Christ S. Austin confess lib. 10. cap. 43. speaking of Christ saith vnto God The true Mediator whom thy secret mercy hath made knowne to the humble is Iesus Christ the Mediatour of God and men And on Psal 69. If wee should worship the Angels saith hee wee should learne of themselues not to worship them The interlineall glosse on Esa 63. saith that Austin was of opinion that the Saints departed know not what the liuing do here in this world Ambrose D. obitu Theodos Thou Lord onely art to be inuocated Ierome ad Heliodor Epist 3. cap. 1. We ought to inuocate by prayer to call vnto vs none but God Nicephorus hist lib. 15. cap. 18 telleth vs that one Peter Fuller 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiue hundred yeeres after Christ Bishop of Antioch a Schismatike inuented the Inuocation of our Lady that shee should be named in all prayers If praying to her was so late what may be thought of praying to Saints See Chrysost hom 7. on Col. 2. Ambrose in Rom. 1. 5. pag. 177. The Greeke Scholiast pag. 697. Theodoret on Col. 2. pag. 776. Gainesaid by themselues Eckius Enchirid. cap. 15. confesseth that there is nothing expressely to be found in the Scriptures that Saints must be inuocated Bellarmine confesseth that the Saints in the time of the old Testament were not inuocated De Sanct. beatit cap. 19. And Salmeron saith that touching this matter there is nothing to be found in any of the Epistles 1. Tim. 2. Disp 2. Art 7. s prim This Suarez also acknowledgeth that before Christ not any man directly prayed to the Saints departed that they would helpe them or pray for them Tom. 2. in Tho. Disp 42. Sect. 1. pag. 434. Dom. Bannes 22. q. Art 10. pa. 170. saith that inuocation of Saints is neither expressely nor vnfoldedly taught in the holy Scriptures Tho. Aquinas in Reu. 8. verse 3. pag. 226. Christ saith hee not by another but by his owne selfe offereth the prayers of the iust to his Father and then addeth this reason For there is no other Mediatour He speakes here of Christ the Mediator of Intercession that there is no other Here had hee forgotten their distinction that the Saints are Mediatours of intercession Scriptures obiected answered For praying to Angels Gen. 48. 16. The Angell which redeemed mee from all euill blesse the Lads Answ 1. Iacob beginneth his Prayer to God verse 15. and addeth this Angell as equall with God for he saith God that feedeth The Angell that deliuereth blesse these children Where there is a continuall ioynt act of both as both being but one indeed For God as Esay saith wil giue his glory to none other And Dauid ascribes redeeming to the Lord Psal 31. 5. II. It is cleare that the Angell which deliuered Iacob was God Gen. 31. 11. where the Angell saith that hee is the God of Bethel verse 13. This is the Angell whom hee there prayed vnto to be deliuered chap. 32. 11. and here acknowledgeth to haue redeemed him III. Iacob prayeth that this Angell would blesse the children Now God onely giueth blessings Iam. 1. 17. Ioh. 3. 27. Psal 84. 11. 121. 1 2. and of God Iacob desired to bee blessed Gen. 32. 26. This Angell therefore was God and not a created Angell IV. If they will haue it a created Angell it may then be thus expounded The God that feedeth me the same God which by his Angell as his instrument deliuereth or redeemeth mee c. So as his inuocation is still to God though hee mentioneth the instrument by which God vsed to deliuer him For hee speakes here of redemption from euils and not of that which was wrought by Christ in the flesh except so farre forth as temporall deliuerances were types of this spirituall Tobie 5. 16. God which dwelleth in Heauen prosper your iourney
no condemnation saith Paul Rom. 8. 1. For by Gods grace are wee iustified gratis by redemption that is in Christ Rom. 3. 24. and hee hath set vs free Ioh. 8. 36. free from sinne both in respect of the guilt as also of punishment Else how are we free Are Gods workes imperfect 2. Cor. 5. 1. Wee know that if our earthly house of this habitation be dissolued that we haue a building of God an house not made with hands eternall in heauen Saint Paul speakes of himselfe and of all true Christians in this word wee of whom he saith that after death they haue their house for euer in heauen hee puts no lodging or Inne of Purgatory betweene And in the tenth verse of the same Chapter hee saith that at the last Day euery one is to receiue as hee hath done in this bodie So whilest man liueth here in bodie and not as hee suffers in soule in Purgatorie is hee considered Heb. 10. 14. By one oblation hath hee consummated for euer those that are sanctified Note here 1. That Christ hath made an oblation for his 2. That this is but one 3. That this one Col 2. 13 4. 1. Ioh. 1. 7. hath consummate and made his perfect 4. And that for euer So as in verse 17. it s said that their sinnes and iniquities I will now remember no more And will he yet punish them in Purgatory Will he cleanse them from all sinne pardon all offences not imputing sinne Rom. 4. 8. and yet will he exact a satisfaction It s vnreasonable to thinke it 1. Thes 4. 17. Where the Apostle speakes of those aliue at the last Day to be onely changed and so taken vp to Christ All the elect at that time shall escape Purgatorie or it may bee it will then be blowne out or it and hell turned into one Ephes 1. 10. Here the Apostle speaketh of perfecting all in Christ in heauen and in earth Note how hee here onely mentioneth two places in which those be who haue benefit by Christ those in Heauen and in Earth The Apostle forgot them which were frying in Purgatorie If Saint Paul had beleeued such a place where hope of Saluation had beene would he haue left those soules comfortlesse Reu. 14. 13. Blessed are the dead which dye in the Lord for they rest from their labours Where rest is there is no torment It were small comfort to thinke this to be spoken of the body for so beasts and beastly men rest Also to vnderstand it of the soule that it rests from the feeling of temptations to sinne and from feare of damnation and yet to be in hellish torments for sinne they not knowing how long What a rest may this be called Let them shew where the word rest is ascribed to any and that they are blessed and doe rest while they be in flaming torments Thus the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henceforth pointeth at the present transition to blessednesse Math. 16. 19. and 18. 18. Here is mention of the Churches power to loose on earth but not in Purgatorie except Purgatorie be on earth Not Peter nor the Pope hath any power allowed by Christ from these Scriptures to meddle with any binding or loosing of any after death but onely in this life Note this you Papists which rest so much on the Popes power and helpe of friends after death Luk. 23. 43. The good thiefe went forthwith into Paradise which is heauen 2. Cor. 18. 2 4. So Lazarus into Abrahams bosome Luk. 16. 22. Both escaped Purgatorie the one vnder the Law and the other vnder the Gospell In all the old Testament there was no sacrifice ordained for soules of the departed When Aaron offered incense it was onely for the liuing to pacifie Gods displeasure towards them but not for the dead Numb 16. 48. Wisd 3. 1. The soules of the iust are in the hand of God and torment shall not touch them So doth Montanus translate truely according to the Greeke text But in Purgatory is torment and therefore iust mens soules are not in Purgatory for they are in peace ver 4. What can bee more direct against their Purgatorie Hee that desires more Scriptures according to our translation let him reade a booke intituled Ignisfatuus where are alledged out of the Old Testament Ezech. 18. 22. Esai 57. 1. Eccles 12. 7. Psal 32. 1 2. Psal 51. 7. Esai 53. 4. Leu. 1. 3 6. Out of the New Testament 1. Ioh. 1. 7. Heb. 1. 3. 1. Tim. 2. 6. Heb. 10. 14. Rom. 6. 23. 8. 33. 5. 1. Reu. 14. 13. 2. Cor. 5. 1. Col. 1. 20. Gal. 6. 8. Ioh. 9. 4. 2. Cor. 4. 17 18. Mar. 11. 25. Col. 2. 13. Mat. 6. 12. Ioh. 10. 18. Gal. 5. 22. All which places are vrged in forme of reasoning Contraried by Antiquitie The booke of questions and answeres at the end of Iustine Martyrs workes saith in quest 75. thus After the soules are departed out of the body the soules of the good are carried into Paradise the soules of the wicked into hell And in quest 60. it is said that men after the departure of the soule out of the bodie cannot by any prouision care or study get helpe or succour Cyprian against Demetrian saith This life being ended wee are diuided into the euerlasting lodgings of death or immortalitie Ierome on Amos 9. The soule loosed from the bands of the body shall bee carried to hell or be lifted into the heauenly habitation Greg. Nazianzen in Epitaph Caesar fratris saith that euery good soule fearing God freed from the body presently enioyeth admirable pleasure Austin de vanit Tom. 9. c. 1. When the soule parteth from the bodie she is instantly placed in Paradise or headlongly cast into hell and in lib. 5. of his Hypognost he saith A third place wee know none neither doe we find any such place throughout the holy Scriptures Ambros cap. 2. of his book of the profit of death saith When the day commeth wee goe assuredly to our Father Abraham c. and although our workes faile vs marke this yet our faith may secure vs. The Greeke Churches to this day beleeue no Purgatorie See Master Moulin his Buckler of Faith pag. 214. 219. citing Chrysostome Lactant. Hilarie Victorinus Austin Ambrose Origen Greg. Nazianz. and Basile touching soules departed Gainesaid by their owne men Espencaeus in 2. Tim. pag. 144. saith Euery soule after the dissolution of the body doth enter into an vnchangeable estate Leo Decr. part 2. Consecr 33. dist 1. cap. 49. saith That which a man in his body receiueth not being vncloathed of his flesh he cannot obtaine Lombard 3. D. 19. saith of such as are in Christ that they are so deliuered that after this life there is not any thing to bee found to be punished Bishop Fisher called Roffensis against Luther Art 18. confesseth that in the ancient Fathers there is either none at all or very rare mention of Purgatorie Greg. on Iob lib. 13. cap.
according to his workes Matth. 5. 12. Great is your reward in Heauen So Matth. 10. 42. Rom. 2. 6. 1. Cor. 3. 8. Reuel 22. 12. Ierem. 31. 16. Answ 1. There is Rom. 4. 4. a reward of mercy and grace which we acknowledge and not of desert and merit for a reward may be of bounty aboue any due to the partie but so cannot merit Ambrose Epist lib. 1. There is one kinde of reward of liberalitie and grace and another the wages of vertues and recompence of labours Secondly the reward here being vnderstood of eternall life must needs be of mercy for eternall life saith the Apostle is the gift of God Rom. 6. 23. and not mans purchase A gift is free and cannot be merited by workes for to him that works the reward is reckoned not of grace but of debt Rom. 4. 4. Heauen then being Gods gift cannot bee due for workes to make God become indebted to man Thirdly the Rewarder here is God Now he rewards two wayes either in meere iustice or in iustice and mercy both In meere iustice so rewardeth he the wicked iustly deseruing damnation In iustice and mercy both so beleeuers in Christ In iustice first in respect of Christs meriting reward for his secondly for that God is iust in his promise and hauing promised a reward in his iustice he will performe it In mercy yet this is to vs first in respect of our selues deseruing no such reward then in respect of the mouing cause which is his owne good pleasure to make such a promise and to accept vs in Christ and so to reward vs. Fourthly the reward here is promised to the persons He will reward euery man and not the worke for the person makes the worke accepted as Abel did his offering and not the worke the Gen. 4. Heb. 11. person with God Fifthly it is not here said for his workes as noting any cause of mans reward but according to his workes shewing the qualitie of the works as they may excell one another and how our workes should be the measure according to which God would mete and proportion out the heauenly rewards For as men here excell in vertues so shall they in glory and therefore of such as suffer for Christ hee saith Great is your reward Matth. 5. Sixtly if workes were rewarded yet is it in mercy and not for the merit of them for are they not imperfect as before is proued Againe are they not his owne fruits of his owne Spirit and can wee merit to giue to God his owne Moreouer what equalitie is there betweene heauen the reward and the worke wrought None at all And therefore the reward is in mercy and not in merit 2. Cor. 5. 10. Wee must all appeare before the Iudgement Seat of Christ that euery one may receiue the things done in his bodie according to that he hath done whether it be good or bad Answ 1. Here is intended onely that in generall there shall be a retribution of reward and punishment And therefore the diuers meane of procuring both these is not specified but a phrase vsed which may extend to both according to that he hath done in either kinde Otherwise for the one namely for doing badly might truely properly haue bin said For the merit or demerit of euill workes punishment is due But because it could not be said so of the other therefore the word according is vsed And so the scope of the place reacheth onely to shew that there shall be a manifestation of our workes and retribution for them But if we will needs particularize here of the manner of rewarding good workes then wee say that the Iudge here Iesus Christ comes not to reward his according to their merit with heauen for it is said that hee giueth to them eternall life Ioh. 10. 28. By his bloud himselfe obtained it for them Heb. 9. 12. They doe not then merit that which is gift and therefore he proceeds not here according to any merit in them 1. Cor. 4. 5. Then shall euery man haue praise of God Answ 1. Here is no merit spoken of Secondly the person is praised and not his workes and this God doth of his goodnesse for our faithfulnesse Matth. 25. 21 23. but not for the worthinesse of the worke done Thirdly Saint Paul verse 4. the very next verse before saith Though I know nothing by my selfe yet am I not thereby iustified He conceited therefore no merit Fourthly the praise here intended specially is in regard of sinceritie of teaching whereby Saint Paul implyeth that other false and proud teachers were not so praise-worthy as some of the Corinthians thought being seduced by them 1. Cor. 9. 17 18. I haue a reward verse 25. They striue to obtaine an incorruptible Crowne Answ 1. This reward is of mercy and not of merit for the incorruptible Crowne that is Heauen is obtained by Christ and is his gift to vs therefore not obtained by merit Secondly our obtaining by striuing is the obtaining of the assurance of the Crowne in our selues and not the obtaining of the Crowne it selfe through the worthinesse of the striuing seeing we are commanded to striue Luk. 13. 24. Now that which is done of duty cannot merit Thirdly the Apostle first in verse 16. telleth vs that in doing his dutie he hath nothing to glory of Then in verse 17. he applyeth the reward not to the worke wrought but to his willingnesse in working yet he implyeth that there may be an vnwillingnesse and doth hee not acknowledge Rom. 7. 18. that where a will is yet there may want abilitie to performe Lastly in verse 18. hee plainely expresses what hee meaneth there by reward not heauen but in preaching to make the Gospell of Christ without charge Hebr. 11. 26. He had respect to the recompence of reward Answ 1. The blundering Friers wheresoeuer they finde in Scripture reward presently cry out that they haue found merit How oft haue we told thē out of the ancient Fathers nay out of ciuil experience that reward merit be not alwaies Relatiues that there is a reward of grace as well as of due debt Rom. 4. 4 Secondly who knowes not but that euen here men requite labours without desert Thirdly Moses had respect to the recompence vpon Gods promise made and not vpon the merit of his owne doing for hee makes not his owne act the procurer of the recompence but the certainty of the recompence the setter of him forward to the worke Psal 18. 20. The Lord rewarded mee according to my righteousnesse c. Answ 1. Dauid speaketh in his life time of that which God had done for him in deliuering him from Saul and from his enemies which dealt most vniustly with him here therefore first Dauids righteousnesse is his righteousnesse towards men which God mercifully looked vpon and not any righteousnesse of his before God for this Dauid disclaimed Psal 130. 3. and 143. 2. Secondly the reward here is not heauen but
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