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THeir Bible teacheth, that there is a Rule, Rom. 12. 6. Gal. 6. 16. This Rule one and the same, Phil. 3. 16. Now that this Rule is the holy Scriptures, which is the written Word of God, it is cleare by the same Bible.
I. It maketh the Word written, to bee the rule and guide in matters of controuersie, Deut 17 11. In this place the Priests and Iudges are bound to proceed according to the Law. But that Law was written in a booke, called The booke of the Law of the Lord: which the Priests and Leuites had with them in Iehoso∣phats dayes, to teach the people, 2. Chron. 17. 9. Bellarmine, lib. de Verbo Dei, cap 2. saith on this place: Holy Moses teacheth here, that controuersies arising among Gods people, are to bee iudged according to the Law.
II. Their Bible teacheth, that God vrgeth, To the Law, and to the testimony (which is written as aforesaid) and condem∣neth them that speake not according to this Word, Esay 8. 20.
III. By it we are taught, that the Church is straightly char∣ged, to keepe to the written Word, as in Iosh. 23. 6. Onely take courage, and be carefull that you keepe all things, which be written in the volume of the Law of Moses, and decline not from them, nei∣ther to the right hand, nor to the left, Iosh. 1 8. Let not the volume of this Law depart from thy mouth: but thou shalt meditate in it dayes and nights, that thou mayst keepe and doe all things that bee written in it. Is not this testimony cleare? What can be spoken more plainely? These places vrge to keepe to the written Word, and withal, not to decline from it. S. Paul hauing spoken against diuision, schisme, and syding with teachers in the Church of Corinth, some of them holding of one, some of another: to re∣medy this euill, he warnes them not to be puffed vp one against another, aboue that which is written, 1. Cor. 4. 6. To these pla∣ces may be added, Deut. 30. 10. The Lord promised great bles∣sings vnto Israel, with this annexed condition, saying; If thou heare the voyce of thy Lord thy God, and keepe his precepts: where their obedience is commanded, and his voyce made the rule thereof. Now, lest they should doubt, where to find this his voyce, and these his precepts, Moses addeth these words; which are written in this Law: which Law he wrote, and commanded the same to bee read before all Israel, for this end, to learne to feare the Lord, and to fulfill all his words in that Law, Deut. 31. 9, 12. yea, a curse is denounced against such as keepe not to the Written Word, Deut. 27. 26. Gal. 1. 10. and a plague is threat∣ned
for not obseruing the same, Deut. 28. 58. Hence is it, that we shall find the prayses of holy men very often in Scripture, That they did according as it was written, 2. Chron. 35. 12. they couenanted, that they would doethe things that were written, 2. Chron. 34. 31. See out of their owne Bible more for this, 2. Chr. 23. 18. 1. Esdr. 3. 2. 4. and 6. 18. 2. Esdr. 8. 14 15. and 10. 34, 36. 4 King. 23. 21. 3. King. 2. 3. 2. King. 1. 18. And not to doe as was written, was a sinne, for which they were to humble them∣selues, and beg pardon of God, 2. Chron. 30. 6, 18.
1. By their owne Bible we learne, that Iesus Christ, the chiefe Shepheard and Bishop of our soules, did nothing regard traditi∣ons, he neuer named them but with dislike, but aduanced very highly the dignitie of the Scriptures, as the only and alone rule, and meanes of our instruction in all things necessary to eternall life: for thus their Bible telleth vs;
1. That hee tooke for the ground of his teaching, Scripture, Luk. 4. 17. but wee reade not any where, that hee taught vpon tradition.
2. That he interpreted the Scriptures, and out of them taught the things concerning himselfe, Luk. 24. 27. not for traditions, nor any thing out of them.
3. That he opened the vnderstanding of his Disciples, that they might vnderstand the Scriptures, Luk. 24. 25. Hee neuer did so concerning traditions.
4. That he often cited the Scriptures, Mark. 7. 6, 10. Matth. 9. 13. and 12 3. and 13. 14. and in many other places; but neuer traditions.
5. That he exhorteth to the searching of the Scriptures, Ioh. 5. 39. but neuer to the searching of traditions.
6. That hee cleared the Scriptures from abuse and corrupt expositions, Mat. 5. 21, 22, 27, 28, 33. 24. 25, 36, 37, 38, 39. &c. but neuer traditions.
7. That he vsed the Scriptures in disputing with Satan, Mat. 4. and in confuting his aduersaries, Mat. 22. 31. and 19. 4. Luk. 10 26. neuer traditions.
8. That he defended his owne doctrine and his manner of teaching by the Scriptures, Mat. 13. 10, 15. and also the act of his
Disciples in plucking eares of corne, Mat. 12. 3, 4, 5. but neuer by traditions.
9. That hee tooke care alwayes in euery thing to fulfill the Scriptures, Ioh. 12. 14, 15, 16. Mat. 4. 14. Luk. 24. 44, 46. yea, so farre as to suffer death, to make good the truth of them, Matth. 26. 54. Luk. 22. 37. but no such regard had he to traditions.
10. That he did oppose Scriptures against traditions, Mat. 15. 4. but neuer traditions against Scriptures, or for interpretati∣on of Scripture in matter of faith.
11. That he preferred the witnesse of Scripture before the witnesse of men, Ioh. 5. 34, 39, 41. yea, the power of them for in∣struction, before the voyce of any that should be raised from the dead, Luk. 16. 27. neuer so traditions.
12. That he put the triall of himselfe to Scriptures: so true and sure a Iudge he tooke them to be, Ioh. 5. 39. not to traditi∣ons.
IV. Lastly, he taught, how his owne words could take no place, if the written Word were not regarded, Ioh. 5. 47. What traditionall word is there then of any mortall man, or of all the mortall men in the world, which may receiue so much as equall authoritie; how much lesse then supreme authoritie ouer the Scriptures?
V. Their owne Bible teacheth, that the Apostles taught not an vnwritten, but a written Word: for the Gospell was that which they preached: but that was written, Rom. 1. 1, 2. and was made manifest by the Scriptures of the Prophets, Rom. 16. 26. Our Sauiour taught his Disciples out of Moses, Prophets* 1.1 and Psalmes. Luk. 24. 27. in which bookes his Names, his Na∣tures, his Offices, his Birth where and when, and 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. There∣fore he commendeth to the whole Church, in his second E∣pist, 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, a Word surer then any other, then e∣uery 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 commendati∣ons, 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 other∣wise 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 Teach∣ers doctrine. 4. That they hauing heard, did bring that which they had heard, to the touchstone of holy Writ, for their grea∣ter 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 vn∣doubtable 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 one∣ly infallible rule of our faith: which if they will yet obstinately deny, they must deny antiquity, which they so vainely boast of.
Their owne Clement telleth vs, lib. 1. Recog. That from the diuine Scriptures the firme and sound rule of Faith must be ta∣ken.
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 exqui∣site Rule, and an exact Square and Balance to trie all things.
Saint Augustine, lib. de bono viduit. cap. 1. The holy Scrip∣ture 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 Scrip∣tures 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 Fa∣thers call the Scriptures a Rule, right, exquisite, and inflexible, and the onely Rule, the Limits of the Church. But our new Ro∣mane 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 con∣clude 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 Cy∣ril. 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.
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 Sa∣cred Canon.
Clemangis, loc. 3. cap. 29. affirmeth the Scripture to be the infallible Rule of Truth, yea, the measure, and Iudge of all Truth.
Durand. Episcopus, praefat. in lib. sent. The holy Scripture, saith he, setteth out the measure of Faith: wee may not write, or speake any thing, which may differ from the same.
Picus Mirand. in Apologia, was bold to say, that there was no infallible truth without the Bible.
Our faith (saith Aquinas) doth stay vpon the Canonicall* 1.2 books, and the Church doth not decree but of things not neces∣sary to Saluation.
Ferus, on Mat. 13. saith, that the holy Scriptures are the sole Rule of verity, and whatsoeuer differs or contradicteth the same, it is error and Cockle, with whatsoeuer shew it commeth forth.
Franciscus à Ʋictoria, de Sacra. pa. 120. saith, I doe not thinke it sure and certaine, although all Writers agree thereto, because it is not to be found in the holy Scriptures.
Ʋilla Vincentius teacheth, that the doctrine of the Bookes* 1.3 of the Prophets and Apostles is alone the Rule and foundation of Truth.
Their Canon Law tels vs, that the diuine Scriptures con∣taine* 1.4 the whole and firme Rule of faith.
Andradius, lib. 3. Defens. Trid. Con. in initio. Their opinion dislikes me not, who say, that therefore the Scriptures are called Canonicall, because they containe the most ample Canon, that is the Rule and Square of Piety, Faith, and Religion.
Bellarmine lets fall this truth; that the sacred Scripture is* 1.5 the most certaine, and most sure Rule of Faith.
If so in the Superlatiue degree; then nothing there is to ouer∣rule or equall it: and therefore we may more safely cleaue to it, onely as the most sure and the most certaine Rule. For nothing (saith the same man, a little before in the same place) is more knowne, nothing more certaine then the holy Scriptures, which are contained in the Propheticall and Apostolike wri∣tings.
Besides these testimonies so cleare, as no Protestant can speake better in this point; I adde their owne practice against themselues; For whatsoeuer they conceit to be a Rule, whether a Traditionall word, or their Popes Definitiue sentence, they
are constrained to runne vnto the Scriptures for the ground of their assertions, and to procure credit to their supposed rule.
The Gagger hath obiected no Scriptures to disproue the Scriptures to be the onely Rule of Faith.
THeir Bible proueth the vndeniable fulnesse, perfection, and sufficiency of the Scriptures, by setting downe the true ends thereof, both for the whole and parts, which being so appointed of God, cannot bee frustrated, nor insufficiency found in any meanes which he ordayneth: for they doe per∣fectly conduce to their ends, except any dare imagine im∣piously, and will say, that either the Scriptures are not sufficient for the ends, whereto they are appointed of God, (which none but Atheists will affirme) or that the ends are not inough to make the Scriptures perfectly sufficient, to instrtct vs in all things necessary to Saluation. But if the Scriptures be granted to be sufficient for their ends whereto they be ap∣pointed (as needs must) and the ends therein set downe be proued sufficient in all matters necessary to saluation, it will ne∣cessarily follow, that the Scriptures are sufficient.
The Scriptures were and are written for our learning, Rom. 15 4. to teach, to argue, to correct and to instruct in iustice, 2. Tim. 3. 16. that we might haue faith and life in the Sonne of God, Ioh. 20. 31. and hope also by the patience and consola∣tion of the Scriptures, Rom. 15 4. which can instruct to salua∣tion,
2. Tim. 3. 15. that the man of God may be perfect, instru∣cted to euery good worke. If it can instruct and make perfect to euery good worke, then euery good worke may be learned out of the Scriptures; and that which can make a man to euery good worke perfect, is in it selfe a perfect instruction thereto. And what instruction is farther required, then to good workes, and to euery good worke? where instruction is for euery such thing, there is no defect. This were proofe enough for the sufficiencie of the Scriptures: but yet more.
Moses, as their owne Bible sheweth, wrote that the people might learne, that they might feare the Lord their God all their dayes, and keepe and fulfill all the words of the Law, Deut. 31. 9, 12, 13. and his words, and ceremonies, that were com∣manded in the Law, Deut. 17. 19.
Dauid and others wrote the Psalmes, to teach the feare of God, Psal. 33. 11. for instruction for the iust, for comfort in ad∣uersitie, for praising and thanksgiuing in prosperitie, with many other ends, which their owne Bible plentifully sets out in their contents before euery Psalme, according to their Doway trans∣lation.
Salomon wrote his Prouerbs, to know wisedome and disci∣pline, to vnderstand the words of prudence, and to receiue in∣struction of doctrine, iustice, and equitie, that subtilty (that is, as they expound it) profound and solid wit, may be giuen to little ones, knowledge and vnderstanding to yong men, Prou. 1. 2, 3, 4.
The Prophets wrote, to discouer mens sinnes, to threaten iudgements, to call them to repentance, to comfort the hum∣bled, to foretell things to come, either of some particulars, or of the state of the whole Church, either then or afterwards, as the Prophesies do witnesse.
The Euangelist S. Luke wrote, that we might know the ve∣ritie, Luk. 1. 3, 4. of all those things which Iesus began to do and teach, vntill the day that he was assumpted, Act. 1. 1, 2.
S. Paul wrote to the Romanes, to put them in remembrance what he had taught, Rom. 15. 15. to the Corinthians, to admo∣nish them, 1. Cor. 4. 14. not to keepe company with such as
professed Christ, and liued lewdly, 1. Cor. 5. 9, 11. to instruct them how to carrie themselues to an excommunicate penitent, 2. Cor. 2. 3, 9.
To the Ephesians he wrote, that by reading, they might vn∣derstand his wisedome in the mysterie of Christ, Ephe. 3. 3, 4. to Timothy, how he ought to conuerse in the house of God. 1. Tim. 3. 15. To these may be added the end and scope of all the rest of his Epistles.
S. Peter wrote to admonish alwayes the Saints, 2. Pet. 1. 12. to stirre them vp by admonition, ver. 13. and after his decease, to keepe a memoriall of the things taught, ver. 15. that they might be mindfull of those words which he before had told them from the holy Prophets and the Apostles, of the precepts of our Lord and Sauiour, 2. Pet. 3. 2. and to testifie, that this was the true grace of God wherein they stood, 1. Pet. 5. 12.
S. Iohn, he wrote, that we might not sinne: but if any did, to let vs know, that we haue Iesus Christ our Aduocate and pro∣pitiation for our sinnes, 1. Ioh. 2. 1, 2. that we also might be∣leeue, that Iesus is the Christ, the Sonne of God, Ioh. 20. 31. and that we might know, that we which beleeue in the Name of the Sonne of God, haue eternall life, 1. Ioh. 5. 13. that so we might reioyce, and that our ioy might be full, 1. Ioh. 1. 4. He wrote, that we might know the things which he had seene, the things that were, and that which was to be done afterwards; euen to the worlds end, Reuel. 1. 19.
Now therefore seeing it is cleare, as before is proued; that all Scriptures are inspired of God, and he the Author thereof: as al∣so that vpon what occasion soeuer, or to whomsoeuer they were first written, that they were not written for their sakes a∣lone, but for ours also, as their owne Bible iustifieth, Rom. 4. 23, 24. and 15. 4. 1. Cor. 9. 10. and 10 11. Psal. 101. 19. and that they were appointed for all th••se forenamed ends, to teach the Churches to argue against errors, to correct sinne and vice, to instruct in vertue, to keepe vs from sinne; to worke faith, feare, hope, loue, patience, comfort and fulnesse of ioy: to know the Author of our saluation, and what Iesus Christ taught and did; to know the words of the Prophets and A∣postles;
also whether we stand in the true grace of God, or no; how to demeane our selues in Gods Church, and to be wise to saluation, to beleeue in the Sonne of God, and in beleeuing, to haue life through his name, and to know the Churches state from the beginning to the worlds end. These with other be∣fore mentioned, being the maine ends of holy Scripture; what can be further desired to set out the perfection of it? especially considering fourthly, that the particulars either in expresse words, or by a necessarie conclusion, which are in euery book, do fully shew the sufficiencie of the whole Bible, according to these ends, so as nothing is to be held necessarie for instruction and direction in Gods Church, but is therein contained.
For would we know what we are to beleeue?
All the twelue Articles of our Christian faith are there to be found, almost in so many words expresly.
Would we know our dutie to God and man?
There are the ten Commandements of God wholy set downe, with the explanation thereof by exhortations, dehor∣tations, and examples throughout the Bible.
Would we know how to pray aright?
There is the Lords Prayer fully set downe, to teach vs to pray; and holy mens prayers as a commentarie for our directiō.
Would we know what Sacraments Christ ordained?
The two, Baptisme, and the Supper of the Lord, are plainely shewed to be instituted and commanded by Christ, Matth. 28. 19. and 26. 26, 27, 28.
Would we haue controuersies decided?
If men without wrangling will rest in that which is suffici∣ent to quiet the conscience, the Scriptures wil end them in any necessarie point of faith, and good life. I will for example in∣stance in some betweene Papists and vs, their own English Bi∣ble being iudge.
No, say wee. Yes, say they. Heare the Iudge, 1. Cor. 14. 9.
By a tongue vnlesse thou vtter a manifest speech, how shall that bee knowne which is said? for thou shalt but speake in the aire. Vers. 15. I will pray with vnderstanding, I will sing with vnderstanding.
Yes, say they. No, say we. Heare the Iudge, Deut. 4. 15, 17. Keepe your soules carefully: yee saw no similitude in that day that our Lord spake to you in Horeb from the midst of the fire, lest perhaps deceiued, you might make you a grauen similitude or image of male or female, &c.
Yes, say they. No, say we. Heare the Iudge, Mat. 26. 26. Ie∣sus tooke bread, vers. 26. and tooke the Chalice, saying, Drinke you all of this, vers. 27. 1. Cor. 11. The Lord Iesus tooke bread, vers. 23. also the Chalice, after he had supped, vers. 25. This was the Churches practice, 1. Cor. 10. 16.
Figuratiuely, say we. No, properly, say they. Heare now the Iudge in the like sacramentall phrase, Gen. 17. 10. God speak∣ing of Circumcision, saith of it, This is my Couenant. Also speak∣ing of the eating of the Lambe, and manner thereof, calleth it the Passeouer; it is the Phase (that is, the passage) of the Lord, as their Bible hath it, and as ours, it is the Lords Passeouer, Exod. 12 11. Saint Paul in 1. Cor. 10. 4. saith, The Rocke was Christ. It is vsuall to call the signe by the name of the thing signified, Re∣uel. 1. 20. The seuen Candlestickes are the seuen Churches.
They say yes; else their Masse is mar'd: but wee say no.
Heare the Iudge: Heb. 10. 18. Now there is no oblation for sinnes: for 1. Ioh. 2. 1, 2. We haue an Aduocate with the Father, Iesus Christ the Iust, and he is the propitiation for our sinnes.
They say, yea: we denie it. Heare the Iudge, 1. Tim. 2. 5. There is one God, and one Mediatour betweene God and man, which is the Man Christ Iesus.
We say yea, by faith in Christ freely. By merit of workes before God, say they. Heare the Iudge, Rom. 3. 20. By the workes of the Law, no flesh shall be iustified before him. Chap. 4. 2. If Abraham was iustified by workes, he hath to glorie; but not with God. Chap. 3. 24. For by grace you are saued through faith, and not of your selues; for it is the gift of God. Rom. 9. 16. It is not of the willer, nor of the runner, but of God that sheweth mercy. Rom. 11. 16. If by grace, not now of workes; otherwise, grace now is not grace. Rom. 3. 28. For we account a man to be iustified by faith, without the workes of the Law. Ephes. 2. 9. Not of workes, that no man glory. The place in Iames, Chap. 2. 24. is of declaring a man to be iust before men; for in the Law no man is iustified with God; Gal. 3. 11. because the iust liueth by Faith; but such a Faith as worketh by loue, and is not a fruitlesse Faith, of which Iames speaketh.
Thus might I runne thorow all the maine controuersies be∣tweene vs and them, to shew the sufficiency of the Scriptures, which they hold imperfect, and insufficient.
Ireneus, lib. 2. ca. 47. We know very well, that the Scriptures
are perfect. And li. 3. ca. 1. the foundation and pillar of Faith.
Iustin. in Tryph. Wee must flye to the Scriptures, that in all things we may be safe.
Tertul. contra. Hermog. I adore the plenitude, or fulnesse of the Scriptures. And against Praxeas: The Scripture is sufficient of it selfe.
Cyprian, or the Author de dupl. mart. ca. 42. There is no sick∣nesse of the soule, for which the Scripture doth not afford a pre∣sent 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 Au∣thor: 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.
Ʋincentius 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 imper∣fectnesse and insufficiency, as our Aduersaries very wickedly doe, to get way hereby to their owne inuentions.
Antoninus, Archbishop of Florence: God hath spoken but* 1.6 once, and that in the holy Scriptures, so fully to all doubts and ca∣ses, 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 Scrip∣ture 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: Its proper to the holy Scripture, to teach the ignorant, that he may bee per∣fect in all things.
Lyra on Ioh 20. 3. acknowledgeth the sufficiency of the Scrip∣tures, 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.
Ʋilla-Ʋincentius de rat. stud. Theol. li. 1. ca. 3. The Scriptures, and they alone are able to teach vs to saluation. And he ground∣eth his assertion on 2. Tim. 3. 16, 17. In which words, saith hee, the Apostle comprehendeth all things that are necessary to sal∣uation.
Canus, loc. theol. li. 7. ca. 3. The Canon of the Scripture is per∣fect, 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 Scrip∣ture 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 * 1.7 White, pa. 42. producing Anselmus, Scotus, Ger∣son, Bonauentura, Occham, Waldensis, Gabriel, Aquinas, Lyra and Durand.
Here may be brought in against the sufficiency and perfecti∣on* 1.8 of them, their common obiection, which is, that many bookes are lost. Let it be so: what then? This proueth not the insuffi∣ciency 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. Third∣ly, of these also doe their owne men speake in their before-cited testimonies, though they know well enough this triuiall obie∣ction.
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.
Psal. 18. 18. The testimony of our Lord is faithfull, giuing* 1.9 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* 1.10 my paths, Vers. 130. The declaration of thy words doth illumi∣nate,
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 guide∣ance in a darke place, if it were not a shining light vnto such as attend vnto it?
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 Scrip∣tures, 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 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 ma∣nifest. The same Father in Hom. 1. in Matth. saith; That the Scriptures are easie to vnderstand, and are laid open to the con∣ceit 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, Shep∣heards,
Neat-heards, & vnlearned men, in that none of the sim∣ple 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 vn∣learned; 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* 1.11 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, Fulgen∣tius, Hugo, Victor, Theodoret, Lactantius, Theoph. Antiochenus,* 1.12 Clem. Alexandrinus; cyted by D. White, pag. 36.
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 saluati∣on, 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 Scrip∣ture
is a faire burning lampe, illustrious and conspicuous. See in * 1.13 Doct. White, pa. 36. Aquinas, Vasques, Gonzales.
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 allegati∣on, 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,* 1.14 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. Its 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 concer∣neth 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 excepti∣on onely to some, cleareth the rest from obscuritie: and if for some things hard, they will conclude the obscuritie of Scrip∣ture, how much more may we conclude the clearenesse of Scrip∣ture, 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 ra∣ther 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 per∣sons these hard things come to be mistaken, yea, and not onely the hard, but also the rest, the things easie to be vnder∣stood; 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 read∣ing, 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, ano∣ther 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 ac∣quainted 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 ne∣cessarie 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 writ∣ten, 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 dire∣ction. Mans knowledge is but in part, he cannot certainely foresee all his Readers, what they shall be, how they will vnder∣stand him: but Gods knowledge is as himselfe, infinite, and he foreknoweth all that shall reade his booke, and thereafter fra∣meth 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 wick∣edly blasphemous) call them a dumb Iudge, inkie diuinitie, a lea∣den rule, & what else, the very same and more also may be spo∣ken of mens writings, vpon the forenamed reasons; what way soeuer they doe weaken the credit of the Scriptures, by the ve∣ry same doe they much more take away credit from mens writ∣ings. And therefore let them lay all writings aside, Popes de∣crees, 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 liber∣ty, without dispensation for money, to reade the Scriptures, vers. 28. which was neuer denyed to any of the Iewish, or Chri∣stian 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 ob∣scure to him, was, and is yet obscure to others, liuing in the bo∣some of the Church? It will perhaps follow among Papists, who haue Scriptures read in an vnknowne tongue, and are pro∣hibited 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 Fire∣brands 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 ap∣ply 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 ri∣sing againe to glory, which being then vnperformed and fu∣ture, 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 recei∣ued
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, ex∣cept 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 pro∣hibited by God to reade them?
2. Pet. 1. 20. No prophecie of Scripture is made by priuate in∣terpretation.
Ans. 1. Who wil deny this, or which of vs holdeth ye contrary?
2. Here is nothing for the Scriptures obscurity, but rather this proueth their plainenes: for it speakes of their interpretation, ac∣counting holy mens speaking in the Scriptures, as they were mo∣ued 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. Ex∣pound 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 gi∣uen 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 Pa∣rable 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 ob∣scure 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 ordi∣nary Christian doth know, and can finde it laid downe plaine∣ly 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 af∣ter 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 vnderstan∣dings opened by Christ, to read the Scriptures; because the na∣turall 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 rea∣son, The Scriptures are obscure, because God opens mens vn∣derstanding 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 Scrip∣tures, but of extraordinary gifts then by Gods Spirit bestowed vpon some, for the Churches good, to make the Scriptures ea∣sie.
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 con∣clude 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 know∣ledge 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 lear∣ners 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 destructi∣on, 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 Scrip∣ture, 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 vn∣derstanding, &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 vnderstan∣ding, 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 vnderstan∣ding thereof, which God onely must open our eyes to see; and this Dauid prayed for, and these things so heauenly and spiri∣tuall, he held to be maruailous; and these prayed he to haue his eyes open to see, also to increase in the vnderstanding of them.
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 Euange∣lists, 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 bee Wills, Letters, Histories, or other learned speeches, either of humane or diuine matters, as the iudicious Readers may, and doe col∣lect the Authors true meaning out of them, though the Authors themselues be not there, to giue their owne meaning. And shall wee thinke, that the Writings and Scriptures of our God, wherein is his Will, his Lawes, his Histories, and other holy Instructions giuen of purpose to teach all, in all ages, to the worlds end, will not afford vs the sense of them out of them∣selues? especially if we doe consider him euer liuing, and ay∣ding
his humble and godly Readers with his holy Spirit to vn∣derstand his minde? To deny this to Gods Word, were to make it herein inferiour to mens writings.
2. Their owne Bible sheweth vs, that the Scriptures do plainely interpret themselues, expounding words, Iud. 15. 17. Ramach lechi, which is interpreted, the lifting vp of the Iaw-bone, Iud. 12. 6. Schibboleth, which is interpreted, an eare of corne. So in Mat. 1. 23. Mark. 5 4. Ioh. 1. 38, 41, 42. and 9. 7. Act. 4. 36. and 13. 8. Heb. 5. 4. Thus it expounds its owne words.
3. Short sentences, as Mark. 15. 34. Eloi, Eloi, Lamasa∣bachtani: which is, being interpreted; My God, my God, why hast thou forsaken me? So in Dan. 5. 25, 26, 27.
4. Whole Speeches and Parables, as Mat. 13. the Parable in vers. 3. to the 9. is expounded in vers. 18. to 23. so the Parable in vers. 24. to 30. is expounded in vers. 37. to 42.
5. Visions, and Dreames & Prophesies of things to come, as in Gen. 40. 9 12, 13. & 16. 19. & 41. 2, 8. & 25. 32. Ier. 24. 1, 3. & 5. 8. Dan. 4. 16. 27. so in the 8. Chapter, and in other Pro∣phets; yea in the Reuelation, the words and things in it are in many places interpreted verie plainely, as in Chap. 1. 12, 20. & 17. 1, 15. verse, 3, 9 10, 18. and 4. 5. and 5. 6. and 19. 8.
6. Whole bookes. For what is Deuteronomie, but an explana∣tion of Exodus, and other places of Moses? What are the Pro∣phets, but interpreters and appliers of Moses to the times, pla∣ces, and persons? What is the new Testament, but a large and cleare Commentarie vpon the old? In which was the Gospell, Rom. 1. 2. and the mysterie kept secret in a manner, but now made manifest by the Scriptures, Rom. 16. 25, 26.
Lastly, the Scripture euery where expounds it selfe, either the* 1.15 place considered by it selfe in the full circumstances thereof, or by some other being conferred with it.
The places which might be produced for proofe, are infinit;* 1.16 concerning any necessarie point of controuersies in Christian Religion.
The Answers of our learned men to their obiected Scrip∣tures against our Tenents, may be instance for euidence of these things, euen out of their owne Bible. See these answers before,
and the rest following, and consider thereof without partia∣litie.
Irenaeus lib. 4. aduers. Haeres. cap. 63. The most lawfull expo∣sition of the Scriptures, and without danger, is that which is ac∣cording to the Scriptures themselues. In lib. 2. cap. 46. the Scripture expounds it selfe, and suffereth none to erre.
Hillar. lib. 1. de Trinit. saith, God is a sufficient witnesse for himselfe, and who is not to be knowne, but by himselfe; and further he saith: It is vnlawfull to impose a meaning, but wee must rather receiue a meaning from holy Scriptures.
S. August. de doct. lib. 2. cap. 6. There is almost nothing in these obscurities, but in other places one may find it most plainly deliuered. And in Ser. 2. de Verb. Dom. he saith, that the words of the Gospell carrie their exposition with them.
Basil. Regul. contract. qu. 267. The things which are doubt∣full, and seeme to be spoken obscurely, are made plaine by those things, which are euident in other places.
Chrysost. Hom. 13. in Gen. The holy Scripture expounds it selfe. And in Hom. 9. 2. Cor. The Scripture euery where, when it speaketh any thing obscurely, interpreteth it selfe againe in an∣other place.
Hieron. Com. in Esa. cap. 19. It is the manner of Scripture, after things obscure, to set downe things manifest.
Ambros. in Psal. 118. Ser. 8. If thou knocke at the gate of the Scriptures with the hand of thy mind, thou shalt gather the reason of the sayings, and the gate shall be opened vnto thee; and that by none other, but by the Word of God. And the self∣same saith Aug. lib. 2. contra Donatist. cap. 6.
What can be more fully spoken against this their false Te∣nent, then here is vttered by these Fathers?
Gerson, tract. contra assertiones Mag. Ioan. parui. The sacred Scripture doth expound her rules by themselues, accor∣ding
to the diuers passages of the Scripture.
Steuchius in Gen. 2. God was neuer so inhumane, as to suf∣fer the world in all ages to be tormented with the ignorance of the sense of the Scripture; but if we consider it well, we may in∣terpret it: and for this he citeth Theodoret, who saith, that the Scripture vseth, when it teacheth any high matter, to expound it selfe, and not to suffer vs to runne into error.
Iansenius, Episc. Gandau. on Mat. pag. 413. part 2. Christ hath taught to conferre Scripture with Scripture, if we will not erre in reading of the Scriptures.
Acosta the Iesuite, lib. 3. de Chro, Reuel. cap. 21. pag. 479. There is nothing seemeth to me so to open the Scripture, as the Scripture it selfe.
Canus loc. Theol. lib. 7. cap. 3. num. 13. citeth out of Pope Clement, Epist. 5. ad discipulos Hier. these words: You must not from without seeke a foraine and strange sense, but out of the Scriptures themselues receiue the meaning of the truth.
What Scriptures our Aduersaries haue to obiect against vs, and to defend this their falsitie by, I find not in the Gagger.
1. I know, they babble much against a mans priuate spirit, and a mans priuate interpretation, which we also disallow: but Gods Spirit is not any priuate spirit, but the publike spirit; and the same also in euery member of the Church, 1. Cor. 12. nei∣ther is the Scriptures interpretation, any priuate interpretation, though shewed out of a priuate mans mouth, according to that of Panormitan, in cap. signif. Extra. de electis In things concer∣ning faith, the saying of one priuate man, is to be preferred before the words of the Lord Pope, if he bring better reasons out of the new and old Testament. To which agreeth that of Gerson part 1. de examin. doct. More credit is to be giuen to a priuate simple man al∣ledging the Gospell, then either to the Pope, or Councill.
2 Also that they alledge, how Moses did iudge causes, the Priests also and the Leuites, and that the people ought to learne of them. But this is to be vnderstood, as Moses spake from God, and as the Priests and Leuites iudged and taught ac∣cording to the Law, as in the place of Deuteronomie is before answered.
1. IT teacheth, that the Scriptures were written to all sorts: the bookes of Moses to all Israel, Deut. 31. 91 9, 22, 30, 32. So the Prophets, Psalmes, and Historicall bookes, and all these were commended to the Churches keeping, Rom. 3. 2. Act. 7. 38. We see in the new Testament, some bookes written to noble Personages, Luk 1. Act 1. to Ladies, 2. Ioh. ver. 1. to Bishops and Deacons, Phil. 1. 1. to Pastors ouer Congrega∣tions, Reuel. 1. 11. and 2. & 3. to old men, 1. Ioh. 2. 14. to yong men, 1. Ioh. 2. 13, 14. yea generally to all the Saints, Rom 1. 7. 1. Cor. 1 2. As the generall Epistles of Iames, Peter, Iohn, and Iude do witnesse.
2. It teacheth, that they were written for the benefit and guiding of all sorts: for kings, Deut. 17 18 19. Iosh. 1. 8. for Elders, and Magistrates of the people, Deut. 31. 9. and for o∣thers to make vse of, Pro. 1. 4.
3. It teacheth, that the reading, searching, and attending to them, was commended to all sorts without any exception, Deut. 30. 10. Iosh. 23. 6. Ioh. 5 39 2. Pet. 1. 19. Eph. 6. 17. Reuel. 1. 3.
4. It teacheth, that they were commanded to be read vnto all sorts, Deut. 31. 11, 12. Ier. 36. 6, 10. Col. 4. 16. 1. Thess. 5. 27. and so were read to them, Exod. 24. 7. Iosh. 6. 34, 35. Neh. 8. 2 3. and 2. Chron. 34. 30. Act. 13. 15. and 15. 21.
5. It sheweth vs, that they were read of all sorts, and neuer reproued for any euill in them; as of Iosias, 2. Chron. 34. 30. of the noble Eunuch, Act. 8. 32. of the noble Bereans, Act. 17. 11. of godly women, as Lois, and Eunice, trayning vp Timothy from his child-hood therein, 2. Tim. 1. 5. with 3. 15. It is cleare therefore by their owne Bible, that all and euery one might reade Scriptures, that could and would reade them, and that
without hinderance.
The Papists are farre from Moses spirit; who wished from his heart, that all the Lords people could prophesie, Num. 11. 29. But they that do euill, hate therefore the light, and will not permit people to come vnto it, lest thereby their deeds be re∣proued, Ioh. 3. 20.
S. Augustine, l. 3. c. 1. de doct. Christ. A man that feareth God, doth diligently enquire after his will in the Scriptures. And in Serm. 55. it is not sufficient, that ye heare the Diuine Scrip∣tures in the Church, but also in your houses, either reade them your selues, or else desire some other to reade them, and giue you diligent eare thereto.
The Nicene Synod (saith Corn. Agrippa. lib. de van. Scient.) decreed, that no Christian should be without the Bible in his house.
Chrysost. exhorteth men to get the Bible, the most whole∣some remedie for the soule, if not all, yet some part; to take the holy bookes into their hands, before and after meate at home, and not in the Church onely; Yea, he telleth his hearers, that, to think Gods Word needlesse, cōmeth of the deuill, & ye it was as an infecting Pestilence for the people, to thinke that it appertained to men of the Church to reade them, and not to o∣thers, whereas he telleth them that it was much more necessa∣rie for them, then for the other. See for these his speeches at large, Hom. 10. on Gen. & 29. Hom. 1. on Ioh. Hom. 13. on Mat. Hom. 2. on 2. Thess. Hom. 3.
S. Ierome, on Col. 3. 16. We see heare (saith he) that lay peo∣ple should not haue onely knowledge of the Scriptures suffici∣ently, but aboundantly, that so one might be able to teach ano∣ther: many of his writings were written to women, as to Paula,* 1.17 Eustochium, Saluina, Demetria, Furia, Celantia, and others, commending them for their reading and studie of Scriptures:* 1.18 yea, he instructed one Laeta, how she should bring vp her daughter in holy Scriptures, to learne the Psalter, thē Prouerbs,
then Ecclesiastes, then Iob, and so to go to the Gospels; after these, the Prophets, Moses, and Historicall bookes. He herein was then no Papist.
S. Basil regul. contract. q. 95. It is necessarie and consonant to reason, that euerie man learne that which is needfull, out of the Scriptures, whose Nurse (one Macrina) taught himselfe the Scriptures from a child, Bas. Epist. 74.
Theophylact on Eph. 6. Say not (saith he) that it belongeth* 1.19 onely to Religious men to reade the Scriptures: for it is the du∣tie of euery Christian, and most of all, of such as deale in world∣ly affaires, because they being as it were shaken with a tempest, haue greater need of spirituall succour. And Theodoret writeth of his times, that Coblers, Smiths, Websters, and all kind of Artificers, all the women, not onely such as could reade, but* 1.20 Semsters, Maidseruants, and waiting-women, Citizens, Hus∣bandmen, Ditchers, Neatheards, Woodsetters, vnderstood the points of faith, and could discourse of them. What can be more cleare then this, that in former ages from the beginning, euery one had libertie to reade the Scriptures? & for their helpe* 1.21 were they translated into vulgar tongues into all languages. For the truth of this, see Aug. de doct. Chri. lib. 2. cap. 5. Theo∣doret in his forenamed Booke. Beda, Hist. lib. 1. cap. 1. Chrysost. Hom. 1. in Iohan. Yea, do we not know, how Lay men, for their diuine Knowledge, were chosen to be Teachers in the Church? Nectarius a Iudge, made Bishop of Constantinople; Ambrose, a deputie, Bishop of Millan; with other moe.
The Rhemists, though they hold the false Tenent, yet in their Preface before their translation, cannot denie the Scriptures to haue bene in the vulgar Languages of diuers Nations: as in the Armenian, the Sclauonian, Gothick, Italian, French, English tongue; yea, in the Languages of almost all the principall Pro∣uinces of the Latine Church of later times. The meere Politicke caution and limitation of the Trent Conuenticle was not deui∣sed in former ages, that the Scriptures should not be read in∣differently of all men, but of such as haue licence. Licence to
reade holy Scripture, was not thought of in the Primitiue Church, nor many hundred yeeres after. The very translation of the Scriptures aforetimes shew, that the godly Translators minded to put Gods Bible into all mens hands, without any Popes licence.
Acosta li. 2. de Chron. Reu. ca. 2. pa. 65. is enforced to confesse, that our gracious God hath maruerlously prouided in holy Writ, that the most rude, reading in humilitie, may profit there∣by: and in chap. 5. speaking by experience, I haue seene (saith he) some men vtterly vnlearned, and scarce knowing Latine, who haue gathered out of Scripture such profound 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 conti∣nued 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 Be∣reans) 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 ex∣actly 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 Tran∣slations, 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, diffe∣ring from themselues in Papisticall Countries: for all is as the Iuggler playes fast or loose, for their grand Masters aduantage.
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 in∣to 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 fin∣ger.
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 peo∣ple 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. Its 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 Iehosa∣phats* 1.22 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 lan∣guage: 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 its 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 He∣brew 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 Hag∣gai, 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 He∣brew,
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 spo∣ken 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 them∣selues, 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, be∣cause 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.
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, with∣out 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 as∣cribed to the want of knowledge in Gods wayes, Psal. 94 10, 11. These alwaies erre in heart, and these haue not knowne my* 1.23 wayes.
Secondly, it telleth vs whence otherwise errors proceed, from
Philosophy, vaine fallacie, Col. 2. 9. from humane traditions,* 1.24 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, be∣cause 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 inspi∣red 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 Saddu∣ces: 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.
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 dark∣nesse 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, Ie∣rome, Gregory-Nyssen: that the Scriptures are the sound Rule of Faith; therefore cannot they be any ground for error.
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 pen∣ny differs from the stampe neuer so little, vndoubtedly its coun∣terfeit. It is also witnessed before by Gregory, Gerson, Cleman∣gis, Aliacus, Durand, Mirandula, Aquinas, Ferus, Villa-Vincen∣tius, 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 in∣deed 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, mis∣understood and peruerted?
3. Why doe they, in this respect, feare the Scriptures to breed heresies more in the people, then in the Priests? Were* 1.25 they of the Lay-people onely, which were the Authors of for∣mer 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* 1.26 alleage the same saying of Saint Ierome, That there neuer hap∣pened any notorious euill in the Church, but Priests were the cause thereof.
Lastly, by thus reasoning from the abuse, either through ig∣norance, 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 be∣come drunke; nor weare costly apparell, as men of place may, because some grow thereby proud; nor vse the Arte of Rheto∣rick, 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.
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 in∣spired 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 Dis∣ciples 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 know∣ledge. 1. By the Spirit of God: for what things God hath pre∣pared for them that loue him, hath he reuealed to vs by his Spi∣rit, 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 are of those things which God hath giuen vnto vs: therefore by the Spirit of God can wee know them to be of God. And in∣deed all Scripture being inspired of Gods Spirit, who can bet∣ter informe our knowledge of them, then the blessed Inditer and Author of them?
2. By the Scriptures themselues, which beare witnesse of themselues, that they are iustified in themselues, Psal. 18. 10. that* 1.27 they are all inspired of God, 2. Tim. 3. 16. that they are holy Scriptures, Rom. 1. 6. the Scriptures of the Prophets, Rom. 16. 26. who were guided by the holy Ghost, 2. Pet. 1. 20. as also were the Apostles, Mat. 10. 20. Mark. 13. 11. And Paul telleth vs, that he wrote the Commandements of God, 1. Cor. 14. 37.
III. As their Bible telleth vs, that by the Spirit, and by the Scriptures themselues, we know the Scriptures to be of God; so also the same Bible teacheth vs: 1. That the testimonie of the Spirit is truth, 1. Ioh. 5. 6. and is no lye, 1. Ioh. 2. 27. which Spirit of Christ all the Children of God haue, Gal. 4. 6. and all that are Christs; else they are none of his, Rom. 8. 9.
2. That the testimony of the Scriptures are of more credit then the testimony of men; for the witnesse of God is greater then men, 1. Ioh. 5. 9. And Christ preferred the testimony of the Scriptures before mans testimony, yea, though a Prophet: for he saith, he receiued not testimony of man, speaking of Iohn Bapt. Ioh. 5. 33, 34. and yet he referred himself to the testimony of the Scriptures, testifying of him, vers. 39. Yea, he saith, that his owne words would not be beleeued, if the Scriptures be not belieued, ver. 47. So that the Scriptures testimony of themselues, being the Word of God, & so the testimony of God, are sufficient witnes to take them for the Scriptures of God; which whoso refuseth or questioneth, the testimony of no men, no, not of Christ, if he
were here on earth, would be beleeued, to make vs to receiue them for Gods Word. This their owne Bible doth teach vs.
IV. Their Bible doth not onely shew, how the Scriptures giue witnesse of themselues thus in generall termes, but more particularly informeth vs, that the Scriptures doe proue the par∣ticular bookes of holy Writ to bee the Word of God. Moses witnesseth of his owne writings, that he wrote by commande∣ment, Deut. 31. 9, 19. and what he deliuered, was that which was commanded him Exod. 34. 34. All the Prophets witnesse their Prophecies to be of God, Esay 1, 2. Ier. 1. 2. Ezech. 1. 3. Dan. 10. 1. Hos. 1. 1. Ioel 1. 1. Amos 1. 3. Obadiah 1. 1. Ionah 1. 1. Mich. 1. 1. Nah. 1. 1. Hab. 1. 1. Zeph. 1. 1. Hag. 1. 1. Zach. 1. 1. Mal. 1. 1. Iesus Christ gaue approbation to the authoritie of Moses, the Prophets, and the Psalmes, Luk. 24. 26, 24. And so the Apo∣stles, Act. 26. 22. Rom. 16. 23. not onely in expounding, but al∣so by alleaging one where or other some thing out of euery booke; as out of Genesis, Mat. 23. 35. Act. 7. 3. and 3. 25. Ioh. 4. 5. out of Exodus, Mat. 5. 38. and 22. 32. Act. 13. 17, 18. Leuiti∣cus, Rom. 10. 5. Mat. 5. 38. Numbers, Ioh. 3. 14. and 6. 31. Deu∣teronomy, Mat. 4. 4, 7. and 5. 31. or 7. 37. Ioshua, Act. 7. Heb. 11. 31. Iam. 2. Iudges, Act. 13. 20. Heb. 11. 32. Ruth, Mat. 1. 2, 3 12. Samuel, Kings and Chronicles, Mat. 1. 2, 3, 6, 7. and 12. 3, 42. and 23. 35. Luk. 4. 25, 26, 27. Act. 13. 21, 22. Rom. 11. 3. Heb. 11. 32. Iob, Iam. 5. 11. Psalmes the whole book, Act. 1. 16, 20. and parts thereof, Mat. 13. 35. and 21. 16, 42. Prouerbs, Rom. 12. 26. Iam. 4. 6. Heb. 12. 6. Esay, Mat. 21. 5, 13. Ioh. 12. 38. Ieremy, Mat. 27. 9. Ezechiel, 2. Cor. 6. 18. Reuel. 4. 7. and 20. 8. Daniel, Mat. 24. 15. So might I goe thorow all the small Prophets, but that whole booke of the Prophets is approoued, Act. 7. 42. And all the Scriptures of the old Testament, are called by Saint Paul, the words of God, Rom. 3. 2. and are confirmed in particular, as the rest: as Hosea, Mat. 9. 13. and 12. 7. Ro. 9. 25, 26. Ioel, Act. 2. 16. Ionas, Mat. 12. 40. Amos, Act. 7. 43. Micha, Mat. 2. 6. Zacha∣rie, Mat. 27. 9. Habacuk, Rom. 1. 17. Gal. 3. 11. Nahum, Rom. 10. 15. Haggai, Heb. 12. 26. Malachy, Mat. 17. 11, 12.
Thus the old Testament beareth witnesse to it selfe, and the New also to the Old; so doth the Old to the New, foreshew∣ing
what in the New is reuealed, besides the record it beareth of it selfe: For Iohn telleth vs, that his writings are the truth of God, Ioh. 19. 35. Reuel. 1. 1. Saint Paul, that his are the com∣mandements of God, 1. Cor. 14. 37. Saint Peter confirmeth the authoritie of all Pauls Epistles, 2. Pet. 3. 16. And thus must we thinke of all the Apostles writings, as the diuine truth of God, because they were all led by the same Spirit, Ioh. 15. 26. into all truth, Ioh. 16. 13. which called the words of Christ to their re∣membrance, Ioh. 14. 26. which Spirit Christ gaue them, and they had receiued, Ioh. 17. 8. Neither is it to be doubted, but as their words in their Ministerie were the words of God, Mat. 10. 20. Mark. 13. 11. so were their words written of God also, seeing they wrote what they taught, as these places shew, Luk. 1. 1, 3, 4. Act. 1. 1. 1. Cor. 15. 1. 2. Cor. 1. 13. Phil. 3. 1. 2. Thes. 2. 5. and as before is prooued at large.
V. Their owne Bible telleth vs, that the Word is a lampe and a light, Psal. 118. 105. 2. Pet. 1. 19. This is spoken of the writ∣ten* 1.28 Word. Now a lampe and a light need no man to point to them, that hath eyes to see, if the same be before them, but they shew themselues to such clearely enough; euen so doth the light of Gods Word in Scripture shew it selfe. Gods workes shew themselues to be his workes out of themselues, Act. 14. 16. He lest not himselfe without testimony, Rom. 1. 20. Psal. 18. 1. His* 1.29 workes shew him, and shew themselues to be his; and shall not Gods Word shew it selfe to be Gods Word? Is there to a god∣ly man a lesse print of the Deitie in his Word to discerne it, then in a very naturall man to discerne his workes? Moreouer, shall the writings of men discouer their Authors, of what pro∣fession and learning they be and shall not Gods Word be able to shew it selfe to bee of God? For let one man write like an Artist; another, as a Philosopher; the third, as a Moralist; the fourth, as a Statist; the fifth, as a Diuine: No man that is an Artist, a Philosopher, a Moralist, a Statist or Diuine, but hee can discerne of all these writings distinctly, though hee haue not some to tell him, what they bee. So let a man, endued with Gods Spirit, and spirituall vnderstanding, come to the holy Scriptures, he will discerne them to be of God, and of his Spirits
inditing, though none beare witnesse to them, and tell him so much. For the spirituall man iudgeth all things, 1. Cor. 2. 15. and if he can iudge, he also can discerne of thē. Weigh also, that those which bee good Bankers, know money at the first sight, whose image and superscription it beareth. The worke of an Apelles is easily discerned from that, which is an ordinarie Painters. And wee know, that men well read, are so quick∣sighted, as that they can discerne learned mens writings from the counterfeites of them. How much more then may the wri∣tings of God, so infinitely surmounting all others in all man∣ner of grace, dexteritie and maiestie of themselues, be seuered and sundred from all other writings, and be knowne to be of the Lords owne inditing?
Lastly, as in generall the Scriptures shew themselues to bee Gods Word, and also more particularly, that the seuerall books thereof are his Word: So these very bookes, which wee at this day acknowledge, and haue in account for Gods Word, and so beleeue them to be, doe witnesse for themselues, that they are indeed the very Word of God, though the Church should bee silent in her dutie so to professe, and teach them to be. And this is cleare:
1. From the Penmen, who according to the wisdome giuen to them, as Peter speaketh, 2. Pet. 3. 15. haue written the truth of God, Ioh. 19 35. and the commandements of God, 1. Cor. 14. 37. Now, who were the Penmen of these bookes, we know: 1. By the titles of them. 2. By the inscriptions, as that to the Rom. chap. 1. 1. to the Corinth. chap. 1. 1. 2. Cor. 1. 1. to the Gal. chap. 1. 1. and so of the rest of the Epistles of Saint Paul. Like∣wise that of Saint Iames, Peter, and Iude, and the Reuel. 1. 1, 4. are knowne by their inscriptions. 3. By the subscription in some, as 1. Cor. chap. 16. 21. The salutation of me Paul with mine owne hand. 4. By apparant testimonie within them, telling vs who wrote them. Iohn saith, he wrote the Gospell ascribed to him, Ioh. 21. 24. So Saint Paul his Epistles, 2. Cor. 10. 1. 1. Co∣rinth. 15 9. 1. Tim. 1. 13. That to the Hebrewes, in many places discouers it selfe to be Saint Pauls. So the Gospell to be Saint Lukes, and the Acts too; for hee that wrote the one, wrote
the other also, Acts 7. 7.
2. From the puritie, the veritie, the integritie, the godly plainenesse and simplicitie, and yet powerfull maiestie thereof, euincing all gaine-sayers, and manifesting these very bookes to be the Word of God. What true and euident properties soe∣uer can be shewed to be the properties of Gods Word to know it by, the very same these bookes challenge to themselues, to approue themselues to bee Gods Word to the conscience of e∣uery true Christian. See Scotus his ten arguments, 1. Sent. prol. Art. 1. Also Gregor. de Ʋalent. tom. 3. p. 329. Let our aduersa∣ries speake herein.
3. From the witnesse of Gods Spirit, making the reading, studying, meditation, preaching, and hearing of the things con∣tained in these bookes, very powerfull vpon mens consciences, working conuersion to God, and so perswading to beleeue them to bee of God, as hereupon they doe yeeld obedience thereto, feare to offend against the commandements therein, beleeue with comfort the promises, yea, and so fully to giue themselues to the guiding thereof, as they thinke in them to find eternall life, and are so perswaded, as that they can forsake all, yea, if need were, also to suffer death vpon the faith of these sauing truths therein contained, as holy Martyrs haue done ve∣ry chearefully and constantly through the Spirits assistance, bearing witnesse to them, and by which they and wee know them to be the things giuen vs of God, 1. Cor. 2. 12.
This worketh faith, and maketh vs beleeue them, and there∣fore is called the Spirit of Faith, 2. Cor. 4 13. This teacheth vs, Ioh. 6. 45. and is truth, 1. Ioh. 5. 6. and euer accompanieth the Word, Esay 59. 21. to make it the power of God to saluation, Rom. 1. and the sauour of life vnto life, to them that are saued, 2. Cor. 2.
The Church is to testifie of them, to interpret them out of themselues, to keepe them, and to defend them; but she cannot either make them to be Gods word, if they were not so already: for she cannot make a word to be mans, if man neuer spoke it; neither can she make Gods word to be his word vnto vs vpon her owne credit, if it selfe bare not witnesse of it selfe, and the
Spirit did not confirme the same, and not worke this faith in vs. If her authoritie could worke this beliefe, then were she to blame for not bringing all to the faith of them. To worke di∣uine faith in our hearts, is of God, and not of men.
Saluianus, lib. 3. de prouidentia, saith, All that men say, need reasons and witnesses; but Gods Word is witnesse to it selfe: for whatsoeuer the incorrupt Truth speaketh, must needs be an incorrupt witnesse to it selfe.
Ambrose. lib. 5. Epist. 31. Whom may I beleeue in the things of God, better then God himselfe?
Hilarie, lib. 1. de Triniate. God is a witnesse for himselfe; and he is not to be knowne but by himself. Now, God and his Word is one; and therefore saith Nilus, it is all one to accuse God, as* 1.30 to challenge the Scriptures.
Origen, lib. 4. cap. 2. de Princip. Whosoeuer with all diligence and reuerence, as is meete, shall consider the words of the Pro∣phets, it is certaine, that in the reading and diligent view there∣of, hauing his mind and vnderstanding knocked at by a diuine inspiration, he shall know that the words which he readeth, were not vttered by man, but are the words of God; and of himselfe shall perceiue, that these bookes were written, not by humane Art, not by the word of mortall man, but by a Maiestie Diuine.
Gregorie de Valentia, Comment. in Thom. cap. 3. pag. 31. The Reuelation of the Scripture is beleeued, not vpon the credit of another Reuelation, but for it selfe.
Canisius citeth, cap. de praecept. Eccl. Num. 16. We beleeue, adhere, and giue the greatest authoritie to the Scripture, for the testimonies sake of the holy Ghost speaking in them.
Bellarmine, de Ʋerbo Dei, lib. ca. 2. Nothing is more knowne, nothing more certaine then the Scripture, that it were the grea∣test
madnesse in the world, not to beleeue them. If he saith truth, as he doth; then is it madnesse, not to beleeue the Scrip∣ture bearing witnesse of it selfe, that it is all of it selfe inspired of God. What farther Testimonie neede wee? A Papist now of late in His guide of Faith, saith thus: We beleeue the Scriptures* 1.31 for the diuine Authoritie, which is the formall obiect of Faith, and of infinit force and abilitie to perswade immediately by it selfe, without the helpe of any formall inducement whatso∣euer.
Stapleton saith, That all the former writings of the Bible may* 1.32 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 belee∣uing of any point of faith, that by it alone any part may be be∣leeued, 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* 1.33 obiect against vs. Atheisticall obiections some haue made, as if they would vphold the Turkish Alcoran, vnworthy any Chri∣stian, 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.
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 necessa∣rie points of faith, is now either expresly set downe, or by a ne∣cessarie
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 tra∣ditions of Scribes and Pharises, Mat. 15. 1, 3. commande∣ments 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 tra∣ditions, 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 conuersa∣tion 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 de∣feated, 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 He∣reticks,
who vsed traditions, to defend their Heresies, in and* 1.34 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 war∣ning not to be deceiued by word, by Philosophie, by vaine fal∣lacie according to mens traditions, 2. Thess. 2. 1, 2, 3. Col. 2. 8.
Iustine in Triphonem: If we will be safe in all things, we must flie to the Scriptures: we must beleeue God onely, and rest on∣ly vpon his institutions, and not on mens traditions.
Irenaeus li. 3. ca. 13. saith of the Apostles, that what they prea∣ched 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 contra∣dictorie 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 Apo∣stolike, 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.
This is to be seene in the words of Gregory, Gerson, Petrus* 1.35 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, Ʋil∣la-Vincentius, Caictan, Lyra, and other, who maintaine that the the Scriptures be perfect and sufficient euery way: their words* 1.36 are cyted before, and so doe gainesay this traditionall word.
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 recei∣ued, and which the Apostles had taught to them all: but tra∣ditions which the Papists maintain, are certaine secret traditi∣ons deliuered, not to all, but to some sorts of men, for the bet∣ter guiding of the Church. Therefore these traditions here, are not those, these being common to all, and theirs proper to some onely.
2. This place speakes of Traditions written, which wee maintaine: but they in this question vnderstand traditions; be∣side Scripture, or a word not written in the Scriptures: how then doth this place helpe them?
3 This place doth speake indeed of traditions deliuered by word and by writing, but not of diuers traditions; as one sort spoken, and another sort written: but of a diuers way of deli∣uering the very same traditions: for first, traditions are but once here named, and applied to both Word, and Epistle. Secondly,
the word Whether may bee as wel taken coniunctiuely, as it is in 1. Cor. 15. 11. & 13. 8. Rom. 14. 8. Col. 1. 20. as disiunctiue∣ly: and albeit here it be taken disiunctiuely, yet it proueth not diuersitie of traditions, but the same diuersly deliuered.
5. By this place it is cleare, that traditions were first by word: but will it therefore follow that they were not written? The contrary is to bee shewed from the beginning. 1. Before the Law the Word was not written, but as before is proued, it was afterwards written. 2. Moses and the Prophets deliuered Gods wil, first by word of mouth, but afterwards the same was written. Thirdly, Christ taught by word, which afterwards the Euan∣gilists wrote, Luk, 1. 2, 3. Fourthly, the Apostle Saint Paul taught by word as other did, but Saint Paul telleth vs, that he was set apart to teach the Gospell, Rom. 1. 1. which he calleth the Word of God, 1. Thes. 2. 2, 13. This Word of the Lord Iesus he onely taught euery where, and by him it was spred abroad, Act. 18. 11. & 19. 10. to which he commended the Church, Act. 20. 32. This Word and Gospell spred so farre by him, Rom. 15. 19. hee telleth vs, was written before in the holy Scriptures, Rom. 1. 2. so that he taught not an vnwritten, but a written Word, and a written Gospell, Act. 26. 22. and 28. 23. Rom. 16. 26.
5. The traditions here mentioned, first taught by word, are written traditions, which he calleth in 1. Thes. 4. 2. Comman∣dements; but these Comandements giuen by word of mouth before, after in writing to them, hee here setteth downe vers. 3. 4, 5, 6, 10, 11, 12. yea, what letteth to vnderstand these tradi∣tions by word to bee those things, which in the 5. verse of this chapter, he saith, He remembreth them of, set downe in vers. 3. 4? If so, then are these traditions written, and not now vnwritten, though at the first taught by word.
6. Though it were granted, that the traditions taught by word, were not all written by the Apostle then, in neither of these Epistles; I demand first, how can they be able hence to proue, that neither he elsewhere, nor any other Apostle wrote them, but that they remaine to this day vnwritten? Secondly, how can they tell what these were, if they be not written?
Thirdly, how are they able to proue, that these traditions not written and taught by the Apostle, are their Popish traditions, which they stand for? Three necessarie questions vnresolued hi∣therto.
7. And lastly, If they thus will reason, that there is yet an vn∣written word to be a rule, because S. Paul taught traditions first by word; then is there much more a written word to be a rule, for that those spoken, were after written: for that which is spoken and written, is with all men more certaine and sure then that which onely is spoken. Now, of one and the same thing to be ruled, there cannot be two rules, as before is proued. There∣fore let vs cleaue to the Word written, as the most certaine and surest rule, because it is both the word spoken and writ∣ten.
2. Thes. 3. 6. And not according to the tradition which they haue receiued of vs.
Answ. Here is mention of a tradition, which the Apostle had taught, and the Thessalonians had receiued; but this is not an vnwritten tradition, but written: for the Apostle in vers. 10. sets it downe, and telles vs plainely what it was, to wit, That if any would not worke, let him not eate. So as this is nothing for their vnwritten traditions.
1. Cor. 11. 2. And I pray you, brethren, &c. that you keepe the precepts as I deliuered them vnto you.
Answ. 1. Wee grant, that the Apostle deliuered and taught by word of mouth, before he wrote: but the question is, whe∣ther the same he taught, be writ, or no? They say, they be not: which this place proueth not, neither can they bring any place either expressely, or by necessarie conclusion. To this purpose, we say they be, and doe proue it by many Scriptures afore set downe, as also in answere to the first place, of which nature is this Scripture: for the Apostle saith here, I deliuered them vnto you: and in vers. 23. hee hath the very same words, and withall setteth downe, what he deliuered to them, in vers. 23, 24 25. So that what he deliuered by word, is now in his writings.
Secondly, this place, according to their translation, is of pre∣cepts, they here auoyde the word traditions: if it be not for tra∣ditions,
why doe they alleage it? And if it be for traditions, why doe they not name the Word here; as elsewhere in other places? But let them bee precepts: what then? If precepts of necessarie and substantial matters of the Gospell, then were the same writ∣ten: for Paul preached them onely out of the Scriptures, Act. 26. 22. and 28. 23. according to the Scriptures, 1. Cor. 1 5 3, 4. For, as is proued, his Gospell was a written Gospell, and what hee preached, the same substantiall points himselfe did afterwards write, as appeareth in the same Epistle, chap. 15. 1, 2, 3, 4, &c. And* 1.37 in Phil. 3. 1. as also Saint Ierome expoundeth the place. Being then written precepts, here is no proofe for their vnwritten tra∣ditions. If they vnderstand them of precepts, in and about mat∣ters of indifferencie, rites, and decences in the Church, &c. the place is nothing to the question in hand; and yet precepts in such matters are also written, 1. Cor. 6. 12. and 8. 9, 13. and 10. 23, 31, 32. and therefore taken which way they please, they are now written, and not vnwritten precepts.
1. Tim. 6. 20. O Timothy, keepe the depositum (that is, say the Rhemists) the whole doctrine of our Christianitie, and Catho∣like truth descending from the Apostles by succession of Bi∣shops euen vnto the end, & is all one with tradition (say they, in their annotation) giuen to the Bishops to keep, and not to Lay∣men. The Gagger alleageth the third verse also, and so, as it seemeth, doth take the word doctrine, as here the word deposi∣tum, that is, as Bellarmine expounds it, the treasure of vnwritten doctrine.
Answ. 1. Here is no mention of tradition, neither doth this place proue, that this depositum is now an vnwritten doctrine.
2. Hee speakes of a depositum committed to Timothy his trust: but whether written, or onely spoken, is not set downe here, and so proueth not the point in question.
3. Of themselues there be that expound this depositum farre otherwise. Caietan expounds it of the flocke committed to him So also Lyra: their Glosse takes it to be his office. So Hu∣go Cardinalis: Aquinas interpreteth it of euery good thing, which any man hath committed to him of God to keepe, and to in∣crease. Thus they agree not among themselues: if they cannot
agree about the sense of the word; is this then a sound proofe of so great a point as is in question? Must a Rule to rule holy Scripture, and the holy Church, be grounded vpon such an vn∣certaine meaning?
4. But let the Rhemists interpretation of the word goe for sound; it is enough to ouerthrow their tenent: for this deposi∣tum they make the whole doctrine of our Christianitie. If this be the Treasure of vnwritten doctrine, as Bellarmine will haue it, what doth the Scripture containe? Saint Paul telleth vs, 1. Tim. 1. 11. that the glorious Gospell was committed to his trust, as this depositum was committed to Timothy his trust; if these two bee one, as they are: for was another thing committed to the trust of Timothy, then was committed to Saint Pauls trust? Then the Gospell is the whole doctrine of our Christianity, except there be doctrines of Christianity which are not Gospell: but the Gospell is written, as before is prooued, and therefore also is this a written depositum, and not an vnwritten doctrine.
5. This place wicked heretickes so expounded; and to de∣fend* 1.38 their hereticall falsities, feigned such a sense of this place, of certaine vnwritten traditions, as the Papists doe; by which they may see whence they be.
2. Tim. 1. 13. Haue thou a forme of sound words, which thou hast heard of me: the same is mentioned, Rom. 6. 17.
Answ. 1. This sheweth, that a forme of words were deliue∣red by mouth; but hence will it not follow, that the same is not now written. Saint Paul instructed by word of mouth; Ergo, may it be concluded, that he wrote not the same? How in rea∣son will this follow? And yet this is the thing to be proued, or else nothing to the purpose.
2. The place sheweth in what things this forme of words is to bee kept, to wit, in faith and in loue; but the forme of the words of our beliefe is in the Scripture, Ioh. 20. 31. Act. 8. 37. and also of our loue, Mat. 22. 37, 39.
3. If by forme of words they will vnderstand the compendi∣um of Christianitie concerning Faith, Obedience, Prayer, and forme of administring the holy Sacraments; all these be also in the Scriptures, as our Creed, the ten Commandements, the Lords
Prayer, as before is shewed. For baptisme, reade Mat. 28. 19. and for the Lords Supper, Mat. 26. 26, 27, 28. 1. Cor. 11. 23, 24 25. Therefore here is no forme of words left vnwritten, as out of this place the Papists pretend.
2. Tim. 2. 2. And the things which thou hast heard, &c.
Answ. 1. This still speakes of Pauls preaching, but proueth not the same not to be written.
2. It hath been before proued, that Paul preached openly the Scriptures, and therfore by the things heard from him, must be meant those which he taught out of the Scriptures.
3. It is probable, that S. Paul himselfe preaching out of the Scriptures, and onely according to the Scriptures, also highly commending Scriptures to Timothy, to be able to make perfect the man of God to euery good worke, 2. Tim. 3. 16, 17. that hee would haue any thing commended by Timothy to other Teach∣ers, but what was to be found in holy Scriptures?
This place therefore helpes not for vnwritten traditions.
Ioh. 20. 30. Many other signes did Iesus, &c. which are not written in this booke.
Answ. 1. The Euangelist saith, they were not written in this booke. But what then? May they not be written in other E∣uangelists?
2. Here he speakes of signes, and Acts of Christ, and not of his doctrine by tradition, which is the matter in question: and so this text is nothing to the purpose.
Ioh. 21. 25. There are many other things which also Iesus did, &c.
Answ. This place also speaketh of that which Iesus did, and not of that which he taught. Here is not one syllable of a tradi∣tionarie word.
Ioh. 16 12. Many things I haue to say to you, but you cannot beare them now.
Ans. 1. This place tels vs not what Christ said, but what hee concealed, to wit, many things which he had to speake, but then spake not: so as this proueth not a traditionall word, nor any word at all, except they will conclude, that what one can say, therefore he doth say it.
2. If Christ had said all things to the Apostles then, yet would it not follow, that the same were not at all written in Scripture: for Iesus Christ taught, what was written in the Scriptures, expounded them, cited them, and by them confuted the Aduersaries. And Saint Luke makes a profession, that his Gospell was A Treatise of all that Iesus began both to doe and speake, vnto the day of his Ascension, Act. 1. 1, 2.
3. Can our Aduersaries tell what things Christ had to say? If they can; first, let them shew to vs what they were: second∣ly, that they were differing from those things taught by him, and written now in the new Testament: thirdly, that they were neuer written by the Apostles. If these they cannot demon∣strate to vs, they gaine nothing hence for their pretended tradi∣tionary* 1.39 word. This place heretickes abused for their traditi∣ons.
1. Cor. 11. 16. Wee haue no such custome, nor the Church of God.
Answ. 1. This speaketh not affirmatiuely of a custome, but negatiuely of no such custome.
2. Though it had spoken of a custome, what is this to a tra∣ditionall word? Is custome, doctrine? Or is it not rather ap∣plied to actions, as in Gen. 31. 35. Ioh. 18. 39?
3. The Scriptures allow not custome to be a Rule, Leu. 18. 2.* 1.40 Ier. 10. 2. 2 King. 17. 40.
1. Cor. 11. 34. The rest will I dispose, when I come.
Answ. Here is no speech of any word of Doctrine, but of or∣der among the Corinthians.
Ioh. 2. 12. and Ioh. 3. 13. Hauing moe things to write vnto you, I would not by paper and inke: For I hope that I shall be with you, and speake mouth to mouth.
Answ. These places shew indeed, that in the two short Epi∣stles Iohn wrote not all those things, which he might haue writ∣ten, because he would speake to them of them. But can our Ad∣uersaries proue; first, that Iohn euer came to vtter the things vn∣written? If he did, what were they? If he did not, then so much of their conceited traditionall word is lost. Secondly, that those moe things left vnwritten, were either things necessarie, or they
were not things already written. Til they can shew these things, this place doth them no good.
Acts 16. 4. They deliuered vnto them the Decrees, which chap. 15. 28. were decreed by the Apostles.
Answ. What of all this? The Decrees were written. The Apostles wrote letters, Acts 15. 23. and the Epistle was sent, vers. 30. and read with comfort, vers. 31. Here is then no tradi∣tionary vnwritten word.
Thus we may see, how their traditionall word vnwritten, is confuted by their owne Bible, and hath no footing at all in ho∣ly Scripture.
ROm. 12. 6. Prophesie according to the Rule of Faith. Here is a gift bestowed vpon the Church, which is Prophesie, ex∣pounded by the Rhemists to be the interpretation of the Scrip∣tures. Then here is mention of a Rule, according to which, they that haue the gift of interpretation, are to expound. Where we see the Churches action, and the rule to be two distinct things, Phil. 3. 16. Let vs continue in the same rule. Here in the word vs, is to be vnderstood the Church; in the word continue, the Churches dutie. Here is also mention of the Rule, a thing di∣stinct from the Church, Gal. 6. 16. And whosoeuer shall follow this Rule, peace be vpon them, and mercy, and vpon the Israel of God. The Church is here the Israel of God. The Rule is that, which she, and all that looke for peace and mercy, must follow. The Church therefore, and the Rule, are two distinct things. In
Gen. 26. 5. Abraham is commended for his obedience; he and his were the Church. But what was now the Rule? Euen the Ʋoyce of God, his Charge, Commandements, Statutes and Lawes.
These places sufficiently teach, that the Rule and the Church are two things. The Rule being that, according to which she is to be ruled in teaching and liuing. Yea, so farre is the practice, custome, and voyce of the Church (speaking onely from her selfe) from hauing the honour to be a Rule in necessary points to saluation, as shee hath not absolute vnlimited authoritie in matters of any inferiour kind, but therein is tied to certaine ob∣seruances, as these Scriptures teach, 1. Cor. 6. 12. and 8. 13. and 10. 32. Rom. 14. 19. 1. Cor. 9. 19, 22. and 14. 14. and 10. 31.
See before in the first question, Ierome, Basil, Tertullian, Chry∣sostome, Austin, Greg. Nyssen, Isi dorus, Pelusiota, and Cyril of Hieros. who make a difference betweene the Rule and the Church: affirming the Scriptures to be that Rule, and the same the Churches limits, out of which she may not goe.
See also in the same question, twelue or thirteene testimonies from among themselues; that the Scriptures are the Rule: and therefore not the Church, which is to bee ruled by the Scrip∣tures.
Matth. 23. 2, 3. Vpon the Chaire of Moses haue sitten the Scribes and Pharises: all things therefore whatsoeuer they shall say to you, that obserue and doe yee.
Answ. The scope is not to tye men to whatsoeuer they should teach, without any exception, but to take away the scandall of their ill liues, that they might not offend the hearers, when they
taught that which was right and good. This is euident by the reason added; But according to their workes doe ye not, for they say, and doe not. That in euery thing they taught, they were not to be heard, it is cleare:
1. If we consider the ground of the speech in the word ther∣fore, that is, for that they had sitten in Moses Chaire: what is that? Let the Papists tell vs, who say, To sit in Moses chaire, is* 1.41 to teach according to the doctrine and Rule of Moses Law, and to command things agreeable thereunto. And so say the ancient Fa∣thers.
Cyril, Catech. 12. The Chaire of Moses, is the power of do∣ctrine.
Origen, Hom. 24. on Matth. They sit in Moses Chaire, which interpret Moses sayings well, they sate well that vnderstood the Law.
So Theophylact on Mat. 23. They sit in Moses Chaire, that teach the things that are in the Law; with this consideration then they are to be heard, and not otherwise.
2. It is manifest, that Christs words cannot be taken with∣out restriction, because in this same Chapter he calleth them foolish blind guides, and taxeth them for false doctrine, ver. 16, 22. shutting the kingdome of heauen before men, ver. 13. labou∣ring to get a Proselyte; and then to make him the child of hell double more, then themselues. ver. 15 He also calleth them Hy∣pocrites, Serpents, Ʋipers brood, ver. 33. denouncing many woes against them, and foretelleth how they should scourge, persecute, kill, and crucifie such faithfull Teachers as he should send amongst them, ver. 33.
These things duly considered, is it any way likely that Christ should speake without limitation, and will them to do what∣soeuer such should teach? whom First, he calleth foolish Blind∣guides, Hypocrites, Serpents, Vipers-brood, and persecuters of faithfull men; Secondly, whom before he had confuted for their foule corrupt glosses, and vaine traditions, by which they haue broken the Commandements of God, and made them of none effect, Mat. 5. 43, 44. and 15. 11, 14. Mark. 7. Thirdly, whom he plainely gaue his hearers a Caueat to take heede of
touching their leauen, Mat. 16. 6. that is, their doctrine, vers. 12. Fourthly, Christ in so an vnlimited speech should haue ouer∣throwne his Doctrine, and so his owne heauenly Kingdom, for then the people should haue taken him for a deceiuer, for a companion of Publicanes and sinners, for one that had a di∣uell in him, and for such a one as had cast out diuels by Belze∣bub, the chiefe of the Deuils, all which they broached, yea and in a full Counsell condemned Christ for a wicked blasphe∣mer.
3 If this speech had been to be vnderstood without limita∣tion, why did the Apostle refuse afterwards to obserue and doe what these (sitting in Counsell) commanded them? Act. 4. 18, 19. & 5. 28.
4. And lastly, Papists themselues on this place doe com∣ment* 1.42 thus; This place bindeth not vs to obey them, if they teach that which is euill, for that is to teach against the chaire. All things are here meant, which are not against the Law and Commandements of God.
All things keepe (saith another) when the Scribes and Pharises doe recite, explaine, teach and propound them. This place therefore is rather for the Authority of holy Scrip∣tures, and nothing at all to establish mens doctrine contrary or beside Scripture.
Luk. 10. 16. He that heareth you, heareth me; and hee that despiseth you, despiseth me; and he that despiseth me, despiseth him that sent me.
Answ. These words are not to be vnderstood as spoken ab∣solutely, that whatsoeuer the seuenty Disciples (to whom these words were spoken) should teach, and the people heare from them, should be taken as Christ speaking in them, but with condition, as they should teach, what he charged them to teach. For the Apostles had their lesson giuen them, to teach whatso∣euer Christ commanded them, Mat. 28. 20. And these seuenty were taught what to doe and say, Luk. 10. 3, 12. which they obseruing, Christ was heard in them. So the meaning is; Hee that heareth you deliuering my message, and teaching what I command, heareth me, as if I were there in very person; and he
that shall despise you so discharging your duty, despiseth mee, and him that sent mee, euen God himselfe; as also Saint Paul speaketh, 1. Thes. 4. 8. For albeit the Apostles had an vn••rring Spirit, assisting them in the Ministery, Mat. 10. 20. Mar. 13. 11. Iohn 16. 13. of whom these words may bee taken absolutely, yet of all other succeeding, they are to be vnderstood with the for∣mer limitation. Else why are we allowed, yea, & charged not to beleeue euery spirit, but to trie the spirits, 1. Ioh. 4. 1. to trie all things, 1. Thes. 5? And why are the Bereans (who not know∣ing Pauls Apostolicall function, but taking him as a Teacher, as other were) commended (as Bellarmine confesseth, l. 1. de Verbo Dei) for searching the Scriptures, and left as an exam∣ple for vs to follow, Act. 17. 11. if the Teacher were to be credi∣ted in euery thing he should speake?
Mat. 16. 19. Whatsoeuer thou shalt binde in earth, shall be bound in heauen, &c.
Answ. This is to be done by the Keyes which Christ gaue him, as the words before going shew: I will giue thee the keyes of the Kingdome of Heauen: then followeth whatsoeuer thou shalt binde, &c. to wit, by these keyes of Christ. Not then by his owne power and will, as himselfe pleaseth, but as those keyes doe helpe him to open and shut, to bind and loose; by and with the authority of these keyes must hee proceede, and not other∣wise.
Now let vs see, what these keyes be, by which hee openeth and shutteth, byndeth and looseth, forgiueth and retaineth sins. These Keyes are these two, Christs Word and Christs Spirit,* 1.43 which I thus proue:
1. For that in this Text is a promise of giuing the keyes, I will giue the keyes, &c. Now, seeing that here they are not giuen, but promised, let vs see, what Christ gaue to Peter, and other the Apostles, and we shall finde, that he gaue them two things; his Word, which hee calleth the words of his Father, and the Word of reconciliation which he put in them, and they receiued, Ioh. 17. 8. 2. Cor. 5. 19. and his Spirit, Ioh. 20. 22. which they al∣so receiued, when he said, Receiue ye the holy Ghost, breathing on them. These are the two things which we finde that he gaue
them: therefore they are either the keyes, or inseparable com∣panions of the keyes.
2. Christ, in Ioh. 20. 21. saith, As my Father hath sent me, so I also send you; so in Chap. 17. 18. But with these two did his Father send him; with his Word, Ioh. 7. 16. and 8. 26, 28, 38. and with his Spirit, Luk. 4. 18. Mat. 3. 16. Esay 11. 2. and 42. 1. and 61. 1, 2. Therefore these two are the keyes.
Keyes are by Bellarmines interpretation, here taken for great authoritie and power, as in Esay, 22. 22. in Eliakim, sha∣dowing the great power and authoritie in Christ, Reuel. 3. 7. exercised in his Church. But what greater power and authority then his Word and Spirit, can there be in Christ his Church? whatsoeuer it be, it is comprehended in these two. Therefore these be the keyes.
4. He speakes of keyes, as of moe then one linked together; so that they are giuen as inseparable: and so these two be: For the Spirit teacheth the Word of Christ, Ioh. 16. 13. and 14. 26. and the Word is with the Spirit, Esay 59. 21. these two keyes are tyed together and giuen by Christ.
5. The keyes promised here, are the keyes of the King∣dome of Heauen: In this spirituall Kingdome, by these to beare rule, by these to bind and loose in earth; is so verily and as surely done in heauen. For what in this Kingdome here can beare Rule, but his Word, and his Spirit? What truly can bind and loose in heauen, but these? We may be assured, that what the Word and Spirit of God bindeth, they are bound indeed, and what these loose, remit, and forgiue, they are loosed, remitted, and forgiuen of God in heauen: of no other keyes can we be so assured hereof. These then are the keyes here promised to Peter, and were giuen to all the Apostles, and to the true Church of God.
This place therefore helpeth nothing our Aduersaries, who boast of an vnerring spirit, leading the Pope and his Prelates, into all truth: if they bragge of this key, let them shew vs the other, the Word of God, and the same written now in the Scrip∣tures; or else their boasting is in vaine, and their binding and loosing of no force.
Deut. 17. 8. If there arise a matter, &c.
Answ. This place is for vs, and against them: for here iudge∣ment must be giuen, not as men thinke, out of their own braine, but, saith the text (according to their owne translation) Thou* 1.44 shalt doe whatsoeuer they that are Presidents of the place, which our Lord shall choose, shall say and teach thee according to his Law: now that Law was written, 2. Chro. 17. 9.
This is it then we desire, that the truth of iudgement may be from the written Word of God, which this place approueth: yet though they produce it and vrge it so often, neuerthelesse it speakes not of the necessary points of faith, but of controuersies in matters of another nature, as the eighth verse plainely shew∣eth.
Hag. 2. 12. Thus saith the Lord of hostes, Aske the Priests the Law.
Answ. This place is also for vs, and against themselues: for what were the Priests to be asked? what, their owne opinion and iudgement? No, but they were to bee asked the Law, that is, the Law written, and according to which they did answere, in vers. 13. 4. We teach, that Pastors are to bee heard speaking to vs, out of the Word written, and accordingly as it teacheth them to speake, wee must obey with all reue∣rence.
2. Chro. 19. 8, 18. Moreouer in Ierusalem did Iehosaphat set of the Leuites, &c.
Answ. It is one with that in Deut. 17. 8. and here, contrary to the Popish practice, the Priests and Leuites were subiect to Iehosaphat the King, who had an inspection ouer them, and gaue them a charge: so 2. Chron. 17. 7, 8.
2. Thes. 2 15. Stand fast, and hold the tradition, &c.
This place is answered fully and at large before, in handling the former question.
Mal. 2. 7. For the lips of the Priest shall keepe knowledge, and the Law shall they require of his mouth.
Answ. 1. This place proueth not that the Priests lips euer did keepe knowledge, (though it be thus read in a Cōmandement) but teacheth what his duty was to doe: For the next verse fol∣lowing
telleth vs, what the priests then were; But you haue de∣parted 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.
Heb. 12. 23. ANd the Church of the first borne which are written in Hea∣uen: 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 fore∣heads, 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 vnder∣stood the inuisible Church, and wheresoeuer it is vnderstood of the mysticall body of Christ, it is there the inuisible Church.
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 a∣bide 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.
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 visi∣ble; 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.
What wee meane, when we say, that the Church is some∣time hidden.
WHen we speake of an inuisible Church, we meane the Church Catholicke in our Creede, which we doe be∣leeue, 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 inuisi∣sible, partly in heauen triumphing, partly here on earth mili∣tant, 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 vi∣sible. 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 profes∣sed him, and after his Ascension, were the first of those, which after were called Christians; all being then together in Ierusa∣lem for a time, and the only visible Church of Christ vpon earth, which visible Church through persecution, began to be scat∣tered abroad, and the Apostles and Teachers being also disper∣sed, 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 apprehen∣sion, it comprehendeth all sorts of Assemblies professing Christ, whether purely or impurely, Orthodoxally, or Heretically, vni∣formely, or Schismatically, and so hath seuerall names; Some∣times taken from the City where such Assemblies be, as the Church of Ierusalem, Antioch, Corinth, Ephesus, Philippi, Thessalonica, and Colosse; Sometime according to the Coun∣tries, as the Churches of Galatia. So we say now, The Church of France, of England, Scotland; Sometime from the Sect-Ma∣sters 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 Lon∣don, 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 pub∣like worship, as the Greeke Church, and the Latine Church; Some∣times from the opinions held, as Anabaptists, Ʋbiquitaries, and Familists. And thus come we and our Aduersaries to be diuers∣ly named: though we be all in generall called Christians, yet wee call them that are yoaked vnder the B. of Rome, Papists, for their Pope and Romanists from their City; but they themselues vsur∣ped the name of Catholikes. They call vs Lutherans, and Calui∣nists; but we make none saue only Christ the autor of our faith: commonly we are called Protestants, because we continue our protestation against the enemies and abominations of the Ro∣mish Church.
Such a Church thus taken in this generall manner, profes∣sing Christ vnder one name or other, hath euer bene visible, e∣uen to the world. Thus we teach that the Church is euer visible one where or other, and neuer wholy hidden at any time.
But here in the question, the name Church we take more strictly, for a companie wheresoeuer assembled in publique, together worshipping the true God in Iesus Christ, as God himselfe onely hath prescribed by his Word, whereto outward∣ly they professe conformitie, both for doctrine, and conuersa∣tion also in good measure.
This true Church of God, we say, is visible; First, in respect that it consists of men, making open profession. Secondly, in respect of the place being publique, where such obtaine liberty to meete together. Thirdly, in respect of the externall actions in and about the worship of God; Thus this Church is visible, but not alike gloriously cōspicuous at al times, in euery place where God planteth it; This Church we affirm not to be at any time in∣uisible: but we only say, it is sometime hidden; neither yet do we meane hereby, that it is so hidden, as not to be found any where, of thē that seeke after it by due means, as if it were vtterly extin∣guished: nor so hidden, as not to be seene of any, in any place: for such a hiding we neuer dreame of, as our Aduersaries inter∣pret falsely against vs: but when we say it is hidden, we meane, that it is not acknowledged, but contemned by the euill ones, which loue not the truth, by reason of the fewnes of the follow∣ers* 1.45 thereof, and their secret meetings in time of persecution, and their decay of outward gouernment, and publique exercises in open places. For these reasons, she is said to be hidden; and this hidden estate of the Church commeth to passe,
1. For that she consisteth of a mixt companie, the worser sort sometime, and for a long time comming to be the greater and a preuailing faction.
2. As they preuaile, so they diminish the number, weaken the credit of those professing the truth, and do bring cunningly their owne will, their owne inuentions and wayes, into esti∣mation with the worldly minded.
3. This preuailing faction and greater number increasing,
engrosse and arrogate to themselues the name of the Church, and so encroach vpon credit to their owne deuices, as vaunting to be the onely true Church, and their profession and practice, the onely true and sound Religion.
4. Hereupon they condemne the other as Schismatiques, and Hereticks, and their way as heresie, and so raise vp against them persecution, inhibiting their meetings in publique, scat∣tering their Assemblies, punishing their Teachers, and making them to be generally euill spoken of, and putting by-names vpon them full of reproach, to cause thē to be the more detested of the worst, and distasted of indifferent minds, by forging ma∣ny lies and falsities vpon them, both in life and doctrine.
5. By this it commeth to passe, that now they are glad to flie away, to hide themselues, to meete in secret places, where they may with any safetie come together, till God raise such as be in authoritie to afford them publique meetings againe.
In the meane space they are as it were hidden: and this is all we meane, when we speake of the hidden Church; which is not so hidden, but that the members of her are seene one to ano∣ther,* 1.46 and do often meete together: yea, some of them are espied by this preuailing faction sometime, whom they cruelly perse∣cute, and put to death, if they do not recant, and turne to them.
1. By Propheticall speeches, foretelling that the Church shall lose her glorious conspicuousnesse to the world, 1. Chr. 15. 3. And many dayes shall passe in Israel without the true God, and without Priest and Teachers, and without the Law, Osea. 3. 4. Many dayes shall the children of Israel sit, without King, without Priest, without Sacrifice, without Altar, and without Ephod, and Teraphim. See also Mich. 3. 6, 7. and in Mat. 24. 24. Christ fore∣telleth that false Christs, and false prophets shall arise, and so
farre seduce, as to deceiue the verie elect, if it were possible; which could not be, if ye true Church should be euer gloriously conspicuous. S. Paul, 2. Thess. 2. 3, 4. telleth vs of such a reuolt, as Antichrist shall be exalted and sit in the Temple of God. And S. Iohn in the Reuelation, Chap. 9. 2. telleth of such a darknesse, that should obscure the Sunne and Aire, of such an oppression of the Church, as she should be trodden vnder foote, Chap. 11. 2. of such a persecution, as she should be glad to fly into the wil∣dernesse, Chap. 12. 6. and lastly, of such a preuailing of the Beast that enemie, as the whole earth should adore, and follow after him, Chap. 13. 7, 8. Which Word of God must needs be true. And therefore the Church is not euer gloriously conspi∣cuous to the world, as an earthly Monarchy or estate.
2. By Historicall narration, 2. Chron. 15. 3. Heb. 11. 37, 38. Iudg. 6. 2. in the kingdom of Iudah, in Ahaz his dayes, in the dayes of Manasses his reuolt from God; for then was there no glorious conspicuitie of the Church any where. What a low ebbe was Gods Church come to in Israel in Eliah his dayes? About the time of Christs suffering, what glorious face of the true Church we•• there then? Christ was condemned: the Apostles were sted 〈◊〉〈◊〉 scattered: Peter forswore Christ. Was heere a glorious true Church in the eye of the world? We see then, the Church hath not euer beene in a pompous visibi∣litie.
S. Augustine, Epist. 80. ad Hesych. towards the end, and Epist. 48. ad Vincent. saith, When the Sunne shall be darkened, and the Moone shall not giue her light, and the Starres shall fall from heauen, (as is prophesied, Reuel. 6. and 9. 1.) then the Church shall not appeare, for that then the vngodly perse∣cutors* 1.47 shall rage out of measure.
S. Chrysostome on Mat. Hom. 49. saith, that since the time that Heresies inuaded the Church, it can no wayes be knowne which is the true Church of Christ, but by the Scriptures one∣ly: in this confusion it can no otherwaies else be knowne. This
sheweth then that the true Church of God is not euer visibly glorious. And this is manifest, if we consider the estate thereof in the time of the Arian Emperours; the world almost being turned Arian, as S. Hierome complaineth.
Alex. Hales part. 3. q. vlt. num. 5. Art. 2. saith, that about the time of Christs passion, the true faith remained in none, but in the Virgin Marie.
So Durand. Rat. lib. 6. cap. 72. num. 25.
So Panormit de elect. & elect. potest. cap. sanctificasti.
So Turrecramat. de Consecrat. d. 2. semel Christus, Num. 4.
It was a poore visibilitie then, farre from glorious conspicu∣ousnesse.
Many Papists write of a miserable estate of the Church in the time of Antichrist: that the Masse shall be celebrated in few places, and verie priuately in caues and secret places, yea, perhaps the Pope shall then professe his faith in secret. See for these things, Pererius on Daniel, pag. 714. Ouandus in Breui∣loqu. in 4 sent. D. 18. prop. 3. pag. 602. Suarez. lib. 5. Contr. sect. Angli. cap. 21. Acosta de Temp. nouis. lib. 2. cap. 15. Rhem. on 2 Thess 2. 3. All these speake of the Churches almost vtter ex••••pation. See more testimonies, of Occam, Caietan, Maluen∣da, Barradius, and others in D. Whites Reply to Fisher, pag. 77.
This they do meane of their Romish Church-Seruice, Masse, and Religion; which I pray God to hasten, and make them true Prognosticators of their owne downefall and ruine, Amen, A∣men.
But that Romish Antichrist hath played his part against the true Church alreadie, as is foretold in 2. Thess. 2. Reu. 9. and 11. and 12. and 13. which these men cannot, or will not see, being made drunke with that whores cup of her fornication,
Mat. 5. 14. Yet are the Light of the World, a Citie set on a hill cannot be hidden: Neither doe men light a Candle, and put it vnder a Bushell, but on a candlesticke, and it giueth light to all that are in the house.
Answ. This place doth not proue the Church visible or vn∣hidden at all times, and to all; the successiue perpetuall Church is not expressed nor intended: for Christ spake this to, and of his Disciples then. So Chrysostome taketh it: and yet euen they* 1.48 (when they fled from Christ) were hidden for a time. But here is a threefold similitude, by which our Aduersaries go about to proue the euer-glorious visibilitie of the Church.
1. From the word light; yee are the light of the World. What light is there in nature, which is alwaies seene? The very Sunnes light is not so in the same place: for it goeth downe at night, and in the day-time it is often beclouded, and at some times eclipsed, neither doe all see it, though it shine forth; for the blind man cannot; he that is a sleepe, or winketh, doth not; and they that are out of the Horizon cannot. So then, let the Church be the Sunnes light; yet shee therefore cannot bee proued to bee euer gloriously visible to all, euery where: when the estate of the Church shall bee, as is said in Reuel. 6. 12. the Sunne being blacke as Sackcloth: and in Chap. 9. 2. the Sunne and Aire darkened with the smoke comming out of the bottomlesse pit,* 1.49 then (saith Saint Augustine) the Church shall not appeare.
2. From a Citie set vpon an Hill, which cannot be hid: true, totally, and finally to all and euery one at all times; for so wee say, the Church cannot be hid: but such as truly seek•• vnto her, and in sinceritie desire to see her, shall come to the sight of her. But yet a Citie set on an hill, is euer hidden to those that want sight, to such as be farre off from it, to such as be neere to it, is it sometime hidden, when foggie mists arise and hinder the sight. This simily therefore proueth not a perpetuall visibilitie of the Church.
3. From the Candle on a candlesticke; but the candle often
burneth dimly, and needeth snuffers to snuffe it. Againe, it lightneth onely those that haue eyes to see; and haue their eyes open to see, else it doth not giue them light. Thirdly, it giueth light onely to them that are in the house, to wit, in the same roome, but not to other, in another roome, in the same house, if a wall bee betweene them. Wee see then, that these similies doe not expressely prooue a continuall cleare visibilitie of the Church.
Mat. 18. 17. Tell the Church: if he neglect to heare the Church, let him be to thee as a Heathen.
Answ. This place the Gagger alleageth before for to prooue, that the Church could not erre, and now that she is euer glori∣ously visible, yet here are no expresse words, nor direct intent of her visibility or hiding.
1. Christ here did speake of the Iewish Church then, which was not the Catholike, but a particular Church visible.
2. If applied to vs, it cannot bee meant of the Catholike Church, for that cannot bee seene with our eyes, but beleeued; neither if it could be seene, can she bee gathered into one place, to heare priuate causes, as is here meant.
3. This therefore being vnderstood of a particular Church, as it needes must, and that also of the onely Ecclesiasticall Go∣uerners therein; what is this to proue the visibility of the whole Church?
4. This telling of the Church, may be done by such as be of her, when she is in the wildernesse, seene to her owne, and not to the world, euen where onely two or three be gathered together in Christs Name, to heare such complaints, Vers. 19, 20.
2. Cor. 4. 3. If our Gospell bee hid, it is hid to them that are lost.
Answ. Here is no word of the Church; but the wise Gagger taketh the Gospell and the Church for one and the same. If so, then the place is flat against himselfe: for hee saith, that the Church cannot be hid; but Saint Paul saith, the Gospell may, to them that are lost, blinded by Satan, and doe not beleeue: and therefore the Church may bee hid, if it and the Gospell bee one.
Esay 2. 2. And it shall come to passe in the last dayes, that the Mountaine of the Lords House shall be established in the top of the Mountaines, and shall be exalted aboue all the Hilles, and all Na∣tions shall flow vnto it.
Answ. They expound this, and that of Mich. 4. 7. Dan. 7. 14. of Christs Kingdome; which they will haue to be sensibly and corporally visible, when it is altogether spirituall. This spiritu∣all Kingdome is not a visible Mountaine, which the Nations with their bodily eyes flow vnto; but with the eyes of their mind. But they obiect and say, that a Prophecie must bee of things which may bee seene and perceiued by our senses But who euer saw with his corporall sense any such thing as is here foretold? Who euer saw men beate their swords into plow∣shares, their speares into pruning-hookes? Vers. 4. Whose sense euer saw the Wolfe lodging with the Lambe, the Leopard with the Kid, the Calfe with the young Lion, the Cow with the Beare, and the Lion eating straw like an Oxe? &c. and yet these be Prophecies, Esay 11. 6, 7 see chap. 60. 20, 21. and many other places speaking of Christs Kingdome, and spirituall comforts thereof.
Esay 61. 9. And their seede shall bee knowne among the Gen∣tiles, &c.
Answ. Here is spoken of the Churches seede to bee seene among the Gentiles; but whether openly or secretly is not men∣tioned: but the very text saith, All that see them, shall acknow∣ledge them. Marke, all that see them. So first, here is no speech of the whole Church, but of her seed. Secondly, that they are to be knowne and seene: but this may be as well in secret as open∣ly. And thirdly, of all that see them. To some then they are not seene. Wee confesse, that all that by faith see the Church, to them is she spiritually visible. And this is all that this text afford∣eth.
THe Church here taken for the visible Church, consisting of a mixt company, wee say, may erre. This their opinion taught and beleeued of the people, is the mother and nurse of all the mischiefes in that Romish Synagogue, which arrogateth the name and priuiledge of Gods Church, and that Church on∣ly is intended by this peruerse Teacher. For this is the Mystery of iniquitie, and secret Cabala of the Roman Rabbins: when they giue the glorious title of inerrabilitie to the Catholike or generall Church, they all the while meane none other then their Mistresse, the Lady of the seuen hilled city, and other Churches, as subiugated to her, and made her hand-maides, or rather slaues. But wee will follow this question in the generall stile and appellation of the Church, as it is here propounded in termes.
First, we find in it the Churches defection foretold by Moses, Deut. 31. 16. This people (meaning Israel the Church of God then) will fornicate after strange gods, forsake me, &c. Foretold by the Prophet Azariah, 2. Chron. 15. 2. Many dayes shall passe in Israel without the true God, without Priest, a Teacher, and without the Law. Foretold by Saint Paul, 2. Thes. 2. 2, 12. where he speakes of a reuolt, and such a reuolt, as thereby the Man of sinne gets vp to seate himselfe in the Temple of God, drawing to him such as haue not a loue of the truth. Foretold by Saint Peter, 2. Pet. 2. 1. In you, lying Masters, which shall bring in sects of perdition. By Saint Iohn in his Reuelation, where the Church is foreshewed to proue a bloody Whore, Chap. 17. Now what is foretold, certainely doth, or shall come to passe. Therefore the Church may erre.
Secondly, wee find in their owne Bible, that the Prophets in
old time found the Church guiltie, not onely of morall crimes, but also of errors in doctrine, Esay 48. 4, 5, 8. and in Ezech. 16. 15, 35. where she is set out as a lewd Strumpet. And in Chap. 20. 8. raxed for idolatrie aforetime. The Prophecie of Ieremie condemneth the Church in his time for many abominations committed in Ierusalem, and in Egypt. Our Sauiour found the Church at his comming corrupted with false doctrine, the lea∣uen of the Scribes and Pharises; warning his Disciples to take heed thereof, Mat. 16. 6, 12. How the Churches of Galatia did erre, and were bewitched, Saint Paul telleth vs, Gal. 1. and 3. and 4. And the Churches in Asia, as Pergamus, and Thyatira are taxed, and found fault with, Reuel. 2.
Thirdly, we find in their Bible by the historie thereof, that the Church hath erred euen from the very beginning.
I. In Paradise our first Parents, the first Church that euer God had, and the most perfect for knowledge, holinesse and righteousnesse; yet this Church erred, and fell fearefully; in ad∣ding to Gods Word, in taking from it, and in beleeuing the de∣uill before God. What Church is it then, which may not erre?
II. After their casting out of Paradise, till the Flood, the Church, that is, the sonnes of God, went vnto the daughters of men, by which mixture the whole earth became corrupted, Gen. 6. which error in fact came out of a dogmaticall error in iudgement.
III. From the Flood to Abraham; in which space we reade of open rebellion against God, Gen. 11. and that there was ido∣latrie committed in the Church by Thare and Nachor in Meso∣potamia, from amongst whom Abraham was called out, Iosh. 24. 2, 14.
IV. From Abrahams comming into Canaan, till Israels comming out of Egypt. In this space idolatrie was crept into the Church; into Iacobs Family, Gen. 35. 2. And Israel is taxed for committing idolatry in Egypt, Iosh. 24. 14. and for being obstinate therein, Ezech. 20. 8. and 16. 15, 35. and 23. 8.
V. In Israels going into Canaan, during their aboade in the Wildernesse; they erred in heart alwaies, they knew not the
Lords wayes, but mightily prouoked him, Psal. 94. 9, 10, 11. and they committed horrible idolatry, both Aaron the chiefe Priest, the Heads of the people, besides the rest, Exod. 32. 4, 5, 8, 31. They were a peruerse generation, of which reade Psal. 77. 8. 10, 16, 17, 18, 19, 36, 40, 41, 56, 57. the whole Psalme sheweth, that they greatly erred.
VI. In Canaan in the dayes of the Iudges, how often fell they into horrible idolatry, seruing other gods, and doing what liked themselues, Iudg. 2. 10, 11, 12, 13. and 5. 8. and 6. 25, 26. and 8. 33. and 9. 4. 27. and 10. 6. and 21. 25. In Ely his time was a miserable state of the Church and Religion, 1. Sam. 2. In Sauls time men did not seeke to the Arke of God, 1. Chron. 13. 3.
VII. From Salomons reigne, to the captiuitie, were great abominations. Salomon set vp, or fauoured in others the setting vp of idolatrie, the remainders whereof continued vnto Iosiah his dayes. The ten Tribes fell to idolatrie, and neuer returned. Iudah often committed great wickednesse, as in the dayes of Rehoboam, Iehoram, Amaziah, Ioas, Ahaz, Manasses, Amon, and other Kings, which succeeded godly Iosias; and the people are often complained of to haue done corruptly, and to haue sin∣ned against God, euen in good Kings daies, 2. Chron. 17. 2. and 33. 17. and 36. 14. for which God heauily plagued them, 2. Chr. 28. 6. For more euidence of the euils in this space, reade the Prophets, Esay 48. 45. and 56. 10, 11. Ier. 2. 27, 28. and 3. 1, 2. and 5. 31. and 6. 14. Ezech. 69, 11, 12, 15. Hosea 2. 2.
VIII. From thence to Christ: The Priests, as Malachi wit∣nesseth, had departed out of the way, and made voide the Coue∣nant, Mal. 2. 8. had despised and polluted his name, Mal. 1. 6, 12. they did not lay to heart his commandements, Mal. 2. 2. Iudah is accused to haue transgressed, and that abominations were done in Israel, and in Ierusalem, that they had contaminated the sanctification of the Lord, and had the daughter of a strange god, Mal. 2. 11. In the second of Machabees we may reade of horrible corruptions in the high Priests. Iason got the office by money brought his Country-men to the Heathen rites; the Priests were not occupied about the offices of the Altar, but the
Temple and Sacrifices were neglected, 2. Machab. 4. 7, 11, 14. And when our Sauiour was come, he found many sects, false Teachers corrupting the truth, Matth. 6. and 16. 6, 12. and 23. 16, 22. & was by the outward pretending domineering Church then in Councell condemned, and put to death. To conclude of the chiefe Rulers in this Church, the saying of Steuen, that they were stiffe-necked, and vncircumcised in heart and eares, alwaies resisting the holy Ghost, Act. 7. Who can reade these things, and thinke yet, that the Church cannot erre; if withall they would consider, how this Church of Israel had the most excel∣lent meanes for direction and confirmation?
I. They had the written Word, and ordinary Teachers, the Priests and Leuites daily instructing them, Deut. 33. 10. Acts 15. 21.
II. They had extraordinary teaching; 1. By God himselfe from Heauen, Exod. 20. By Vrim and Thummim, by Vision and Dreames. 2. By Prophets, Moses, Samuel, Eliah, Elisha, and very many moe. 3. By Kings endued with a Propheticall Spirit, as Dauid and Salomon. 4. At length, by Iesus Christ him∣selfe personally. 5. By the twelue Apostles, Mat. 10. 6. By the 70. disciples, Luk. 10. 1. Neuer such, nor so many in any Church, since God had a Church.
III. They had Miracles and wonders in bringing them out of Egypt, in the fearefull giuing of the Law, in carrying them thorow the Woldernesse, in planting them in Canaan, and in strange Miracles wrought in Eliah and Elisha's time, and in some of the Kings of Iudah. Christ confirmed his doctrine, and so did the Apostles and Disciples their teaching by Miracles, Luk. 10. 17. No Church vnder the Heauen had euer the like.
IV. They had great mercies and vnheard of deliuerances from their Enemies: from Pharaoh and his Host drowned in the Red Sea: from the Amalekites, discomfited by Moses pray∣er: from the innumerable multitude of Enemies, the Kings of Canaan, of Midian, Philistims, Syrians, Assyrians: from the Host of Sennacherib nine score thousand slaine by an Angell in one night, Kings thirtie two, besides Benhadad, with an infinite Hoste defeated, by onely 7000. and odde: Ionathan and his Ar∣mour-bearer
did terrifie an whole Campe: Gideon and three hundred men made an innumerable multitude to she away, and with a few other of Ephraim, did slay of them in one day one hundred and twenty thousand: Asa vanquished the Army of the Ethiopians, ten hundred thousand, besides three hundred Cha∣rets. Iehosaphat gathered the spoile of his enemies, three Kings comming with their Hosts against him, whom God set one a∣gainst another, to destroy vtterly one another for his safetie and enriching. What shall I speake of Hostes flying for feare with∣out any pursuing of them? For other blessings and mercies they are not to be numbred.
V. They had strange and most terrible punishments vpon them, to keep them in the feare of God, to make them to know him, and to walke in his waies: fire from Heauen deuouring vp some, the earth swallowing vp quicke other-some, the giuing of them often into the hands of Heathen Kings to oppresse them, that they might turne from Idolatry; yea, at length sent them all into captiuitie for 70. yeeres.
Thus we see, for Teachers, for Wonders and Miracles, for Mercies and Iudgements, none euer to be compared to them. Papists may fame Legends to parallel these; but these are truths, hauing witnesse from Gods Word it selfe. And yet this Church erred, and as Esay saith, chap. 48 4, 8. was stubborne, had a neck as an Iron sinew, and her forehead as brasse, and was a trans∣gressour from the wombe.
If the Papists make little account of these reasons, as nothing to keepe a Church from erring; yet is it much more then their Romish Church can say for her selfe. Let them say what they can for the Churches not erring, and we will see whether this Church of Israel cannot say the same also.
| Will they pleade: 1. A Co∣uenant? | Israel had so, Deut. 29. 10, 15. |
| 2 Or, a Couenant written in the heart? | So was it then, Ier. 31. 33. Esay 5. 7. |
| 3. Or, a Couenant with their Priests? | So had the Priests then, Ier. 33. 20. |
| 4. Or, that the Priests lips should preserue knowledge, and the people learne of them, and they teach the people? | So the verie same might Is∣rael alledge, Mal. 2 7. Deut. 33. 10. Neh. 8. 7, 8, 9. Leui. 10. 11. Ezech. 44 23. yea, and did boast of, Ier. 18. 18. |
| 5. Or, succession of persons from time to time, in the same Chaire, or Seate? | This could she plead to the full, from Aaron the first ap∣pointed immediatly by God himselfe with his office, place, seruice, ornaments, and main∣tenance, his next successor to be also named by God him∣selfe, Num. 20. 28. |
| 6. Or, the Continuance of this Couenant to vphold suc∣cession? | This had it in plaine words; and therefore was for euer the Priest-hood appointed to him and his seed, Num. 25. 12, 13. |
| 7. Or, the presence of God with them? | So could and did Israel, M••ch, 3. 11. |
| 8. Or, the name of the Church? | So they, Ier. 7. 4. |
| 9. Or, that it is called ho∣ly, the Ground and Pillar of truth? | So was Ierusalem the holy Citie, Esay 48. 2. the Citie of truth, the sanctified Mount, Zach. 8. 3. |
| 10. Or, that the Word did go out from them to conuert other Nations? | So could they, as they were taught by Esay, Chap. 2. 3. & of making Proselytes could the Pharises boast, Mat. 23. |
| 11. Or, the Spirit to be in them to keepe their Teachers from erring? | Who could thus speake, as Israel might? Nehe. 9. 20. E∣say, 6. 3, 11. Zach. 7. 12. as Peter witnesseth, 2. Pet. 1. 21. |
| 12. Or, that they are called the Church, and are come from the Apostles, & Church at Ierusalem? | So they by Stephen, Act 7. 38. also saith Isaiah, Esay 48. 1. Heare ye, ô House of Iacob, which art called by the |
| name of Israel, and are come out of the waters of Iudah. So could the Scribes and Pharises boast of their Originall, Ioh. 8. 33. | |
| 13. Or, that they are Ca∣tholicks, and the world spred ouer with them? | And could not the Iewish Church say so? Of their Reli∣gion were some of euerie Nation vnder heauen, Act. 2. 5, 9, 10, 11. they were disper∣sed in all the Persian Monar∣chy, Este•• 3. 8. Chap. 1. there were many Proselytes made: such was the Eunuch of Ethi∣opia; and to make them, they trauailed Sea and Land, Mat. 23. |
| 14. Or, that they haue euer had the holy Scriptures in their custodie? | So to the Iewes were com∣mitted the Oracles of God, Rom. 3. 2. |
| 15. Or, y• the Church now hath many excellent promises? | What? more then Israel had? to be their God, they to him a peculiar treasure aboue all people, a kingdome of Priests, an holy Nation, Exod. 19. 5, 6. to come to them and blesse them, Chap. 20. 24. to be high aboue all Nations to praise, name, and honour; to be a holy peo∣ple, Deut. 26. 19. to circumcise their heart, and the heart of their seed; to loue him with all their heart and soule, Deut. 30. 6. to be with them, not to leaue them, nor forsake them, Deut. 31. 8. yea, he promised, that no new god should be among* 1.50 them, nor they to adore a strange god, Psal. 80. 10. Mount Sion was not to be remoued, but to abide for euer; and peace to be on Israel, Psal. 105. 1. whom he would redeeme from all* 1.51 iniquities, Psal. 129. 8. He chose Sion, and that to be his rest for 〈◊◊〉〈◊◊〉, Psal. 13••. 13, 14. their way was to be the way of Holinesse, and so direct that fooles should not erre by it, Esay 35. 8. and such as erred in the Spirit, should know vn∣derstanding, |
| & the mutterer should learne the Law, Esa. 29▪ 24. and they should haue Pastors according to the Lords owne heart, which should feed them with knowledge and doctrine, Ier. 3. 15. To conclude, Israel had a promise to be saued with eternall saluation, they should not be confounded and ashamed for euer and euer, Esay 45. 17. yea, that we may know, that the promises were not to the people then liuing onely, the Lord saith, I will powre out my Spirit vpon their seede, and my bles∣sing vpon thy stocke, Esay 44. 3. and touching the Temple, thus saith God to Salomon, I haue sanctified this House, to put my Name there for euer, and mine eyes, and my heart shall be there* 1.52 alwayes, 3. Kin. 9. 3. |
Yet for all these so gracious promises, she erred, she hath fallen away, and remaineth in her sinnes.
We haue heard out of their owne Bible; First, how the Churches defection hath beene foretold.
Secondly, how she also hath beene found guiltie.
Thirdly, the same proued by Historie of the Bible, from the beginning in Adam and Eue, till Christ, though the Church of Israel had admirable meanes to vphold it: to which I do adde this last.
From Christs comming, till Iohns being in Pathmos. In this space we may finde errours in the Church. The Apostles themselues before Christs Ascension, were in an error touching Christ his Kingdome, dreaming of a temporall kingdome, Act. 1. 6. Luk. 24. 21. of restoring the kingdome to Israel, and re∣deeming them: so as they did striue among themselues, which of them should be greatest, Luk 22. 24. and hereupon it was, that the mother of Zebedees children desired of him for her sonnes, that one might sit in his Kingdome, on the right hand, and the other on the left, Mat. 20. 20, 21. Their knowledge was very imperfect; for it is said often, that they vnderstood not many things, Mat 15. 16. Luk. 9. 45. and 10. 34. Ioh. 12. 16. and 29. yea, so slow of heart, and dull of hearing they were, that Christ telleth them, that he had many things to say to them, but that then they were not able to beare thē, Ioh. 16. 12. their faith was verie weake, as appeareth by his calling of them,
Ye of little faith, Mat. 8. 26 and 16. 8. Slow of heart to beleeue what the Prophets had spoken, Luk. 24. 25. Also by their for∣saking him, and flying from him when he was taken, Mat. 26 56.
After Christs Ascension, and the comming downe of the ho∣ly Ghost, they were ignorant for a time in this, that they did not thinke it was lawfull to go to the Gentiles; as we may see in Peter, Act. 10 15. 20. and the other Iewes, vers. 45. com∣pared with Cap. 11. 2, 3, 18, 19. The Churches of Galatia er∣red so, as S. Paul said, that he feared lest hee had laboured in vaine, Gal. 4. 11. I neede not here speake of errors, and He∣resies creeping in, troubling the Church, and deceiuing many, as in Act. 15. 2. 1. Tim 1. 3 6, 7, 19. 20. 2. Tim 2. 18, 19. 1. Cor. 15. 12. Ephesus fell from her first loue, Reu. 2. 4 Perga∣mus had in her such as vpheld the doctrine of Balaam, and of the Nicolaitans, Reu. 2 14. Thyatira tolerated Iezabel to reach and seduce Christs seruants, Reu. 2. 20. Sardis was an hypo∣criticall Church, and in a dying condition, and Laodicea luke∣warme, rich in conceit, but miserable; naked, blinde, and poore in condition, Reu. 3. 2, 16 17. S. Paul telleth Timothy, that all that were in Asia were departed from him, 2. Tim. 1. 15. Thus was the Churches state euen in the Apostles dayes. By which we may see the Church subiect to erre: and to hold the contrary, that she cannot erre, Antiquitie is against.
Origen, Hom. 6. in Ezek. The Citie of God, as long as she erreth not, or doth not sinne, hath God to her Father: but when she beginneth to erre, her father is an Amorite, and her mo∣ther an Hittite: he then thought she might erre.
Ierome complaineth in Dialog. aduers. Lucifer. That the whole world groaned and wondered to see it selfe Arian. Did not he thinke then that the Church might erre?
Aug. lib. 2. cap 18. Retract. speaking of the Church on earth, saith, that by reason of ignorance and infirmities of her mem∣bers, the whole Church hath cause to say euery day, Forgiue vs our trespasses.
Basil, epist. 70. telleth vs, that Satan had in his time begun to sow the seedes of Apostasie in those places, where the Gospell of the Kingdome first arose vp, striuing to spread it into the whole World. He speakes of Apostasie, which is more then erring.
What meant Hilarie, cont. Auxentium, when he said, The Church is lost, and wee are fallen into the time of Antichrist, whose ministers do transforme themselues into Angels of light, without all feeling, or conscience of Christ?
Vincent. Lvren, aduers. profan. Nou. ca. 4. hath said, that not on∣ly some portion of the Church, but the whole Church it selfe is blotted with some new contagion.
Pope Innocent saith in the Canon Law; The Churches Iudge∣ment* 1.53 oftentimes followeth opinion, which many times falleth out both to deceiue vs, and to be deceiued it selfe.
Panormitan thus writeth: A generall Councell representing the whole Church, may erre in excommunicating him, that should not bee excommunicate. If in a matter of this nature, where proofes may bee brought before sentence pronounced, how much more in points of a higher nature, without the Scrip∣ture for the guide? A generall Councell is called the whole Church representadue. If therfore this erre, thē may the Church erre; for how can the Churches voyce else be heard, except in* 1.54 the Scriptures? But by their owne confession, generall Coun∣cels haue erred; for the first Councell at Nice of 318. Bishops, made the Bishop of Romes gouernment no more, then that of Alexandria. That at Ephesus of 200. Bishops, with the Coun∣cell at Chalcedon of 630. Bishops, gaue to the See of Constanti∣nople equall priuiledge with Rome. But in these things, say the Papists, the Councels erred; therefore in some things generall Councels may erre, euen in that point which to the Papists is most fundamentall, being the very soule and essence of Popery in that part which consisteth in vsurpation, and tyrannous do∣minion ouer all other Churches.
Esay 59. 21. This is my Couenant with them: My Spirit that is vpon thee, and my words, which I haue put into thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seedes seede, saith the Lord, from henceforth, and for euer.
Answ. 1. I answere, that the Prophet speakes here of Gods Couenant with them, that is, with those that turne from trans∣gression in Iacob, and so of the faithfull and elect, and not of the Church visible, of which we speake.
II. Here is no promise, that the Church shall not erre; but that he will bestow on them, which exercise the Ministery, his Spirit, and his Word continually for the Churches good.
III. If he will needs hence conclude, that the Church can∣not erre: 1. He must proue, that the Teachers doe euer teach the truth by Gods Spirit, and by Gods Word, which are to go together, Ioh. 14. 26. and 16. 13. Mat. 18. 19, 20. 2. That the hearers, the members of the Church, doe euer receiue, beleeue and follow their Teachers thus teaching by the Word and holy Spirit, which two things rest for him to make good ad Graecas Calendas.
IV. This promise made, must needs be vnderstood condi∣tionally of the visible Church, and of an ordinary Ministery: for Esay tells vs afterwords, how they vexed Gods Spirit, chap. 63. 10. We see how the Church of the Israelites, and that at Ierusa∣lem hath been cast off of God, and hath now neither Word nor Spirit of God to direct it. Christ found her Teachers in his time full of errors, as they grieuously erred before, 2. King. 16. 11. 2. Chron. 36. 14, 16. Esay 56. 10. Ier. 5. 1. Mal. 2. 8. And we know by experience in our times, and by faithfull relation aforetimes, that Teachers haue erred; and people haue not euer embraced the truth, when sound Teachers haue deliuered it; let Christs hearers be instance for all, and those in Iury which heard the A∣postles.
V. If this were a good argument, where Gods Spirit and his
Word is, there can be no errour; then would it follow, that no ordinary member of Christ should euer erre; for such a one hath Gods Spirit, 1. Ioh. 2. 20, 27. Rom. 8. 9. 2. Cor. 1. 21. and his Word, Deut. 33. 3. by which they become beleeuers, Ioh. 17. 20. But this, I hope, a Papist will not grant, and yet the argument is the same.
Ioh. 14. 16. I will pray the Father, and he shall giue you another Comforter, that he may abide with you for euer, euen the Spirit of truth.
Answ. 1. This place is primarily to be vnderstood of the A∣postles, to whom the promise of guiding into all truth, was a speciall priuiledge, Mat. 10. 20. Ioh. 14. 26. and 16. 13.
2. Of the succeeding Teachers, but with no such speciall pri∣uiledge: for first, there are no such promises made to them. Se∣condly, experience teacheth, that they haue wanted this priui∣ledge. Thirdly, the hearers haue libertie to search and trie that which is deliuered, if they doubt, 1. Thes. 5. 21. 1. Ioh. 4. 1. Ioh. 5. 39. Act. 17. 11. Waldensis, one of their owne side, saith* 1.55 of particular Pastors and Bishops, We know that these haue often erred.
3. Neither the abiding of the Spirit for euer where it is, nor the title of Spirit of truth will enforce euer an infallibility in teaching; for it is called the Spirit of sanctification or holinesse, Rom. 1. 4. for that he worketh in vs holinesse, and is euer abiding in the godly, who are the Temple of the holy Ghost; and yet are they not so sanctified, but they often offend in life. So is it the Spirit of truth, because it enlightneth the minds of men with onely that which is truth, and guideth them in the truth, if they follow their guide: but if they doe not, they may, yea, and doe erre from the truth.
Mat. 18. 17. If he neglect to heare the Church, let him be to thee as an Heathen, and a Publican.
Answ. 1. This is meant of an euident case proued by wit∣nesses before the Church in matters of offence, betweene one priuate man and another; wherein the Church may giue right sentence, if she will; yet we see, such as meddle in the Churches censures, doe not euer proceede aright. This place therefore is
not to the matter of doctrine and determination of faith, the point in question; neither doth it proue, that in her censure the Church cannot erre: for saith their owne Panormitan, as before is cited, A generall Councell representing the whole Church, may erre, in excommunicating him that should not be excommunicate. These words speake not of the Churches either not erring or er∣ring, but of other hearing the Church, and how they should car∣ry themselues towards such, as will not in so cleare a case heare the Churches admonition.
3. Its not here commanded, that he should be held as a Hea∣then and Publican, that would not heare the Church in what∣soeuer she saith: for Christ here speakes of the Iewish Church then, as appeareth by the name Heathen and Publican, which were abhorred of the Iewish Church. Now, that Church (wee reade) did excommunicate a blind man (which receiued sight) for his professing of Christ, Ioh. 9. 34. and had agreed to put any man out of the Synagogue, which should confesse Iesus to bee Christ, v 22. and did also forbid to teach in his name, Act. 4. 18.
4. This place is spoken of some Ecclesiasticall Gouernours, (if it be extended to vs) hauing the power of censures in a par∣ticular Church; which the Learned in their Church doe con∣fesse, may erre; and therefore this helpes not to proue, that the Church cannot erre.
Esay 35. 8. And a high way shall be there, and away, and it shall be called. The way of holinesse, the vncleane shall not passe ouer it, but it shall be for those: the way-faring men, though fooles, shall not erre therein.
Answ. I. This verse is wholly allegoricall, and therfore can∣not so well be inforced for dogmaticall proofe, without a full explanation of the words; which the Gagger should haue done.
II. It is altogether against himselfe in the exposition, if hee either durst, or had been able to haue set it downe: for by high∣way may be vnderstood the common profession or points of Re∣ligion, for good and bad, as the high-way is for all; then the way of holinesse is taken for a more strict profession, or more straight Rules of Religion. If so, then consider the persons who they bee, that shall not erre in this way: hee doth not say, The
Church, or the learned Church men, or men in holy Orders; for are these fooles? but wayfaring men, though fooles, shall not erre. Here is a promise, that the simple Laytie shall not mistake their way; which Popish Teachers cannot abide to heare of. Nei∣ther shall any vncleane passe ouer this way: but they teach, that their Church Catholike consists of elect and reprobate, both good and bad, cleane and vncleane. Therefore in a spirituall sense the words are to be vnderstood of the onely sanctified by Gods Spirit, here trauelling in this World as wayfaring men; and though esteemed as fooles, yet are so guided in their holy profession, as they shall not bee suffered to wander out of the way of life, neither totally nor finally. But he will say, If these shall not erre, then much lesse shall the Church. True, who de∣nies it? we doe not say, that all the whole Church, and all the ho∣ly that euer haue been, such as this place speaketh of, haue all er∣red this thousand yeeres, as the Gagger beares his Reader in hand, making him beleeue, that we so teach. Here the Prophet speakes of the Lords redeemed separated from the vncleane, in a spirituall estate, in and by Christ; but in our dispute we speake of the visible Church of cleane and vncleane, good and bad, and of a mixt company.
III. This verse, and the whole chapter, speakes in the first place, of the returne from Captiuitie, which the Prophet doth expresse in figuratiue speeches, to set out the comfort thereof most liuely: and so it is nothing to the purpose, for which the Gagger brings it. In a high sense it sets out the spirituall happi∣nesse of the redeemed by Christ, partly here begun, and fully to be perfected in the day of the Churches perfect redemption.
IV. It speakes not here of the Churches teaching, but ra∣ther of the Saints trauailing towards Heauen: But the word, not erre, made the Gagger thinke, he had obtained his purpose, and an expresse text for not erring in Doctrine, when the words speake of a way, a high-way, of trauailing men, and others not passing ouer it, and of the redeemeds walking, vers. 9. Then be∣ing vnderstood of not erring in life, it cannot be taken absolute∣ly: for error of life is in the best, but they erre not to finall de∣struction.
Ephes. 5. 27. That hee might present it to himselfe a glorious Church, not hauing spot or wrinkle, or any such thing, but that it should be holy and without blemish.
Answ. 1. Our dispute is of the visible Church, and mixt com∣pany; this is to be vnderstood only of the body, whereof Christ in the most proper sense, is the Head and Sauiour, vers. 9. which hee nourisheth and cherisheth, vers. 29. betweene whom and Christ thereis such an vnion, as it is called a great Mystery, vers. 32. which cannot properly be meant of visible Churches, con∣sisting not onely of Elect, but also of Reprobates, who are not clensed, nor nourished, or cherished, as members of his body, nor made euer glorious.
II. The Apostle speakes heere of the Church either as triumphant, or, if as militant, then as it is in preparing, and as it shall bee hereafter in Heauen: for in this life, it is not altogether spotlesse, without wrinkle or blemish, Cant. 1. 5, 6.
III. This place doth serue rather to prooue her puritie in life, then infallibilitie of iudgement in teaching: this latter is hence farre fetched; the former may seeme more apparant. But will any beleeue, that Gods Church for life and conuersation, is in this life without spot, wrinkle or blemish?
1. Tim. 3. 15. The Church of the liuing God, the ground and pillar of truth.
Because this place is much vrged by others, and the last of this Gaggers, I will more fully make answer vnto it. Hence hee would conclude, that the Church cannot erre; he meaneth the Church of Rome, the Pope, at least, the virtuall Church; for they defend not now any Church from errour, but their owne. But this they can neuer proue out of the place.
I. Saint Paul wrote to Timothy, how he should behaue him∣selfe in the Church, 1. Tim. 3. 14. So his Epistle, that is, the Apo∣stolicall written Word, was made to be Timothies rule, to guide him from erring, and not the Churches determination. S. Paul, for all this his praise of the Church, sent him not to Her, but pre∣scribed him a written Word, to direct him in gouerning of her, which hee would not haue done, if by calling the Church, the
pillar and ground of truth, he had meant she could not haue er∣red.
II. Saint Paul speaketh thus of the then present Church of Ephesus, where Timothy was, chap. 1. 3. built vpon the founda∣tion, Ephes. 2. 20. and yet she soone left her first Loue, Reuel. 2. 4. and after fell away.
III. The word Church comprehendeth all the faithfull to∣gether at Ephesus: so the Church of Ephesus is taken, Reuel. 2. 1. But our Aduersaries will not haue the people (as the Apo∣stles allowed, Act. 15. 22.) with their Bishops and Pastors, to be the Church, and with them to approue of matters of Faith: For the Romish Clergie thinke of the people, as did the hypocriti∣call Pharises, that they know not the Law, and are cursed, Ioh. 7. 49. Except they allow the people also with the Teachers, to be the pillar and ground of truth, this place doth not serue their turne.
IV. If the word Church bee taken for any other particular Church, to which Timothie, as an Euangelist, might goe, after the Apostles planting of them, then from hence the Papists cannot conclude that which they would: for first, they acknow∣ledge, that particular Churches may erre. Secondly, its euident by Scripture, in the Churches of Galatia, Gal. 1. and 3. 1. and 4. 10, 11. by historie, and by experience. Now, the Church of Rome was neuer other then a particular Church, in the best spi∣rituall estate thereof. Saint Paul writes to it no otherwise, then to a particular Church.
V. If it be taken for the Vniuersall Church; this helpes not them. For first, theirs is not the vniuersall, but a particular Church, as is proued after in the sixteenth question.
Secondly, it is absurd to reason from that which is not que∣stioned, nor can euer assemble together to come to the triall, if it were questionable.
VI. The intituling of the Church, to bee the pillar and ground of truth, wil not afford the conclusion of not erring, and that for these Reasons. First, because the words are metapho∣ricall, and a similitude must be extended no farther then is in en∣ded. Now, the Church is called the pillar and ground, not be∣cause
shee cannot erre: but first, for that she hath the Apostles writings committed to her, as were the Oracles of God to the Iewes, Rom 3. 2. which Apostles writings are (saith Irenous) the pillars and supporters of our faith; the proofes, foundations,* 1.56 and the grounds of our cause, as Saint * 1.57 Augustine speakes. Se∣condly, as Lyra thinkes, it is so called, for that the Church doth maintaine the truth of the Gospell, euen in the greatest persecu∣tions: and, as other iudge, for that it vpholdeth the truth, that it may not fall to the ground, though it be afflicted; and because by words and examples it confirmes our Faith. Thirdly, the Apostle speakes according to the vse of pillars in old time a∣mong the Gentiles, on which their Lawes, written in Tables, were hanged vp for people to reade: yea, some wrote the Lawes vpon pillars themselues. So as the Church here is resembled to those pillars, which hath the Bookes of holy Lawes, to shew them, and to vphold them, and to exhibite them out vnto all to bee seene and read.
Secondly, because Saint Peter was counted a Pillar, Gal. 2 9. and yet he erred, euen in not walking according to the truth of the Gospell, vers. 14.
Thirdly, because Saint Paul calleth so the Church at Ephesus then, as she was, and so long to be so esteemed as she should continue. Thus Saint Paul to the Hebrewes telleth them, that they with himselfe and others, are the House of Christ, if (saith he) we hold fast the confidence, and the reioycing of the hope firme vnto the end: implying, that if they did not, they should not be so. Can any well conclude from that, which one is at the present, that he shall euer be the same? Then had not our first Parents fallen; nor Salomon been an Idolater; nor the Israelites now, none of Gods people; nor Rome, (as she is) spirituall Ba∣bylon.
Fourthly, because not the name and title of the House of God it self (by which name the Church is called here, in 1. Tim. 3. 15. as also beleeuers are called by the name of the houshold of God, Ephes. 2. 19.) will afford this their conclusion. For the Church of Ephesus, so called, did erre. Now, may it not be inferred from hence, that she is called the House, and beleeuers the Houshold?
and may it be inferred, because she is called a pillar only, or stay, to vphold the house? Will not the whole house, nor the house∣hold yeeld it? And will a pillar, or prop, make it good? Very vn∣likely.
Fifthly, it is onely vpon the praise giuen to the Church, that this conclusion is made. Is this then good arguing; Whatsoe∣uer prayses the Church hath, that for which, or wherein shee is praysed, she hath it in perfection? Here she is called the pillar and ground of truth: Ergo, (say they) she cannot erre. See the like reasoning; She is the houshold of Faith, Gal. 6. 10. Ergo, she neuer hath any doubting. Yet this they deny, and hold here to haue no certaine assurance.
Lastly, consider the truth, of which shee is the pillar and ground. * 1.58 Oecumenius vnderstands it in opposition to the shad∣dowes in the Temple vnder the Law; there the type, here the truth; there the shadow, here the substance. But the Temple was onely the pillar and ground, that is, the appointed place where the knowledge and vse of the Ceremoniall Law was had and vpheld: so onely is now the Church, the place where the diuine truth is to be found, and is in practice, and no where else. Truth in Scripture is taken for the Word of God, Ioh. 17. 17. and 8. 31, 32. the Gospell, the Word of truth, Col. 1. 5. Gal. 5. 7. euen the Mystery of godlinesse, as Saint Paul in this place of the 1. Tim. 3. 16. enterpreteth the Word, Truth.
So then, the Church of God is the pillar and ground or stay of Gods Word and his Gospell, euen the mysterie of godlinesse. This she receiueth, keepeth, beareth vp, publisheth to the world, and is the ground whereon it doth rest, and no where else in the world. What then? Is she, or it the Rule? Is her authoritie aboue it, or it aboue her? The King committeth to some the publike Records, to keepe and to publish to other. Is their au∣thoritie greater then these? Are their words of force, without the warrant of those Records? Or is it not possible for these keepers of them, to erre in their proceedings? We know the contrary. The Iewes had the Oracles of God committed to them, Rom. 3. 2. but haue not they erred? The Church of Co∣rinth, Ephesus, Galatia, Philippi, Colosse, Thessalonica, He∣brewes,
and other Churches in the East, had the new Testament committed to them; yet haue they, we see, erred. So hath the Church of Rome very shamefully, as the Epistle written to them doth testifie, if her now new doctrine be examined by it. The Church therefore, the visible mixt company, of whom all our dispute is, may erre.
I. IN it we reade, that shee is in particular forewarned to take heed of falling, Rom. 11. 20. which admonition proueth her possibilitie of erring.
II. It foretelleth of her Apostasie. Yea, this Church, which* 1.59 they say cannot erre, and whereof the Pope is Head, is called the great Whore, named Babylon, drunken with the Saints blood, sitting vpon the Beast with seuen heads, hauing ten hornes, ex∣pounded by their owne Bible to be Rome, Reuel. 17. 1. 5, 6. the great Citie, situate vpon seuen Hills, and which in Iohns dayes reigned ouer the Kings of the earth, vers. 9, 18.
III. Their Bible telleth vs, that there were begun in her vncharitable disputations about eating, and not eating of some things; about obseruation of dayes, Rom. 14. men, for these things condemning and despising one another. There were such then, as were authors of diuisions and scandals, contrary to the doctrine which the Saints then had learned, Rom. 16. 17. so that a defection was then breeding, and a beginning to erre from the Apostles doctrine in his dayes.
IV. The Epistle of Saint Paul written vnto them, sheweth, that she hath erred: for his and her doctrine are at odds in ma∣ny things; as for example in these for instance.
| The Romish Church. | Saint Paul. |
| She calleth not her selfe, A Church, but, The Church, and is euer boasting of that name. | Hee neuer calleth them at Rome then, The Church, as in other Epistles he vseth to call others; the Corinthians, Ga∣latians, Ephesians, Reuel. 2. 1. &c. a point for Papists to note and to obserue, why this title is not giuen her. |
| She saith, that God may be represented like an old man. | He teacheth it to be a Hea∣thenish practice, for which God plagued them, Rom. 1. 23. |
| She teacheth, that all sins de∣serue not death, but in them∣selues many are veniall. | He nameth 23. sinnes, Rom. 1. 29, 30, 31. worthy of death; not for the Act, but for the consent of heart, vers. 32. and Rom. 6. 23. He saith, that the stipend of sinne is death; he excepteth none. |
| She teacheth, that the Vir∣gin Marie was without sinne. | He teacheth otherwise; All to be vnder sinne, Rom. 3. 9. All to haue sinned, ver. 33. and he exempteth none, of either Iewes or Greekes; neither there, or any where else, saue Iesus Christ onely, Heb. 4. 15. |
| She teacheth, that they are iust fied by workes, and that before God. | He contrarily, Rom. 3. 24. We are iustified gratis by grace: for we account a man to be iustified by faith, with∣out the workes of the Law, vers 28. For if Abraham were iustified by works, he hath to glory; but not with God, Rom. 4. 2. |
| She teacheth, that concu∣piscence in the regenerate is not sinne. | He contrary calleth it sinne, Rom. 7. 7. |
| She teacheth, that a man may perfectly fulfill the Law, and do workes of supereroga∣tion. | He teacheth the contrary, and that out of himself, Ro. 7, 15, 16, 18, 25. agreeing with our Sauiours teaching, Luk. 17. 10. |
| She teacheth, that the suf∣ferings of the Saints here, are worthy of eternall glory. | He teacheth, that the passi∣ons of this time are not con∣digne of glorie to come, Rom. 8. 18. 2. Cor. 4. 17. |
| She teacheth, that the Church cannot erre. | S. Paul sheweth the con∣trary in Rom. 11. 19, 20, 21. by example of the Israelites, and doth forewarne the Ro∣manes to take heed that God do not cast them off. |
| She teacheth, that the Pope and his Clergie is not subiect to Ciuill Authoritie. | He teacheth the contrary, not exempting any, Rom. 13. 1, 3, 4, 6. with Tit. 3. 1. |
| She teacheth, that holinesse is to be put in the obseruation of daies, and difference of meates. | He maketh this as a thing indifferent, and teacheth that none are to contend about such things, and that the king∣dome of God stands not here∣in, Rom. 14. 1, 2, 5, 17. |
| She teacheth, that it is not profitable for all to reade the Scriptures. | He teacheth, that it was written for the vse and com∣fort of all, Rom. 4. 23. & 15. 4. |
| She teacheth, to pray to Saints, Angels, and to the Vir∣gin Marie, and to giue them praises for many things. | He teacheth to pray to God, Rom. 15. 30. and so prayeth he, Rom. 15. 5, 13, 33. and 16. 27. to none other prayeth he, nor giueth prayses, but to God for his mercies. |
Thus we see them to be at odds with the Apostle, by the wit∣nesse
of their owne Bible, laid to their doctrines. The like might be shewed out of the Epistles of Saint Peter, whom the Popes claime for their Rocke, and therefore their Church not onely may, and doth erre.
And to make yet this more cleare, we will view them first in their virtuall Church, and then in their Church representatiue.
The creame or quintessence of their Church (as it is reduced to an Elixir by the Refiners and Alchymists the Iesuites) is squeczed into a little roome, and comprized in the Pope, whom they call the Virtuall Church. Of his Holyhood they auouch,
IT giueth vs to know, that Peter (whom forsooth they doe make the first Pope of Rome) did erre; first, in mistaking Christs Kingdome, as terrene and earthly, Act. 1. 6. Secondly, concerning the person of Eliah, that he should come before the Messiah, mis-vnderstanding Malachi. Mat. 17. 10. Thirdly, touching the resurrection of Christ, Luke 18. 34. Iohn 20. 9. Fourthly, in hauing conscience of the difference of meates, after Christs Ascension, Acts 10. 14. Fifthly, in not vnderstanding his full Commission to goe to the Gentiles, Act. 10. 20. Sixthly, in not walking rightly to the veritie of the Gospell, Gal. 2. 14. If then this first Pope (as they make him) did so erre, then the af∣ter-Popes may, except they can shew some priuiledge before him.
For it is manifest by History, that the Popes iudgement was not held to be infallible but that he might erre.
1. For we may find such to haue been made Popes, as may
easily perswade any wise man that they might erre. Some haue* 1.60 bin vnlettered Idiots, no Grammarians, that could hardly write their names in Latine; some, Lay-men, as Constantius the se∣cond, and Bennet the eighth; and once a woman, Pope * Ioane: and very boyes for age; Bennet the ninth, a child of ten yeeres old; Iohn the twelfth, a bastard, a mad Lad, about eighteene yeeres old. Could not these yonkerrene, thinke you?
2. Some haue been most abominable persons, Atheists, blas∣phemers, poysoners, sorcerers, and such like. Is it like that Gods holy Spirit would reside in such filthy monsters to keepe them, forsooth, from erring?
3. Some of them fell fearefully. Marcellinus worshipped Heathen Idols: Zepherinus was a Montanist: Liberius and Fe∣lix, Arians; Anastasius the second, an Acatian; Ʋigilius, an Eutychian; and Honorius, a Monothelite. And cannot yet Popes erre?
4. Some Popes haue abrogated the Decrees one of another:* 1.61 Gregorie the first abolished the Decrees of Pelagius: so Sabinian and Innocent those of Gregorie: Steuen abolished those of For∣mosus: so Romanus those of Steuen, and so forth. And cannot yet Popes erre?
5. Some haue decreed flat against Scripture. Celestine or∣dained* 1.62 Marriage to be void, when either party fell into heresie. Pius Quartus decreed, that it should be lawfull for him to al∣low degrees of Marriage forbidden in Leuiticus, and to forbid what God allowed. And cannot Popes erre?
6. Easterne Bishops and ancient Fathers haue very sharpely* 1.63 reproued the Bishop of Rome; as namely, Polycrates the Bishop of Ephesus; and as Ireneus the Bish. of Lions did Victor, for his rash proceeding against the Easterne Church. And yet doe not Popes erre?
7. Ancient Councels haue withstood him; as that of Chal∣cedon,* 1.64 wherein were 630. Bishops, withstanding Leo in the question of supremacy. The sixth Councell of Carthage, of 217.* 1.65 Bishops, resisted three Popes one after another, in that they would do contrary to the Councell of Nice. These iudged that Popes might erre, else would they haue yeelded to the Popes.
1. Pope Andrian the sixth, de sacr. confir. ar. 3. ad. 2. pag. 55. saith, It is certaine that the Pope may erre. So iudged Innocen∣tius* 1.66 the fourth. So also haue learned men formerly held; as Ger∣son (of which opinion are the Sorbonists,) who hold, that the Pope might erre.
Bosius dares to write, that the Pope may be an heretike, wri∣ting, teaching, and preaching heresies.
Stapleton confesseth it to be no matter of Faith, but of opini∣on* 1.67 onely, because so many famous and renowned Diuines haue euer held the contrary; as Gerson, Almaine, Occam, almost all the Parisians, Durandus; whereto may bee added Waldensis, Turrecremata, and Erasmus; yea, Alphonsus de Castro holdeth* 1.68 them impudent flatterers, which say otherwise. And Cathari∣nus giueth this reason, because the holy Ghost doth not alway, and in euery worke assist him.
They which flatter the Pope, hold, that he may erre; First, as a man. Secondly, as a priuate Doctor; so Gregory de Ʋalentia;* 1.69 and this, saith Salmeron, is a common opinion. Thirdly, as a Bi∣shop; so Hart yeelds it in his conference with Doctor Raynolds. Fourthly, as Pope in a matter of fact, so acknowledgeth Bellar∣mine.* 1.70 Fifthly, as Pope, in discoursing about matters of Faith, his reasons may not bee apt nor necessary, and it is not worth the labour to rippe them vp to the quicke, or to rest in them. Thus writes Canus and Stapleton, In arguing he may bee de∣ceiued* 1.71 and erre. Onely they hold, that hee cannot erre in the conclusion. How likely is this? What wise man will beleeue it?
2. Martin the fifth consented with the Councell of Basil and Constance, that the Pope might erre. But Eugenius the fourth, with the Councell of Ferrara and Florence, held the con∣trary. The one side must needes erre.
3. The Papists doe not rest, in shewing full obedience to the Popes decrees, which argueth, that they beleeue not all things to be infallible truths which they decree. As for example.
The Pope, in the Councell of Trent, decreed the Apocrypha bookes to be canonicall: and yet since then, Driedo, Sigonius* 1.72 and Sixtus Senensis haue questioned and re••ected them. He also there decreed, that the Latin vulgar translation should bee au∣thenticall, and in all publike readings, disputations, preachings and expositions so vsed, and none vnder what pretence soeuer, to reiect it. Yet Galatinus and Canus are bold to taxe it of cor∣ruption.
If any desire more particulars of the Popes decrees in Coun∣cels, and yet how Papists doe vary from the same, reade Doctor Whites Way.
By this their dealing, it is very cleare, that they hold no such infallibility in Popes, no, not decreeing things in general Coun∣cels.
4. Councels of the Popish Church, haue condemned and de∣posed some: As Ioh. 22. who made a mocke at the Gospell, and at the immortalitie of the soule, and was condemned by the Councell of Constance, which calleth him an incarnate diuell.
So Eugenius the fourth, condemned by the Councell of Basil, as an heretike, an infidell, a limbe of the diuell, and as a capitall enemie to the truth.
The Councell of Pisa, consisting of 1000. Diuines and Law∣yers, deposed two Popes, Gregorie the twelfth, and Bennet the* 1.73 thirteenth, for schismatickes and heretikes.
Lastly, the complaints vttered by Papists, doe shew how Popes may erre.
Francis. Victoria speaking of immoderate dispensations, saith,* 1.74 that a Councell should doe well to bridle him.
Saint Briget speakes thus of the Popes, They are tormentors* 1.75 of soules, and doe teare in pieces the flocke of Christ, &c.
The Councell at Rhemes, vnder Hugh Capet, hauing com∣plained of the times and Popes differing from their predeces∣sors, saith thus, And must so many seruants of God throughout the World be subiect vnto him? So wicked they were, as Pla∣tina, after a long deploring of the Tyranny, impietie and hypo∣crisie, which then reigned in Popes, brake out into these spee∣ches, There can hardly be mercy enough in God for the Popes.
and Petrach durst to say, that the greatest harme that one can wish to a man, is, to be Pope. All these things considered, we may beleeue without doubting, that the Pope may erre.
So then, the Papists virtuall Church may erre.
Ioh. 11. 49, 51. Caiphas spake this not of himselfe, but being high Priest that yeere, he prophesied, that Iesus should die for the Nation.
Answ. Caiaphas was a wicked man many wayes, and in part an vsurper, as the Rhemists confesse: a very fit patterne & Patron for the Pope. But to answer to the place obiected, for the Popes not erring: First, this was but once by speciall direction, and therefore cannot hence be concluded any perpetuall assurance of direction. Its cleare by that which followed: for this man in another Councell, Mat. 26. 57, 59. heard and accepted of false witnesses, condemned Christ for a blasphemer, vers. 60. 62, 65. and in another Assembly tooke counsell to put him to death, Mat. 27. 1. Secondly, this speaketh of prophesie, an ex∣traordinarie gift to this man then. Thirdly, though the man here was a lewd wicked vsurper; yet was his office of Gods own appointment. What is this to the Popes Antichristian su∣premacie, an office of the diuell, and not of Gods ordinance? Fourthly, If this place afford assurance of an vnerring spirit to the Pope, it must be either in respect of the mans person, or office, or chaire he sate in. But none of these. First, not of his person, who was a wicked vsurper, and Christs enemie. And will the Pope plead his person? Secondly, not of his office, for that is changed, as the Apostle in Hebrewes doth witnesse. Thirdly, not of the chaire; for the seate had no such vertue in it to keepe him safe from error, as before is noted in Mat 26. 57, 59, 61, 62, 65. and 27. 1. for the chaire either had then lost his vertue, and then can it not keepe from error: or it was not the chaires vertue which made Caiaphas to prophesie; and then is it idle to boast of the chaire: or else paraduenture the vertue was in it, but not alwayes operatiue; and then is it vncertaine, when
it will worke, to keepe the man from error which sits therein, so as he may some time or other erre, or be left in doubt whether he doth erre or no. This being the state of that chaire, how can the Pope clayme an vnerring spirit from this? Fourthly, though the Euangelist Iohn, guided by Gods Spirit, did expound the meaning of the words otherwise then Caiphas euer meant them; yet those in Councell with him, vnderstood them not spiritual∣ly, but tooke them as vttred in State policie, for outward peace and safetie of the Nation; as is cleare in Ioh. 11. 48, 53. So as he erred in his owne scope, and they in apprehending the words in another drift and sense, then God did intend by them. Therfore as Caiphas and his companie herein erred, so may the Pope and conclaue of Cardinals, for any helpe to the contrary that they can get from this place.
Luk. 22. 31. I haue prayed that thy faith faile not.
Answ. 1. This is spoken of Peter, and not of the Pope. 2. This was in respect of a future lapse in Peter, which Christ foresaw, more then in any of the Apostles, as the euent decla∣red. 3. This is meant of Peters owne particular inward grace of faith, which was terribly shaken, when he denied and forswore his Master, and not of his teaching in the execution of his mi∣nisterie. For why should Christ pray more for Peters teaching, then for the rest, whom Christ sent out as well as him, to teach all Nations?
Mat. 16. 18. This text is spoken vnto Peter, of the Churches preseruation against the gates of hell: but speaketh nothing of Peters not erring, much lesse of the Popes; of whom Christ in this place neuer dreamed. And its cleare by Scripture, that the gates of hell preuailed against Peter, after Christ had vttered these words vnto him, though not totally and finally to destru∣ction, yet in a great measure to transgression, and fearefull fal∣ling.
Mat. 23. 2. This is very largely answered before; and there is it fully proued, that these Scribes and Pharises erred grosly in many things.
Ioh. 21. 15, 16, 17. This text speakes of Peters dutie, that as he loued Christ, he should feed his lambes; but speakes not a
word of his not erring, who after this was found ignorant in some things of the nature of Christs Kingdome, Act. 1. 6. of going to the Gentiles, and eating things forbidden by the Law, abrogated by Christ, Act. 10. 12, 14. and he also erred at Antioch, Gal. 2. But if this did cleare Peter, what maketh it for the Pope, who shewes no loue to Christ in feeding his lambes? If he neuer teach, then he may be sure neuer to erre in that kind.
Exod. 28. 30. First, what this Vrim and Thummim was, can no man tell. Secondly, though Aaron had it, yet he foully erred in the golden Calfe, in making it, in building an Altar before it, and proclaiming a feast thereupon to the Lord, Exod. 32. 4, 5 And did not Vrijah erre in the dayes of wicked Ahaz, 2. King. 16. 11, 16? So the high Priest in Christs time? Therefore this place alledged to proue that the high Priest could not erre, is much abused. Thirdly, what is this to the Pope, who is neither Gods high Priest (for such is there now none, but Iesus Christ onely;) neither hath this Vrim & Thummim, which Aaron had?
The Councell at Ierusalem, gathered vnder the high Priest, against Christ, Mat. 26. against the Apostles, Act. 4. 5, 6. against Steuen, Act. 6. 12. and 7. 1. against Paul, Act. 22. 30. erred. The Assembly gathered vnder Aaron, who consented to them, and made the golden Calfe, erred, Exod. 32. 1, 2, 3, 4, 5. The great congregation, gathered vnder Dauid, and the high Priest then, erred, in not seeking the Lord after a right manner, 1. Chro. 13. in putting the Arke in a new Cart, vers. 7. and Chap. 15. 13, 14, 15. The Assembly of the Priests, Prophets, and people gathered against Ieremie, erred, Ier. 26. 8, 9, 11. And yet this Church had large promises, as before is declared, and the high Priests better assurances then the Pope: For the high
Priest was first nominated by God himself, after confirmed by a miracle, Num. 17. 8. he had vpon his brest the Vrim and Thum∣mim, and warrant in expresse tearmes to hold him for the Lords high Priest. No such assurances hath the Pope. And therefore if the Councels thus erred vnder the high Priests, so may they vnder the Pope.
1. Its cleare that generall Councels haue erred, as that of Arimine of 600. Bishops in defence of Arius; yea, Bellarmine* 1.76 nameth generall Councels reiected, as the generall Councell at Antioch, Anno 345. the generall Councell at Millaine of aboue 300. Bishops, Anno 354. the second Ephesine, Anno, 449. and many other.
2. Councels haue contradicted one another; the first Nicene condemned worshipping of Images; and the second Nicene allowed it: Chalcedon condemned Eutyches; the Ephesin confir∣med his heresie. In contradictions must needs be error.
3. S. Augustine, lib. 2. de bapt. Contra Donat. cap. 3. saith, that former generall Councels may be corrected by the later, when that is knowne, which before was hid. He therefore be∣leeued that Councels might erre.
4. Euen Councels confirmed by the Pope, may erre, and haue erred. The Councell of Neocaesaria confirmed by Pope Leo 4. condemned second marriage, contrary to 1. Cor. 7. The second Nicene approueth worshipping of Images, contrary to Exod. 10. If any desire more instances, let them reade our learned Whitacres de Concilijs.
5. Councels approued by Popes, haue contradicted one an∣other. The Councels of Constance and Basil determined that the Councell was aboue the Pope, & that the Pope might erre. Pope Martin the first, chosen by the Councell of Constance, was of the same iudgement: but the Councels of Ferraria and Florence determined the contrary, that the Pope was aboue the Councell; and Eugenius the 4. which gathered the Coun∣cels, was of the same iudgement with them. And therefore the one side must needs erre; and so Councels approued by Popes
may erre. And what doubt can be made of this, when this their virtual Church is proued before, not onely to be subiect to er∣ror, but also to haue erred? And can his approuing of Councels preserue them from error, who cannot preserue himselfe from it?
The Councell of Florence and Ferraria held that a Councell might erre; and so thought Pope Eugenius the fourth.
Their learned men haue held that Councels may erre. Gene∣rall Councels may erre, saith Waldensis! Cusanus also Concord.* 1.77 Catho. lib. 2. cap. 3. yea, (saith Canus) and prescribe some lawes to the whole Church, that are not right, profitable, and iust. Occham holdeth that they may erre, though the Pope confirme them. For as is afore proued, the Pope and Councels haue erred. Pighius saith of the Councell of Constance, that it de∣creed* 1.78 against the order of nature, against manifest Scripture, against the Authoritie of all Antiquitie, and against the Catho∣licke faith of their Church.
Bellarmine saith, that the great Councel of Chalcedon erred in* 1.79 equalizing the Bishop of Constantinople to the Bishop of Rome.
Our Aduersaries take libertie to themselues to allow, or dis∣allow Councels, in what, or as farre as they please; as Councels make any way for them, so farre they approue them; as they make in any thing against them, so farre they reiect them: For this reade Bishop Morton his Catho. Apologie, par. 2. lib. 4. ca. 3. p. 334, 335. also D. White his last Booke pag. 153.
Mat. 18. 20. Where two or three are gathered together in my Name, there am I in the midst of them.
Answ. I. Here is not meant either a Nationall, or Prouinci∣all, or Diocesan Synod; much lesse a generall Councell: but Church-officers, or Gouernours in a particular Congregation,
to iudge of priuate offences, as is cleare from the text verses 15, 16, 17, 18, 19.
II. Will they say, that the number of two or three assem∣bled, is of an vnerring spirit? Is this such a Councell, as on which men may rest assured that the iudgement thereof is infal∣lible? Neuer any yet durst affirme so much. And yet this text speakes but of two or three gathered together.
III. Here is not a word of not erring, nor of infallibilitie in doctrine, but of Christ his presence with them. But from this it followes not, that they cannot erre. For the Apostle saith, We* 1.80 know in part. But with those which the Apostle comprehendeth vnder the word, Wee, was Christ present. And if they knew but in part (perfection of knowledge not being to be attained vnto here) as the Apostle there teacheth; seeing imperfect know∣ledge may erre, it is euident that they might erre, though Christ be present with them: for he is with his Saints, but he doth not perfectly sanctifie them; his Spouse hath imperfections in this life, neither doth hee perfectly illuminate them, but they haue their mistakes. Christ was with his before his death, yet had they errors: and before his Ascension; yet he found them igno∣rant of his spirituall Kingdome, Luk. 24. Act. 1. And after his Ascension, and comming of the holy Ghost, euen Peter was mis∣taken, Act. 10. and other of the Church, Act. 11. as before is pro∣ued.
IV. What is this text to proue Popish Councels not to erre? For this Scripture speakes of such as are gathered in Christs name, whereas those Councels are gathered in the Popes name. Christ promiseth to bee with those that are gathered in his name: but will it necessarily follow, that hee will therefore bee with those that are gathered in the Popes name? This stands in neede of proofe, especially seeing the Pope is proued to be An∣tichrist, with whom, we may be sure, Christ will keepe no com∣pany.
Ioh. 6. 13. The Spirit of truth will guide you into all truth.
Answ. I. This is a promise vnto the Apostles, whose prero∣gatiue in their Ministery was not to erre, because they were the chiefe builders and planters of Christian Religion. All other
Ministers are but watere••.
II. It is one thing for a Guide to leade aright, & another for those that should follow, to follow aright. It therefore will not be necessarily concluded, that because a perfect Guide leadeth the way, such as come after, cannot, or doe not goe out of the way. For they may not strictly follow the Guide, but now and then may slip out of the way, through want of eie-sight, or dim∣nesse of sight, or through carelesnesse, looking some other way, not minding the Guide.
3. How can our Aduersaries proue, that this promise is made to their Popish Councels, which are ruled and * 1.81 guided by their Popes, and not by Gods Spirit?
Acts 15, 25 28. This Councell erred not.
Ans. 1. This was a Councell gathered of all the 12. Apostles, of the Elders at Ierusalem, and of the whole Church. 2. This had the guiding of the holy Ghost, as the text witnesseth. 3. This laid the Scriptures for their ground, vers. 15. and the manifest euidence of the worke of the holy Ghost, vers. 8 which they tooke for direction in their decrees. 4. Here was free libertie of disputation, without interruption, one attentiuely hearing another, without by-respect, that the truth might take place. What is this to Popish Councels? Are there any Apostles? Ad∣mit they freely the whole Church? Are they guided by the ho∣ly Ghost, and by the verity of holy Scriptures? Is libertie there granted to euery one to speake freely? If they cannot proue these, this text serues not their turne.
Other Scriptures are obiected, as Mat. 16. 18. Luk. 10. 16. 1. Tim. 3. 15. All which are fully answered before. As for the place in Heb. 13. 17. it is to be vnderstood not simply, but that Teachers are to be obeyed, as farre-forth as they doe teach the truth, and command what God prescribeth.
I. IT is so farre from making it the Catholike Church, as it no where doth giue it the name of a Church, as it doth Co∣rinth, chap. 1. Gal. chap. 1. Ephesus, Reu. 2. 1. Acts 20. 28. 1. Tim. 3. 15. and so other Churches. But no where is this title giuen to Rome. Note it well.
II. It telleth vs, that the Faith of Saints at Rome was renow∣ned in the whole World, Rom. 1. 8. but not that their Church was spred into all the World. Neither saith it, that the Faith so commended, came out from thence into the World; or that it was any other, then that which was then in all the World. For* 1.82 their Bible telleth vs, that not from Rome, but from Ierusalem, it came both to Rome, and into other places of the World. Ieru∣salem was the Mother and Head Church, and not Rome. And of those in Rome it saith, Among whom ye are called, Rom. 1. 6. so were they not the Vniuersall Church, but one particular a∣mong the rest, which together made vp the whole Church.
III. Their Bible telleth vs, that the Church at Ierusalem was planted by Christ, and by his twelue Apostles, with whom were the 70. Disciples: such Teachers as no other Church euer had at once. The Church of Antioch, Corinth, Ephesus, and o∣ther moe, were planted by the Apostles, as we learne from their owne Bible. But who first taught at Rome, it shewes vs not, not Peter, I am sure.
IIII. Their Bible doth at least equall other Churches with it, if not preferre them before it: 1. In giuing the name of Church to other, and not to it: for there is mention of Saints at Rome, but not of the Church at Rome: The title they had not giuen to them.
2. It plainely telleth vs, that other Churches were first plan∣ted by the Apostles, but mentioneth not the planting of it by any of them.
3. In highly praising of other Churches, as the Corinthians, for being enriched with all vtterance, and all knowledge, for comming behind in no gift, 1. Cor. 1. 5, 7. and for being parta∣kers of the sufferings of Christ, 2. Cor. 1. 7. So the Ephesians, which Church he calleth the Church of the liuing God, the Pil∣lar and ground of truth, 1. Tim. 3. 15. and the beleeuers there to be fellow-Citizens with the Saints, and of the houshold of God, built vpon the foundation of the Apostles and Prophets, Iesus Christ himselfe being the chiefe Corner-stone, in whom they wer builded together for an habitation of God through the Spirit, Eph. 2. 19, 20, 22. If our Romanists had any such testi∣mony, how would they boast? Great commendations are giuen to the Church at Colosse, Col. 1. 4, 6. for their stedfast faith, loue, and fruit of the Gospell, and for their order which the Apostle ioyed to behold, cha. 2. 5. What shal I speak of the praises of the* 1.83 Thessalonians for their worke of Faith growing exceedingly, their labour of loue, their patience of hope, their abounding in charitie, being followers of the Apostles, and the Churches of God in Iury, receiuing the Word of God, as the Word of God, in much tribulation, with ioy of the holy Ghost? To which prayses the beleeuers at Rome did not then attaine, though they had their prayses, and those great too, Rom. 15. 14. but not com∣parable with those Churches.
Lastly, in shewing how the Apostles honoured some other Churches by their writings. As Corinth, by two Epistles: so Ephesus, by one from Saint Paul, by another from Saint Iohn, Reuel. 2. 1. who wrote to that Church, in the first place, the hea∣uenly booke of the Reuelation: in like sort were two written to the Thessalonians, and but one to Rome.
5. It is cleare by their own Bible, that Peter (whō they claime falsely for their first Pope) wrote two Epistles, which are cal∣led Catholike: but neither of them was written to Rome, as the Catholike Church, neither maketh he any mention of it. And S. Paul writeth to the Saints at Rome, as to a particular compa∣ny, and not as any Head-Church, before, and aboue other. The Thessalonians are commended for being followers of the Chur∣ches of God in Iudea, but not for following those at Rome; to
whom, when Saint Paul wrote, hee saith, Rom. 1. 6. that they were called among others that in other Nations were called; but it is not said, aboue other Nations.
6. Their Bible telleth vs, that S. Paul wrote his Epistle to them that were in Rome called Saints, and beloued of God, so that they were within that City, or there-about: but the Ca∣tholike Church was then dispersed; for the Gospell at that time had gone into all the World, and was preached to euery creature vnder Heauen, Col. 1. 6, 23. In their Bible is mention* 1.84 made of thirtie Kingdomes and Countries, ten Ilands, and al∣most three score famous Cities out of Iury, in and amongst the Gentiles, where the Gospell had been preached, among whom Rome was but one, and had obteined at the most, praises com∣mon with other Churches. Their titles were Saints, Rom. 1. 7. beloued of God, also brethren, Rom. 10. 1. and 12. 1. and 15. 14, 30. Their faith, the same that was among all Nations, Rom. 1. 5. called the common Faith, vers. 12. and therefore spoken of throughout the whole World, vers. 8. Their obedience was published to euery place, Rom. 16. 19. Not for that their Faith and obedience did surpasse others: for the words are deliuered barely, your faith, your obedience: not with prayses, as the Faith and obedience of the Colossians, and Thessalonians, accompa∣nied with loue and aboundant charity, with patience, and ioy of the holy Ghost, in great afflictions, and so forth: but for that Rome was the sease of the Empire, and the publishing of their faith and obedience, might bee a meanes to draw on others which dwelt in other places.
We may reade, that the chiefe of the Church of Rome, was but at first a Bishop, and his Church but a Drocesan Church. Then hee became an Archbishop, and so his Church but a Pro∣uinciall Church. After he got to be a Patriarch, and so his Church but Patriarchall, as some other were, then equall with him; as that of Antioch, Alexandria, Ierusalem, and Constanti∣nople. All this time he was no Vniuersall Bishop (till bloody
Phocas gaue him that title:) and so his Church not Vniuersall, till she also became the great whore, and so might well be com∣mon; the kings of the earth committing fornication with her, as was foretold, Reuel. 17.
It is said that Athanasius, as Liberius confesseth, was separa∣ted* 1.85 from the communion of the Church of Rome. But may we iudge so holy a man, and so valiant a Champion for the truth, to be therefore separated from the Catholicke Church? Poly∣crates, and the Easterne Churches, did not condiscend to the Church of Rome in the keeping of Easter; did they therefore dissent from the Catholicke Church? who was he in those dayes, that had so much as a dreame thereof?
S. Ierome in Catal. Fortunat. reproueth the custome of the Church of Rome, and Epist. ad Euagr. he preferreth the custome of the Catholicke Church: he held not Rome then the Catholicke Church, but distinguisheth them asunder, one from another. The title of Catholicke was long before it came to be added to the Church; and when it was vsed, many Churches were so called. The Romane Church then was not the Catho∣licke Church.
Aeneas Syluius, who was Pope, writeth; That before the* 1.86 Councell of Nice, small respect was had to the Church of Rome. Now, it cannot be imagined, that all the time before, the learned Fathers, and holy Martyrs should be said to haue had small respect to the Catholicke Church, the mother of euery particular Church, because they had small respect to the Church of Rome. If Aeneas Syluius saith true, then was not Rome held the Catholike Church, of those, who so smally respected her.
Pighius, lib. 6. ca. 3. de Eccl. Hierarch. saith, Who did euer yet by the Church of Rome vnderstand the Vniuersall Church? He then at that time had not learned this point, to hold the Church of Rome for the Catholicke Church.
Francisc. Picus, Theorem. 13. saith, The Church of Rome is a particular Church.
Psal. 2. 8. Aske of me, and I will giue thee the heathen for thine inheritance, &c.
Luk. 1 33 He shall reigne ouer the house of Iacob for euer; and of his kingdome there shall be no end.
Answ. Who is read in Scripture, but knoweth these to be spoken of Christs Kingdome, and not of the Popes iurisdiction? Where is here Pope, or Rome expressed? But the Gagger pro∣ueth hereby the Church of Christ Catholicke: which we ac∣knowledge. But saith he, None of these promises haue beene so much verified, as they haue beene in the Church of Rome: and therefore is she onely the Catholicke Church. In that he saith, Not so much verified, as of Rome; he grants it to haue beene ve∣rified of other Churches, though not so much: he cannot there∣fore from a higher degree conclude, that she is onely the Church, whereof the promises are made. The words are spoken of Christs Kingdom in plain termes expressed. And is his King∣dome now become the Romish Iurisdiction onely? His King∣dome, after he assumed our nature, began before the Church of Rome had a being. And can any thinke that Dauid in the Psalme, or the Angell speaking the words to his Mother, in Luke, did dreame of a Pope-holy Father, and his Churches iu∣risdiction? Christs Kingdome was not, nor is not of this world, Ioh. 18. 36. but the Popes is: therefore he vndertakes to be chiefe Iudge, to diuide inheritances, and to dispose of king∣domes, which Christ refused to intermeddle in, Luk. 12. 14. Moreouer his Kingdome should extend to the vttermost parts of the earth; but so did neuer Romes Iurisdiction. Many Chri∣stian Churches neuer subiected themselues to her: many farre remote, know her not, nor her Pope; whether a man, or a wo∣man, Pope Ioane.
Lastly, The Romish Church cannot be Christs Kingdome, for that the Pope is Antichrist, whose character set forth in the Scripture, he seemeth so liuely to expresse, that his best a∣betters cannot free him of that title. For my part I haue laid
the dogge so neere his doore, that I hope hee and his Parasites* 1.87 cannot beat him away. See more in my poore labours vpon the Reuelation.
Coloss. 1. 5, 6. Yee heard before in the word of the truth of the Gospell, which is come vnto you, as it is in all the world, and brin∣geth forth fruit, &c.
But saith the Gagger, No faith or Gospell hath, or is so dila∣ted in all the world, nor hath fructified, as the faith of the Ro∣mane Church hath done.
Answ. 1. Where is in the Text, Rome, or the Romish Church?
Secondly, by saying, no faith or Gospell, hath or is so dila∣ted, speaking in the time past, and present; hee playeth the de∣ceitfull Merchant, by making two different things one. 1. For by the time past and most ancient, must bee meant the faith and Gospell in the Church, planted in other places as well as at Rome in the Apostles dayes, of which this place of the Colossi∣ans speaketh: and by the time present, is vnderstood the faith and profession of the now Romish Church, greatly differing from that which the Apostle commended then, as before is ma∣nifested out of the Epistle to the Romanes.
Thirdly, in that he saith, no faith (meaning this present faith, for which hee onely striueth) hath not been, nor is so dilated in all the world, fructified and growne, is not true. For first, the true faith, beginning at Ierusalem, went farther being preached to euery creature vnder Heauen, Col. 1. 6, 23. Secondly, this our present faith (the very same with that Ancient faith, as I* 1.88 haue proued) is dilated, fructified, and growne more then theirs. It is in both the East and West Indies; it is in more King∣domes in Europe, then the Pope hath full iurisdiction in, as in England, Scotland, with all the adiacent Ilands belonging to both Kingdomes, which bee many, in Ireland, in Denmarke, Norway, Sweden, Poland, Lapland, and in other Countreys vn∣der those Kings; in Pomeraine, in the Low. Countreys, in Duke∣domes, Princedomes, and in other places in Germany. Besides that, it is in France, and some other places of the Popes Iuris∣diction. So that for spaciousnesse, wee be little behinde Rome.
Hereto are to bee added the Russian, Greeke, and Abyssine Churches, as large as the European. In those the Papacie is ei∣ther vtterly vnknowne, or abhorred as vehemently as by vs. Thirdly, the faith and vnbeliefe of the Mahumetane Religion, is beyond the Romish present faith. Therefore as the Text hel∣peth him not, so his boasting is vaine, and false.
Rom. 1. 8. I thanke my God through Iesus Christ for you all, that your faith is spoken of throughout the whole world.
The Gagger hauing cited this place, saith, that Saint Paul in expresse termes, calleth the faith of the whole world, or Ca∣tholike faith, The faith of the Romanes, that is to say, of the Romane Church. Therefore it is onely the Catholike Church.
Answ. 1. Note here, that hee concludeth the Catholike∣nesse, from the faith of the Church: where therefore that is, which then was commended, must needs bee the Catholike Church, holding the Catholike faith as we doe.
Secondly, but what is this to the Romish Church now? For their present faith is not that which Paul commended then. This should they proue. Is this good reasoning; Such a mans word was of singular credit formerly, with euery man, Ergo, it is so still when hee is growne Bankerupt? Ierusalem was the ioy of the whole earth, ergo it is so still? Let this Gagger proue their faith now the same with that then, else this place will doe them no good, but rather vpbraideth their Apostasie.
3. In this application of the words, hee erreth grosly, or rather, if it be not his error through ignorance, then it is wick∣ed deceite, and so worse, in calling it the faith of the Church of Rome, as if originally it had flowed from thence, and gone out thence into the world; when Saint Paul mentioneth not any go∣ing forth of this Faith from thence, but that it was spoken of: which is to be vnderstood of their receiuing of it, as it was recei∣ued of other Nations, as is euident in Rom. 1. 5, 6. where Paul speakes of the Faith among all nations, among whom, saith he, they were called. So as those at Rome were partakers with o∣thers of the common faith preached in the world; and not o∣therwise beholden to Rome for their faith, as this Gagger would insinuate to his credulous Schollers.
This text therefore makes Rome no more the Catholicke Church, then Corinth, Philippi, Tessalonica, &c. which had receiued the same faith, though their receiuing of it was not perhaps so much spoken of, for the reasons afore al∣leadged.
FOr euen in the Apostles dayes, when Saint Paul wrote his E∣pistles, there were in the Romane Church some, which then made dissentions and scandals, contrary to the doctrine which they had learned, which serued not Christ our Lord, but their owne bellies, Rom. 16, 17, 18. as yet they now doe at Rome. There were vncharitable contentions and iudging of one another about things in themselues indifferent, about eating, and not eating, as also about superstitious obseruing of dayes, Rom. 14. in and about which two things, a great deale of their Religion consists to this day. And if shee hath beene in such vnity alwaies within her selfe, how is it happened, that she is become the great Whore, Reu. 17. and that her Head the Pope, is become that Man of Sinne, 2. Thes. 2. and that Antichrist, the beast like a Lambe, which speaketh as the Dra∣gon, Reu. 13?
I. There is no vnity betweene the Popes and Peter, whom they make their Predecessor. See for this, Catal. Test. verit. pa. 27. 62, &c. Saint Peters life and the Popes compared; Saint Peters Doctrine in his Epistles, and the Popes Decrees toge∣ther.
II. Not betweene Pope and Pope. Not in iudgement: for Martin the fift held with the Councell of Constance, and Euge∣nius the fourth with Ferrara and Florence, against the other, concerning the Popes not erring, and his Authority ouer Coun∣cels. Not in authorizing the Latine Translation: For Pope Six∣tus 5. set out his Edition with his fullest power, as not to bee a∣mended; yet comes Clement 8. with his corrected Edition in many hundred places afterwards. Not in Decrees: for Formo∣sus his Decrees were disannulled by Stephanus, and this Popes by another. Not in affection, as is euident by the so many and so long continued Schismes. Onuphrius reckons vp aboue thir∣tie notorious schismes. Not in life: for though bad inough all of them, after they became Popes, especially from the time of Boniface, yet some were Necromancers, some Mortherers, some Atheisticall contempers of the Gospell, some bloudy Warriers; how many of them filthy Fornicators, and Adulterers, it is not to be told.
III. Not betweene Pope and Councels: for these haue de∣posed Popes. As the Councell of Constance did Iohn the 22; that of Basil, Eugenius the 4. that of Pisa, Gregory 12, and Bennet the 13.
IV. Not betweene Pope and his Cardinals. For of them he hath put out the eyes of some, and caused other to be thrattled: and some of them haue opposed him in their Writings.
V. Not betweene the Pope, and the learned in that Church: such were beside many others, Marsilius of Padua, Dantes Alei∣gerius, Occham, the Doctors of Paris: the state and Diuines of Venice, of late dayes, in an opposition, did not regard the Popes iudgement.
VI. Not betweene the parts of the Popes Lawes; for the* 1.89 Decrees and Decretals are often at odds.
VII. Not betweene Councell and Councell: for Constance and Basil, were against Ferrara and Florence.
VIII. Not betweene the Canonists and Glossaries: for they iarre, and are at difference one with another.
IX. Not betweene the Schoolemen: for among them are particular Sect-Masters, whose Schollers are called after their
names, Thomists, Scotists, Albertists, Occhamists, opposing one another.
X. Not betweene the Friers; for the Dominicans and Fran∣ciscans spent whole ages in Controuersies, one holding one thing, and another another opinion, about the Conception of the Virgin Mary, which bred other differences also.
XI. Not betweene the Priests and the Iesuites: let herein beare witnesse, The Iesuits Catechisme, The sparing Discourse, and other bookes, with all virulencie written one against ano∣ther, in the English tongue.
XII. Not betweene the Learned, of what sort soeuer: for in their writings they crosse one another, in many points of their Religion; and namely, in all those which maintaine the truth with vs, against others of that Romish Faction, as in ma∣ny particulars is already before, and afterwards shall be further shewed. And farther for this, let the Reader reade Pappus, con∣cerning the discord among Papists, Doctor Hall, Deane of Worcester his Booke, called the Peace of Rome; and Doctor White his Way, pa. 154. 155. to 161.
XIII. Not betweene the Inquisitors: for they differ in their iudgement about the purging of Bookes; some allowing for orthodoxe, that which other will not let passe for sound: as may be seene in the Indices expurgatorij of Spaine, Antwerpe, and Rome, varying one from another. See for this, Doctor Iames his Mysterie of the Indices expurgatorij, pag. 15.
XIV. Not betweene the People: for euen among them be differing opinions. As Master Moulin in his Buckler of Faith, sheweth from his owne experience, pag. 279. and as wee may finde among Papists with vs, when they are conferred withall apart one from another.
From the Papists themselues may the discord of the Romish Church be noted: from their owne Historians, from such as haue written the Popes liues, and from such as in their writings doe acknowledge the differences among them, as Bellarmine himselfe doth confesse very many, and so Nauarre. For which
reade Doctor Hals forenamed booke, intituled, The Peace of Rome, in hundreds of differences.
Many Scriptures are alledged to proue, that vnitie ought to be in the Church; which we acknowledge, and pray for. But yet they proue not their Churches vnitie.
1. IT telleth vs, how Iesus Christ reproued the contention, which arose about their vaine conceit of Superioritie one aboue another. This hee plainely condemned, and as plainely told them, that there should bee no such Superioritie among them, as they did dreame of: and therefore hee exhorted them to humilitie; yea, in such a sort, as that hee keepeth him downe as the inferiour Minister, and Seruant of the rest, that would be greatest among them, Mat. 20. 24, 25, 26, 27. Mar. 10. 42, 43, 44. Luke 22. 24, 25, 26.
2. By their Bible wee are giuen to vnderstand, that all the Apostles are euery way made equall: in the like chusing and manner of calling, Math. 4. 18. 21. In the like Commission giuen to all at once, Mat. 28. 19, 20. & 10. 5. Mar. 16. the like power, Mat. 10. 1. the same authoritie, Ioh. 20. 21, 23. the same bene∣diction, Luk. 24. 50, 51. In breathing on them with one and the same breath, his holy Spirit, Ioh. 20. 22. In making them all Apostles, in office the same, and in title, Luk. 6. 13. For the Apo∣stles were the chiefest of all appointed in the Church, Eph. 4. 11. 1. Cor. 12. 28. All therefore being Apostles, they were equall; for a higher dignity amongst them there was not. They were all called foundations, Reuel. 21. 14. They were all installed into
their Apostleship by one and the same meanes, Act. 2 1, 2, 3, 4. They were all ordained to one and the same end; to bee with him, to goe and preach, Mar. 3. 14, 15. & 16. 15. to be witnesses of him to the vtmost parts of the Earth, Act. 1. 8. and all of them at the length to sit and iudge the twelue Tribes of Israel, Mat. 19. 28. The Lord made no difference among them. If any had been, it may seeme to haue been in Iohn. 1. For he, with his brother, was Christs neerest kinsman. 2. He was called the Dis∣ciple whom Christ loued. 3. Hee and his Brother were called Boanerges, Mar. 3. 17. sonnes of thunder. 4. He was euer one with Christ: as in his transfiguration, Math. 17. 1. and in other places, Mat. 26. 37. Mar. 5. 37. 5. Hee was the onely Disci∣ple, after whom Peter made enquirie, what he should doe, and of whom a saying went abroad, that he should not dye. 6. He was the onely Disciple, that went boldly in with Christ, and when he was in the High Priests house, hee brought in Peter. 7. He was the onely Disciple that stood by Christ when he was vpon the Crosse. 8. He was the onely Apostle to whom Christ committed his Mother, to take care of her. 9. Hee was the onely Apostle, which Christ would haue to call his Mother, Mother, and she to hold him as her sonne. 10. He, with Mat∣thew was the onely Apostle that did write a Gospell, adding thereto three Epistles. 11. He was the onely Apostle that was rapt in Spirit on the Lords day, to receiue the Reuelation of Ie∣sus Christ by an Angell, foretelling the Churches estate to the worlds end. 12. Lastly, hee was of all the rest that liued, the longest, and alone after them all. In these was hee farre beyond Peter. He neuer denied his Master, as Peter did. Hee was neuer called Satan, as Peter was. Yet for all these excellencies in Iohn, the Papists will not haue any Chiefty in him. And surely, if these eminencies wil not afford him the Headship among them; it cannot be found in Peter, who attained not to such excellen∣cies.
Cyprian. de vnitat. Eccles. Verily the rest of the Apostles were the same that Peter was, endued with equall fellowship, both of honour and authoritie.
Ierome aduers. Iouin. lib. 1. All the Apostles receiued the Keyes of the Kingdome of Heauen; and the strength of the Church was established equally vpon them all.
Origen on Math. 16. tract. 1. saith of the Keyes, that they were not giuen to Peter alone, but to all alike, and that which Christ said, was spoken in common to them all.
Ambrose de incarnat. cap. 4. saith, that Peter receiued the Primacie of confession, not of honour; the primacie of Faith, not of Degree.
Rabanus Maurus de institut. Clericorum, lib. 1. cap. 4. saith, That the rest of the Apostles were fellowlike with Peter, in Ho∣nour and Authoritie:
Aquinas. id opuse. 20. calleth all the Apostles the Vicars of Christ.
Cusanus lib. 1. de concord. Cathol. cap. 13. Wee know that S. Peter hath not receiued more authoritie of Christ, then the rest of the Apostles. In the Masse they singing to Christ, pray that he would keepe his flocke by the holy Apostles, who are there called Vicars of his worke.
Gratian, dist. 21. in Nouo. 24. 4. c. loquitur. Nothing was said to Peter, that was not said to the rest of the other Apostles, who according to S. Ierome, are all the Fundamentall stones of the Church, Reuel. 21.
Leo first Bishop of Rome, in Aniuers. die assump. suae ad Pon∣tificatum. Ser. 3. saith, I giue thee the Keyes, was a power trans∣ferred to all the Apostles.
Mat. 10. 20. Now the names of the twelue Apostles are these; the first Simon, who is called Peter, &c. Because he is first na∣med, therefore they will conclude a Headship ouer the rest.
Answ. Here is no expresse word of Headship, but in num∣bering the Twelue, the first beginneth with Peter. So he is one∣ly first here in reckoning, in order of numbring, but not of com∣manding superioritie. Saint Marke chap. 3. 16. & Luke 6. 14. leaue out the word first, in naming of the Apostles. And Saint Paul in naming the Apostles with Peter, giueth him not the first place, Gal. 2. 9. He is first reckoned, for that hee was first called by Christ, Mat. 4. 18. Andrew knew Christ before him, and* 1.90 brought him to Christ: but when Christ called them to follow him, and to be his Disciples, Peter is first in that place of Mat∣thew. For when Andrew brought him to Christ, neither of them were as yet called by him to follow him, for that was not till Iohn the Baptist was imprisoned. Andrew was Iohns Disciple, and his knowing of Christ was this, by Iohns teaching, Ioh. 1. 35, 36, 40. and he brought Peter to Christ, vers. 41, 42. but An∣drew abode with Christ but that day, verse 39. neither did hee as yet leaue his Master Iohn: but when Iohn was imprisoned, both Andrew and Peter returned to their calling, Mar. 1. 14, 16. In which vocation Christ found them, and then called them, and the first of them was Simon; Math. 4. 18. And hereupon being first named when he was called, and the first called of all the* 1.91 Apostles by Mathews relation, chap. 4. he is in the reckoning of the 12. first named by him, in chap. 10. 21. and so by the other Euangelists. For it is the Rhemists errour, to say that Andrew was first called; and a common mistake to yeeld them so much: whereby they seeme to take more hold from this place, and from the rest where Peter is first named, then there is iust cause, although the argument is of it selfe very weake, as by the for∣mer Reasons is euident, and as before hath beene proued. For Reuben was first in the numbring, but Iudah for all that was chiefe in gouernment.
Math. 16. 19. I will giue vnto thee the Keyes, &c.
The Gagger will haue Peter chiefe, for that he supposeth the Keyes were giuen to him onely.
Answ. 1. The question which Christ propounded, was to all the Apostles, verse 13. 15. though Peter readiest euer to speake, made the answer; yet not onely for himselfe, but for all the rest, as appeareth in verse 20, where our Sauiour commandeth them all, not Peter alone, not to tell that he was Christ which shew∣eth that they all knowing it, would haue professed as much, if Peter had not preuented them. Therefore his answer beeing for all, Christs power giuen thereupon was generall to all.
Secondly, the Keyes giuen, are no such things as belong one∣ly to Peter; but are common to all. See before, an answer to this place.
Thirdly, the words following in this Text, Whatsoeuer thou shalt binde vpon earth, &c. containing the action, or office of the Keyes, belong to all, Math. 18. 18. which power here was giuen not onely to Peter, but also to the other Apostles, by the Rhe∣mists owne confession.
Fourthly, Iesus Christ, when hee breathed on them the Holy Ghost, Ioh. 21. 22, 23. (which with one bredth he gaue to all, saying, As my Father sent me, so I send you) and gaue them all power of forgiuing, and retaining of sinnes, which is the power of the Keyes here spoken of, Christ sent all his Apostles, as his Father sent him: Therefore Peter cannot haue more authoritie then the rest, vnlesse they can proue that Peter was sent by Christ, otherwise then Christ himselfe was sent by his Father.
Fiftly, the words are a promise of giuing the Keyes, and power to bind and loose, to remit and retain sinnes, afterwards, and not the giuing of them now: but this promise, wee see, was not performed to Peter alone, but to all the Apostles, Ioh. 20. 23. not then naming Peter; and therefore this promise was made vnto all; and so intended to be performed, as the fulfilling sheweth.
Lastly, the Fathers are of the same opinion with vs, touching the meaning of this Text: See before Origen, Ambrose, and the same on Psal. 39. Austin in Iohan. tract. 118. Theophylact
on Mathew 16. Beda on this Text.
1. Cor. 3. 4, 22. One saith, I am of Paul, I am of Apollos, I am of Cephas, I of Christ.
The Gagger here from the order would proue Peter chiefe next Christ. Lo, saith he, how from those, which he would haue esteemed the lesser, he ascendeth to those whom he would haue esteemed the greater.
Answ 1. The mans wit went a grazing, when he wrote this. For if he so conclude from the order, then Paul must be inferi∣our to Apollos, when Paul was an Apostle and a Planter: but Apollos no Apostle, and onely a waterer, 1. Cor. 3. 6.
2. In Mat. 10. 2. he would haue Peter the chiefe, because hee was named first: now here the chiefe, because hee is named in a third place. Saint Paul, Gal. 2. 9. puts him in the second place betweene two: and will not they hold him the chiefe for this too? Doth not vertue consist in the midst? for put him in the first place, as in Mat. 10. in the third place, as in 1. Cor. 3. 4, 22. or in the second, as in Gal. 2. 9. its with them a pro∣found Reason, to make him alwayes the chiefe; for he may take what place he listeth. Deepe Diuinitie, and an inuincible Rea∣son! Though Saint Paul in Gal. 2. takes himselfe to be nothing inferiour to him, or to other which seemed to bee Pillars; and was inferiour to none of the great Apostles, 1. Cor. 11. 5. & 12. 11. vpon this Text, Chrysostome shewes, that S. Paul compared himselfe with the Apostles, euen with Peter and the rest.
Luk. 22. 31. And the Lord said, Simon, &c. When thou art conuerted, strengthen thy Brethren.
Answ. This place proueth not any Headship ouer the Apostles.
First, hee is called Simon, by his common name, and not Peter, which our Aduersaries stand vpon, and make their chiefe argument.
Secondly, this place is to forewarne him of his fearfull temp∣tation, and so of his fall thereby, the vtter peril wherof he should escape, not by himselfe, or his owne power and grace, but by Christs mediation. What, is this to haue a Headship?
Thirdly, it teacheth him a duty, when hee should be con∣uerted, and be recouered from vnder the fall, that hee should confirme others. If by confirming, the Gagger will hence con∣clude the practice and exercise of greatnesse ouer the Apostles; then Saint Paul and Barnabas had this greatnesse too. For they did confirme others, Act. 14. 21. and Paul and Silas, Act. 15. 41. 1. Thes. 3. 2. yea it is a common Duty of euery Pastor. Is eue∣ry one that confirmeth, made thereby a Superiour in Rule, and Gouernment? Then a Priest confirming his Soueraigne, is his Superiour. And by this, Saint Paul was Peters Superiour: for he brought Peter backe from his by-path, both by reproofe, and publike teaching of the truth, and so confirmed him, who for feare did before goe astray, Gal. 2. 11, 17.
Fourthly, the Lord Iesus (if they will here vnderstand the Apostles) calleth them Simons Brethren, and so giueth them equalitie.
Lastly, where are the Gaggers expresse words for Peters Headship, out of this place? Is it in strengthening? A poore strength to support such a Babylonish Tower.
Luk. 22. 26. He that is greatest among you, let him be yonger, and he that is Chiefe, as he that doth serue.
Answ. 1. The words in the beginning of this verse are against Chiefety; for it is said, It shall not be so with you: when they were at strife for Superioritie.
Secondly, the meaning of the Greatest, and Chiefe, on which the Gagger doth fasten his teeth, doth not imply as hee preten∣deth, any Chiefety among them: but Christ speaketh according to their aspiring minds; not of them, as any of them were, but as some of them desired to be, as is cleare by the speech and Petition of the Mother of Zebedees children, Mat. 20. 20, 27.
Thirdly, the occasion and the very scope of the place, is against all Superioritie in the Apostles.
Fourthly, it cannot be shewed, that any of them all did either claime, or practise any superioritie; or taught in their writings any such thing.
Fiftly, they did striue verse 24. for superioritie, which of
them should seeme the greater. As yet therefore there was no such greatnesse settled among them.
6. If any such thing had beene, or had beene intended by Christ to be conferred vpon Peter, he had, vpon this, iust occa∣sion to haue decided the Controuersie: as surely he would haue done in Peters behalfe, in a matter of so great consequence, as our Aduersaries make it, as he did in the behalfe of Moses and Aaron, to appease the contention against them, Num. 16. & 17. 10. But Christ telleth them all, that no such thing should be a∣mong them, in this text, and giueth the rest authoritie to pull downe the spirit of him that would seeke to be Chiefe, to make him as a Seruant; as is euident in the words of the text. There∣fore here is nothing for any authoritie in Peter: Nor indeed in any other Scripture.
THough the former Position ouerthrowne sufficiently con∣futeth this; for if Peter be not Superiour ouer the Apostles, who were the principall members of the Church, he cannot be the Head of the Church: yet seeing this Headship ouer the Church is so stiffely stood in; I thought good to handle it also di∣stinctly from the rest, for more euidence of the truth to common Christians.
I. By appropriation, it giueth the title of Head of the Church onely to Christ, Ephes. 1. 22. & 4. 15. & 5. 23. Col. 1. 18. And no where doth it make a man the Head of the Church, neither Peter, nor any other; either expressely, or by any ne∣cessarie consequent,
II. It calleth the Church the bodie of Christ, 1. Cor. 12. 27. Ephes. 4. 12. & 6. 23. No where is it called the body of S. Peter.
III. It telleth vs, that Saint Peter himselfe giueth to Christ Headship, Principalitie and Chieftie, and to none other: for he calleth him the Prince of Pastors, 1. Pet. 5. 4. the Pastor and Bi∣shop of our soules, 1. Pet. 2. 25. as he is also called the high Priest of our confession, Heb. 3. 1.
IV. The Apostles did not know, or acknowledge any such Primacy or Headship in Peter: For first, they sent Peter and Iohn to Samaria, Act. 8. 14. which they neither would, nor could haue done, had he been their Gouernour and Head indeed. Second∣ly, Iames, in the Councell at Ierusalem, tooke no notice of Pe∣ters supremacy: for Iames did then call him Simon (his name, before he was an Apostle) without any title of preeminencie, Acts 15. 14. Hee also said, I iudge, (which word Peter there vsed not,) vers. 19. to whose sentence and iudgement, Peter and all the Apostles and Ancients did subscribe, vers. 22. Thirdly, none of the other Apostles then, did acknowledge any Head∣ship in Peter: for the Decree of the Councell went out vnder the conioynt authoritie of all, without speciall mentioning of Peter, Act. 15. 23. and 16. 4. Fourthly, Saint Paul knew of no such Chieftie in Peter: for first, when he doth mention any word tending to set out any greatnesse in the Apostles, hee ap∣plyeth it not singularly, as to one, but plurally as to moe. Thus, 2. Cor. 11. 5. he speakes of great Apostles; 2. Cor. 12. 11. of such as were aboue measure Apostles (so Rhemists doe translate, but* 1.92 we, the chiefe Apostles;) and Gal. 2. 9. of such as seemed to bee Pillars, and namely, them. Againe, these Apostles so great, the Chiefe, the Pillars, among whom was Peter, hee doth equall himselfe, saying, that hee was nothing lesse, nor had done nothing lesse then they, 2. Cor. 12. 11. and 11. 5. neither added they any thing to him, Gal. 2. 6. As touching Peter more particularly, Saint Paul resisted him in his face, before all, Gal. 2. 11, 14. did share with him fully in Commission: for as Peter was the Apo∣stle of the Circumcision, so was Paul of the prep••ce, or Vncir∣cumcision, vers 7. and did compare with him in the effectuall worke of the Ministery, vers. 8. All which he would not haue done, had Peter been the Head of the Church; for it had been arrogancy in him. Moreouer, when he named some of the A∣postles
as Pillars, he mentioneth Iames, and giueth him the first place before Peter; belike forgetting Peters Headship. Lastly, when Saint Paul had fit occasion offered to speake, if euer, of Saint Peters Headship, 1. Cor. 1. 12. when some held of Paul himselfe, some of Apollor, some of Cephas, he speaketh not one word thereof, as not knowing, nor acknowledging any such primacy in Peter: for had he knowne it at all, much more to haue been such an essentiall point of Religion, as Papists make it, he would vndoubtedly haue taught it. But neither hee, not any other Apostle▪ loue go of any such high point, as the Papists since haue forged, to gull the World withall.
V. None of the foure Euangelists, nor Saint Luke, when hee wrote the Acts knew of any such dignitie: for they neuer write of him as the Head of the Church. They name him but as they doe the rest, calling him Simon, or Simon Beter, without any ti∣tle of eminency aboue other.
VI. The Church in the Apostles dayes, know not of any such honour to belong vnto him: for some did call him: to an account of his doings, Act. 11. 2, 3. neither did they yeeld him any such principalitie. The Corinthians, of whom some equal∣led Paul, and others, Apoll••s with him, had not yet learned this note aboue Ela.
VII. And lastly, it is also cleare by their owne Bible, that Peter himselfe knew of to Much supreme authoritie, for first, he went at the other Apostles sending of him, Act. 8. 14. Second∣ly, he gaue to the Church an account of his proceeding, when they found fault with him; Act. 11. 2, 3. Thirdly, he gaue to Saint Paul the right hand of sooretie or fellowship, Gal. 2. 9. Fourthly, being openly rebuked, he submitted thereto, vers. 11. Fifthly, he was not so much as President of the Councell at Ierusalem, Act. 15. Sixthly, he neuer vndertooke matters of the Church of his owne head, or by his sole authoritie. In teaching the ne∣cessitie of electing another Apostle, not he, but they, to wit, the men then assembled, appointed two, vpō whom the lots were to be cast, Act. 1. 23. In ordaining Deacons, the twelue Apostles gaue their aduice together, and imposed their hands vpō them, Act. 6. 2, 6. No speciall mention of Peter aboue, before, or alone
from the rest. Seuenthly, he in his Epistles, stileth himselfe by the title of an Apostle, 1. Pet. 1. 1. and no higher. Neither doth he in either of his Epistles, expresse any signe or token of any other authority, but rather the cleane contrary first, by equalling him∣selfe to others his inferiours, calling himselfe a fellow-Elder,* 1.93 1. Pet. 5. 1. yet neuer the Seruant of Seruants, the stile of cursed Cham, fit for the Pope. By forbidding others to Lord it ouer Gods heritage, 1. Pet. 5. 3. By appropriating to Christ the title of Prince of Pastors, vers. 4. which now they that pretend to be Saint Peters heytes, shame not to arrogate to themselues. So farre is he from dreaming of an vniuersall Headship. And last∣ly, we find not that hee euer vsed this authoritie of Headship: which if it had been laid vpon him by Christ, he ought to haue done, yea, and he would haue exercised it. For what Christ im∣posed vpon him, hee performed: As to preach the Gospell, Mark. 16. 16. to doe the office of an Apostle, Luk. 6. 13. to worke Miracles, Matth. 10. to be a witnesse of Christ, Act. 1. 8. These and other such offices he performed, and the other hee would haue done, had any such dignitie been bestowed vpon him.
For, as before is shewed, Cyprian, Ierome, Origen, Ambrose, Augustine, and also Chrysostome, in Matth. and in Gal. 2. make* 1.94 all the Apostles like equall with Peter.
Austin: de verbis Dom. ser. 13. maketh Christ the Rocke, and not Peter, but Peter to be established vpon the Rocke, in Con∣cion. ad Catechum. ca. 12. in his retractions, li. 1. ca. 21. Hilary de Trinit. l. 2. makes Christ the Rocke, confessed by Peter▪ Ierome in Lucam. ca. 16. telleth vs, that the Rocke was Christ. The Fa∣thers iudgement, concerning the Keyes, giuen to all the Apo∣stles, is set downe before. Sea more, Austin. de doct. li. 1. ca. 18. Firmilian, epist. 75. inter. epist. Cyprian. Chrysost. in Act. ca. 1. & in Galat. ca 1. And touching the exhortation of Christ to Peter, to feed his Lambes. Cyprian. de vnitate Ecclesiae, saith, The Flock of Christ was but one, which all the Apostles fed with one con∣sent. August. de pastoribus; They were many Apostles, and yet
it is said to one, Feed my Lambes; because all good Pastors are one, and in one, they feed, & Christ feedeth. Also de agone Chri∣stiano, ca. 30. When Christ saith to Peter, Louest thou me? Feed my sheepe; he saith the same to all.
Cyril speaking of the place in Iohn, Chap. 21. 17. telleth vs, that Christs thrice asking, Louest thou me? was to draw so many answers from him, according to his thrice denying of him: and the charge to feed his Lambes, was the renewing vnto him the dignitie of Apostleship: (hee saith not, Headship;) for that by his deniall it might haue been thought, he had weakened it. As for the name of Head of the Church, which of the Fathers giueth it to Peter? A title too high for man, which is proper onely to Iesus Christ.
Eutychianus, Bishop of Rome, in Epist. There is but one im∣moueable Foundation, one happy Rocke of Faith, confirmed by Peters mouth; Thou art Christ, the Sonne of the liuing God. The Interlineall Glosse; vpon the Rocke, that is to say, vpon Christ, in whom Peter beleeueth. The Common Glosse; Thou art Pe∣ter, but thou art so of me, who am the Rocke.
Lyra, Haymo, Hugo Cardinalis, Cardinal. de Aliaco, and Ferus on this place of Matthew, say, that Christ is the Rocke.
Concerning the Keyes, Anselmus on Matth. 16. saith; This power was not giuen alone to Peter: but as Peter answered one for all; so in Peter he gaue his power to all.
Pope Leo 1. ser. 3. in Aniuers. die assump. suae ad pontificatum, This power of the Keyes passed ouer to all the Apostles.
Gratian Decrees, D. 21. in nouo & 24. q. 2. loquitur. Saint Pe∣ter receiued no more power then the rest of the Apostles.
Gerson de potest. Ecclesiae consid. 11. The Keyes were not giuen to one, but to vnitie.
Councell of Basil: The Keyes were giuen to the Church, and not to Peter.
Hincmar, Archbishop of Rhemes, wrote a Booke hereof vnder Charles, against another Hincmar, Episcopum Laudunen∣sem:
yea Canonists, and those of the chiefest, in cap. 1. de renunciat. lib. 6. say, that the power of binding and loosing, in which is found all iurisdiction of the Church, proceedeth im∣mediately from Christ, and not mediately from Saint Peter. Touching Peters Office of feeding, Cusanus Concord, lib. 2. c. 13. vpon the place of Iohn 21. 15, 16, 17. as also of Christs charge to goe into all the world and preach, saith, There is found no∣thing said to Peter, that importeth any power.
Marsilius Defens. Pacis part. 2. cap. 28. saith, That Christ spake to al the Apostles in Peters person, which manner of spea∣king, Christ testifieth himselfe to haue vsed, in that hee saith, What I say to one, I say to all.
Gregorie lib. 4. Epist. 32. denyeth Peter to bee called vniuer∣sall Bishop. And it is well knowne how he opposed that title, as very Antichristian, lib. 4. Epist. 34. But if hee had knowne, that to Peter the whole Church had beene principally committed, that hee had beene the Prince of the Apostles, and Pastor of Pa∣stors, he would haue allowed of that title, as iust and lawfull, and not haue condemned it as Antichristian.
Mat. 16. 18. Thou art Peter, and vpon this Rocke I will build my Church, and the gates of Hell, &c.
Answ. Here is no expresse word of Headship; neither doth this Text by consequence proue it. For although Christ speakes to Peter, yet he speakes not of Peters person.
I. The words are a promise touching the Churches safety, and nothing of Peters Supremacie.
II. It speakes of a Rocke, on which the Church is builded. Now the words are a Metaphor, as Bellarmine granteth. But a* 1.95 Metaphor is to be interpreted, according to the nature of the thing, of which it is spoken: as here, of a Rocke, as of a founda∣tion, which is to vphold that which is built vpon it, and not to rule ouer that which is builded thereupon. So that from the name of Rocke, cannot be concluded Headship and Rule, for it is not proper to a foundation, in that respect, to rule; but to support and beare vp.
III. If Christ here, either gaue, or promised to giue to Pe∣ter the Headship, and that before all the rest of his Disciples, Why did then afterward Iames and Iohn, Mar. 10. 35. and their Mother, Math. 20. 2. seeke for the chiefest places aboue the rest? Yea, and why did the Apostles afterwards striue which of them should be the greatest, Luk. 22. 24? And why had not Christ plainely decided this for Peter then, and told them of this his speech and meaning in this place towards Peter? If Christ had heere intended it, surely, there he had not forbidden Soueraignty; but vpon so sit occasion offered, had stablished Headship vpon Peter. It is cleare therefore, that Christ here meant no such thing.
IV. If by Rocke be concluded Headship (not to vrge the Metaphor against it,) yet Peter is neuer the nearer his Head∣ship, for he is not the Rocke.
1. The name, Peter, giueth it him not. For first, there Christ names him for more vehement affirming of that, which hee* 1.96 would vtter for the Churches comfort. As if he had said, As ve∣rily as thou art Peter, and so to be called, Ioh. 1. 42. Mar. 3. 16. so certainly will I build my Church firmely vpon the Rocke, which thou hast made confession of, that Hell gates shall not preuaile against it. So that Christ cals him not Peter, because he should be the Rocke; but that vpon the remembrance of his name, he might thinke vpon the Churches safe stabilitie (as vpon a Rocke,) against all the powers of darknesse.
2. Petros is the interpretation of Cephas, Ioh. 1. 42. and ther∣fore he being by Christ, (who spake Syriak) called Cephas, as he is sometime so named by S. Paul, 1. Cor. 1. 15.) most com∣monly he was called Peter, not alluding to Peter in this place of Matthew; but for that Cephas was Syriak, and Petros Greeke, and so was he named Peter, because of the generalitie of the Greeke tongue, rather then Cephas.
3. Petros signifieth in Greeke generally, a stone, and not a Rocke of foundation. And therefore though hee be called Pe∣ter, yet is he not therefore the Rocke, but a Stone in the Lords building, a precious stone. For the twelue Apostles are twelue foundations, Reu. 21. 14. and euery foundation is a precious
stone, verse 19. 20. And if Peter bee reckoned the first in order, he is there a lasper. A stone he is, and so are all the other Apo∣stles fundamentall stones, and likewise are the elect stones too, 1. Pet. 2. 5. though not such stones. But the chiefe corner stone is Christ, 1. Pet. 2. 6. and here in Mathew is hee the Rocke, and not Peter; Petros is a stone. Now the Church is here built on a Rocke, not on a stone, except on the Corner-stoue, and on the twelue precious Stones, but not on one stone, but vpon one Rocke.
4. If Christ, by calling him Petros, had meant him to be Pe∣tra: then had Petros bin an appellatiue, the same with Rock, and not a proper name, as here it is vsed. For no Demonstratiue go∣eth before it. But if Christ had said, Thou art that Petros, and vpon that Rock will I build my Church, and so made the word appellatiue, this Text had been somewhat to the purpose: but here is no such Demonstratiue, Petros being a proper name.
5. He cannot be the Rocke, because that Christ cals him Peter: for he was Peter before, Mar. 3. 16. and is now Peter, when Christ called him so; for he saith, Thou art Peter. He was not now at this time the Rocke, as Bellarmine doth confesse.* 1.97 Therefore it is not his name that makes him the Rocke, because here hee is Peter, but yet not the Rocke, by Bellarmines grant.
II. These words, vpon this Rocke, will not make Peter the Rocke. 1. The Scripture no where makes man the Rocke of Gods Church. Dauid called God his Rocke, 2. Sam. 22. 2, 32. Psal. 18. 2. Saint Paul saith, Christ is the Rocke, 1. Cor. 10. 4. 2. The word Peter and Rocke, in the Originall, yea, and in their Translation, are distinguished in gender and termination, yea, and in signification, as before is noted, and the one a Noune ap∣pellatiue, and the other a proper name. 3. The present alterati∣on of the speech from Peters person, to some other thing, will not admit him to be the Rocke. For it is not said (as it in plaine∣nesse of speech should be, if indeed the Rocke had been Peter,) Thou art Peter, and vpon thee will I build my Church: but, Thou art Peter, and vpon this Rocke, &c. Where the Pronoune this, hath Relation to some other thing then to Peter, euen to his confession, that Iesus was Christ the Sonne of the liuing
God, vpon which Rocke Christ would build his Church. For no where the Scriptures thus vary in a Relatiue, if the intend∣ment of the speech be to one and the same person: neither doe any thus vse to speake, nor may wee thinke that Iesus Christ would haue thus doubtfully spoken, if he had purposed to haue had Peter held to be the Rocke.
III. The words following, I will build my Church, remoueth Peter from being the Rocke.
First, Church here is to be vnderstood the whole Church mi∣litant and Triumphant. How can Peter be the Rocke on which it is built? Could he be the Rocke of the Church Triumphant, when he was here militant? Or can he be the Rocke now of the Militant, and he a Saint in Heauen Triumphant? Or how the Rocke of both, then and now, as hee that is the Rocke must be? For on the Rocke is the Church built, not a part of it, but the whole, and not for a time, but euen for euer. For will all, or any part of the Church once built vpon the Rocke, bee remoued off from the Rocke? Or will the Rocke cease to bee the bearer vp of the Church? Then either is Peter now, the Rocke, or he ne∣uer was the Rocke at all. But how can he now be, whose bodie is turned to dust? Can his Soule be the Rocke? As for a Rocke by succession, it is but a fantasie. Christ speakes of an euerlasting sustaining Rocke, and but of one Rocke, and not of one Rocke after another, dying and decaying.
Secondly, the Church and this Rocke are two things: for Christ saith he will build his Church vpon this Rocke. Now Peter was one, in, and of the Church: here, a principall member militant; and now, a Saint triumphant. He must therefore bee one, built with the Church, vpon the Rocke: he cannot there∣fore himselfe be the Rocke; for so himselfe should be built vpon himselfe.
Thirdly, Christ speakes of his Church, and saith, my Church. Had he no Church, but that which was built vpon Peter? Had not he at this very time, when he spake these words, a Church? Was Zachary and Elizabeth, Iohn Baptist, Ioseph and Mary, Simeon and Annah, the other Apostles, the 70. Disciples, and many others following him, not of his Church? If they were,
were they built on Peter? Did they know Peter to be the Rock? Or were they of the Church, & not built as yet vpon the Rock? For as yet Peter was not the Rocke, by Bellarmines confession.
Fourthly, Christ here made himselfe a Builder; I will build (saith he) my Church. He built while he did liue, by his Word and Spirit. But did his Word and Spirit gather any to Peter? Did his Word and Spirit build his followers vpon Peter? Christ built his Church by his Apostles: for they are said to build: and Paul speaketh of himselfe, as of a wise Master-builder, 1. Cor. 3. 10. But vpon what did they build? Euen vpon Christ alone, 1. Cor. 3. 11. Ephes. 2. 20. in whom all the building is knit together, verse 21. They built not vpon Peter; nor he on himselfe, but vpon Christ, 1. Pet. 2. 4, 5, 6. Did any of the Apo∣stles preach Peter? Paul saith, he preached not men, but God, Gal. 1. 10. Or did Peter preach himselfe to be the Rocke? If he was the Rocke, why did they not preach him? If they did not, who can beleeue it?
Fiftly, if Peter now was made the Rock, and Head, as Aqui∣nas, Turrecremata, and many other Papists auerre, though Bel∣larmine saith it was but here promised; how came this Rocke, by and by after in Mathew, to be called Satan, Mat. 16. 23? Is it like that Christ would call the Rock, on which he will so firme∣ly build his Church, Satan? Lastly, if it were granted, that Christ built his Church on Peter; yet is it not spoken exclu∣siuely, as on him alone, secluding the rest of the Apostles; for elsewhere he conioynes them with him, Ioh. 23. 23. Ephes. 20. 20. Reu. 21. 14. Mat. 28. 19.
IV. These words, and the gates of Hell shall not preuaile a∣gainst it, will ouerthrow Peters being the Rocke. For this Rock beareth vp so powerfully the Church, that Hell gates shall not preuaile against it. Whence followeth, that this Rocke must needs be stronger then Satans power and policies. But what power can that be, but the power of Christ, and of God? For who but God can resist Hell gates? Therefore from all the words of this Text it is cleare, that Peter cannot by it bee the Head of the Church, nor the Rocke on which it is built: and yet this place is one of the chiefest for his Headship.
The words in the next verse 19. I will giue thee the Keyes, are answered before.
Ioh. 21. 15, 17. Iesus said to Simon Peter, Simon, sonne of Ionas, louest thou me more then these? Feed my Lambes.
Answ. 1. Here are no expresse words of Headship, neither can any such thing be concluded out of this place, by any well framed argument: and yet this is the very principall place which they alledge to vphold it.
Secondly, Christ here calleth him not Peter, (for that name is vttered by the Euangelist,) but onely Simon the sonne of Ionas, as thereby preuenting the conceit of Headship, which our Ad∣uersaries dreame of from the name of Peter. Which our Sauiour here mentioneth not, nor the name Cephas, because of his fear∣full deniall of him so lately, as now therefore vnworthy of that name.
Thirdly, he is here questioned concerning his loue, which he so much boasted of before Christs taking, and soone after see∣med to haue lost, by forswearing Christ. And three times hee is asked, to remember him of his three times deniall of Christ, it being now also the third time of Christs appearing to them, verse 14. Also the question is with a comparison, Louest thou me more then these? What if hee meant it of the 153. great Fishes, with the Ship, Nets, and other things therein? for he leaped into the Sea, hearing of Christ, and cast off all respect to the ship and Fishes, verse 7. till Christ willed them to bring of the fishes, ver. 10. 11. And therefore might Christ demand thereupon this que∣stion: neither is any thing in the Text against this. For Christ was by the fishes, and the question was after dinner. But con∣ceiue it of the rest of the Apostles, as it is commonly vnder∣stood; for Peter had preferred his owne loue before all of them before, Mat. 26. 33. Luk. 22. 23. Which here Christ, by thus propounding the question, remembers him of, as a check to his former conceitednesse, seeing his loue appeared lesse then theirs. Christ here questions Peters loue, hee here in a sort checks his former boasting. What of all this? Ergo, hee is the Head of the Church, and Prince of Pastors. Logically concluded!
Fourthly, Peters answer was now affirmatiue, concerning
his loue simply. He durst not boast now comparatiuely, as be∣fore. Neither did he answer to the comparison, but appealed to Christs knowledge of his loue towards him. And therefore at the other two times, Christ leaueth out the comparison. Which shewes that Peter knew his former folly, and now discerned no superioritie of loue in himselfe aboue the rest; neither that Christ purposed to commend it aboue the loue of the other, and so to preferie him aboue them, but to make Peter more humble, and better to know himselfe, as the whole carriage of the businesse sheweth.
Fiftly, the words, Feede my Lambes, will not afford Peter any Headship.
I. In generall, this charge was as to re-install him againe in∣to his Apostleship, that it might not bee doubted of, and that by a threefold command. First, because of a threefold deniall of Christ, by which hee had deserued to lose his Apostleship. And secondly, for that Christ would haue him very diligently carefull in performing the charge of feeding: being thus merci∣fully admitted into the grace of the Apostleship againe, but not aduanced into any higher dignitie and command ouer other Apostles.
Againe, this charge followeth not as a reward of his loue, which had formerly so failed: but as a true declaration of his loue now againe professed towards Christ. For what great ex∣pression of loue had it been to Christ, for Peter to haue accep∣ted of a Supremacie aboue all the rest, which before they had foolishly contended for? Luk. 22. 24.
II. The word feede maketh not heere for any Headship.
For first, it was a duty of his Office already receiued, for an Apostle to feed, and not an imposing of a new Dignitie.
Secondly, it is a common charge to all the Apostles, Mat. 28. 19. Mar. 16. 15. Yea, to other Bishops and Elders, Act. 20. 28. 1. Pet. 5. 2.
Thirdly, the words in the Greeke, which Christ vseth here,* 1.98 are vsed to expresse such feeding, as is required of ordinarie Teachers, as the former quoted places shew; and doe not here imply any supreme Authoritie, or extraordinarie kinde of
feeding from other of the Apostles.
Fourthly, the word in our English to feede, and the Greeke* 1.99 words, are taken from such as feed beasts of the earth. The one is vsed for such as keepe Swine. Mat. 8. 34. Mar. 5. 14. but this* 1.100 our Aduersaries make no vse of, to pearke vp Peters regencie. And yet Christ in the Euangelists language vseth this word twice, in the first question, and in the last verses 15. 17. and the* 1.101 other word but once; perhaps because of such as are fed, that is, outwardly called, there will bee two Swine or Goats, for one true Sheepe. This last word is taken from Shepheards, feeding their flockes; as the word here applyed to Lambes doth shew. So in 1. Cor. 9. 7. 1. Pet. 5. 2. This they take great hold on, to helpe forward their conceit. Because this word is applyed not onely to Teachers, as in this place, and in Act. 20. 28. 1. Pet. 5. 2. and the word Pastor also, taken from Shepheards, applyed to Teachers, Mat. 9. 36. and 26. 31. but the same is spoken also of Kings, Math. 2. 6. Reuel. 19. 15. So it is to teach, and to beare rule ouer others. Therefore they will hence conclude, that Peter had heere a Princely Supremacie bestowed vpon him.
But first the word which is vsed twice, both before and af∣ter,* 1.102 doth limit the signification of this, which is but once vsed.
Secondly, a word of double signification is to be vnderstood according to the subiect matter spoken of: and that significati∣on taken, which is fittest to the thing in hand.
As this word, here translated feede, spoken of a King, is to* 1.103 gouerne and rule, as a King, and not to teach as a Pastor. But being spoken of a spirituall Pastor, as here it is, it cannot bee so meant of ruling as a King: but is to be vnderstood of feeding, as a spirituall Pastor, by Doctrine and life, and not of ruling. Or if of ruling too, yet it is but of such a rule as befitteth a Pastor, and not of the Rule which is in a King. For our Aduersaries can no more conclude from the double signification of the word, that Peter is to teach, as an Apostle and Bishop, and to rula also as a King, the Church: then it may bee concluded of a King, that he is not onely to rule as a King, but also to teach the Church as a Bishop. This they will not allow to Kings, whom
they hold Lay-men: and yet the Argument from the double signification, is as good for the one, as for the other.
Thirdly, our Sauiour Christ tooke on himselfe no such Rule, as they would giue vnto Peter, to lay it vpon their proud Pope. Though the name of Gouernour be giuen to Christ, as of rule and power also, Mat. 2. 6. and 28. 18. yet he would not be made a King, Ioh. 6. 15. though he was a King, Ioh. 1. 49. nor would meddle in diuiding the inheritance, Luk. 12. nor allow Soue∣raignty in his Disciples, Luke 22. 24, 25, 26. Must here then a word of double signification bee written aduantageously to lift vp Peter to a new Dignity, which Christ neuer allowed of in them, nor euer tooke vpon himselfe, as the Pope doth? As his Father sent him, Iohn 20. so sent he not Peter onely, but them, that is, all the rest of the Apostles. But that was not to beare rule ouer Nations in outward State, as the Pope doth, as much as hee can: but to teach and preach to all the world: this did Christ. And his seruants may not thinke to be aboue their Master, or to be sent from him, otherwise then his Father sent him.
Fourthly, Saint Peter, who exhorteth the Elders to feede, vseth the same word, in 1. Pet. 5. 2. that is here in this Text; and yet by and by forbids them to be Lords ouer Gods Heri∣tage. If this word had noted any such soueraignty, hee would not haue giuen it to Inferiours; nor haue immediately forbid∣den Dominion thereupon, if there had beene any such Rule in∣cluded: for that had beene to giue, and by and by to take away againe.
Fiftly, the word and Title of Pastor, whence the other word* 1.104 to feede commeth, is the fourth degree vnder an Apostle: for Apostles, Prophets, and Euangelists are before Pastors. Now, a Pastor, or Bishop, or Elder, is to feede, Acts 20. 28. 1. Pet. 5. 2. Therefore here is not imposed a Superioritie vpon Peter, but a Dutie common to other of inferiour ranke. This word feede therefore will helpe them nothing for the Supremacie.
The word my, pulleth downe Peter from Soueraignty. For first, Peters charge is to seed, not his owne, but Christs sheepe. So then, Peter is not a Lord, but a Seruant-Shepheard, to feede
the chiefe Shepheards flocke, as Peter himselfe calleth Christ, who knew no other chiefe Shepheardship, either in himselfe, or in any other, but in Christ, 1. Pet. 5. 3. And wee reade how the flocke is called Gods, Act. 20. 28. 1. Pet. 5. 2. but no where Pe∣ters. As also by Christ himselfe wee are taught, that there is but one fold, and one Shepheard of that fold, to wit, but one gene∣rall Shepheard, and that is he himselfe, Ioh. 10. 11, 14, 16. and not Peter, and that by Peters owne acknowledgement in the fore∣quoted place, 1. Pet. 5. 3.
The word Lambes, or Sheepe considered with the rest of the words, and as it is commonly taken, wipes away Peters Supre∣macie.
For first, the words are not spoken vniuersally, Feede all my Lambes, as if hee had been charged with all of them. For this had beene a charge: First, which hee could neuer haue perfor∣med, secondly, which he neuer did attempt to performe. Now, God neuer imposed any impossible charge vpon him; and Pe∣ter would not haue been found faithlesse. But it is spoken inde∣finitely, to feed here, and there, whom he could, and where hee could, at any time. Therefore hee is not here the vniuersall Bi∣shop.
Secondly, Lambes or Sheepe are not Apostles, Prophets, E∣uangelists, and Pastors. These are neuer so called, but in relati∣on to Iesus Christ onely, Mat. 26. 31. and neuer in reference to any man. But if vnder these Lambes and Sheepe bee compre∣hended all, and euery one of the Church and flocke of Christ, then by their account, all the Apostles, and the rest, must bee sheepe, and Peter their Shepheard, and so a Shepheard ouer shepheards. Which vaine conceit, without proofe, who can giue credit vnto? And yet Bellarmine makes a difference be∣tweene Lambes and Sheepe. The Lambes forsooth, must bee the Laitie; and the Sheepe, the Apostles: when as the words are vsed indifferently, Math. 10. 16. Luk. 10. 3. Act. 8. 32. And* 1.105 Christ, though he vse two words, yet doth not make any such difference. For the two words to feede, are applyed also indiffe∣rently to either of them. So that taking sheepe for the Apostles, Peter must not onely rule as they would haue it, but also teach
the Apostles: when Apostles are all immediately from Christ, and taught of Christ, and by his holy Spirit, Galat. 1. 1, 12. and needed no instruction from man in the worke of the Ministerie, Math. 10. 20. Ioh. 14. 26. and 16. 13. Thus we see, there is not the least footing in any word of this Text, for Peters Supremacie aboue all other, on which yet they settle it. But if here Peters Supremacie could bee proued, yet whats this to the Pope? He feeds not by preaching Christs Lambes: but rules, or rather rauages like a roaring Lyon, ouer Christs Sheepe: hee is like a Lambe, but speakes like the Dragon, Reuel. 13.
Lastly, that here is no Headship giuen to Peter, it ap∣peareth in verse 17. where it is said, that, vpon Christs third time questioning him, he was grieued. Now, may wee rea∣sonably suppose, if Peter had conceiued of Christs words, as Popes doe, that a Supremacie was therein bestowed vpon him, that hee would haue beene grieued? Doe men grieue at high preferments offered, especially hauing contended for the same, as the Apostles had done? Who seeth not therefore, that Peter perceiued no such glorious preferment, nor high Dignitie, out of any thing that Christ here spoke, as our Ad∣uersaries doe? From all this it is cleere, that Peter from hence hath no Headship aboue others.
FOr Vicaradge vnto Christ properly so taken, it teacheth vs, That Iesus Christ, going out of the world, promised to substitute in his roome, not any Peter, nor any man, but such a one as could bee euery where with his Church, in his
bodily absence, which was his holy Spirit, Ioh. 15. 26. & 16. 7. And by this would hee be euer with them, Math. 28. 19, 20. & 18. 20. to remember them of all things, Ioh. 14. 26. to guide them, Ioh. 16. 13. and to dwell with them, Ioh. 14 17. Rom. 8. 9. which a Peter could not doe.
Secondly, it telleth vs, that according to this promise, when Christ ascended, hee sent downe his Spirit, Act. 2. by which Gods people are still guided and taught, Rom. 8. 1, 5, 9. 11, 14, 26. 1. Cor. 2. 10, 12. 1. Ioh. 2. 20, 27. which beareth witnesse to our spirits, that wee are Gods children, Rom. 8. 16. Gal. 4. 6. by which wee are sealed to eternall life, 2. Cor. 1. 12. Ephes. 1. 13.
Thirdly, it declareth vnto vs, that when Christ ascended, hee was mindfull of his Church, and gaue gifts vnto men: Some, to* 1.106 be Apostles; some, Prophets; some, Euangelists; some, Pastors, and Teachers: but among these, no one generall Vicar, or Head ouer all. If there had beene such a one, Paul had as good rea∣son to haue mentioned him, as the rest. But his Vicar gene∣rall was Gods Spirit, and no man. And note, that the Apostle shewes a threefold vse of these afore-named. 1. For that they were the consummation of the Saints. 2. For the worke of the Ministerie. 3. For the edifying of the body of Christ.
Now, if a generall visible Vicar on earth had serued for any of these purposes, hee had been giuen of Christ: but he nee∣ded not, and therefore this needlesse gift was not giuen to any.
As for a supply of Instructers, Guides, and Lights in the Church Militant, wee deny not, but Christ hath left many Vi∣cars, and doth still send dayly Embassadours to his Church, to reconcile vs to God. And so our Bishops, and other Ministers of the Church, by the Keyes of power and knowledge, open the way of Heauen to Christian people, which they doe in Christs stead, and therein are his Vicars, or Deputies, lawfully called. But this Vicaradge is too small a portion for Sir Pope.
Tertul. de violand. Virgin. The Lord sent the Holy Ghost, that mans mediocritie, not being capable of all things at one time, might by little and little bee directed, orderly disposed, and brought to perfection, by that Ʋicar his holy Spirit. Also in his Booke, de praescript. hee saith, that Christ taken vp into heauen, sent the power of his holy Spirit, as his Ʋicar, to con∣duct the faithfull. Wee see in these dayes, who was held the Vi∣car of Christ.
Aquinas in Opusc. 20. calleth all the Apostles the Vicars of Christ.
Tolet. in Ioh. 20. 21. saith, that Christ instituted his Apostles, his Ʋicars. How then was Peter his Vicar? for their cannot be a Vicars Vicar. If Peter was then the Vicar of Christ, they could not be Vicars too; and, by these mens testimonie, they being Vicars, he was not Christs onely Vicar.
Now then I conclude, that if Peter was not the Prince of the Apostles, nor the Head of the Church, nor Christs onely gene∣rall Vicar here on earth, then the Pope cannot possibly bee any of these. For he claimeth all from Peter, as being his onely suc∣cessor. Therefore Peter neuer hauing these from Christ, as is fully proued, the Pope cannot haue them. But if it could be pro∣ued, that Peter had all these (which yet is most false:) what were that to the Pope: by what right could hee claime them? when al the Papists in the world are not able, by vndeniable ar∣guments, to proue; 1. That Peter was euer (after he was Christs* 1.107 Disciple) personally at Rome. 2. That albeit hee had beene at Rome, therefore (already being an Apostle) hee was the Bishop of Rome, an inferiour Dignitie. 3. That whatsoeuer was giuen to Peter, the same was also giuen to the Pope, successiuely to the worlds end. 4. That the Pope is truely Peters successor, both in Doctrine, and life. 5. That these last Popes, for many
hundred yeeres, are one and the same with the Bishops of Rome in the first three hundred of yeeres, for Doctrine and conuersa∣tion, following Peter therein. Till these be proued soundly, though Peter had been, that which they striue to make him: yet is the Pope neuer the better; but a proud and an arrogant vsur∣per of Titles and Authoritie not due to him.
1. Cor. 14. 9. So thou also by a tongue, vnlesse thou vtter a ma∣nifest Speech, how shall that be knowne which is said, for thou shalt but speake in the Aire? This is a plaine condemning of speaking in a tongue not manifest, not vnderstood of the Hearers.
2. Cor. 1. 13. We write no other things to you, then that you haue read, and know. They then knew what they read, whether pri∣uate, or publike, Ephes. 3. 4. According as thou reading, maist vn∣derstand.* 1.108
1. Thes. 5. 27. I adiure you by the Lord, that this Epistle bee read to all the holy Brethren. If it had beene in an vnknowne Tongue, it had beene in vaine to haue beene read vnto all the brethren; and it had been to no purpose thus to adiure them.
Act. 1. 14. All these were perseuering in one minde, in Prayer, and with one accord, Act. 4. 24. This was Publike Prayer. But if they vnderstood not what was prayed: how could they bee of one minde and accord?
S. Paul willeth vs to pray and sing with vnderstanding, 1. Cor. 14. 15. and saith plainely, that if men blesse, that is, pray in an vn∣knowne tongue, the vulgar cannot say, Amen. And hee giueth this Reason, because hee knoweth not what thou sayest, neither is edi∣fied, verse 16, 17.
In their Bible, mention is made: First, of Prayer in the Con∣gregation,
Act. 12. 12. & 4. 24. & 13. 3. & 16. 13, 16. & 20. 36. and 21. 5. Secondly, of reading the Scriptures, Coloss. 4. 16.* 1.109 1. Thess. 5. 27. Thirdly, of preaching, Act. 9. 20. & 20. 7. Fourthly, of singing, Math. 26. 30. 1. Cor. 14. Fiftly, of admini∣string the holy Sacraments; of Baptisme, Act. 10. and of the Lords Supper, 1. Cor. 10. & 11. Let our Aduersaries shew, if they be able, that these parts of the publike seruice were done in an vnknowne tongue.
Origen. cont. Cels. l. 8. Let euery man make his prayer to God in his natiue Mother tongue.
Austin. Tract in Iohan. 21. Why are these things spoken in the* 1.110 Church, but to be knowne? Why are they pronounced, but to bee heard? And why are they heard, but to be vnderstood? And on Gen. l. 12. cap. 8. Noman (saith hee) is edified by hearing that which he vnderstands not.
Ambr. in cap. 14. 1. Epist. ad Cor. If we come together (saith he) to edifie the Church, those things ought to be spoken, which the hea∣rers vnderstand.
Chrysostom. hom. 35. in 1. Cor. Hee that speakes in an vnknowne tongue, is not onely vnprofitable, and a Barbarian to others, but euen to himselfe, if he vnderstand not.
In Hom. 18. on 2. Cor. Hee telleth vs, that the Priests and the people say the same common prayers, and all doe say one thing.
S. Basil. Epist. 63. telleth, how, that in his time, when they met together, they vsed a knowne language.
In the purest Churches, for the space of eight hundred yeeres, Diuine Seruice was neuer performed in an vnknowne tongue. And if it were at any time, in a tongue not the Mother tongue, yet was not that tongue a strange language, but such as the hearers vnderstood. See for this point Master Perkins Pro∣bleme.
If any desire any more of this, let him reade Doctor Fulk on Rhem. Testament, 1. Cor. 14. Doctor White his last Book of this
point, pag. 369. who eiteth Origen, Iustin Martyr, Tertul. Clemens Alexand. Cyprian, Basil, Chrysostome, Ambrose, and Augustine; with their owne words against this absurd practice of Papists. See also, pag. 375. in the Margin: & 380.
Aeneas Syluius, who after was Pope, in hist Bohem. cap. 13. faith, that when sute was made, that the Slauonians newly conuerted to the faith, might haue their Church-seruice in their Mother Tongue, and there being some stay about it at Rome, a voice was heard from Heauen, saying, That euery spirit should praise the Lord, and euery tongue should confesse vnto him: So the controuersie is determined by an immediate voice from heauen.
The Lateran Councell, vnder Innocent the third, chap. 9. de∣creed, by reason of mingled Nations of diuers tongues, in one Citie, that meet men should bee prouided to celebrate Diuine seruice, and to administer the Sacraments, according to the di∣uersitie of their Rites, and languages.
Lyra, on 1. Cor. 14. saith, that if the people vnderstood the prayers of the Priest, they were better brought vnto God, and so answere Amen more deuoutly.
And Caietan on the same, saith, it were better for the Chur∣ches edification, that prayers should bee said in the Mother tongue.
Many learned Papists, as Lyra, Thomas Aquinas, this Caie∣tan on this 1. Cor. 14. and Erasmus in Declarat, ad Cens. pag. 153. confesse, that in the Primitiue Church, and long after, the Prayers and Seruice were done in the Mother Tongue.* 1.111
And Cassander, Liturg. cap. 28. sheweth, that diuers Nati∣ons, to this day, retaine the ancient custome still. Thus we see their owne Bible, the ancient Fathers, their owne Councels and learned men, are against this absurd, and vnreasonable custome, of hauing Seruice in an vnknowne tongue. God gaue diuersi∣tie of tongues to his Apostles, and they spake in them all, Act. 2. and the hearers heard them speake to them therein. What
letteth, but that in praying, reading singing, and administring of the Sacraments, we should vse euery tongue, according to euery Nation; seeing euery Language was giuen by the Holy Ghost, to publish the Gospell therein?
Luke 1. 8. Zachary burnt incense within, and the whole mul∣titude was praying without, at the time of the incense.
Answ. 1. Here is not a word of the Priests speaking in any language at all, to the People: neither was he heere, to say any seruice, but to burne incense.
Secondly, if he had said Seruice, the People could not heare him: For he was in the Temple, they a great way off, in the out-Court.* 1.112 What is this to Latine Seruice? Or saying it in any language? except they hence will conclude, that because the Priest said nothing, and the People could not heare him; that now the Priest may speake in what language either he will, or can speake, when none is neere him, but all farre inough from hearing what hee saith. And then who shall helpe the poore man to say his Masse? Is this their authoritie for their Latine Seruice? Shame light on such, as so abuse Scripture, to keepe poore people in ignorance.
Nehem. 8. 8. Here would they proue that the Scriptures were read in an vnknowne Tongue to the People, that is, in the He∣brew Tongue, which the People now, after seuenty yeeres cap∣tiuitie, vnderstood not.
Answ. 1. It is vntrue, that the people assembled, were igno∣rant of the Hebrew tongue. For most of the Congregation were such as were before carried captiue, and were now retur∣ned from thence, Esd. 2. 1, 42, 65. and 3. 12. who had not lost their language, Nehem. 13. 24. As for that, where it is said, they made the People vnderstand the reading, it is not meant of the language and words, but of the sense and meaning thereof.
Secondly, grant that now they had forgotten the language, and had now the Scriptures in no other tongue: will it follow,
that what they had of necessitie, the Church now needs must bee inforced to, when there is no cause?
Thirdly, this Language was the holy Tongue, in which the Scriptures were written, and once their owne Mother tongue: must therefore a strange tongue, and wherein the Pen-men of Scripture neuer wrote, be thrust vpon all Nations, as the only tongue to say Seruice in?
Fourthly, as yet the Holy Ghost had not sanctified all lan∣guages, as hee did in comming downe vpon the Apostles, after Christs Ascension, Act. 2. but now hee hath. And therefore in euery tongue, hee is to bee preached, prayed vnto, and prai∣fed. See before, how to answere this place, in the end of the fift Proposition.
1. IT doth forbid them, Deut. 4. 23. where is forbidden the making of a grauen similitude: which Moses saith is a forgetting of the Couenant. And in verse 15. hee saith, You saw no similitude in that day. And a reason is giuen, Lest perhaps deceiued, you might make you a grauen similitude, or Image. Here the drawing of any similitude of God is vtterly condem∣ned. So in Rom. 1. 23.
Exod. 20. 4. Thou shalt not make to thee a grauen thing, nor any similitude, &c. thou shalt not adore them, nor serue them.
Here is not onely a grauen thing, but any similitude forbid∣den, without any restriction, or exception at all, and also the adoration of them. And a reason is in Esay 42. 8. I will not giue my glory to another, nor my praise to grauen things: nei∣ther can God be likened to any thing, or an Image be made of
him, Esay 14. 18. & 46. 5. Act. 17. 29. Wisd. 14. 17. This commandement condemneth in matter of Religion, the ma∣king of our owne heads a grauen thing, and any likenesse, not onely of things which be not (which they say are Idols, repre∣sentations of things which are not, false Similitudes,) but a gra∣uen thing, and similitude of any thing which is in heauen, which is in earth, and of things which are in the waters, to adore and serue them, Leu. 26. 1.
Secondly, their Bible layeth folly to their charge, and affir∣meth that such are vaine in their cogitations, and their fablish heart darkened, who make God in similitude of a man, Rom. 1. 21, 22, 23. This hath God fearefully punished, and that with a spirituall plague, Rom. 1. 26. Hee is pronounced accursed, that makes a grauen and molten thing, an abomination to our Lord, the worke of the hands of Artificers, and puts it in secret (how much more openly?) to worship it; and all the people are to say, Amen. Let them be confounded, (saith the Psalmist) that a∣dore sculptils, Psal. 96. 7. The Iewes to this day, hate Images: which shewes, that they were taught by the Law to hate them.
Thirdly, by their Bible we learne, that this was an Heathe∣nish practice. The Heathen inuented this making of Images of the dead, Wisd. 14. 15. They decked them, lighted Candles be∣fore them, offered to them, Baruch 6. and worshipped them, Wisd. 14. 17, 18. and their Priests were shauen, and beguiled the people Baruch 6. as the shauen Priests of Rome doe.
Fourthly, their owne Bible telleth, that no good commeth thereof, but euill, Hab. 2. 18, 19. What profiteth the thing engrauen, that the forger thereof hath grauen it a molten and a false Image? What canit teach? Hee telleth vs, that an Image cannot teach. The Doctrine of their vanity is wood, saith Ieremie, chap. 10. 8. and euery Craftsman confounded in his sculptill, because it is false, which hee hath melted, and there is no spirit in them. They are vaine things, and a worke worthy to be laughed at, verse 14. 15. It is changing the verity of God, into lying, Rom. 1. 25. For the shadow of a Picture, is a labour without fruit, the louers of euill, are worthy to haue their hopes in such things: both they that make them, and that loue, and that worship them,
saith the Author of the Booke of Wisedome, ca. 15. 4, 6.
Fiftly, by their Bible wee learne, that men worshipping the worke of their owne hands, they doe worship idols, Diuels. 1. Therein we finde Heathen idols, Diuels, 1. Cor. 10. 20. repre∣sentations of false gods. 2. We finde the Israelites worshipping the worke of their owne hands, the golden Calues, falsly repre∣senting the True God, and these calues were idols, Act. 7. 41. and diuels, 2. Chro. 11. 15. Whereby wee see the representing of the True God falsly, is a diuellish idol, as well as the repre∣senting of a false god. 3. We finde idols, and so the worship of Diuels among the Papists, Reu. 9. 20, 21. where the workes of mens hands, of gold, siluer, brasse, stone, and wood, are called idols, and diuels. But they worship the workes of their hands, made of such things; and therefore worship idols and diuels. Thus God condemneth Imagerie for idols and diuels. And this very place may fitly be vnderstood of Papists. For first these ido∣laters, here spoken of, are such as fall out to bee vnder the sixt trumpet, long after the destruction of the Heathen idolaters. 2. They are such as be after the Starre is fallen, chap. 9. 1. and become a King of the Locusts. But what Clergie man since Christ, euer wore a Crowne, but the Pope? 3. They are such, as those great Armies, verse 16. were raised vp to plague, for their idolatry. But what can these be, but Turkes, the scourge of Popish idolaters, & idolatrous Christians? 4. They are such as ouer-ranne the true Religion, so as Christ sends out his Word to recouer his from vnder this idolatrie, and from among them, chap. 10. 11. But who haue spred their idols ouer the Church? Not Iewes, nor Turkes, but Papists. And hath not Christ sent out his Word to regaine his from among them? 5. And lastly, the words, chap. 9. 20, 21. doe set out Papists. 1. They repented not of the works of their hands, whē they saw the Easteme Churches ouerthrowne by the Turkes for their idolatrie, after the second Nicene Councell there establishing it. 2. These committed Murthers, Sorceries, Fornication, and Thefts. And doe not all know how these raigne among Papists? For murders, their massacres of Christians, and vnheard of cru∣elties vpon poore Indians, many millions witnesse them. For
Sorceries, is not spirituall Babylon, that is, Rome, full thereof, chap. 18. 23? Rome now is that Whore, drunke with bloud, chap. 17. which deceiued the Nations by her Sorceries, chap. 18. 23. For her Fornication, she is called the Mother of whore∣domes, chap. 17. And doe not her Stewes witnesse it? What shall I speake, how vnder colour of vowed pouertie, by Dispen∣sations, Pardons, Indulgences, shee robbed euery Kingdome? Therefore these are Papists, worshipping idols, and diuels, and cannot so well bee applyed to any other vnder heauen, all the former circumstances seriously and throughly weighed. See B. Carleton his Booke of Thanksgiuing, how he presseth this text vpon Papists.
Tertul. de idolat. God hath forbidden both the making, and worshipping of an Idol. Now, by Idol, he meaneth euery forme or representation, as himselfe there saith, and that the consecra∣tion of Images is Idolatry.
Epiphanius. The superstition of Images is vnfit for the Church of Christ. He, seeing an Image in a Church, tare it in sunder; hee also exhotred to bring no Images into the Churches, as an horrible wickednesse: yea, though it were the Picture of Christ himselfe.
Lactantius saith, Out of doubt there is no Religion, where there is an Image.
Gregory, the Bishop of Neocaesaria, saith, Concil. Nicen. 2. Act. 6. that Heathenisme was the first deuiser and head of Images.
Enseb. l. 7. c. 17. calleth it an heathenish custome.
Origen against Celsus. Common sense doth will men to thinke, that God is not delighted with honour of Images made by men. And of his owne time hee saith thus, We worship no Images.
In Saint Austins time, it is cleere by that which hee writeth, on Psal. 113. that there were no Images in Churches.
The Councell at Eliberis or Granada in Spaine decreed, that
nothing which is honoured of the people, should be painted in the Churches.
The first and sixth Constantinopolitan Councell held against Images, that it was not lawfull, either to haue the Images of Saints, or to worship them: And if any from that time, durst make, or adore them, in the Church or at home, if of the Cler∣gie, he was to be deposed; if of the Laity, accursed.
The generall Councell, by the Commandement of the Apo∣stolike See at Franckford, vnder Charles the great, where the Popes Legates were, condemned the worship of Images. Abb. Ʋsperg. Anno 793. Rhegino. Anno 794. Opus illustr. Caroli. Mag. contra Synod. p. 486. l. 4. c. 2. See Alan. Cope dial. 4. cap. 18.
The Ancient Christians of the Primitiue Church had none.
Clem. Alexand. hort. ad Gent. pag. 14.
Minutius Foelix Octau. Atheuag. Legat.
Athanasius against the Gentiles saith, If a liuing man cannot teach thee to know God, how can a carued stocke and a stone doe it, that is dead?
Gregory, Bishop of Rome, lib 7. Epist. 109. commends the zeale of Serenus a Bishop in France, who would haue no∣thing made with hands, worshipped; and therefore brake the Images: which act though Gregorie commended not, yet hee would haue him keepe the people from the worship of them. The Bishop of Orleance (Ionas lib. 1. de cultis Imag.) professed his detestation against the worship of Images, and held the do∣ers worthy to be cursed.
Bishop Durandin Rational. lib. 1. cap. 3. and Catharin. tract. de cult. Imag. thinke their vse to be dangerous.
Polydor. Ʋirgil. lib. 6. cap. 13. de inuent. rerum, writeth, that by the testimonie of Ierome it appeareth, how in a manner all the ancient holy Fathers condemned the worship of Images, for feare of idolatry.
Erasmus in Catechis. saith, that by the testimonie of sound and approued Stories it is cleere, that till Ieromes time, such as were of sound Religion, would endure no image, either painted, or grauen, to be set vp in the Churches, no not the image of Christ himselfe.
Holcot. in lib. Sap. lect. 7. saith, that no adoration is due to any Image, and that it is not lawfull to adore any Image.
Agobardus B. of Lyons, who liued in Anno 815. saith, (in Bibl. Paetrum) Whosoeuer worshippeth a Picture, molten or grauen Statue, worships an Idol, not God, nor Saint, nor Angel. See Roger Houeden, part. 1. Annal. fol. 272. where he sheweth how the Church of God detested the Decree of the 2. Nicene about worship of Images.
Aquinas, Hales, Albertus, Bonauenture, Marsilius, and nine more, cited by D. White, in his last Booke, pag. 209. doe hold, that Adoration of Images was prohibited the Iewes. Then such places as bee alledged for Images in the Old Testament by our moderne Papists, are but abused.
Bannes in Tho. 229. par. 10. pag. 170. saith, that the worship of the Images of Saints, is neither expressely, nor vnfoldedly taught in holy Scriptures. All Scriptures therefore alledged, are but abusiuely alledged to beguile the simple.
1. For making Images to be worshipped.
Exo. 25. 18. And thou shalt make two Cherubims, &c.
Ans. This is no warrant now for vs. For we haue a perpetuall law forbidding the making of Images & likenesses, Exod. 20. to worship them, Leu. 26. 1. This binds vs for euer. But God is not bound: he makes a Law for vs, not to himselfe. And this com∣mandement which he gaue, was extraordinarie, for a time, and therefore not imitable of vs, no more then his command to A∣braham to kill his sonne; or to Israel, to rob the Egyptians, are to be warrants for vs, to kill, or rob any.
2. This was not done before they had receiued this com∣mandement. When we haue such a command, then haue wee
authoritie so to doe. But till then, wee must make no Images to worship them.
3. This is of making Cherubims: and is no warrant for picturing men and women, or the holy Trinitie.
4. After what fashion they were made, is not shewed. For the conceit, that they were made with faces of beautifull yong men, is vncertaine, seeing they appeared in vision otherwise,* 1.113 Ezek. 1. & 10.
5. These were in the Sanctum Sanctorum, into which onely the High Priest came, and that but once a yeere; the people saw none of these, nor were they to be worshipped by any. What is this then for making Images openly for the people in Chur∣ches, to be adored by the people?
1. King. 6. 35. And he carued thereon Cherubims, &c.
Answ. 1. Salomon did herein nothing of his owne head, but had a patterne to follow in euery thing, 1. Chro. 28. 11, 12, 19. 2. Chron. 3. 3. Let them shew such a warrant from Christ.
2. These were not seene to the people, being in the in∣ner Court, 1. King. 6. 27. into which onely the Priests came.
3. This was a speciall commandement, onely for the vse of the Temple, which being temporarie, for the time of the Cere∣moniall Law, what warrant is this to vs?
4. We must remember the Morall Law, Thou shalt not make, &c. This euer binds vs; we may not take vpon vs of our owne Authoritie to make Images.
Heb. 9. 1, 5. The first couenant had ordinances of diuine seruice, and a worldly Sanctuarie, and ouer it the Cherubims of glory, sha∣dowing the Mercy-Seat.
Answ. The Author of the Gag would hence proue the Che∣rubims to be an ordinance of diuine seruice, and allowed for vs to follow. But hee was grazing in so thinking. For all the building was called a secular Sanctuary: but we are a spirituall building, 1. Pet. 25. We therefore are to take heed of such Iew∣ish ordinances, and rudiments of the world, Col. 2. weake and poore elements, as the Apostle is bold to call them, Gal. 4. 9.
Numb. 21. 8. Make a brazen Serpent, and set it for a signe.
Answ. 1. This had a speciall warrant for the making. Neither
Moses nor Aaron durst inuent it of themselues. This being a spe∣ciall and extraordinarie commandement, is not of vs to bee imi∣tated, against a perpetuall precept, Exod. 20.
Secondly, this was made, not to be worshipped, but to bee a typicall and operatiue signe, as the euent teacheth.
Thirdly, this had a miraculous effect by Gods diuine power; a promise annexed to it of life, to euery one bitten, that looked vpon it, Numb. 21. 9. being a liuely type of Christ, Ioh. 3. 14.
Fourthly, this was abroad in the Campe; set on a pole, not in the Tabernacle. What is this to Images in the Churches?
Fiftly, this was an Images of a Serpent. Is it fit to set vp such in Churches to adore them?
Sixtly, Hezekiah, 2. King. 18. 4. did, among other defacings of Idolatries, breake in pieces this Brazen Serpent: for that the people burnt incense to it. And the vse being past, and a foule abuse crept in, in contempt he called it Nehushtan, a piece of brasse.
Math. 22. 20. This place speakes of an Image vpon a piece of coyne. What's this to Images set vp in Churches? We doe not deny but such Images for ciuill vse may be made. And I thinke that Image-mongers loue well these stamped Images, and get many of them by their grauen Images.
Exod. 31. 2. & 35. 30. God bestowedon Bezaleel and his fel∣low, wisedome, vnderstanding, and knowledge, to carue, graue, and paint.
Answ. We approue of the Art, and the vse thereof to the right end, as of God: and that to make such Images as God commanded them, to be in the Tabernacle. But Gods furnish∣ing them for his speciall seruice then, is no warrant for any man now, to abuse his skill, now to make Imagery in Churches, con∣trarie to Gods morall precept, Exod. 20.
Gen. 28. 13. Exo. 33. Esa. 6. Amos 9. Dan. 7. All these places shew how God appeared: and there is ascribed to him eyes, hands, and face; and therefore may God be pictured.
Answ. 1. Howsoeuer it pleased God to appeare, and set out himselfe to vs; yet hee hath plainely forbidden vs to set
out any similitude of him, Deut. 4. 15, 23.
Secondly, the ancient Prophets, and people of God neuer made any such vse hereof.
Agrippa told Caligula, that the Temple neuer admitted any Image made with hands, and said farther, Our forefathers haue holden it a thing vnlawfull, to paint or carue him that is inui∣sible. Philo. Iud. de Legat. ad Caium. But if they had learned this Popish Diuinitie, as lawfull from such apparitions, and from such ascribing of parts of mans bodie to him, they would haue done it.
Thirdly, Saint Austin de fide & Symbolo. cap. 7. saith, To forme an Image of God, is abominable.
In Gregory the seconds time, Anno 726. in an Epistle to Leo Isauricus, it is said, they vsed not to paint, or represent God the Father.
The sixt generall Councell holden, Anno 687. Can. 28. for∣bids* 1.114 the making of the holy Ghost in the forme of a Doue: yet he so appeared. Those Fathers had not yet learned this Popish Doctrine.
Durand calleth it a foolery (hee might better haue said, an horrible impietie,) to make or adore an Image of the Trinitie, in 3. dist. 9. q. 2. Many Papists hold it vnlawfull to paint the holy Trinitie.
Caietan, Catharinus, Diegus, Abulensis, Peresius, and others.
Fourthly, if God may be so pictured, as hee by apparitions or words sets himselfe forth; we should haue represented to our senses, a very abominable Idol, in such varietie of parts and fashions, as it should be a very Idolatrous Monster; a picture of that which is not, which they themselues say is an Idol, and so forbidden.
Fiftly, howsoeuer God did appeare: yet was he neuer seene, Ioh. 1. 18. 1. Tim. 6. 16. Moses could not see his face, and liue, Exod. 33. 20. For Gods speaking to him face to face, is expoun∣ded of a familiar manner, as a man speaketh to his friend, as is there in the Text. How can hee be truely pictured that neuer was seene, nor can be seene?
Sixtly, though he might be pictured as he appeared: yet the
popish picture is an abominable idol: for no where euer appea∣red he like an old side-bearded man, with three crownes, yea, and sometime with three faces, sitting on a fear, with his Sonne before him, and a Doue ouer his head. This childish baby, or rather Idol, is their owne inuention.
Exod. 3. 5. Put off thy Shooes, &c.
Answ. 1. Here is no Image.
2. The ground was holy in respect of Gods presence: yet did not Moses fall downe to adore the ground, but stood vp. But Papists will haue men to fall downe before Images.
Thirdly, Moses was here forewarned of Gods presence, and holinesse of the ground. Let them proue to vs by Gods owne voice, as here, that their Images are holy, and that Gods pre∣sence is in them. And yet for all that, will not this procure ado∣ration to them, no more then Moses adored the earth.
Fourthly, this place, if Images were holy, should rather keep vs from them, then make vs come to them. For it is said, Ap∣proach not, or come not hither; loose off thy shooes from thy feet, for the place whereon thou standest, is holy ground. Its therefore rather against going to Images, then to goe to worship them.
Ador•• ••••e the footstoole of his feet. Ʋnderstood (say they) of the Arke, 1. Chron. 28. 2. Which was worshipped of the Iewes, in re∣gard of the Images set vpon it.
Answ. Vnderstanding this footstoole of the Arke, as they say; it will helpe nothing their worship of Images.
For first, the Arke was of Gods own appointment to be made for manner, matter, and end, Exod. 25. 9. but so bee not their Images.
Secondly, the Arke is called his footstoole. But Images are not so called: neither claimeth he them for his.
Thirdly, God promised his presence with the Arke, Exod. 25. 22. But where is his promise to be with their Images?
Fourthly, the Arke was not an Image. What is this then to an Image?
Fiftly, the Arke was in the most holy place, into which none could enter but the High Priests. Therefore the people could not adore it, but a farre off, as being in the out-Court, without any sight thereof. Now, their Images are neere, and in the peo∣ples view; and not only where the High Priest of Rome comes. If they will haue Images, as the Arke, then let his High Priest∣ship keepe them in his most holy Chappell for himselfe, and let them be for him only, as the most Holy was for the high Priest.
Sixtly, by the Arkes being in so remote a place, its cleere, that the words must be translated, Adore yee towards his footstoele, as in 1. King. 8. 44. Pray towards the holy Citie, and the house which hee had chosen. And then the Arke was not adored, but God, it being the signe of Gods presence, before which they worshipped, 1. Sam. 1. 19.
Seuenthly, if it was worshipped because of the Images vpon it, then was it only worshipped in the Sanctum Sanctorum. For there the Cherubims were spred ouer it, and not elsewhere; and then onely the High Priest adored it: for he onely saw the Images ouer it. And then this Text seemeth to speake, not to all, but to him. What is this to the peoples worshipping of Images?
Eighthly, and lastly, it is vntrue, to say the Iewes worshipped it, because of the Images on it. For first, they neither did, nor could euer see any Image vpon it. Secondly, wee reade of the Arke, brought forth; in their iourneyings in the wildernesse; so in going ouer Iordan; also into the Campe of Israel, 1. Sam. 4. 5. and at other times: but wee neuer read of any that did wor∣ship it. But if this had beene a commandement here, surely there would haue beene some example of adoring it. Thirdly, they were commanded to worship God, Deut. 6. 13. & 10. 20. but no where to worship any other thing. Fourthly, how could it be, that they worshipped the Arke, because of the Images vpon it; when the angels, which by the Images were repre∣sented, were not adored of them? Would they worship the I∣mage, and not the things themselues? For as Origen saith, No* 1.115 man adored the heauenly Angels, which did submit himselfe to the Law of Moses.
Phil. 2. 10. At the name of Iesus, &c.
Answ. 1. Here is no Image mentioned. What is this to Saints worship, and their Images? For this Text speakes of Iesus, our Lord & Sauiour Christ, because we must bow downe to him the Sonne of God, one person God and Man, when wee doe make mention of his name: Will it follow therefore, that we should doe so to dead Images.
1. IT teacheth vs, that Christ, instituting this his last Supper, administred it in both kinds: giuing a commandement to take and eate, and also to drinke, Mat. 26. 26, 27. Luk. 20. 20.
Secondly, the Apostle Saint Paul, repeating the institution, mentioneth both the Bread, and the Chalice, 1. Cor. 11. 24, 25. And first he tels them, that this hee receiued of the Lord. Se∣condly, that he deliuered the same vnto them, verse 23. Third∣ly, he, in verse 28. plainely prescribeth the eating of the Bread, and drinking of the Chalice; and that to euery one that com∣meth prepared, and proueth himselfe, saying, Let him eate of that bread, and drinke of that Chalice. Out of which place it is euident, that the drinking of the Chalice is of equall extent with the duty of prouing our selues, before wee come vnto this Sacrament. But the duty is generall and belongeth vnto all in∣differently. The drinking of the Chalice therefore may not be denied vnto any.
Thirdly, the Church then in his dayes did receiue it in both kindes, 1. Cor. 11. 26. For it is said there, So often as you shall eate this bread, and drinke this Chalice, you shall shew the death of our Lord vntill hee come. By both they shew his death. And this
place shews clearely that so often as they receiued, they did eate the Bread, and drinke the Chalice.
Fourthly, the Apostles and Ministers of Christ did admini∣ster in both. For the Apostle saith, 1. Cor. 10. 16. The Chalice of benediction, which we doe blesse, is it not the communication of the bloud of Christ? and the bread which wee breake, is it not the participation of the body of the Lord? Here the Apostle first men∣tioneth both the Chalice and Bread. Secondly, by the word we, he vnderstands himselfe and other, which did blesse the Cha∣lice, and breake the Bread. Thirdly, he saith, that by the Cha∣lice we communicate of Christs bloud; and by the bread, wee participate of his bodie: and not by one of them, of them both. Saint Paul would haue Christs bloud out of his bodie in the* 1.116 Chalice represented, and not by the bread onely both his body and bloud. Fourthly, Christ is perfect food: wee must there∣fore eate him, and drinke him. Drinke alone preserues not life, nor onely to eate; but both to eate and drinke; therefore Christ instituted both to be receiued. If the Aduersaries say that this receiuing was of the Apostles, and as they by consequent would* 1.117 inferre of Priests onely, which may receiue in both kindes, but not the Laitie:
I answer, first that the Apostles, receiuing the Sacrament from Christ, were then and there for the whole Church. They recei∣ued alone, because they were Christs family, to receiue together the Passeouer.
Secondly, the Apostles were not as yet fully ordained, till Christ breathed on them after his Resurrection, Ioh. 20. 21. as some euen of Papists affirme.
Thirdly, if, because they onely were present at the institution, they therefore should onely receiue in both kinds: then what warrant haue they to admit any, but Priests, to the Lords Sup∣per? What warrant to admit women to it, so much as to re∣ceiue the bread? Yea, why are any Lay-men admitted to the bread, or to the Sacrament at all? for no Lay persons did receiue with the Apostles, no not Christs Mother.
Fourthly, touching the 1. Cor. 10. 16. there is (vnder the word we) meant the Apostles, and other Ministers of the Word
and Sacraments, that they blessed and brake, that is, consecra∣ted and administred the Lords Supper vnto other, to wit, the Laitie. For in verse 21. he plainly sheweth how the Corinthians did drinke of the Chalice, and did partake of the Table of the Lord, though they could not receiue worthily so doing, if they went vnto the Idol Temples. Thus are they confuted by their owne Bible.
Ignatius in Epist. 6. ad Philadelp. giueth vs to vnderstand, that in his time, the Cup was diuided to the whole Church.
Iustin. Martyr, Apol. 2. telleth vs, that it was the manner of the whole Congregation, to receiue both the Bread and Wine.
The first Councell of Nice, speaking of the holy Table, men∣tioneth both the Bread and Cup.
Theophyl. on 1. Cor. 11. saith, that the Cup was in like manner deliuered vnto all. See more for this, Athanasius 2. Apolog. Chrysostome Hom. 27. in 1. Cor. and Ambrose in 1. Cor. 11. Cy∣prian in 2. Epist. ad Cornelium, in Epist. 63. & 54. Cyril Catech. mystag. 5. Augustine in Ioh. tract. 27. Tertul. deresurrect. Clem. Alexand. 2. pedagog. cap. 2. See Doctor White his last Booke, pag. 482. citing Iust. Martyr, Chrysost. Haymo.* 1.118
Gelasius the Pope, decret. part. 3. dist. 2. ca. comperimus, cal∣leth it a fond superstition to abstaine from the Cup: and satih, that such a diuision cannot bee done without great sacriledge.
Alex. Hales, 4. q. Art. 2. saith, that whole Christ is not con∣tained vnder each kinde, by way of Sacrament, but onely his flesh vnder forme of Bread, and his bloud vnder the forme of Wine: and that there is more power of grace in Communion in both kinds, then in one, q. 11. in 2. Art. 4, 5, 3.
Lorichius lib. 5. Hospinian. calleth them false Catholikes, which hinder reformation of this point.
The Church of Rome for aboue a thousand yeeres after
Christ, vsed both the kinds in administring this Sacrament. See this at large proued by Master Perkins, in his demonstratiue of the Probleme out of Papists themselues.
To which adde the opinion in this point of receiuing in both kinds, Lyra in 1. Cor. 11. Durand. in national. lib. 4. also Greg. de Ʋalentia de legit. vsu Enchar. cap. 10. who confesseth, that the custome began, not much before the Councell of Constance. Caietan. 3. part. Thom. q. 80. Art. 12. q. 3. Ouand. 4. p. 221.* 1.119 Fisher the Iesuite acknowledgeth the Lay people in the Primi∣tiue Church, to haue frequently receiued in both kinds.
Ioh. 6. 51. If any man eate of this bread, he shall liue for euer, and the bread which I will giue him, is my flesh.
Answ. 1. This is not spoken of the Sacrament. For first, Christ* 1.120 had not as yet instituted it. Secondly, he speaketh of spirituall bread, then present, I am the liuing Bread, in the former part of the verse: to which the relation is in these words here, This bread, to wit, himselfe, the liuing Bread; I am the bread of life, saith he, verse 48. The Sacramentall bread was not as yet, when thus he spake. Thirdly, the bread here was that, which (when he spake) came downe from heauen, verse 50. 58. But the bread which Christ administred at his last Supper, neuer came from heauen. Fourthly, this bread whoso eateth, maketh him that eateth it, to liue for euer: but so doth not the Sacramental bread which may be eaten by the wicked. Fiftly, he himselfe expoun∣deth what he meaneth by this Bread, euen his owne flesh, which he giueth for the life of the world, and which he did giue vpon the Crosse. But the Sacramentall bread is not his owne flesh. As for that errour of transubstantiation, the vanitie of it shall be confuted in the next question. Sixtly, if this bee spoken of the Sacrament, then all that receiue it not, haue no life in them, verse 53. as Infants, and other, before they come to ripe age: which they will not affirme. And yet will it vndeniably follow, if this be properly meant of the Sacrament.
II. If it were granted, that Christ spake here of the Sacra∣ment,
which hee would institute: yet this place helpeth not our Aduersaries, but rather maketh hue and cry after their the euery, for presuming to rob the people of the Cup. For first, in vers. 53. Christ plainely saith, Vnlesse yee eate the flesh of the Sonne of man, and drinke his bloud, you shall not haue life in you. And in verse 54. he saith, He that eateth my flesh, and drinketh my bloud, hath euerlasting life. So he bindeth life to both, and secludeth life from such as receiue not both. Secondly, therefore both being so necessarie, it followeth, that when he onely mentioneth the eating of bread, there is a figure, one part for both. Else should the diuine Oracles of our Sauiour thwart one the other, in pres∣sing both eating and drinking, affirmatiuely, to the obtaining of life, in receiuing both; and negatiuely, to losse of life, in not receiuing both. Thirdly, Christ goeth about to declare him∣selfe to be sufficient food for the life of his, which beleeue in him. Now, a man cannot liue by onely eating, nor onely drin∣king, but by both. Therefore, saith he, My flesh is meat indeed, and my bloud is drinke indeed, verse 55. He saith not, that his flesh is both meate and drinke. He knew that his body had flesh and bloud: yet he willeth to eate, and drinke. Now, the flesh is to be eaten, and the bloud to be drunke. In eating his flesh, wee cannot be said to drinke his bloud. For that which is to be ea∣ten, cannot bee said to bee drunken too; these being two di∣stinct and differing actions, for two things. If one would haue serued, the vrging of two had beene needlesse. Fourthly and lastly, hee mentioneth Bread, not to exclude Wine; and ea∣ting, not to exclude drinking: but because hee had spoken of Manna, the Israelites bread in the Wildernesse, and so called himselfe Bread, keeping the subiect and occasion of which hee had begun to speake. So in Ioh. 4. speaking with the Woman of Samaria, occasioned by the drawing of water out of the Well, hee promiseth to giue her water to drinke. Would any therefore hence conclude, that onely water were sufficient, and no need of eating bread? As we cannot conclude so, from the one, no more can we from the other.
Luk. 24. 30, 35. He tooke bread, blessed, and brake, and did reach to them.
Answ. 1. This is not meant of administration of the Sacra∣ment. Christ once did institute and administer it, but no more for ought wee finde. For note here: first, that the two Disciples went into a common Inne, to take their ordinary food, at night, where they meant to haue lodged; they met not together for the Sacrament.
Secondly, it was in the night time, no necessitie vrging for the Sacrament. The Passeouer was already past, which was in∣deed receiued in the Euening.
Thirdly, he sate downe at a common table with them, verse 30. If this were the Sacrament: then why speake our Aduersa∣ries of an holy Altar, and a holy place? For here, the place was an Inne; the Table, a common boord, for ordinarie repast.
Fourthly, they came not prepared to the Sacrament; they sate downe after a common manner, to eate common meat.
Fiftly, he had not reuealed himselfe vnto them, neither knew they what he was. Is it likely, that hee would so suddenly de∣liuer the Sacrament? or they bee so carelesse of right recei∣uing Gods holy Sacrament, that they would, without know∣ledge of him, what hee was, and what he went about, admit him to administer the Sacrament to them? For they knew him not, but in breaking the bread; in the time of that Act, and not before. As if Christ would steale vpon them with the holy Sacrament, and make them know him in the administration, and not before? Is this likely?
Sixtly, here is no mention of the word of Institution, This is my body: which being left out, maketh the breaking of the bread to be no Sacrament.
Seuenthly, here is neither holy prayers before, nor after, nor any other holy dutie mentioned, fit to be performed at so holy an action.
Eighthly, these knew him onely by breaking of bread, verse 35. but this must bee vnderstood of his ordinarie breaking of bread, blessing, and distributing, as he did in Math. 14. 19. which these Disciples saw. But for his blessing of the Sacra∣ment, and breaking of the bread, these two men had not as yet seene. For onely the twelue Apostles were there then, and not
any of the seuenty Disciples, of which were these two. How then could they know him by such an Act as they neuer saw him doe?
Ninthly, the Rhemists dare not affirme it, indeed to bee the Sacrament, but with an if it be the Sacrament, and as it is most probable; When the Reasons before shew, that it is altogether improbable.
Tenthly, there be of themselues which take this place for or∣dinarie* 1.121 repast. Enthymius, Dionys. Carthus. Greg. hom. 23. in Euang. Lyra, Caietan, Gagueus, Iansen, Barradius, and other moe.
Eleuenthly, If it was the Sacrament, then Christ being the Priest, he vsed onely the bread, he consecrated onely bread, hee administred onely bread, which was contrary to his first institu∣tion, and contrarie to the Popish Priests practice, who conse∣crate both, and receiue both. But is it probable that Christ would crosse his former administration? for Wine hee drunke no more, Luk. 22. 18. Math. 26. 29.
Twelfthly, if it were granted to be the Sacrament, yet hence would it not follow that the Sacrament should bee administred in one kinde, because Bread is onely mentioned. First, because thē Christ should administer contrary to his own institution, but few nights before: when hee administred in both kinds, and had commanded, both to take, and eate the Bread, and all to drinke of the Cup. Secondly, breaking bread, and to eate bread, is an vsuall Hebrew phrase, for to expresse whatsoeuer is set before men, to eate or drink, Luk. 14. 1. Lam. 4. 4. Esa. 58. 7. Here bread then is both for Bread and Wine. Thirdly, These two Disciples were of the seuentie, and so in Orders. Are these then to receiue in one kinde, as the Layicks? Fourthly, if to ad∣minister in one kinde be sufficient, why not to consecrate in one kinde too? If by their owne iudgement, it be vnlawfull to con∣secrate in one kinde, but in both; why not also to administer in both? Fiftly, the Apostle telleth vs, that the Chalice of Be∣nediction is the communication of the bloud of Christ, 1. Cor. 10. 16. By the Cup then we partake of Christs bloud. Let this be diligently considered of. Sixtly, the Rhemists on Ioh. 6. 98.
sect. 11. say, that the Priests should alwayes receiue both kinds. Mark the reasons: First, to expresse liuely the Passion of Christ, and the separation of the bloud from his body, in the same. Se∣condly, to imitate the whole action and institution. And must not Christs Passion be liuely expressed to the people? Must the Priest imitate the whole action & institution, and not the peo∣ple? Hath the Priest more right in Christs death, thē the people? Seuenthly, the constant practice of the Catholike Church from Christs time, from aboue a thousand yeeres till now of latter times, telleth vs, that the places speaking of the bread, as Act. 2. 42. & 20. 7. are to bee taken for the Sacrament administred in both kindes. For the constant practice sheweth, that the Church, all that space, tooke it to bee so. Eighthly, and lastly, it was the practice of those Hereticks, the Manichees, to receiue vnder one kinde, of whom the Papists are followers; as they be in many other things, of other Heretikes.
1. IN their Bible it is called a commemoration of Christ, 1. Cor. 11. 24. Luk. 22. 19. Now, a remembrance is of that which is absent, and not of a thing present.
Secondly, their Bible teacheth vs, that it is vsual in Scripture, speaking of a Sacrament, and of signes representing, to giue to the signes the very names of the things signified thereby. As Gen. 17. 10. Circumcision is called the Couenant, being onely the signe thereof. So the killing and eating of the Lambe, as
God appointed, is called, the Phase, or passage, or Pasche, is they translate it; or Passeouer, as we translate, Exod. 12. 11, 27. Luke 22. 15. as the festiuall day was so called also, Iohn 6. 4. 1. Cor. 10. 4. The Rocke is said to bee Christ; which was but a type of him, Tit. 3. 5. Baptisme is called the Lauer of Regene∣ration, Reu. 1. 20. the 7. Candlesticks, are the seuen Churches, which did represent the Churches: and the mysterie hereof they call there, in their translation, a Sacrament. So the seuen eares of Corne, are seuen yeeres, Gen. 40. 27. It is vsual to speake in a Sa∣crament, figuratiuely, and not properly. All which places shew the meaning of this sacramentall speech, This is my bodie; that is, the sign of it: the signe being called by the thing signified, as we see in other Sacraments, which must teach vs to expound this: as also the rest of the words; this Chalice is the new Testament, 1. Cor. 11. 25. this is my bloud of the New Testament, Math. 26. 28. this is the Chalice the New Testament, Luk. 22. 20. and, Drinke the Chalice (saith S. Paul) which they yeeld to be figu∣ratiuely spoken; and therefore so must the other.
Thirdly, the name of bread, both before the mentioning of the words of Consecration by Saint Paul, in 1. Cor. 11. 23. and after, is still kept, verse 26, 27, 28. 1. Cor. 10. 16, 17. not be∣cause only shew of Bread was so to the eye, but for that it remai∣ned bread indeed, and is yet so to feeling and taste, as well as to sight.
Fourthly, their Bible telleth vs, that heauen truely hath recei∣ued Christ, vntill the times of the restitution of all things, Acts 3. 21. Till then, hee commeth not bodily out of heauen: ex∣cept the bread be heauen it selfe, into which at his Ascension he was receiued.
Fiftly, their Bible telleth vs, that when Christ commeth, hee shall come from heauen visibly; so come againe, as the Apostles saw him goe vp, Act. 1. 11. But they saw him in his body visibly ascend; so shall he in body come againe, and not in a conceited inuisibilitie into the Sacrament bodily.
Sixtly, their owne Bible teacheth, that a body cannot be in two places at one instant of time, Mat. 28. 26. He is not here, said the Angell: and giueth the reason, For he is risen. Because hee
was in another place being risen and gone out of the Sepulchre,* 1.123 the Angell plainely and truely denied him therefore to be there. Now, wee beleeue him to bee euer bodily in heauen. There∣fore by an heauenly Angels reason wee may truely say, that bodily he is not here in the Sacrament, no more then he was in the Sepulchre, because he was risen.
Seuenthly, their Bible teacheth, that wheresoeuer Christs bodie was at any time, hee was discernable by sense, and there∣fore he willeth his Disciples to vse their sense to discerne him, Luk. 24. 39. So did Thomas, Ioh. 20. 28. But in the Sacrament, is no sensiblenesse at all of his bodily presence.
Eighthly, their Bible doth teach, that whensoeuer God tur∣ned one substance into another, or tooke one away, and put another in stead thereof, that the same was discernable by sense. Moses Staffe was visibly a Serpent; Dust in Egypt, was Lice seene and felt; and so the Water was Bloud sensibly, and the Water good Wine (in Ioh. 2. 9. 10.) to the taste. But in this change at the Sacrament is no such sensible perception, and therefore is there no such thing; for God in his miracles delu∣deth no mans sense.
Tertul. aduers. Marcionem. This is my bodie, that is, This is a figure of my body.
Ambros. desacra. lib. 4. saith, that it is a figure of the body and bloud of Christ. And speaking of the signes, he saith, that they remaine the same that they were.
August. in Psal. 3. saith, that in this Feast the Lord com∣manded and deliuered the figure of his bodie and bloud to his Disciples. And the same Father, contra Adamantium, cap. 12. saith, that whē the Lord said, This is my body, he gaue the signe of his body. See more in his Booke de Doct. Chri. lib. 3. cap. 16. calling it a figure, and contr. Maximinum, lib. 3. cap. 22. he cal∣leth the things visible, Signes.
Chrysost. ad Caesarium Monachum, saith, that though the bread hath the name of the Lords body, yet the nature of bread remaineth still.
Theodoret. in Dialo. immuta. Hee changed the names, and gaue his bodie that name which belonged to the signe; and to the signe, that name which belonged to his body: not by chan∣ging their nature, but by adding grace to nature. And in Dial, inconfusus, hee saith, that the mysticall signes after consecra∣tion, doe not depart from their nature, but they abide still in their former substance, figure, and forme, and may be seene and touched as before.
Cyril. in Ios. lib. 4. cap. 14. saith, that Christ gaue to his faith∣full Disciples pieces of bread. See farther in Bishop Vsher his last Booke, of the controuerse of the Reall presence, citing Iustine Martyr, Ireneus, Tertullian, Origen, Cyprian, Theophilus of An∣tioch, the Author of the harmony of the Gospels, Eusebius, A∣cacius, Macarius, Austin, Chrysostome, Theodores, Ephraemius, the Councell of Constantinople, Bishops of France, in a Synode at Carisiacum, Rabanus: Also D. White his last Booke, pag. 401. citing many, and pag. 435. answering the Aduersaries pla∣ces out of the Fathers.
Golasins a Pope, de duabus nat. Chri. saith, that the nature of the Bread and Wine ceaseth not; but remaine stil in the proper∣tie of their nature: and contra Eutycheten. The elements are the image and similitude of the body and bloud of Christ.
Their Glosse de cons. Dist. 2. The heauenly Sacrament is called the body of Christ, but vnproperly. It is impossible that the bread should be the body of Christ.
Pet. Lombard sent. 4. dist. 11. si autem, &c. saith, that some iudged, and some wrote, that the very substance of bread and Wine remained still: and of the manner of conuersion (he saith) he is not able to define.
Petrus de Aliaco the Cardinall, 4. q. 6. Art. 2. saith, that the opinion which holdeth the substance of bread not to remaine, doth not euidently follow of the Scriptures, nor, in his seeming, of the Churches determination.
Caietan 3. par. q. 75. Art. 1. pag. 153. saith, that in the Gospel there is nothing that compelleth vs to vnderstand them pro∣perly.
See more in Bishop Vsher his last booke of this point. Ra∣trannus, Scotus, Alfrick. Abbot of Malmesbury.
Luk. 22. 15. With desire I haue desired to eate the Passeouer with you, before I suffer.
Answ. 1. This Text is vnderstood of the Iewish Passeouer, and not of the Lords Supper; for the Supper was not called the Pasche or Passeouer. Also the whole Text sheweth it to bee ••••, verse 7, 8, 11, 13, 15.
Secondly, euen in this Text is a Sacramentall phrase; for here the eating of the Lambe is called the Passeouer, which was an act done long before, of which this Feast was onely a remem∣brance, and not the thing it selfe.
Thirdly, this Passeouer did Christ certainly eate of with his Disciples: but the Bread & Wine in the Supper which he insti∣tuted for this new sacrament of the new Testament, the Apostles ate and dranke of, but not a word of Christs eating thereof, but onely of the other Iewish Sacrament, of which in the Verses next following hee also speakes, saying that he would no more drinke of the Vine, verse 18. as before he said that he would not eate of the Passeouer, verse 16.
Ioh. 6. 51. I am the liuing Bread, &c.
Answ. This speaketh not of the Sacrament, as before is pro∣ued in the former question.
Mat. 26. 26. Take, eate, this is my body, Luk. 22. 19. This is my body which is giuen for you.
Answ. 1. I haue before proued, that these words are spoken in an vsuall Sacramentall phrase; figuratiuely, and not properly.
Secondly, they cannot be spoken but figuratiuely, because Christ himselfe spake these words. He willed them not to eate his naturall body, which body was visible before them. Had he his owne body in his hand, and euery one of his Twelue Apo∣stles the same in their mouthes? then were there thirteene bo∣dies of Christ at one time, at the table: twelue in their hands and mouthes; and one, sitting apparantly before their eyes.
One body cannot be in so many places at once, as before I haue proued. And what a little body must this be which Christ held in his owne hand, which he did breake, and which euery of the Apostles did put in their mouthes?
Thirdly, The words must needs bee figuratiuely vnder∣stood now, if we consider the time when Christ spake them, to wit, before his Passion, when as yet his body was not giuen, nor his bloud shed.
Fourthly, Christ spake figuratiuely when hee deliuered the shop, Mat. 26. 28. Then why more properly in the one, then in the other?
Fiftly, The end of Christs instituting this Sacrament, shewes it to bee figuratiuely spoken. For it was for a remembrance of him, Luk. 22. 19. But if this (vpon the words of consecration) had beene his very owne bodie, it could not be called pro∣perly a remembrance of him: for wee remember by signes things absent, and not things themselues present; for so the signes were needlesse.
1. Cor. 10. 16. The cup of blessing which we blesse, is it not the communion of the bloud of Christ? The bread which wee breake, is it not the communion of the body of Christ?
1. Cor. 11. He that eateth and drinketh vnworthily, eateth and drinketh iudgement to himselfe, not discerning the Lords body.
Answ. 1. Here is no proofe for transubstantiation: but that the Bread is Christs body, and the Wine his bloud, by the re∣ceiuing whereof wee receiue Christs very body and bloud. But how? Sacramentally, spiritually, by faith: and such as come not prepared to this holy Sacrament, as they ought, eate and drinke vnworthily, not making a difference of this bread and wine, representing Christ, from common bread and wine, or a common banquet, which is a grieuous sinne. All this wee doe acknowledge, neither doe we deny the bread to be the bodie of Christ, or the wine his bloud; but yet euer in a Sacramen∣tall speech, figuratiuely, and not properly. For if the signe be the very thing signified indeed: then were there no Sacra∣ment: for it is an outward signe of an inuisible grace.
Now there being (as is proued) no transubstantiation, then
it followes, that there is no adoration of the Sacrament in that respect; nor therein offered any vnbloudy sacrifice for the quicke and the dead.
1. FOr Angels, their owne Bible telleth vs, that the Angels themselues forbid worship to be done to them, Reu. 19. 10. and 22. 9. And so Saint Paul taught that they should not be worshipped, Col. 2. 18. Now, prayer to them, is worshipping of them, and that in a great degree.
Secondly, for Saints departed, the Virgin Mary, or any o∣ther, they are not to bee prayed vnto: for they know not our particular estates here. Abraham hath not knowne vs, and Israel hath beene ignorant of vs, Esa. 63. 16. The dead know nothing more, Eccles. 9. 5. Iob. cap. 14. 21. speaking of the dead, saith, Whether his children shall be noble or vnnoble, he shall not vnderstand. How vaine is it then to pray to them?
Touching either Angels, or Saints, their Bible alloweth vs not to pray vnto them.
I. It teacheth euery where, wheresoeuer there is either a commandement to pray, or an example of any holy man of God praying, that the same is made vnto God. For commandement, Psal. 49. 15. Inuocate me in the day of trouble, who is very ready to heare, Esay 64. 24. Mat. 11. 28. Come vnto me, saith Christ, and promiseth them that come vnto him, that hee will not cost forth, Iob. 6. 37. Iames saith, Aske of God, chap. 1. 5. There is no commandement to pray to any other in all the Scripture. For examples, Abraham called vpon the Name of the Lord; so Isaac, Iacob, Moses, Iosua, Samuel, Dauid, and all the rest. No in∣stance can be giuen to the contrary, in either precept, or example.
II. The Apostles desired to be taught to pray, Luk. 11. Now, Christ in his perfect forme of Prayer taught them, and in them,
all vs, to pray aright. And it is against praying to Saints and Angels, in the Preface, Our Father, which art in Heauen. First, this is against all Shee Saints: for we cannot call the Virgin Marie, nor any woman-Saint, Father. Secondly, this is against all Angels: for they bee not our Fathers, but Fellow-seruants, as they confesse, Reuel. 19. 10. Thirdly, this is against all Hee-Saints departed: for they be our Brethren; and in Heauen but one Father, Matth. 23. 8, 9.
In the Petitions which Christ willeth vs to pray for; they cannot be made to any of them. We cannot say to them, Hallowed be thy Name, Thy Kingdome come, Thy will be done in Earth, as it is in Heauen. Can we say to them, Giue vs this day our daily bread, Forgiue vs this day our trespasses, Leade vs not into temptation, but deliuer vs from euill?
In the conclusion: for may wee ascribe to them, and say, Thine is the Kingdome, the power, and the glory for ouer, Amen?
Now, if we cannot aske of them these things, nor ascribe to them kingdome, power and glory, without horrible idolatrie and sacriledge; then either Christ taught not sufficiently in this Prayer, to whom and what to pray for; or else if he did, then no Saints or Angels are to be prayed vnto.
III. Their Bible maketh onely Christ the meanes be∣tweene God and vs: For first, it telleth vs but of one Media∣tour, One God, and also one Mediatour of God and men, 1. Timoth. 2. 5. Who this one is, it also telleth vs, euen the Man, Christ Iesus, 1. Timoth. 2. 5. And further teacheth, that he is our Mediatour both of redemption, Heb. 9. 12. and of intercession, Rom. 8. 34. Heb. 7. 25. neither doth their Bible make any other Mediatour in either of these respects vnto God for vs, saue Iesus Christ alone. Secondly, their Bible telleth, that no man commeth to the Father but by Christ, Ioh. 14. 6. Thirdly, that we haue a promise to be heard, if wee aske the Father in his Name, Ioh. 16. 23. Fourthly, that Christ foreshewed, that his Disciples should aske and pray his Father in his Name, Ioh. 16. 26. Fifthly, their Bible exhorts vs therefore to goe to him, Heb. 13. 13. to offer vp our prayses (and so our prayers) by him, Heb. 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 com∣passion 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 grie∣uous, 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 Ro∣mane-Trent Catechisme teacheth, in the Article of the Catho∣like Church.
VI. Their Bible teacheth, that not onely the members of Gods Church prayed onely to God, but also that the very Hea∣then 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 dan∣gerously stupid on the other side. For they worship them for so many gods, and put no difference betweene them and Christ.
Epiphanius in pag. 447. Greeke: The body of Mary was ho∣ly, 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 vn∣to 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 An∣gels, 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 inuo∣cated.
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* 1.124 fiue hundred yeeres after Christ, Bishop of Antioch, a Schisma∣tike, 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.
Eckius Enchirid. cap. 15. confesseth, that there is nothing ex∣pressely to be found in the Scriptures, that Saints must be inuo∣cated.
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 no∣thing 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.
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 chil∣dren. 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 iour∣ney, and the Angell of God keepe you company.
Answ. 1. This Booke is Apocryphall, and therefore is not of force to confirme a Doctrine of faith.
Secondly, this power of Tobie is made to God, and not di∣rected to the Angell. Hee prayeth God to prosper his iourney: and for this end, he desireth that Gods Angell might bee sent with them to keepe them company, which we also may and doe pray for in such a case. For the Angels haue charge ouer vs, to keepe and defend vs in our wayes and godly courses.
Osea 12. 4. He had power ouer the Angell, &c. Hee made sup∣plication to him.
Answ. 1. This Angell was the Lord; for it is said, hee found him in Bethel. Now that Angell was God, Gen. 31. 11, 13. and 28. 13. & 35. 9, 10. and euen in Hosea 12. verse 5. hee, the same, is said plainely to be The Lord God of Hosts.
Song of the three Children, verse 36. O yee Angels of the Lord, blesse ye the Lord, &c.
Answ. 1. This is Apocrypha. Here is no praying to Angels:
for as they speake to Angels: so in like manner they say, O yee Sunne and Moone, O yee Starres and light. And so, O yee winds, fire, and heat, Winter, and Summer, &c. And therefore by the like reason all these are to bee prayed vnto: and so should wee be worse then Heathen Idolaters.
II. The words expresse a duty of their blessing and praising of God; which they are to performe to God: and not a word of any thing, that they are requested to doe for vs.
Numb. 22. 34. Balaam said to the Angell, I haue sinned, &c.
Answ. I. This Balaam was a Witch. Is this a good instance? Fit enough for a Romish Balaamite.
II. Here is no Prayer made, but a confession of sinne.
III. This Angell, Balaam said, was the Lord. Compare verse 35. with verse 38. And when the Angell, verse 35. said to Balaam, onely the word that I shall speake vnto thee, that shalt thou speake: the Text in chap. 23. 4, 5. saith, that God met him, and the Lord put a word into his mouth: so verse 16.
Gen. 19. 18, 19, 20. Oh, not so my Lord.
Answ. Lot here prayed not to a created Angell, it is cleare. For first, the Angell which spake to Lot thus, I haue accepted of thee, I will not destroy this Citie, speakes as hauing authoritie in himselfe. Secondly, hee is called the Lord, verse 24. The Lord rained from the Lord.
Luk. 16. 24. Father Abraham, haue mercy on me, &c.
Answ. I. This is a Parable, and the letter is not to bee vrged beyond the scope of the Parable, which is not to teach vs to pray to Saints.
II. Their owne men say, that vnder the Law, as is before shewed, there was no praying to Saints. And Bellarmine giueth the reason (according to his owne faith) because they were not as yet in heauen.
III. This is an example of a damned man, who flyeth with horrour from the presence of God; who cals not vpon
God. Can this be a patterne for Gods Church to follow?
IV. This Parable speakes of Diues and Abraham, as within eyesight and hearing one of another, though diuided by a gulfe of separation. What is this thē to vs on earth, to petition Saints in heauen, whom we see not, nor cannot certainly tell that they doe heare vs, to giue answer againe, as Abraham doth here to Diues?
V. The example is not of one here on earth praying to one in Heauen, as the proofe ought to be; but of one soule to an∣other, both departed this life.
Iob 5. 1. Call now if there bee any that will answer thee, and to which of the Saints wilt thou turne?
Answ. I. Eliphas exhorts not Iob to pray vnto any Saint, but reproues Iobs not well-demeaning himselfe towards God in his afflictions, by so iustifying himselfe, as if there were no iust cause with God thus to deale with him. And to let him fee how herein hee did amisse, he willeth him to consider the examples of the Saints in affliction, whether they did so behaue them∣selues: and he implyeth that none did so, nor carried themselues as he did.
II. Their expounding it of praying to Saints, hath no ground hence. For first, the interrogation implyeth a negation, that none of the Saints would answer, neither would Iob turne to any of them, to haue answer from them. Secondly, here is no example of inuocation. And if Eliphaz words be vrged as a pre∣cept; what warrant had he to impose it on Iob? or we, so to re∣ceiue it from him? For he was no Prophet, sent of God to teach Iob. And the text telleth vs, that Gods wrath was kindled a∣gainst him, for that he spake not of God the thing which was right, as Iob did, Iob 42. 7. Thirdly, if the words of Eliphaz be vrged, not as a new precept, but as an exhortation to that which was then in practice; why doth Bellarmine and other say, that before Christ no prayers were made to Saints departed? and why doe they alledge places out of the Old Testament, herein fighting against themselues?
Gen. 48. 16. Let my name be named on them.
Answ. Iacob here willeth not to bee prayed vnto after
death; for none of his posteritie euer so did: but hee adopteth Iosephs children, as his owne, and so to be called: that is, that Ephraim and Manasses should be called the sonnes of Iacob, or children of Israel. The like phrase is so to bee taken, Esa. 4. 1. Rom. 15. 30. Heb. 13. 18, 19. Iob 42. 8. Gen. 20. and other pla∣ces, where one is to pray for another.
Answ. I. These places are spoken of one praying for another in this life, and not of any praying to Saints departed. From the liuing to the dead, it followeth not. For men liuing do acquaint one another with their estates, and so they haue certaine know∣ledge thereof: but it is not so betweene the liuing and the dead. It is very vncertaine, whether these heare and know what is asked of them.
II. There are for this dutie, pregnant precepts, and liuely examples euery where in Scripture, but none such for the other.
III. The Scripture doth witnesse the fruitful effect of pray∣ers made here, one for another. As Moses his prayers for the Is∣raelites at the Red Sea, in fighting against Amalek, and at other times: So Isaiah his prayer, for Ierusalem, for ouerthrow of Sen∣nacheribs Host; and so of many others. But the Scripture no where witnesseth any effect at all, of the prayers of the dead, for any thing here on earth.
IV. This praying is mutuall one for another; as we pray others to pray for vs, so others desire our prayers for them. But the departed desire not ours for them, neither need they our prayers.
They alledge other Scriptures to proue, First, that Angels pray for vs. Secondly, that Saints departed know what passeth on the earth. Thirdly, that they doe pray particularly for vs. Fourth∣ly, that wee may beseech God to grant our Petitions in fauour and merit of the Saints.
If all this were true and euidently cleere out of Scripture; yet will it not follow, that wee therefore may pray to them. For prayer is a part of Gods worship, to bee made onely to God: as precepts dobindlys, the patterne of all true & right praying directeth, and holy mens examples doe teach vs: So this answer
might suffice. Yet, that their proofes from Scripture may not deceiue the vnconsiderate; I wil produce the places for all foure, and make answer thereunto.
Zach. 1. 12. And the Angell of the Lord answered and said, O Lord of Hosts, how long wilt thou not haue mercy on Ierusalem, and on the Cities of Iudah, &c?
Answ. 1. This was a vision in the night to the Prophet, verse 8. and chap. 4. 1. and so an extraordinarie thing; and being so, and also but a representation for the present to instruct the Prophet, a reall and ordinarie act cannot bee concluded from thence.
Secondly, these words are not a Prayer, but a kinde of enqui∣rie, after the Lords purpose, touching the future estate of the Church, that he might enforme the Prophet thereof, as by the present ensuing answer may appeare, in verse 13. and the charge giuen to make the same knowne to the Church, verse 14, 15. for her comfort, in restoring her to glory and peace, verse 16, 17.
Thirdly, grant it a Prayer: it will not proue that Angels pray for vs; because this Angell is not a created Angell, but Iesus Christ, who is often called in the Old Testament, an Angell, as before is shewed. And that this Angell is so to bee taken, is eui∣dent: For first, the Prophet calleth this Angell, his Lord, vers. 9. chap. 4. 4, 5. Secondly, the Text calleth him, the Lord, and maketh this Angell and the Lord, all one, verse 19, 20, 21. Thirdly, to this Angell the other gaue an account, verse 11. Fourthly, before this Angell stood Iosua the High Priest, chap. 3. 1, 3. and he is called the Lord, verse 2. The Lord said vnto Sa∣tan, The Lord rebuke thee, Satan.
Tobie 12. 12. I did bring the remembrance of your prayers be∣fore the holy One.
Answ. 1. He that is here brought in for an Angell of God, in chap. 5. 12. told no better then a lye: for he said he was Aza∣rias
the sonne of Ananias, a mortall mans sonne: He could not then be an Angell; or if an Angell, a lying one. And as hee made a lye therein, so might he doe in this, chap. 12. 12, 15.
Secondly, this place doth not proue that Angels pray for vs. For he saith not, that he prayed for them; but if the lyer may be beleeued, he brought their prayers vnto Gods remembrance, and presented them, vers. 15. as one taking a Petition of another man to present it to a King; he is the presenter of it, but not the Petitioner.
Thirdly, this Booke is Apocrypha, and suspected of idle fa∣bles, such as learned Papists doe meanely esteeme of.
Reu. 8. 4. And the smoake of the Incense, which came with the prayers of the Saints, ascended from the hand of the Angell before God.
Answ. 1. Here is no created Angell, but Iesus Christ; which is cleere by these reasons.
First, from the allusion to the Priests office seruing at the Al∣tar; who was a type, not of a created Angell, but of Christ, Heb. 9. 11. Then, from the place, where this Angell stands; which was at the Altar, to offer vpon the golden Altar, which was before the Throne: but the Angels are in the out cir∣cuit of the Church, chap. 5. 11. as her guard to keepe her, Psal. 34. 7.
Secondly, it is not said that hee offered vp the Saints prayers, but he offered vp Incense with their prayers. It accompanied the Saints prayers, verse 4. and the smoake of the Incense ascended vp with the prayers of the Saints. Christs Spirit goeth with the prayers of the Saints, like Incense, and the vehemencie thereof (teaching vs to pray with groanes that cannot bee expressed, Rom. 8.) is like smoke ascending vp before God; or the Incense is Christs own intercession, & the smoake the efficacie thereof accompanying the Saints prayers vnto God: for when wee pray, he then prayeth for vs.
Thirdly, most of the Papists which doe write vpon this Text, doe hold this Angell to be Christ. Peter Bullenger, Thom. Aquin. Rich. de Sancto victore, Haymo, Dion. Carthus. Viegas, and many other. This is nothing then for Angels praying for vs.
Dan. 8. 15. When I Daniel had seene the vision, &c. and chap. 9. 20, 21. while I was speaking in Prayer, &c.
Answ. 1. The former Text speakes nothing at all, of any An∣gels praying: but of the Angels instructing Daniel at Gods commandement, chap. 8. 16, 17. This was also a vision in a deepe sleepe, verse 18. From whence Doctrines of Faith are not to be concluded, but soundly to be taught from the literall sense of other holy Scriptures.
II. The latter Text sheweth, that Daniel praying to God, chap. 9. 20. the Angell of the Lord was sent to him, verse 21. but no mention of any prayer made by the Angell for him.
Whether Angels pray for vs, the Scripture teacheth not. If wee yeeld that they doe, it followes not that we should pray to* 1.125 them. The Angels are sent out by God for vs, they are often with vs, they are helpers, and by comming and going at Gods bidding, they doe know our affaires here. But should wee there∣fore pray to them? it is a part of Gods worship: and Angels themselues, as before is proued, forbid to be worshipped.
Luk. 16. 29. They haue Moses and the Prophets, let them heare them.
Answ. 1. It is a Parable, and a thing supposed onely, not a literall History. For after the very letter, some things in this Parable cannot be true; and therefore they cannot hence con∣clude a Doctrine, as out of a Historie. If this place will serue for Saints knowledge, from Abraham; how can the Papists looke on this Text, hindring the people from the Scripture? When first Abraham exhorts to the hearing of Moses and the Prophets. Secondly, denyeth the sending of the dead to in∣struct, as Papists haue beene instructed for their feigned Purga∣torie. Thirdly, he affirmeth that they which will not heare the Scriptures written by Moses and the Prophets, will not be∣leeue such as rise from the dead. Thus he confirmeth the autho∣ritie of the Scriptures, against wandring visions & apparitions.
Secondly, the Papists say, that before Christs Ascension, A∣braham and the rest of the Patriarks were in the place called Limbus patrum. How could Abraham know what was done in Earth, when he was in the prison? Perhaps by enquirie made of other Soules, which came thither, how the Church did, and what other meanes of instruction she had, then when hee liued on the earth?
Thirdly, if but so: what is this to proue that Saints then, and so now, doe know euery mans estate particularly, and what passeth here vpon earth?
Ioh. 5. 45. There is one that accuseth you, euen Moses.
Answ. 1. By Moses is not meant his person, but his writings a∣mong them, as the verses 46. and 47. doe declare.
Secondly, it is absurd to make the Saints in Heauen accu∣sers. Papists will haue them Intercessors, whose propertie is not to accuse in any sort, but to pray for them, which pray to them.
Thirdly, Christ saith, they trust in Moses. Will a Saint in hea∣uen bee so displeased with them, and so faile them that trust in him, that hee will goe and accuse them vnto God? Such then become miserable Patrons. Doth their Legend afford any such examples?
Fourthly, Christs saying that they trusted in Moses, must not be vnderstood of his person: but of his writings. For the Iewes did not beleeue in man. A curse, as is before deliuered, they knew to be pronounced against them, which trusted in man.
Reu. 12. 10. The accuser of the brethren is cast downe, which accused them before God day and night.
Answ. In the former, they make Moses an accuser of some; and so in that respect, a companion with the diuell heere. Is not this a wise Gagger? But how can they proue hence, that Saints in Heauen know what is done here? Because the diuell knowes what euils are here done. A goodly reason. But doe not wee know, that the Diuell is here on earth; that hee com∣passeth the earth to and fro? Hee stirres vp Dauid to number the people; hee is author of much mischiefe: hee must then know many things. And will it hence follow therefore,
that soules which remaine continually in heauen, must know what is here done in earth?
2. King. 6. 12. Elisha telleth, what words the King of Syria spake, being farre from him. So 2. King. 5. 26. Elisha saw what passed between Naaman and Gehezi, 1. Cor. 12. Saint Paul was rapt vp into the third Heauen, Act. 7. Steuen in earth, saw Christ in heauen.
Answ. 1. These places tell vs, that these things were so. Let them bring vs Scriptures which will affirme as much of the soules in heauen, heere seeing things in earth, and we will be∣leeue. But this these places proue not.
Secondly, these were extraordinarie reuelations, and giue no warrant of ordinarie knowledge. In such things, from extra∣ordinarie acts to ordinarie, is no sound arguing. For the Pro∣phets did not know all things. Elisha knew not the cause of the Shunamites comming, 2. King. 4. 27. nor Samuel, when he went to lesse his house, whom God would chuse, 1. Sam. 16. 6.
Thirdly, all these are instances of knowledge, in men on earth, of things done on earth; or of things which being on earth, they saw in heauen: but not a word, what those in hea∣uen saw here vpon earth; which is the onely point in que∣stion.
The Gagger quoteth moe places, As Mat. 19. 28. But this is nothing to purpose. And the place is meant of all, appea∣ring before Christ, at the last day, whom the Apostles shall then see.
Reu. 2. 26. 1. Here is a promise, accomplished in Christ,* 1.126 Psal. 2. in whom the Saints haue this power. See Augustine, Beda, and many other, cited by Fulke on this place, for this sense.
Secondly, this is to bee vnderstood of the Saints power ouer those out of the Church. For here they are to bee ruled with a rodde of iron, and to be broken in pieces. But the Saints depar∣ted Papists make Protectors of others, and not breakers of them to shiuers.
Act. 5. 3. This was an extraordinarie manifestation of A∣nanias his hypocrisie to Peter. If they can proue, that God doth
reueale mens actions here, to Saints in Heauen, wee yeeld.
1. Sam. 28. 14. Here is the Diuell appearing in Samuelt likenesse: what hence this Gagger will gather for Saints know∣ledge in heauen, I know not.
Reu. 5. 8. The 24. Elders fell downe before the Lambe, hauing euery one of them Harps, and golden Ʋials, full of odours, which are the prayers of the Saints.
Answ. 1. This was in a vision and traunce, and the words allegoricall, and therefore cannot bee the ground of Doctrine of faith.
Secondly, here is not meant the Saints departed; but these foure and twenty are the type of the whole Church here on earth, verse 10.
Thirdly, these prayers of the Saints (which Saints are on earth, chap. 8. 3.) may be the prayers of the foure and twenty Elders themselues: yet called the prayers of the Saints, as if they were the prayers of others.
First, for that these represent the whole Church, verse 9. which consists of Saints.
Secondly, because a Church or Congregation of people ga∣thered together, pray not onely for themselues, but for all the Saints of God; and so their hearts here being as Vials, full of the grace of Prayer, as it were odours, are esteemed the prayers of all Saints.
Fourthly, Tho. Aquinas, Rich. de Sco. Ʋictore, Haymo, Beda, and other, doe expound this place of the Church militant.
2. Mach. 15. 14. Then Onias answered, &c. Where he telleth how Ieremy prayed for the people.
Answ. 1. This is an Apocryphal Booke.
Secondly, this speech of Onias touching Ieremies praying, was but Iudas his dreame. For it is said in verse 11. that he told the souldiers al this, as his dreame, to encourage them to fight. It is weake architecture to build vpon a dreame, doctrines of faith.
Thirdly, neither did Iudas much regard the helpe of Ieremies prayer. For in the same Chapter, hee himselfe did pray, verse 21, 22, 23. but intreated not Ieremy to pray for him, but made his suite onely to God.
Ier. 15. 1. Though Moses and Samuel stood before me, &c.
Answ. 1. These words are spoken onely by way of supposi∣tion, as if God had said, If Moses and Samuel were now before mee, as they were, when they liued on earth, praying for these people, I should not regard them. Is it good reasoning from a suppositiue speech, to a reall act indeed?
Secondly, they themselues say, that all the Fathers that were before Christ, were in Limbus Patrum, and so could not know our affaires in particular to pray for vs.
Baruch 3. 4. Heare now the prayers of the dead Israelites.
Answ. 1. This booke is Apocryphal.
Secondly, were not these in the place, called Limbus Patrum? How could they then see all things in the face of God, from whose presence they were kept?
Thirdly, heere is mention of the prayers of dead Israe∣lites: but not for whom they prayed. It is not said, they prayed for others on earth. They might pray for themselues in Limbo.
Fourthly, by dead Israelites, are not here to bee vnderstood such as were departed this life, but such as were accounted as dead, as going downe to the graue; for so Baruch speakes to Israel, verse 9, 11. And hee speakes of such dead Israelites and their children, which had sinned before God, and had not hearkened to him, verse 4. expressing their deserts worthy death. Doe men aliue, requesting God to heare for them the prayers of the dead, vse to moue God with telling of the Saints sinnes, and their rebellion against him? Is this a Romish prayer, Heare, Lord, the prayers of the dead for mee, for they haue sin∣ned against thee? Will any be so madde, to alledge such a rea∣son? Therefore Baruch makes confession of the liuing Israe∣lites, being then through distresse as dead men; and beggeth pardon for them, as followeth in verse 5.
Fiftly, their Doway Annotation on this place is this; Men in sinnes and miseries are as if they were dead, verse 11. yet by
Gods mercy may receiue new grace of spirituall life. They then take these for men aliue, and not dead, as this foolish Gagger doth.
Reu. 2. 26, 27. This is answered before, and nothing concer∣neth the prayers of the Saints departed.
Luk 16. Diues in hell prayed for his brethren on earth: much more then will the Saints in heauen.
Answ. 1. This is but a supposed speech, a parable, and therefore nothing thence to be gathered, but as is intended in the scope of the Parable.
Secondly, if there bee such all-knowing vision, and all∣helping charitie in Heauen, it is maruell that in all the Scrip∣ture, it should no where as clearely be mentioned, as this chari∣tie of one damned in hell.
Reuel. 6. 9, 10. And I saw vnder the Altar the soules, &c. and they cryed with a lowd voice, How long, Lord, holy, and true! doest thou not iudge and auenge our bloud, on them that dwell on the earth?
Answ. 1. This was seene by Iohn in a vision; and is not to bee interpreted according to the Letter, to establish a doctrine of faith.
Secondly, though it be taken after the letter; yet here is no proofe that Saints pray for any in particular, but for the Church militant in generall.
Thirdly, their Prayer is not for other in the Church; they intercede not for other, but the request they make, concerneth themselues.
Fourthly, their cry is literally for iustice and reuenge vpon their enemies, persecutors, and sheaders of their bloud. Doth mindfulnesse of iniuries remaine in Saints departed? They then are lesse charitable then Saints on earth. Steuen at his death prayed for his enemies. This place proueth not, that Saints de∣parted pray particularly here for vs on earth; but rather they pray against the enemies of the Church.
2. Pet. 1. 15. I will endeuour after my decease to haue remem∣brance of these things.
Answ. This is not meant by his intercession to God after
death, but of his then present and diligent writing to them while he was aliue, whereby they might bee made to remem∣ber after his decease, what hee had taught them by word of mouth or writing, while he liued.
1. King. 2. 13, 19. Adoniah had a suite to Solomon, and used the helpe of Bathsheba to him; Absalom vsed Ioabs intercession, for him to Dauid, 2. Sam. 14. So should we goe vnto God by Saints, intercessors for vs.
Answ. 1. Similitudes are for illustration, but doe not proue any thing, especially thus detorted absurdly.
Secondly, the case is not alike, as betweene man and man, so betweene God and vs, in this case. Hee is God, and so euery where, and not as man, circumscribed in a place. To man wee cannot speake when and where we would: but to God wee may, whose eyes and thoughts are not like to mans, Esai. 55. Man, through pride, will not; or through carelesnesse, re∣gards not; or through ignorance, knowes not; or through bu∣sinesse, is hindered, so as hee cannot helpe such as come for helpe: or his attendants about him, may keepe Petitioners from him, so as they cannot speake to him. But there are no such lets in God. The Simile therefore is not fit.
Thirdly, this is voluntarie humilitie, which caused the wor∣ship of Angels by certaine Heretikes, which the Apostle con∣demneth, Col. 2. 18.
Fourthly, wee need no Saints to goe to God for vs: for wee haue appointed by God himselfe, a Mediatour of intercession betweene God and vs, his Sonne Iesus Christ, by whom boldly with confidence, we may goe to God, Ephes. 3. 12. Heb. 4. 16. & 10. 22. & 7. 25.
Fiftly, as for any to goe betweene Christ and vs, wee neede it not: For he is the Head, and all wee the members of his bo∣die, as well those in earth, as those in heauen; wee here on earth, being as deare to him, as those in heauen. Hee sitteth in heauen to request for vs, and is a most mercifull High Priest, touched with our infirmities, Heb. 4. 15. Therefore hee tooke our nature vpon him, Heb. 2. 16. to be a faithfull and mercifull High Priest, verse 17. Steuen made no meanes to him, but
prayed immediately to him, Act. 7. 59, 60. and so did Iohn, Reuelation 22. 20, 21. Christ willeth vs himselfe to come vnto him, Math. 11. 28. And we reade not that any of the Apostles, or holy men, praying, mentioned in Scripture, did euer goe to Saint or Angell to make request for them. Also, to answer the Simile: Is there any of vs, hauing a great mans Command, in all our needs to come to himselfe, giuing his faithfull word and promise to heare our suites & requests very readily at any time, and none appointed by him to heare suiters, when they come, but onely himselfe, attending mercifully in his owne person for vs, in open place without let of any, that would goe first to any of his seruants, and not forthwith rather to himselfe with all gladnesse? I appeale to mens owne hearts in this.
Lastly, this putting of Saints betweene Christ and vs, is to make an Intercessor, and to hold Saints departed (if wee were sure they could heare vs, which yet is very vncertaine) to bee more louing, more tenderly affected toward vs, then Iesus Christ himselfe, who hath with his owne bloud bought both them and vs.
Exod. 32. 13. Remember Abraham, Isaac, and Israel thy ser∣uants, to whom thou swarest, &c.
Answ. 1. Here is no merit of Saints vrged.
Secondly, their persons are mentioned by Moses, not for their owne worthinesse, but for the Couenant which by oath God confirmed to them; which Couenant Moses vrgeth, & not their deserts. For Moses speakes of Gods act to them, but not a syllable of any thing, that they either did, or spake; note it well.
2. Chron. 6. 16. Keepe with thy seruant Dauid my Father, that which thou hast promised.
Answ. 1. Here is no word, no worke of Dauid remembred, and therefore no merit of his vrged.
Secondly, that which Salomon alledgeth in his prayer, it Gods promise made vnto Dauid. So in 2. Chro. 1. 9. in 1. Chro. 29. 18. Dauid prayeth to God in that title which hee would be named by, and by which he named himselfe, Exo. 3. 6. So it is a calling vpon God by his name, and not praying to him through the merits of Saints departed.
Exod. 20. 5. And shewing mercy vnto thousands of them that loue me, and keepe my commandement.
Answ. This is no whit for Saints prayer, but altogether against merit. For the Text saith, that to those which loue him and keepe his commandements, God will shew mercy. If they did merit, what need they or mercy? The Gagger saith, that God will here reward the merits of good men; when hee onely saith he will shew mercy, and mentioneth no merit.
Psal. 132. 1. Lord, remember Dauid, &c.
Answ. 1. This Psalme penned by Dauid, is a Prayer made by himselfe for himselfe, and so nothing to the point of controuer∣sie. Secondly, if penned by some other, after Dauids time; here, by Dauid, is meant Gods promise made vnto Dauid, of which the Psalmist maketh mention in verse 11, 12, 17, 18.
Esai. 63. 17. Returne for: thy seruants sake.
Answ. That is, for thy Couenants sake, made vnto thy seruants. So Psal. 32. 10. For thy seruant Dauids sake: that is, for the Couenant and promise sake, made vnto Dauid, as the Verses 11, 12. following, shew; and not for the merit and intercession of Dauid. Also Dauid is here named, because hee was an excellent type of Christ, who therefore is called by the Name of Dauid, Ier. 23. 5. and 30. 9. Ezech. 37. 24. Osea 3. 4. So that if the words be taken for Dauid; then there is vnder∣stood Gods promises, the person put for the Couenant made to him: but taken for him that Dauid typed out; then is it for Christ his sake, conceiued in the name Dauid. And so the Text proues not prayer made to God, to be granted for the merits of Saints.
THey meane hereby, a secret confession onely to the Priest alone, of all, at least mortall sinnes, particularly reciting them, with all circumstances thereof, as they committed them in thought, word and deed: and that without this, there is no remission of sinne.
This wee deny to be of necessitie. But they affirme it to bee such an ordinance of Christ, as not onely hee which doth con∣demne and contemne it; but whosoeuer doth neglect or omit the same when he may haue it, cannot be saued.
I. It affordeth no commandement, or any example hereof, either in the Old Testament, or in the New, that any should goe to a Priest secretly, and make confession after this manner to him. Therefore this is no diuine ordinance necessary to Sal∣uation.
II. Promises of mercy and forgiuenesse are made to the confession of sinnes, not mentioning the particular enumera∣tion of them to a Priest, 1. Ioh. 1. 9. Prou. 28. 13. Therefore there is pardon without this burthensome ordinance, which is maintained so strictly among the Romanists, that thereby the Priests may tyrannize ouer the consciences of the poore Lay-Catholiques, and further serue their owne turnes for politique ends.
III. There are examples of such as obtained pardon. First, by confession onely to God, as Dauid himselfe withesseth in Psal. 32. 5, 6. Secondly, by making onely a generall confession,* 1.127 as Dauid did, 2. Sam. 12. 13. This wee see also to be so in the Publicanes confession, Luk. 18. 13, 14. in Zacheus confession, Luk. 19. 8, 9. in the Prodigall sons confession, Luk. 15. 21. and
thirdly, by onely hearty contrition, without any vocall con∣fession at all, as in the example of that Woman, which with teares washed Christs feet, Luk. 7. 38.
Therefore this comming to a Priest, and numbring vp sinnes in particular, is not absolutely necessarie to obtaine pardon of them.
August. Confess. lib. 10. cap. 3. What haue I to doe with men, that they should heare my confessions, as though they were able to heale all my sores?
Nectarius the Bishop of Constantinople put it downe, and* 1.128 all the Bishops in the East, and their Churches: which they ne∣uer would haue done, had it beene the ordinance of God, and necessarie for all times and people.
Chrysostome, hom. 2. in Psal. 50. who was after Nectarius, saith, I will thee not to confesse thy sinnes to thy fellow-ser∣uant (meaning the Priest:) confesse them vnto God that may heale them.
And in Hom. 22. ad popul. Antiochen. saith further, This is wonderfull in God, that hee not onely forgiueth vs our sinnes: but neither doth disclose them, nor make them knowne, nei∣ther doth he enforce vs to come forth and tell them: hee requi∣reth no more, but that we speak to him alone, and to him alone confesse our faults. This Father held it then, not of necessitie to goe to a Priest.
For more testimonies, see the late and learned booke of Bi∣shop Vsher, vpon this point; hee citeth Chrysost. Austin, the E∣gyptian Abbot, Basil, Ambrose, Maximns; Taurinensis, Greg. Nyssen, Origen, Nectarius, Clem, Alexandrinus, Laurence, Bishop of Nouaria. Theodore an Archbishop of Canterbury.
The Canon Law saith, de poen. D. 5. in poenit. Glossa. It was taken vp, onely by a certaine tradition of the Church, and
not by any authoritie of either the Old, or New Nesta∣ment.
Panormitan. super 5. de poen. & remiss. ca. omnes vtrius{que} saith, that hee findeth no manifest authoritie, that euer God or Christ commanded vs to confesse our sinnes to a Priest.
Petrus Oxoniensis the Diuinity Reader at Salamanca, taught publikely, that it had a beginning from a positiue law of the Church, and not from the Law of God.
Beatus Rhenanus in the Argument of Tertul. de poenit. that* 1.129 this priuy kinde of Confession was euer commanded by God, saith he, we reade not.
Erasmus in annot. ad Epist. Hieronymi ad Oceanum de obitu Fabiolae, telleth vs, that in Saint Ieromes time, (foure hundred yeeres after Christ) secret confession of sinnes was not or∣dained.
Bellar. lib. 3. de poenit. cap. 1. acknowledgeth, that Rhenanus and Erasmus beleeued that this secret confession was not insti∣tuted, nor commanded by God, nor in vse in the Ancient Church. And these were as two learned Papists, as euer were. And therefore their testimonie is of no small credit herein: Yea, Erasmus there telleth vs, that the Writings of the Fathers are abused, to maintaine this priuate and secret confession.
Caietan in 3. Tho. q 8. art. 4. holdeth, that a man by contri∣tion, without confession, is made cleane, and a formall member of the Church: Yea, he saith, that hee which is contrite for his sinne, and receiueth the communion without Shrift, sinneth not mortally, though he haue a Confessor at hand.
Cornelius Agrippa. de vanit. cap. 64. I could, saith he, by ma∣ny examples fresh in memory, shew how fit this Shrift is for bawdry.
If any desire more, reade Bishop Vshers last booke, wherein is cited Gratian, Iohannes Semeca, Michael of Bononia, Iohannes de Selua.
Also let him look into Doctor Whites way of the true Church, of the Papists differing opinions about this, pag. 440. 441. in quarto, digress. 55. Num. 8. and D. Whites last booke, p. 190, 191.* 1.130 192. citing Iohn Medina, Gratian, and Caietan, Iansenius, Ʋas∣ques,
Mich. Palacius, Gloss. on Gratian, Gerson, Panormitan. Mal∣donat, and others.
Math. 18. 18. Whatsoeuer ye shall binde on earth, &c.
Answ. 1. Here is not a word of confession in this place of Scripture, but rather of accusation by another. For in the words foregoing, the notice giuen to the Church, is from the partie not offending, but offended. If thy brother trespasse against thee, &c. tell it to the Church. But all Auricular confession is supposed voluntary, whereby a man accuseth himselfe, and in priuate, not publike, as here.
Ioh. 20. 23. Whose sinnes ye remit, &c.
Answ. 1. Here is no mention of confession of sinnes to them. Secondly, the authoritie giuen here to the Apostles, was exerci∣sed in the publike Ministerie, & preaching of the Word, though they heard no priuate confession, as the Papists dreame of. Therefore the Apostle Saint Paul calleth the preaching of the Word, the ministerie of Reconciliation, 2. Cor. 5. 18. Thirdly, Christ saith there, As my Father sent mee, so I send you. Now he was not sent to heare priuate confessions, and thereupon to giue them absolutions: but by preaching, to binde vp the broken hearted, to proclaime libertie to the captiues, and the opening of the prison to them that are bound, Esai. 61. 1. Luk. 4. 18. Nei∣ther did he binde any to priuate confession, nor sate to heare the same. Therefore such as he sendeth, are not tyed to doe other∣wise; neither hath heere Popish shrift any ground. Fourthly, Caietan on this place, saith, that the Sacrament of penance hath here no commandement.
Act. 19. 18. And many that beleeued, came and confessed, &c.
Answ. Here is mention indeed of confession, but this pro∣ueth not imposed priuate confession, secretly in the Priests eare. For first, this is of a confession voluntary, not enforced. Second∣ly, of many that did it: but not of all. Thirdly, publike, and not in S. Pauls eare. For as they shewed their workes, and brought their bookes, and burnt them before all men, verse 19; So was
this confession open: for the Text maketh no difference of these actions. Fourthly, Here it is said, they confessed: but no particu∣lar enumeration of sinnes with circumstances. Fiftly, Caietan a Cardinall, in his Commentarie hereof, holdeth, that this place is not meant of Auricular confession.
Iam. 5. 16. Confesse your faults one to another.
Answ. This is nothing for the Popish confession. For first, it is as generall as prayer one for another. But Prayer is a dutie common to all. Secondly, he saith not, the prayer of the Priest, but of a righteous man. And I hope that others beside Priests are righteous men. Thirdly, here is not a word of absolution: but a promise to the prayer of faith, not to the Priests words, to saue the sicke, and to haue his sinnes pardoned, verse 15. Fourthly, confession commanded heere, is not confined to a Priest, but may extend to any other.
This Saint Iames speakes to all, to whom he wrote his Epi∣stle. And this place is to be vnderstood one of these three wayes. First, either of Priests and people: and then are the Priests bound to confesse, as well to the people, as the people to them. For its said, Confesse one to another, that is, mutually, or recipro∣cally. Secondly, or heere is vnderstood onely of Priests among themselues, and then is there nothing to the people. Thirdly, or onely of the people among themselues, and then is this no∣thing to the Priest, to take authoritie hence, to bind the people to confesse to him. Fourthly, confession here is not of secret sinnes in heart against God, or sinnes hidden from men, but of trespasses or offences one against another, as the word in the Originall sheweth, and is so taken in Marke 11. 25, 26. Vpon which grieuances, mutuall confession or acknowledgement of wrongs is here enioyned as a fit meanes of brotherly reconci∣liation, and preseruation of peace among themselues. To which they must adde prayer, one for another, that their mutuall con∣fession reciprocally, for reconciliation, may bee blessed vnto them. Of which practice, happy are they which make consci∣ence: and blessed should we be, if to this euery man would sub∣mit himselfe. A harder taske, then to whisper his sinnes in a Priests eare secretly.
Lastly, the Rhemists say vpon this text, that it is not certaine that S. Iames speaketh here of Sacramentall confession. Where∣vpon others, in alledging Scriptures for Auricular confession, leaue out this place, as not to the purpose.
Mat. 3. 5, 6. Then went out to him Ierusalem, and all Iudea, and all the Region round about Iordane, and were baptized in Iordane, confessing their sinnes.
Answ. This sorteth not with Popish Auricular Confession, and that for these three reasons.
First, this was publike, not in a corner of the Temple, or of a Synagogue, but in the place where he baptized them in Iordan, before all the people.
Secondly, this was at their first conuersion receiuing Bap∣tisme, and not yeerely at set times.
Thirdly, its not certaine, what sinnes, or how many, whether in generall, or particular, they confessed.
Fourthly, it was impossible for Iohn to heare euery mans pri∣uate confession, with enumeration of circumstances, seeing all Iudea, and all the Region about Iordane, and Ierusalem, went out to him; meaning very many, and multitudes of people.
Leuit. 13. 2. & 14. 2. The Leper shall bee brought vnto the Priest, &c.
Answ. 1. Here is no mention of confession of sinnes: but of one brought to the Priest, to take a view of the Plague of Le∣prosie vpon the body, verse 9, 10. All the argument therefore that can hence be drawne, is onely typicall, not conuicting.
Secondly, the partie was not to come and confesse himselfe a Leper to the Priest: but the Priest was to iudge him so, and to pronounce him a Leper, chap. 13. 3, 11, 44. Then should the Leper cry and confesse, not to the Priest, but to the people, that hee was vncleane, verse 45.
Thirdly, this iudgement of the Leprosie, by a plaine Law, here belonged to the Priest. But where can they shew a Law onely for their Priests to heare priuate confession after their Po∣pish manner?
Fourthly, the Priest looking vpon the partie, was not in pri∣uate, betweene them two; but before other: for hee was
brought vnto the Priest by others to bee viewed.
Fiftly, the Priest did not alwayes professe the partie cleane, vpon shewing his malady, as the Popish Priest doth euer the Confitent, vpon shewing his sins by confession: but the Leui∣ticall Priest put the partie apart from all others a time for a try∣all Leuit. 13. 4, 5. and after tryall, pronounced the party vn∣cleane, and shut him out of the assembly of the people, verse 46. Numb. 5. 2. Which the popish Priest neuer doth: who vpon confession runnes to remitting and loosing, but not at all to re∣taining and binding: and yet he that may doe the one, may and ought to doe the other.
Numb. 5. 7. Then shall they confesse their sinne, which they haue done.
Answ. I. This sinne is not euery euill in thought, word, and deed, or a numbring vp of all sinnes, that may be remembred, as Papists require: but onely of some trespasses betweene man and man; as when one coozeneth another, or violently hath wronged another in such things wherein restitution may and ought to be made, as is cleere in this text, speaking of re∣compensing the trespasse, as also in Leuit. 6. 2, 3, 4, 5. spea∣king of the same with this text, and expressing the particulars. In this case of restoring and recompensing, reason requireth an acknowledgement of particulars, to shew why, and for what, restitution is made.
II. The text speaketh of confession, but doth not expresse to whom, whether to God, or to his neighbour, or to the Priest.
First, it may be meant to God, when the offendour seeth his sinne, and humbleth himselfe before God, confessing and cra∣uing pardon: for to such God promiseth mercy, Prou. 28. 13. So Dauid confessed, Psal. 51. 4. and obtained pardon, Psal. 32. 5.
Secondly, it may be vnderstood of confession to man, to the party wronged, as Iosua exhorted Achan to doe to him before the people, Iosh. 7. 19. Of this speakes our Sauiour in Luk. 17. 4. Mat. 5. 23. 24. And this text in Numbers, doth leade to this. For here is immediately ioyned recompence of the trespasse to con∣fession. This latter dutie is performed to the partie offended, as
the text sheweth in Leu. 6. 5. and what hindereth that the for∣mer should not be so too, seeing the text speaketh after confes∣sion, so much of restitution to the partie offended, or to his kinsman in the first place, before any mention made of the Priest? Of whom when Moses speakes, he mentioneth no pri∣uate confession to him, not a word of the Priest hearing of con∣fession, but of the man bringing his trespasse-offering, and of the Priest making atonement thereby, Leu. 6. 6, 7.
Thirdly, if this confession be made to the Priest, it helps no∣thing for Popish priuy confession. For the Priest did not sit in a corner to heare confession within the Tabernacle, for within came none of the people, but onely in the out Court, and thi∣ther came the man with his offerings to the Priest in the view and hearing of the Priests and people, for one man and one Priest was not alone in the out-Court, as it is in Popish Shrift.
To conclude the answer to this; The Papists owne Lyranus, who had beene sometimes a Iew, saith on Leu. 16. 21. that the Priest did not heare the particular confessions of the people, for that had been impossible, but onely in generall.
Ioh. 11. 14. Iesus saith vnto them, Loose him, and let him goe.
Answ. 1. Here is no mention of confession.
Secondly, if this loosing noted the Priests absolution, then the Priest must absolue publikely, and also without confession, and after men to risen from the dead, as well as before.
Thirdly, it cannot be proued that the commandement giuen to loose him, was spoken to Christs Disciples. It is likely Mar∣tha and Mary, Lazarus his louing Sisters, would bee most rea∣die to doe this, before all other, and the Iewes which came to them to comfort them, verse 31. who, as it is most probable, are they, to whom Christ spake to take away the stone, verse 39. For when Christ speakes to his Disciples, its vsuall in the Euan∣gelist to expresse the same, and to mention the deeds and sayings of the Disciples which are here omitted. Also the Relatiue them in this 44. verse, must bereferred to the persons beforenamed, in verse 36. 39. which were Iewes, when no mention was made of his Disciples, from verse 16. Is it like that the Relatiue in
verse 44. should haue relation to verse 16. when there is seuen and twenty verses betweene? Now if Christ speake to the Iewes, and they loosed him, and not the Disciples, then this place is vainely alledged.
Lastly, this is but an allegorizing vpon a text; and an allego∣ricall interpretation not intended in the text, is a weake, yea, an idle proofe, in a controuerted point of Doctrine.
But in conclusion, I would haue these Gaggers know and ac∣knowledge, that our Church doth not banish Confession made to the Minister, and euen priuately, when men finde their con∣sciences burthened, and distressed, that they may receiue in∣struction, comfort & absolution, sealed vnto their soules, by the execution, and applying of the power of the Keyes, whereof our Church of England is as truely and rightfully possessed, as any Church in the world. But our Church hath duely reiected the corruptions of confession, which stand in the heauy yoake of absolute necessitie of such confessing and particular circum∣stantiall enumeration of sinnes, which hath no warrant by the Word of God, nor example of practice in the ancient Church.
WE deny that there is any such place, and hold that this is a very fiction for gaine to the Pope-god of the Ro∣mish Church. But they affirme the contrary, and teach that there is such a place neere vnto hell, and that the torments thereof are insufferable as these of hell, but onely that in hell there is no redemp∣tion, whereas from this, there is, say they.
First, in their Bible wee may finde all the places which euer God made, Heauen, Earth, Sea, and Hell; but it no where na∣meth any place called Purgatorie. Therefore there is no such place of Gods making.
Secondly, in their Bible we may finde only two sorts of per∣sons, Elect and Reprobate, Sheepe and Goates, blessed and cursed, Math. 25. 34, 41. Not a meane betweene both. Two gates and wayes, the strait and narrow, the broad and wide, one on the right hand, and another on the left. Two kindes of workes, good and euill, 2. Cor. 5. 10. A twofold reward, pu∣nishment euerlasting, and life euerlasting, Mat. 25. 46. Two pla∣ces to receiue the reward in; the kingdome prepared for the e∣lect from the beginning of the world, Math. 25. 34. and fire euerlasting, prepared for the Deuill and his angels, verse 41.
Thirdly, it affords vs many texts against it.
Iohn 5. 24. The hearer and beleeuer in Christ hath euerlasting life, and he commeth not into iudgement, but shall passe from death, into life. If he come not into iudgement, hee cannot be cast into a place of punishment. To such as be in Christ, there is 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 re∣spect 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 habi∣tation 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* 1.131 hath consummate and made his perfect. 4. And that for euer. So as in verse 17. its said, that their sinnes and iniquities I will now remember no more. And will he yet punish them in Pur∣gatory? Will he cleanse them from all sinne, pardon all offences, not imputing sinne, Rom. 4. 8. and yet will he exact a satisfacti∣on? Its 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 men∣tioneth 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 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 henceforth pointeth at the pre∣sent 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 Purga∣torie be on earth. Not Peter, nor the Pope hath any power al∣lowed by Christ from these Scriptures, to meddle with any bin∣ding 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 true∣ly, 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 Pur∣gatorie?
Hee that desires more Scriptures according to our translati∣on, let him reade a booke intituled Ignisfatuus, where are al∣ledged 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.
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 in∣to 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 bo∣die, cannot by any prouision, care, or study, get helpe or suc∣cour.
Cyprian against Demetrian saith, This life being ended, wee are diuided into the euerlasting lodgings of death, or immor∣talitie.
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 enioy∣eth 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, Ʋictorinus, Austin, Ambrose, Origen, Greg. Nazianz. and Basile, touching soules departed.
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. con∣fesseth, that in the ancient Fathers there is either none at all, or very rare mention of Purgatorie.
Greg. on Iob, lib. 13. cap. 20. Because, saith hee, wee are redeemed by the grace of the Creator, wee haue this heauenly gift bestowed vpon vs, that when we leaue our fleshly habitati∣on, incontinently we are carried to our heauenly rewards. Can
any thing bee spoken more cleerely against going into Purga∣torie?
See Bishop Vsher his last Booke, in the controuersie touch∣ing Purgatorie: and also D. White his last booke, pag. 567. ci∣ting many Papists touching the inualiditie of the Popes power ouer soules in Purgatorie.
1. Cor. 3. 15. If any mans worke shall bee burnt, hee shall suffer losse: but himselfe shall be saued; yet so as by fire.
Answ. 1. Albeit the foolish Gagger doth say that this is an expresse Scripture to proue Purgatorie: yet Bellarmine saith,* 1.132 that this is one of the most difficult places of the whole Scrip∣ture. Therefore it will not easily satisfie a doubtfull minde in this controuerted point.
Secondly, this place is interpreted in the seuerall words very* 1.133 diuersly by the Ancients, and so variously, as Bellarmine is for∣ced by reason of the incongruities thereof, to leaue and forsake them all, and to run his owne course, as wide as any of the rest, and differing from his fellowes, Thomas, Alcuinus, Hugo Car∣dinalis, and other.
Thirdly, Erasmus in his Commentarie saith, that this place affordeth not any thing for Purgatorie, or veniall sinnes. This his opinion is not suffered to see light, but is blotted out. See Index Expurgatorius, which is made the true Purgatorie for Erasmus, and others that dare to doubt of the false Purga∣torie.
Fourthly, the words are all Allegoricall. Now Symbolicall places proue not Articles of Faith. And therein it is absurd to take any of the words properly in continued metaphors, and wholly Allegoricall.
Fiftly, this text speaketh of burning of a mans worke; but not of burning a soule. But in Purgatorie, they say, the soule is burning, and not his worke; workes goe not into Purga∣torie: but here workes both good and bad are tryed by this fire.
Sixtly, this speaketh of the worke of Teachers, building vpon the foundation either Gold, Siluer, or precious Stones, or Wood, Hay, and Stubble. By the former must bee vnderstood either sound Doctrine, or sound-hearted Beleeuers wonne to Christ by their teaching: and then by the latter must be meant errours, and vnsound Doctrine; or hollow-hearted Christians, which in time of fierie tryall fall away. Take then either way, this is nothing for veniall sinnes, or bringing soules to a purga∣tion. Accordingly in the thirteenth verse, the fire is a reuealing and trying fire, to manifest the difference of mens workes in the execution of their Ministerie. What is this to the purging and tormenting fire as a satisfactorie punishment for sinne? Purga∣torie fire is a materiall fire, say they; but a materiall fire cannot try Doctrines, truth from falshood, sound from vnwholesome teaching.
Seuenthly, the word fire in verse 15. cannot be taken for ma∣teriall fire, or Purgatorie fire.
First, because the continued metaphors in the whole con∣text admits not of such a proper and literall interpretation.
Secondly, the word of similitude is against it. For it is not said, by fire, but as by fire; so it is not meant fire properly, but by some likenesse; a metaphoricall fire, not a materiall fire.
Thirdly, Estius one of their owne learned men, saith, That the word fire three times mentioned in verse 13, and 15, is the same in euery place, and calleth the interpretation absurd, which puts a difference in them. Which being true, the former fire in verse 13. not being meant of Purgatorie, by Bellarmines grant, this latter cannot but absurdly be so interpreted. And so in con∣clusion, no Purgatorie fire at all.
This fire is spirituall, such a fire as can try Doctrines, and can reueale them, and can saue the builder, though it consume his worke, which fire is Gods Word, Ier. 23. 29. and 20. 9. and Gods holy Spirit, Mar. 9. 49. Mat. 3. 11. This word, by the ope∣ration of this Spirit vpon the conscience of an erroneous buil∣der, when by the light of truth hee seeth his worke vaine and naught, worketh as fire in him to make him confesse his errour, and to labour to teach the truth, and thus is he saued, as by fire,
the word being in him as fire, as it was in Ieremie, especially in time of trouble, and day of tryall for his Doctrine.
Ioh. 11. 22. But I know, that euen now, whatsoeuer thou wilt aske of God, God will giue it thee.
Cardinall Allen, saith the Gagger, hath hence learnedly con∣cluded, that Martha had beene taught and beleeued, that the dead might be holpen by the pietie of the liuing.
Answ. 1. How learnedly the Cardinal could conclude hence Purgatorie, or the Gagger to helpe him, I leaue to learned men to iudge, and withal, whether they haue not exposed themselues to folly, who hence would collect such a thing.
Secondly, touching the Iewish Church and her Doctrine, how Purgatorie was vnknowne to her and the Church of Israel vnder the Law, let the Reader peruse Mornay of the Masse, his third booke, and sixt Chapter.
Thirdly, the speech is to Christ, and of her full assurance of the efficacie of his prayer vnto God, euen to raise vp La∣zarus from the dead, as appeareth by the scope of her speech. What is this to helpe soules in Purgatorie?
Act. 2. 24. Whom God hath raised vp, loosing the sor∣rowes of Hell. This cleerely makes for Purgatorie, saith the wise Gagger; for here he and the Rhemists wil haue Christ loose others from their paines.
Answ. 1. This speakes of Christs rising from the dead by the power of God.
Secondly, of Gods raising him vp, and loosing him from the sorrowes of Hell, and not of Christs freeing others from tor∣ment.
Thirdly, here is no mention of Purgatorie, but of Hell; And is Hell and Purgatorie now one place? I feare mee they will finde it so, that hee which goeth to Purgatorie, goeth to Hell.
Fourthly, the word Hell is here taken properly, or figura∣tiuely. If properly for hell it selfe, the place of the damned, then it is nothing for their Purgatorie: for from hell is no re∣demption, Luk. 16. 26. If figuratiuely, then it speakes not of any reall Purgatorie place: and so neither way serues their turne.
Fiftly, if they will haue the place to bee for Purgatorie, then is there no cause now to feare it: for therein is now no more paines. For it is not said, that hee loosed the soules out of it, but the sorrowes thereof, and tooke them away. What maketh this for Purgatorie?
Sixtly, the word in the most current originals is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (though the old vulgar reade 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) and the first signifieth not Hell, but Death, so it is thus to be read: loosing the sorrowes of death, as we truely translate.
1. Cor. 15. 29. Otherwise what shall they doe, that are bapti∣zed for the dead? An euident proofe saith the Gagger.
Answ. 1. Howsoeuer the profound wisedome of the Gagger makes this euident, yet Bellarmine graunts it to bee a darke Scripture; and there, indeed, is not a more obscure text, where∣in most Expositors are to seeke, and hardly can finde to giue themselues satisfaction herein: And therefore being in sense darke and doubtfull, is not a sufficient proofe in a Contro∣uersie.
Secondly, this so euident a place with the Gagger for Purga∣torie, the Rhemists could not see to note it, nor Lyra, nor Tho∣mas, nor Hugo de Sancto Charo a Cardinall, nor their Glosse, nor Caietan, much lesse Saint Chrysostome, nor Ambrose, nor Haymo, nor other moe, some expounding it one way, some an∣other, but not of Purgatorie, nor of any such thing as may iust∣ly inferre Purgatorie.
Thirdly, the scope of the place is to proue the Resurrection of the dead, and not Purgatorie; for it is said, If the dead rise not at all, why are they baptized for the dead? Now, for them to expound baptized, afflicted; and afflicted, to signifie fasting and praying for the dead, and that for those in Purgatorie, it is farre from prouing the Apostles scope, and the Resurrection from the dead.
Fourthly, whatsoeuer the sense of baptized for the dead may be; First, it is cleare, that here by dead is vnderstood the dead in graue, whose bodies were to rise againe, and not of soules in Purgatorie. Secondly, if baptisme here should be afflicting, yet to bee baptized for the dead, is to bee taken not actiuely for
such as baptize, that is, as our Aduersaries here expound, doe afflict themselues, but passiuely for such to be afflicted by other. Thirdly, this reason, which the Apostle vseth, seemeth to be such a thing as was well knowne, and so forcible to perswade to beleeue the Resurrection, as the same words are in this one verse twice mentioned. But how can our Aduersaries proue that men, to afflict themselues by fasting, & prayer for the dead, was so well knowne and practised then in the Church? And yet if so, how proueth it the Apostles Doctrine, touching the Re∣surrection of the dead, and the bodies of men to rise out of the graue? or that therefore there is a Purgatorie? For the Belee∣uers mourned for Steuen, and made great lamentation ouer him, Act. 8. 2. yet proueth it not a Purgatorie, nor that Steuen was in it, being a Martyr, and the first of all other. These three things let the Gagger proue, before he build his paper Purgatorie on this Text. Fiftly, the words for the dead may bee expounded for the hope of the Resurrection of the dead, and the word bap∣tized, for afflicted; and so the words may bee thus read; Else what shall they doe which suffer and endure troubles in hope of the Resurrection of the dead, if so be the dead doe not rise at all? why are they then afflicted for this hope of the dead to rise againe? Thus interpreted it is current enough, & agreeable to the scope, and the next verses 30, 31, 32. seeme to me to con∣firme this exposition. For the Apostle hauing said, Why are they baptized? forth with he saith, Why stand wee in ieopardie euery houre? then he telleth of his dying dayly, and of his fighting with beasts at Ephesus, and all vpon the hope of the Resurrection, professing all to be in vaine, & no aduantage to him, if the dead rise not at all. So as here the Apostle expoundeth the word bap∣tized, to be all one with, to stand in ieopardie, to dye dayly, and to fight with beasts, and the words for the dead, his certaine hope of their rising againe, which aduantageth him in enduring such troubles and afflictions; else it were no matter to liue like Epi∣cures, and then say, Let vs eate and drinke, for to morrow we shall dye. Thus this place vnderstood remoueth obscuritie, agreeth with the scope, hath warrant from the stile of the Apostle, is a strong reason to perswade, that the dead shall rise againe, and
may satisfie the minde of him that seekes resolution in so ma∣nifold varieties of expositions, as haue been hitherto made vpon this place.
Luk. 16. 9. Make you friends of the vnrighteous Mammon, that when you shallneed, they may receiue you into the euerlasting habitations.
Answ. 1. The Rhemists looking on this place, found no Pur∣gatorie, but that Saints departed doe pray for vs. Which what is it to Purgatorie?
Secondly, by they is to hee vnderstood the Angels: by the euerlasting habitations meant Heauen. How the Gagger could picke out Purgatorie hence, I see not. Surely hee had a great blazing Torch, bigger then all Purgatorie fire; else could hee not haue seene Purgatorie thorow this darke creuise.
Luk. 23. 42. Lord, remember mee when thou commest into thy Kingdome. Hence, saith he, the good thiefe presupposed, that soules might be holpen after death.
Answ. 1. What then? Ergo, a Purgatorie? Proue this. For soules are holpen after death, when by the holy Angels they are carried into Abrahams bosome, Luk. 16. 22.
Secondly, the good Thiefe prayeth here to Christ for salua∣tion by him, as now he was in the world, and ready to die, and not through feare of Purgatorie to bee deliuered out of it. The Gagger must proue that he beleeued a Purgatorie.
Thirdly, Christs answer cleereth this, for hee said, This day shalt thou bee with mee in Paradise. Christ vnderstood him to pray to goe to heauen, and not to bee holpen in Purgatorie, and therefore promiseth him Heauen that day, whither he him∣selfe went.
2. Machab. 12. 46. It is therefore an holy and healthfull co∣gitation* 1.134 to pray for the dead, that they may bee loosed from sinnes.
Answ. 1. This booke is Apocryphal, and so of no force to perswade in a doubted point of faith.
Secondly, here is no word of Purgatorie, though we should admit of the place.
Thirdly, in this Verse (see Montanus his Bible) there is in
the originall, no mention of praying for the dead, but of ma∣king reconciliation.
Fourthly, but to yeeld the translation: What then? Praying for the dead proueth not Purgatorie. For the Greekes pray for the dead, and yet beleeue no Purgatorie.
Fiftly, they prayed here for the pardon of sinnes, and not for freedome out of Purgatorie.
Sixtly, the parties here prayed for, dyed in mortall sinne, and were guilty of horrible idolatry forbidden by the Law, ver. 40. but such as so dye, goe not to Purgatorie, it is a place for veniall, and not for mortall sinners, as they teach.
Seuenthly, the mouing cause of their praying, and making an offering to send to Ierusalem for a sinne-offering, was, for that they were mindfull of the Resurrection, verse 44. and not that they thought these men to be in Purgatorie. This rests to be proued.
Eighthly, and lastly, it is cleere, that the Author of this booke did not dreame of any Purgatorie: For hee maketh the ground of praying for the dead, onely the hope of the Resur∣rection, affirming the act otherwise to be superfluous & vaine, verse 44.
Tobie 4. 18. Set thy bread and thy wine vpon the buriall of* 1.135 the iust man: but doe not eate and drinke thereof with sinners.
Answ. 1. This booke is Apocryphal; and therefore of no such credit as to end a Controuersie.
Secondly, here is not one word of Purgatory.
Thirdly, nor any mention of prayers for the dead, by which they inferre, though vnsoundly, Purgatorie.
Fourthly, this Feast was for the comfort of the liuing sor∣rowing for the dead, as is cleere out of Ier. 16. 7. and not for any thing touching the soules departed.
Fiftly, the name of Iust man is against the conceit of being in Purgatorie; for the iust shall goe into life euerlasting, Mat. 25. 46. The soules of the iust are in the hand of God, and torment shall not touch them, saith the booke of Wisedome, chap. 3. 1.
Esai. 4. 4. The Lord shall cleanse the filth of the Daughters of
Sion, and shall wash the bloud of Ierusalem out of the midst thereof, in the spirit of iudgement, and spirit of heate.
First, these words are wholly Metaphoricall, and not pro∣perly spoken, to be taken after the letter.
Secondly, he speakes here not of veniall sinnes, lyable to Purgatorie, but of mortall sinnes set out vnder filth, and bloud.
Thirdly, this cleansing was to be in the midst of Ierusalem; was Purgatorie in it?
Esai. 9. 18. For impietieis kindled as a fire, it shall deuoure Bryer and Thorne.
Answ. 1. This speaketh not of Purgatorie, but of impietie, and the nature, thereof. But the Gagger did well to take im∣pietie, for Purgatorie; for it is an impious conceit: and Purga∣torie can as truely purge sinne, as impietie it selfe, and both alike.
Secondly, here is not a speaking of fire, but onely by way of similitude, kindled as a fire; and not properly meant of any materiall fire.
Thirdly, they say, Purgatorie fire is but a purging, and not a deuouring fire; but here the Prophet speakes of deuouring.
Fourthly, Purgatorie fire deuoures not Bryers and Thornes: and if they expound these of sinnes, then are they not veniall, for bryers and thornes are the curse on the earth: and therefore if they set out sinnes, they must note out cursed sinnes.
Fiftly, the Prophet speaketh of Gods wrath, which he would powre out against the people then aliue in those dayes for their wickednesse, as the words before, from verse 13. and after this text, verse 19. doe euidently shew. Thus Ierome, Haymo, and o∣ther take to be the meaning.
Math. 3. 11. Hee shall baptize you with the holy Ghost, and with fire.
Answ. A man would iudge the Gagger a very Goose, in ci∣ting this for Purgatorie: but that Bellarmine produced it be∣fore him.
I answer: First, if fire be here Purgatory, then Christ baptized with the holy Ghost, and with Purgatorie. Did he so?
Secondly, let them allegorize how they will, the absurdi∣ties arising are so great, as no reasonable iudgement will rest thereupon. For almost euery thing in the text ouerthrowes this feigned Purgatorie prison.
I. Agree. This being done, preuents going to this prison of Purgatorie. For he is cast in for not agreeing. But all the godly (who onely are subiect to goe into Purgatory, and not the wic∣ked) haue made their agreement with God, by Christ, who hath satisfied for them, procured for them remission of sinnes, and made an atonement to God for them, Rom. 5. 10, 11. There∣fore by this text, none that are in Christ, goe into this prison: and so none at all: for the Reprobate goe to Hell. This Pur∣gatorie prison is therefore a babish Bugbeare: a place for no body.
II. With thine Aduersarie. This is diuersly expounded: but take it which way they will, it serues not for Purgatorie.
First, some make him the Deuill: But with this Aduersary we may not agree, but must euer, &c. Iam. 4. 7. And what hath the Deuill to doe with Purgatorie?
Secondly, some say he is God. If so, First, he is agreed with, as before is shewed, so as by him wee cannot be cast into Pur∣gatorie iustly. Secondly, who is the Magistrate to whom God leadeth vs, Luk. 12. 58? Is any aboue God, that he needs to seeke iustice at the hands of another? Cannot hee right him∣selfe? Thirdly, but where reade we, that God is called an Ad∣uersarie to his children? We reade the Deuill to be our Aduer∣sarie, 1. Pet. 5. and the man of sinne, the Romish Antichrist, 2. Thes. 2. 4. but where is God so called? Fourthly, if hee be, in casting of his into Purgatorie for their veniall sinnes; then are veniall sinnes iniurious to God: which they deny; but if they were not, God would be their Aduersarie for such sinnes, not being reconciled, till they had made him satisfaction.
Thirdly, some make this Aduersarie the Law: but if the law be he, then veniall sinnes are the breach of the law, and so be∣come mortall. For the law curseth euery one that obeyeth not all things therein, Deut. 27. Neither doth the law send them to Purgatorie, but as accursed to Hell. Yet can it not thus doe
with such as be in Christ; for hee was made vnder the Law, to redeeme vs from the curse thereof, Gal. 4. 3, 4.
III. Quickly, whilest thou art in the way with him. The way here is either good or bad. Not bad: for how can God (whom Bellarmine makes this Aduersarie) walke with him, that hee is an Aduersarie to, in an ill way? If a good way, how is it that he and the offending partie should continue at odds, and he be his Aduersarie in a good way?
IV. Lest at any time (to wit, in this life, being in the way) the Aduersarie deliuer thee to the Iudge. Who may this Iudge be? Betweene God and vs there is no Vmpire or Dayes-man, Iob 9. 33. Christ indeed is Iudge; but first hee sits not yet to iudge, but at the last Day; as yet hee sits to make intercession for his people to God, to reconcile God to them. Secondly, when Christ is Iudge, he shall reward all the godly, he deliuers them not to the Gaoler, as the Iudge here doth. And thirdly, this Aduersarie deliuers the offender to this Iudge to bee puni∣shed: but God the Father drawes such as he will saue, to Christ: Christ therefore is not this Iudge. And who he may be else, let the Gagger tell vs: for other Iudge of men before God there is none, after this life.
V. And the Iudge deliuer thee to the Gaoler or Officer. In this Allegorie, the Iudge is last; except they will say it is conscience. But will God deliuer his seruants ouer to the worme of consci∣ence at their death? This were to send them, not to Purgato∣rie, but to Hell, where this worme dyeth not. And if the Iudge be Conscience, I pray them tell vs, who then is the Officer subiect to Conscience? If they say, The Officer is the Deuill, or some one of his wicked angels: who can beleeue it? For will either God, or Christ permit Deuils to carry soules to Pur∣gatorie? Or is it some good Angell? Good Angels carrie soules into Abrahams bosome, Luk. 16. 22. and not into Pur∣gatorie. And they are ministring spirits for the good of those that bee heires of saluation, Heb. 2. 14. and not Gaolers to cast the godly into fierie torments. As the Iudge is lost in this Alle∣gorie; so the Officer or Gaoler for this Purgatorie prison can∣not be found.
VI. And thou be cast into prison. Here is the punishment for non-agreement. This prison, say they, is Purgatorie: but that cannot be.
First, because in the whole New Testament, it is taken either properly for a place for Malefactors here, Act. 12. or else for hell, 1. Pet. 3. 10. Reu. 20. 7. No where for Purgatorie.
Secondly, they that goe to Purgatorie, are the Penitent, say they, but the offending partie cast into this prison, is one that will not agree with his Aduersarie, but forceth him to shew ex∣tremitie, and so is he obstinate.
Thirdly, this partie is iniurious to God, in making him an Aduersarie, in obstinate persisting, and he is much offended, in that hee causeth him to bee cast into prison: an act expressing anger, Math. 25. 30. Now, say they, obstinate offenders sinne not venially, neither is veniall sinne iniurious to God, as they say. Therefore this prison cannot be Purgatorie, into which such an offender is cast.
VII. Thou shalt not come out thence, till thou hast paid the vtmost farthing. These words shew that this prison cannot bee Purgatorie. For till here is neuer, as in other Scriptures, Math. 1. 25. Numb. 20. 17. Psal. 110. 1. Luk. 22. 16, 18. 1. Sam. 15. 35. Till thou hast paid, imply not that the man can pay, or that ly∣ing in prison, he doth pay, as our Aduersaries dreame. For going into prison, argueth inabilitie to pay, Mat. 18. and lying in pri∣son is no payment, but rather a punishment for not paying. As for these words, the vtmost farthing, argue not, as foolishly our Aduersaries doe imagine, that the party lyeth here onely for farthings, to which they compare veniall sinnes, as if he had made payment of greater summes, but had not satisfied for far∣things, when here is no mention of paying any part of the debt, greater or lesser, and the vtmost farthing is named, not to imply paiment of any part, or to make a difference of lesser moneys from greater summes, or as they speake of veniall sins from mortall, but to shew the extremitie whereto the debter shall be brought, before he be freed from prison. Here is no∣thing then for venial sinues, more then to imagine that this deb∣ter ought a summe of money all of farthings onely, or that hee
had agreed with his Aduersarie for pounds, shillings, and pence: but now would bee so froward as to stand out for far∣things, and for these to be cast into prison, of which to any rea∣sonable man there is no likelihood. Thus we see how in all the words, the Allegorie, to proue their Purgatory, is wholly ouer∣throwne: so as this place must needs bee taken properly, and nothing at all serues for their purpose.
2. Tim. 1. 18. The Lord grant vnto him that he may find mer∣cie of the Lord in that Day.
Answ. The Gagger citeth this for Purgatorie; but how hee can hence proue it, I see not. In that Day, is the last Day. And must an Onesiphorus, a man of such rare mercies, goe to Pur∣gatorie?
1. Ioh. 5. 16. If any man see his brother sinne a sinne not vnto death, he shall aske, &c.
Answ. Here is no word of Purgatorie, but mention of some sinne to death, and other some not to death, as are the sinnes of infirmitie, committed by Gods Elect. What is this to proue a Purgatorie? Thus much for the obiected Scriptures in defence of their ignis fatuus, as one well calleth it.
I. IT concludeth all, euen the best that euer were, vnder sinne, 1. Ioh. 1. 8, 10. If we say, we haue no sinne, wee deceiue our selues. Iohn includes himselfe. Rom. 3. 23. All haue sinned, Esai. 53. 6. All we like sheepe haue gone astray: on him is the iniquitie of vs all. 1. King. 8. 46. There is no man that sinneth not. Iam. 3. 2. In many things we offend all. Iames includes him∣selfe, and all to whom he wrote this generall Epistle. Pro. 20. 9. Who can say, My heart is cleane, I am pure from sinne? None
but Iesus Christ onely, and he alone, Hebr. 4. 15. 1. Ioh. 3. 5. 1. Pet. 2. 22. 2. Cor. 5. 21. Therefore where sinne is, there is a staine of all our actions; and so cannot bee meritorious, or cause of saluation.
Secondly, it teacheth vs, that we are like a dead man in sinnes, Ephes. 2. 1, 5. Col. 2. 13. so as our wils are not to doe good, till God make vs willing, as in the next Proposition, I shall fully shew. Now where mans owne will is wanting, till by another it be made willing, his workes cannot merit. For a meritorious worke must come of mans free-will.
Thirdly, it teacheth that all our goodnesse without vs and within vs, is of Gods grace; By the grace of God, I am that I am, saith the Apostle, 1. Cor. 15. 10. It is of his goodnesse, Rom. 11. 22. of his benignitie and kindnesse, Tit. 3. 4. and of his good will, Phil. 2. 13. 2. Tim. 1. 12. that we are conuerted. Now, if all that which we doe, either doing good workes, or suffering for his name, 1. Chron. 29. 12, 14, 16. Phil. 2. 29. be of God, and that of his meere grace, mercy, benignitie, and good will; how can man doe a good worke to merit at Gods hands? For a worke that merits, must be our owne; but what haue we that we haue not receiued, 1. Cor. 4. 7? Who hath first giuen to him, then re∣tribution shall be made of him, Rom. 11. 35? In the meane space we doe giue to God onely of his owne, 1. Cor. 29. 12, 14, 16. Deut. 8. 18. And profit we him any thing thereby? He is not the better by vs, Psal. 16. 2. What hee willeth vs to doe, is not for his good, but for our owne, that hee in mercy might doe vs good, Deut. 5. 29.
Fourthly, it teacheth vs, that though we in state of grace, be thus furnished of God, and hereby made willing and able to doe that which is good and well-pleasing, through Christ, in his sight: yet are we not in this life able perfectly to fulfill the Law of God: Adam once could; in heauen hereafter we may, but here it is not possible. For in Eccl. 7. 21. it is said, There is no iust man in the earth that doth good, and sinneth not. All the ex∣amples of the godly witnesse the truth hereof, and euery mans owne experience, and euery mans owne conscience, if it bee not dead, or seared. For the obedience required, is not onely exter∣nall,
but spirituall and internall also, and this absolutely in all perfection to be performed, to all the commandements gene∣rally, to euery commandement particularly, & to euery branch of euery of them, at all times, without the least omission. But this obedience is impossible to be performed of any in this life; for that there is both flesh and Spirit in euery man, which two are such aduersaries one to another, so as the best men cannot do the things which they would, Galat. 5. 17. This inability, through this corruption, Saint Paul found and confessed to be euen in himselfe, Rom. 7. 15, 19. Therefore all our obedience be∣ing imperfect, our workes cannot bee meritorious, and cause of saluation. Merit requireth perfection, and admits not imper∣fection; for cursed is euery one that keepeth not the words of the Law, and fulfilleth them not in workes, Deut. 27. 26. So far is man from meriting, as a malediction is due, if hee doe not obey the commandements, Deut. 11. 28.
V. It teacheth vs, that therefore through this our defect, good workes are secluded from being the meritorious cause of our saluation, 2. Tim. 1. 9. Ephes. 2. 8, 9. By grace you are saued through faith; not of workes, that no man glory, Rom. 4. 2. If Abraham was iustified by workes, hee had to glory, but not with God. None are cleane before him, Iob 25. 4, 5, 6. & 9. 2, 3. Rom. 3. 28. & 9. 16. Wee account a man to be iustified by faith, without the workes of the Law. It is not of the willer, nor of the runner, but of God that sheweth mercy. Psal. 48. 8, 9. Hee shall not* 1.136 giue vnto God his reconciliation, and the price of the Redemption of his owne soule. Therefore good workes, though they euer ac∣companie those that are saued, and iustified in Christ, as fruits of a liuely faith, yet are not the cause of saluation, nor doe iu∣stifie vs before God.
VI. It teacheth, that God therefore, to make vs accepted, gaue vs his Sonne to become all in all for vs.
First, hee was made vnder the Law, to redeeme vs from vn∣der it, Gal. 4. 4, 5. Secondly, hee was made a curse for vs, to re∣deeme vs from the curse, Gal. 3. 43. Thirdly, he was wounded for our iniquities, and broken for our sinnes, Esai. 53. 5. by whose stripes we are healed, 2. Pet. 2. 24. Fourthly, hee himselfe
bare our sinnes in his bodie vpon the tree, 1. Pet. 2. 24. making Purgatorie for sinnes, Heb. 1. 3. and so for vs was made sinne, that we might be made the iustice of God in him, 2. Cor. 5. 21. and so liue to iustice, 1. Pet. 2. 24. Fiftly, hereby hee is become our Wisedome, Iustice, Sanctification and Redemption, 1. Cor. 1. 30. that we may glory in him, verse 31. for in him the righte∣ousnesse of God through faith is ours, Rom. 10. 3. and 3. 22. and so there can be to vs no condemnation being in Christ. There∣fore hee is our merit and cause of saluation, and not our owne workes.
VII. It teacheth, that the Apostle hereupon maketh mans blessednesse to consist, not in his owne merits and workes, but in reputing iustice without workes, and in forgiuing, and not imputing sinne, Rom. 4. 6, 7, 8. which forgiuing is our keeping of the Law. For as Saint Austin in retract. lib. 1. cap. 19. saith, All the commandements are holden to be kept, when that which is not kept is forgiuen. And againe, All our righteousnesse (saith he) stands rather in the remission of our sinnes, then in any perfecti∣on of iustice, De ciu. Dei, lib. 19. cap. 27. Therefore if mans obe∣dience and keeping be in forgiuenesse, and his blessednesse stand therein without workes, how is it possible to imagine, workes to be the meritorious cause of our saluation?
VIII. It teacheth that, for all the graces in vs, and for all our obedience to him, God onely promiseth to be mercifull, as in Deut. 7. 9. Thou shalt know that the Lord thy God, hee is a strong and a faithfull God, keeping his Couenant and mercy to them that loue him, and to them that keepe his precepts. So in Exo. 20. 6. Doing mercy to them that loue him and keepe his pre∣cepts. Here both for the inward loue of God, and outward obe∣dience, is onely promised mercy. Now where mercy needeth, there can be no merit, Rom. 11. 6.
IX. It teacheth, that the godly 1. acknowledge in all hu∣militie their sinnes, Psal. 51. 3, 4. Esdr. 9. 6. Dan. 9. 1. Secondly, they vilifie themselues, Iob 9. 2, 3, 30, 31. and 42. 6. 1. Cor. 4. 4. and also those things which seeme to be of worth in them. We, saith the Prophet, are become as one vncleane, and all our iu∣stices as the cloth of a menstruous woman, Esa. 64. 6. Thirdly,
they confesse, that if God be strict in iustice, none can bee able* 1.137 to indure, Psal. 129. 3. If thou shalt obserue iniquities, O Lord, Lord, who shall sustaine it? Fourthly, hereupon they craue that God would not enter into iudgement with them, for that so no flesh should bee iustified in his sight, Psal. 142. 2. Fiftly, they* 1.138 therefore appeale from his iustice, to his mercy, calling and cry∣ing for it, as in Psal. 129. 3. With thee there is propitiation: and* 1.139 saying also in Psal. 50. 1. Haue mercy on me, O God, according to thy great mercy, giuing a reason, Dan. 9. 18. For not in our iustifications doe wee prostrate prayers before thy face, but in thy many commiserations. And therefore saith Dauid, Psal.* 1.140 118. 76. Let thy mercy be done to comfort mee. Hee seeketh comfort in mercy, and not in merit. Did these holy people of God dreame of merit, and of the worth of their workes, as the proud condemned Pharise did, Luk. 18? or rather did they not as the poore Publican did, who cryed, Lord, haue mercy on me a sinner? and therefore went away more iustified then the o∣ther? The godly know, if that they should iustifie themselues, their owne mouthes would condemne them, Iob 9. 20. And all are by Christ, Matth. 6. taught in Prayer, to fly to God for mer∣cie, and to begge forgiuenesse, and not to plead merit.
X. It teacheth, that all whatsoeuer God did to Israel his people, all was of his mercy, Psal. 135. The possession of the* 1.141 Land of Canaan was not merited by Gods people, Deut. 9. 5. For, saith God, Not because of thy iustices, and equitie of thy heart doest thou enter in to possesse thy lands: I doe it not for your sake, be it knowne vnto you, saith the Lord, but for my holy name. So in Ezech. 36. 22, 32. Now, if the type of heauen could not bee me∣rited by either inward grace, or outward workes, may we think that heauen may be merited, when Saint Paul tels vs, that it is the gift of God, Rom. 6. 23? Gift is free, and not purchased.
XI. It teacheth, that the passions of this time are not con∣digne to the glory to come, Rom. 8. 18. If persecution and suf∣fering Martyrdome cannot merit condignely the glory in hea∣uen: What may wee thinke of other workes whatsoeuer? For neither our goods, nor goodnesses, is any thing vnto God, Psal. 16. 2.
XII. It teacheth, that no man can merit of God, by doing that which he ought to doe; but rather, when wee haue done all things that are commanded, to iudge our selues vnprofitable seruants, Luk. 17. 10. But whatsoeuer we doe in obedience to God, the same we ought to doe, and that with all our minde, heart, soule, and strength, Matth. 22. and therefore cannot me∣rit by dutie, no more then a man can merit by paying his debts. This it is, which made Saint Paul to say that he had nothing to glory of, when he did but his duty, 1. Cor. 9. 16.
Lastly, it is altogether needlesse to conceit of merit. For what would we merit? Is it pardon of sinne? or fauour of God? or life euerlasting, life and heauen it selfe? Then these need not bee merited.
For first, Christ hath by his bloud cleansed vs of all our sinnes, 1. Ioh. 1. 7. God through him hath pardoned all offen∣ces, Col. 2. 13. Ephes. 1. 7. Act. 13. 38. and so are wee healed, 1. Pet. 2. 24.
Secondly, Christ hath reconciled vs to God, Rom. 5. 10, 11. and so haue we peace with him through Christ, Rom. 5. 1.
Thirdly, Christ hath gotten vs full assurance of Heauen, by the surest way that may be: for it is ours both by purchase, Heb. 9. 12. by donation, Ioh. 10. 28. and also by inheritance, Rom. 8. 17. Gal. 4. 7. and 3. 29. So as our obedience, and seruice, and works are done, not to merit eternall life, but rather to ex∣presse our thankefulnesse for those things which he hath done for vs.
It is with vs, as with a man once very rich and wealthy vnder* 1.142 a great Landlord, whose Tenant 1. hath runne himselfe out of all, and turned Bankerupt: 2. is become infinitely in debt, and not able to pay: 3. is at last cast into prison, there to lye and dye for any meanes possible, either by himselfe, or any of his friends to set him free. Now, the sonne of this his great Landlord is so exceeding full of compassion and loue, that of meere pitty, without any suite or desert of the partie impri∣soned: First, goeth and payeth all the debt to the vtmost far∣thing, satisfying all to the full, & so freeth him of his imprison∣ment. Secondly, then he purchaseth again his Lands, and redee∣meth
them for the poore Tenants vse and benefit, as before, and maketh them sure to him againe by word and writing, sealed and deliuered before witnesses. Thirdly, he furnisheth him with moneyes to set him on worke, and to manage this his estate as long as hee liueth: So as he becommeth hereby rich. Now, what is this man to doe with these his moneys, and with honest in∣crease thereof? Is he to pay his debts therewith? They bee paid already. Is he to purchase his Lands againe, & to redeeme them therewith? They are purchased to his hand. What is hee then to doe? By the Law of gratitude, hee is onely to expresse his thankefulnesse, by shewing himselfe obliged to him in all ser∣uiceable duties for euer, to loue him vnfeinedly, feare to offend him at any time, and to be euer ready at his command; and not, like a proud arrogant dotard, to endeuour with this his friends moneys to make needlesse payments, & purchases, as if he scor∣ned to be beholding to such a friend, as had done already all these things for him. This tenant is Adam and his posteri∣tie,* 1.143 who lost Paradise, and all his right of heauen and earth, and by his sinnes to God became infinitely indebted, and so is cast into the kingdome of darknesse vnrecouerably, in re∣spect of any power of any naturall man to redeeme him. But Christ Iesus he comes, by his death payes his debts, & by his o∣bedience purchaseth him the right of heauen and earth againe. This he assureth him of by his word, writing the couenant in his heart: then giueth he him his Spirit, the seale of that inheritance, and so thereupon the comfort of conscience to be witnes there∣to. Then doth he bestow vpon him manifold gifts and graces to adorne his profession, to glorifie Christ, and to allure other to his seruice, to stop the mouthes of wicked blasphemers, to inable him the better to doe Christs seruice, and to shew him∣selfe thankful, & not to striue vaine-gloriously to make himselfe copurchaser with Christ, and that not with any thing of his owne, but with Christs owne gifts and graces. These former ends we Protestants onely ayme at, and doe rest with our Lord and Sauiours purchase most thankefully. This latter the proud Pharisaicall Papists striue vnto, as if Christs paiment and pur∣chase
were insufficient without their helpe, and yet without Christs bounty, are beggerly wretches. This their pride, ingra∣titude, and derogation from Christs goodnesse towards them, doe deserue damnation.
Austin lib. de gra. & lib. arbit. cap. 9. God bringeth vs to e∣ternall life, not for our merits, but for his owne mercy.
Origen. ad Rom. lib. 4. cap. 4. I hardly beleeue, that there is any worke, that may require the reward of debt. Because this is lately handled out of the Fathers, he that desires any more, let him reade Bishop Vshers last booke, touching merits, who citeth Saint Austin, Ambrose, Origen, Hillary, Basil, Chryso∣stome, Theodoret, Cyril of Alexandria, Prosper, Ennodius, Ful∣gentius, Eusebius, Emissen, Agapetus, Bernard, and diuers o∣thers moe. Reade also Doctor White his last Book against Fisher, of this Controuersie, pag. 510.
In the Canon of the Masse, the Priest makes his prayer thus: Receiue vs into the fellowship of thy Saints, not weighing our merits, but granting vs pardon by Iesus Christ our Lord. Here is renouncing merit, and appealing to mercy through Christ.
Saint Gregory on Psal. 7. poenit. It is one thing for God to re∣ward men according to their workes, and another for the workes themselues: and hee alledgeth the Apostles saying, The suffering of this life is not worthy of the glory of the life to come.
Our Aduersaries grant, that the children which goe to hea∣uen, goe thither without merit, by the vertue of the free Adop∣tion by Iesus Christ. Now, the meanes of saluation in Christ is one, and not diuers, in respect of the persons saued, for one sort to be saued without, and another by merits: as if Christ were not alike sufficient for both; or that there were any other
ground of saluation, then the free election of grace, Ephes. 1. 4, 5. Rom. 11. 5, 6. Act. 13. 48.
See the forenamed D. White against the merit of condigni∣tie, citing Gregory Arimine, Durand, Marsilius, Waldensis, Bur∣gensis,* 1.144 Eckius, with others. Also his Brother D. Whites way of the true Church, producing some of these, and withall, ci∣ting Ferus, Bellarmine, Stella his prayer on Luke, chap. 7. and Anselmes prayer taught the people; renouncing and plainely denying their owne merits, and resting on Christs merits, and his blessed death and Passion onely.
Matth. 16. 27. Hee shall reward euery man 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 re∣ward may be of bounty aboue any due to the partie, but so cannot merit. Ambrose Epist. lib. 1. There is one kinde of re∣ward 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. Hea∣uen 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 dam∣nation. In iustice and mercy both: so beleeuers in Christ. In iustice first, in respect of Christs meriting reward for his: se∣condly, 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* 1.145 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 quali∣tie 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 Spi∣rit? 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 obtai∣ned 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 do∣ing 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 per∣forme?
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 righte∣ousnesse, &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 righteous∣nesse of his before God: for this Dauid disclaimed, Psal. 130. 3. and 143. 2. Secondly, the reward here is not heauen, but Dauids deliuerance, and Gods fauourable protection of him in his troubles.
Reuel. 3. 4. For they are worthy.
Answ. 1. This is spoken of the persons, and not of their workes.
Secondly, the word worthy, is here indeterminately set downe, and doth not shew how they are worthy. Therefore before it bee determined, it must bee proued by other Scrip∣tures, how they became worthy: else merit cannot hence bee concluded.
Thirdly, men by the Gospell are worthy, not of themselues, but through Christ, who is their righteousnesse before God,
1. Cor. 1. 30. Worthy they were, because Christ was pleased to count them worthy, as 2. Thes. 1. 5.
Fourthly, this may be vnderstood comparatiuely, in respect of others in Sardis, who had defiled themselues, &c.* 1.146
Col. 2. 24. Knowing that ye shall receiue the reward of the inhe∣ritance; for yee serue the Lord Christ.
Answ. 1. Here the Apostle speakes of seruants, how in do∣ing faithfully their seruice to men, they serue Christ himselfe. Now, for seruants to serue their Master faithfully, is a duty com∣manded by God, Ephes. 6. 5, 6. But imposed duties done, can∣not merit, Luk. 17. 10. 1. Cor. 9. 16.
Secondly, the word for expresseth not the cause of the reward: but the signe and true token to our selues of obtaining it. It no∣teth the qualitie and condition of such as may looke for eternall life; as also the way and order, which they that come thereto, doe obserue here in this life, and not the cause thereof.
Gen. 15. I am thy great reward.
This is spoken of God himselfe. Can he himselfe be merited of vs? Can man by any worke bring God himselfe to bee the very due debt? I tremble to thinke so. Let any Pharise thus challenge God: I dare not.
1. Tim. 4. 8. Godlinesse hath promise of the life that now is, and of that which is to come.
Answ. 1. That which is of promise, commeth freely, and is not merited. God promised Christ. Did we merit him? Christ promised his holy Spirit. Was it merited?
Secondly, all promises of God made to his people, are made in Christ. In him all the promises of God are yea, and Amen; they haue their ground and performance in him, and for his sake, to vs. This very word cutteth the sinewes of Merit, and sheweth that we claime of God fidelitie in performing his pro∣mise, but not the paiment of a deserued debt.
2. Tim. 4. 8. The Crowne of righteousnesse, which the Lord that righteous Iudge shall giue me at that day.
Answ. 1. Before is shewed how eternall life, which is this Crowne of righteousnesse, is giuen vs freely by Christ.
Secondly, it is called the Crowne of righteousnesse, be∣cause
he glorifieth thus those whom hee iustifieth, Rom. 8. 30.
Thirdly, Saint Paul disclaimed iustification by his owne righteousnesse, 1. Cor. 4. 4. & 9. 16. and taught saluation to bee by grace, and not by workes, Ephes. 2. Here therefore hee speakes not of merit: for so should hee be contrarie to him∣selfe.
Fourthly, Saint Paul speaketh in verse 7. of nothing done by him, but that which by dutie hee was bound to doe. Was hee not bound to fight a good fight, to finish his course, and to keepe the faith? Then could hee not merit by his dutie, as be∣fore is proued.
Fifthly, the Lord is said to bee righteous in rewarding, not in respect either of vs, or of our worke, but in respect of his promise to reward, which he is iust to performe: for by our workes we make him not debter; but he makes himselfe so of his meere goodnesse by promising, for hee is not vniust to for∣get our works, Heb. 6. 10. for his owne promise sake: for hee is iust in his sayings, Rom. 3. 4. Where note also, that the truth of God, verse 7. is called the righteousnesse of God, verse 5. and he is said to be iust, as well in forgiuing, 1. Ioh. 1. 9. as in pu∣nishing: and a mercifull righteousnesse there is in God, euen his faithfulnesse towards his people, in performance of his Word, which is opposed to the iustice of God, by which hee rewards men according to their deserts, Psal. 143. 1, 21. Consider this well, and thou shalt neuer swell with merit.
2. Thes. 1. 5. That yee may bee counted worthy of the Kingdome of God, for which resuffer.
Answ. 1. Touching the word worthy: see before the answer to Reu. 3. 4.
Secondly, here it is not said, that they are worthy, or might be worthy, but, that they may be counted worthy. Now, to be so, and to be counted so, doe much differ. For they bee counted so, that in themselues are not so, but in another, as wee all bee through Christ. So Saint Paul prayeth to God for this, as a mercy from him, towards them, that hee would count them worthy. Now, God doth count none worthy but in Christ, in whom onely hee is pleased, Matth. 3. 17. Therefore the Thessa∣lonians
were not worthy by any thing in themselues. Thirdly, their sufferings made them not worthy of eternall life: for the Apostle had taught the contrary, Rom. 8. 18.
BEfore I come to propound the question, that it may be tru∣ly vnderstood, somethings are to be premised.
First, that there is the facultie called the will in euery reaso∣nable soule.
Secondly, that this will is a free and actiue will, in it selfe, and to anything it willeth, without enforcement.
Thirdly, that this will hath the vnderstanding, the other fa∣cultie of the soule, euer going before it, to bee the informer thereof.
Fourthly, that this will hath power to chuse, or refuse the thing obiected, and laid before it, or to pause and rest it selfe be∣tweene both.
Fifthly, that the vse of this free-will was, to compasse all those ends for which man was made, (which were as manifold as mans composition, who is microcosmus) and to doe such things as should tend to his owne good, and Gods glory: but by sinning, man hath left off this free-will, till it be repaired by grace: yet not wholly, but that in diuers things some power remaineth;
First, in all naturall actions, as to eate, sleepe, walke, sit, stand, and to vse all other bodily actions, and vse of the senses, for preseruation of life, and for auoiding things hurtfull; the gene∣rall gift in nature, common to all vnreasonable creatures. Onely whereas these moue to their end, yet are they not priuy (for want of reason) to discerne what they doe: but man, as Lord of his owne actions, doth what he doth, out of his owne choice, by knowledge, and deliberation before hand.
Secondly, in humane actions; as to speake, discourse, learne and
teach Arts and Sciences, and all such things as bee common to all of mankinde, that they may liue in the world, as men, among men, in ciuill societies profitably.
Thirdly, in Morall actions; as to doe iustice, to liue tempe∣rately, chastely, to doe good to others, to relieue, helpe and de∣fend them, and to doe actions of common honestie, and such things as be praise-worthy, and common among ciuill-minded men, which know how to gouerne themselues after a commen∣dable fashion in well-ordered societies: but yet all these with great weakenesse, and maimedly.
Fourthly, in sinfull actions, euen to the full, and that with greedinesse, Ephes. 4. 19. as to blaspheme, despise Religion, per∣secuting the truth, and to doe all manner of euill, drawing ini∣quitie in cords of vanity, and sinne, as the linke of a Waine, Esa. 5. 18. as farre as God will permit.
Fifthly, in outward meanes tending to spirituall ends: by Gods appointment, as to come to the Church, to say prayers, to reade and preach the Word, to heare it read and preached, to receiue the Sacraments, to conferre and reason of points of Religion, to professe it openly, to submit, and outwardly to conforme to the orders of the Church; and to obserue such things therein, as be common to the outward profession of Christianitie. But here∣in the power of the will is wonderous weake and defectiue, as is cleere by too lamentable experience, and in the iudgement of euery mans conscience. Thus farre man hath free-will be∣fore regeneration, but the power thereof in these forenamed meanes, is not without the common helpe of Gods Spirit: for a man cannot say, that Iesus is the Christ, but by the holy Ghost; and this will of man is also vnder Gods will, as all these places shew, Ier. 10. 23. Pro. 16. 1, 9. & 19. 21. & 20. 24. Iam. 4. 15. Psal. 21. 11. Heb. 6. 3. Act. 18. 21. 1. Cor. 4. 9. For God in his wisedome determineth all things, by his power subdueth all things, and by his prouidence disposeth and guideth all things, Psal. 135. 6. Ephes. 1. 11.
Sixtly, when God by his grace repaireth the losse of free-will in spirituall things, and giueth a man a will to repent, beleeue, loue, and obey God; then in these spirituall things hath his will
a power to beleeue, repent, and so forth, willing his owne eter∣nall comfort with God, and true fellowship with those that truely loue God, but not before GOD worke this will in him; which will is yet but partly to good; for that it is partly to euill, being here sanctified but in part, as appeareth by the infirmities, and falls of the godly; yea and this will wrought, needeth continuall assistance of diuine grace, that the same may will vnto the end. These things premised, will helpe to answer the obiected Scriptures by the Aduersarie, and to make eui∣dent the point in Controuersie, and the question betweene vs and them.
The state of their Tenet: That mans will hath a naturall power in it selfe, co∣working with Gods grace, in the very first instant act of a sinners conuersion, to which actiuitie of the will, such conuersion is in part to be attributed:
BY their owne Bible a man is wholly dis-inabled of his own naturall will, though neuer so well morally qualified, truely to will spiritual good things for his owne eternall saluation, and peace with God.
First, it sheweth him to bee conceiued in iniquities and sins, Psal. 50. 7. and to be a transgressor from the wombe, Esa. 48. 8.* 1.147 and to be a seruant to sinne, Rom. 6. 20. and so it strips nature, making a man naked of all spirituall good, as of abilitie to per∣ceiue and know the things that are of the Spirit, 1. Cor. 2. 14. to see the Kingdome of God, Ioh. 3. 3. to thinke any thing of himselfe, as of himselfe, 2. Cor. 3. 5. For no good dwelleth in him, Rom. 7. 17. How then can we will that which wee can∣not perceiue, nor know, nor see, nor so much as once thinke of, being indeed alienated from the life of God, Ephes. 4. 18?
Without Christ able to doe nothing, Ioh. 15. 5. but are become altogether vnprofitable, not one of vs doing good, no, not so much as one, Rom. 3. 12.
Secondly, it taketh him (hauing thus found him naked, and without the life of God) and layeth him dead in the graue of sinne, being dead in sinnes and offences, Ephes. 2. 1, 5. Col. 2. 13. Now what power of will is there in a dead man?
Thirdly, hauing thus put him dead into the graue of sinne, it couereth him ouer with corruptions: His vnderstanding is ob∣scured with darknesse, Ephes. 4. 18. his wisedome is an enemie to God, Rom. 8. 7. an enemie in sense, Col. 1. 21. blindnesse is ouer his heart, Ephes. 4. 18. yea, all the cogitations of his heart are bent to euill at all times, Gen. 6. 6. peruerse it is, and vn∣searchable, Ier. 27. 9. and, as Montanus translateth, deceitfull aboue all; so as it is not, neither can bee subiect to the Law of God, Rom. 8. 7. whereby hee is wholly giuen ouer; yea, and giueth himselfe to the operation of all vncleannesse with greedi∣nesse, Ephes. 4. 19. being vnwise, incredulous, erring, seruing diuers desires, and voluptuousnesses, liuing in malice and enuie, hatefull, and hating one another, Tit. 3. 3. walking according to the course of the world, and according to the prince and spirit of Darknes, doing the wil of the flesh and of the thoughts, and so by nature the child of wrath, Ephes. 2. 2, 3. If it be thus with man by nature, where is the power of his free-will? speci∣ally if we consider him to be in the deuils snare, and held captiue at his will, 2. Tim. 2. 26?
Fourthly, thus hauing couered him ouer with his foule cor∣ruptions, their Bible maketh him in the very first instant act of his conuersion, meerely passiue; And this it doth:
First, by remouing the cause of our new-birth from our selues; we are not borne of bloud, nor of the will of the flesh, nor of the will of man, Ioh. 1. 13.
Secondly, by denying man to haue any thing to giue vnto God first: We haue not first giuen vnto him, Rom. 11. 35. Wee haue nothing that wee haue not receiued, neither haue wee whereof to glory, as not receiued, 1. Cor. 4. 7. by denying him to bee able to doe any thing, Ioh. 15. 5. as to haue power to
heare Christs Word, Ioh. 8. 43. to beleeue, to receiue the Spirit of truth, Ioh. 14. 17. to know God, Matth. 11. 27. to chuse Christ, Ioh. 15. 16. to come to Christ, Ioh. 6. 44. to enter into the Kingdome of God, Ioh. 3. 5. to come whither he is gone, Ioh. 8. 21. And the reason is giuen, because they are not of God, Ioh. 8. 47. because it is not giuen them of God, Luk. 8. 10. be∣cause they are not his sheepe, Ioh. 10. 46. because their eyes are blinded, and their hearts indurate, Ioh. 12. 40. and they haue not eyes to see, nor eares to heare, Rom. 11. 8. nor hearts to con∣ceiue, 2. Cor. 2. 9, 10.
Thirdly, by affirming that very powerfull meanes: yea, though men be wise and prudent, yet are not auaileable, where God gi∣ueth not heart to vnderstand, eyes to see, and eares to heare, Deut. 29. 3, 4. Luk. 19. 42. Matth. 11. 25, 27.
Fourthly, by ascribing to God all that wee are, all that wee haue, all that we doe, and all that we can doe; both for the be∣ginning, for the increase, and for the continuance. By which we may see, how that it is Gods preuenting grace, that brings vs to him, and his grace also that confirmeth, increaseth, and preser∣ueth vs vnto the end.
This also their Bible teacheth, and sheweth how merciful∣ly God preuenteth vs in all things, that no man might glory in himselfe, but hee that glorieth, should glory in the Lord, Ier. 9. 23, 24.
First, God, before such men haue any being, as haue free-will in spirituall things, chooses and predestinates them in Christ to be holy and blamelesse, Ephes. 1. 4. and preordinates them to beleeue, and to haue eternall life, Act. 13. 48. So as the ground of their saluation, is farre before their will.
Secondly, hauing thus chosen them, he findeth them, when they neither seeke, nor aske after him, Rom. 10. 20. they are his worke, Ephes. 2. 10. made anew: they haue a new birth; Iam. 1. 18. being borne of God, Ioh. 1. 13. and of the Spirit, Ioh. 3. 5, 8. by the immortall seed of the Word, 1. Pet. 1. 23. Hee takes away vnwillingnesse, and the stony heart, and giues them a will, Phil. 2. 23. euen a heart of flesh to doe his will, Ezek. 11. 19, 20. and puts also into them a new heart, and a new Spi∣rit,
Ezek. 36. 26. so is the new man created in iustice, and in the holinesse of the truth, Ephes. 4. 24. Thus God in mercie preuents mans will.
Thirdly, Man being thus begotten, thus borne and made a∣new, the Lord quickneth him, Rom. 8. 11. Ephes. 2. 5. and giueth him spirituall life, Ioh. 5. 21. 1. Cor. 15. 45. For now hee liueth, yet not he, but Christ liueth in him, as the Apostle speaketh, Gal. 2. 20. still preuenting mans will.
Fourthly, when God, of a dead man hath made him aliue, and raised him vp againe, Col. 2. 12. then he openeth his vnder∣standing to vnderstand the Scriptures, Luk. 24. 45. openeth his eyes, Psal. 118. 18. Esai. 35. 5. and 42. 7. his eares, Esa. 50. 5. Iob* 1.148 33. 16. his lips, Psal. 50. 17. his heart to attend to the Word, Act. 16. 14. In whose heart God now so shineth, as when hee commanded light to shine out of darknesse, 2. Cor. 4. 6. and setteth them free, Ioh. 3. 37. still in mercy preuenting mans will.
Fifthly, thus God maketh way for himselfe, opening mans vnderstanding, eyes, eares, lips, and heart: he draweth vs vnto him, Ioh. 6. 44. and giueth his lawes into our hearts, and sub∣scribeth them in our minds, Heb. 10. 16. Hee giueth vs diuine graces, spirituall wisedome, Ephes. 1. 17. the knowledge of the mysteries of the Kingdome of heauen, Matth. 13. 11. Faith, Ephes. 2. 8. Phil. 1. 29. Loue, 1. Ioh. 4. 20. Feare, Ier. 32. 40. Re∣pentance, 2. Tim. 2. 25. Act. 5. 31. and 11. 18. and the Spirit to know the things that are giuen vs of God, reuealing vnto vs that which no eye can see, no eare can heare, no heart conceiue of, 1. Cor. 2. 9, 10, 12. Doth not God then by his grace preuent our will?
Sixtly, after his thus furnishing vs with heauenly indow∣ments, Ezek. 16. 9, 13. hauing wrought in vs the will, that we may be imployed in his seruice, he worketh also in vs the deed, Phil. 2. 13. hee teacheth vs to pray, Rom. 8. 26. powring out the Spirit of grace and prayer, Zach. 12. 10. Hee maketh vs to walke in his precepts, and to keepe his iudgements, Ezek.* 1.149 11. 20. and it is of him that men haue great substance, a Chron. 32. 29. 1. Chro. 29. 16. and of him it is, that they bestow of it
liberally, verse 14. yea, if any doe suffer for his name, this is al∣so the gift of God, Phil. 2. 29.
Seuenthly, that all our sufficiencie may be knowne to bee of God, their Bible telleth vs in general, that of him are all things, Rom. 11. 36. that euery best gift, and euery perfect gift is from aboue, Iam. 1. 17. that he beginneth the worke, Phil. 1. 6. that it is he also that increaseth, 1. Cor. 3. 7. Ephes. 2. 21. Col. 2. 19. perfecteth, Phil. 1. 6. Psal. 138. 8. strengtheneth and confirmeth, Rom. 16. 25. 1. Cor. 1. 8. and keepeth vs, 1. Pet. 1. 5. so that none shall plucke vs out of his hand, Ioh. 10. 28. and putteth his feare into our hearts, that we shall not depart from him, Ier. 32. 40. concluding, that all our sufficiencie is of God, 2. Cor. 3. 5. and that it is hee that hath wrought all our workes in vs, Esai. 26. 12.
Lastly, to all these reasons, I may adde these fiue fol∣lowing.
First, Gods promising of his heauenly gifts and graces, as shewing men to be without them, till they receiue them from him: such are those in Ezek. 11. 19. Ier. 32. 39, 40. & 31. 33, 34. & 24. 7.
Secondly, the prayers made vnto God to conuert men, Ier.* 1.150 31. 18. to fit them in all goodnesse to doe his will, Heb. 13. 21. to sanctifie and preserue them without blame, 1. Thes. 5. 23. doe shew that the power is from God, and not in man.
Thirdly, the godly acknowledging their preseruation from falling, to be of God, Psal. 115. 8. and 36. 24. and that it is hee* 1.151 that lifteth them vp being fallen, Psal. 144. 14. they attribute nothing to their owne power.
Fourthly, the Apostles giuing God thankes for mens obedi∣ence, Rom. 6. 17. for their faith, hope, loue, Col. 1. 3, 4, 5. for their deliuerence frō the power of darknes, for translating them into the kingdome of his Sonne, Col. 1. 13. for the increase of faith and charitie, 1. Thes. 1. 3. for blessing them with spirituall blessings, Ephes. 1. 3. By all which God is made the Author and Giuer, and we onely the Receiuers thereof, when hee hath made vs willing thereto. For a man can receiue nothing, vnlesse it be giuen him from heauen, Ioh. 3. 27.
The last is, that the Scripture telleth vs how the Lord pre∣uenteth the pride of mans heart, that hee might not ascribe power to himselfe, Deut. 8. 7. Hee had mercy on thee, lest thou shouldst say in thy heart, Mine owne force, and the strength of mine owne hand, hath atchieued all these things for me. Ephes. 2. 8, 9. Wee are saued by grace, not of workes, lest any man should boast himselfe. We are not (wee see) to boast of our owne strength, nor to ascribe any thing to our selues, but remember Gods mercy, that hee which doth glory, may glory in the Lord, 1. Cor. 1. 31. 2. Cor. 10. 17. For of him, and by him, and in him are all things: to him be therefore glory for euer, Amen, Rom. 11. 36.
Austin. in Enchir. ad Laurent. cap. 30. No man can beleeue, hope and loue, vnlesse hee will: but euen the selfe-same will to beleeue, hope, and loue, commeth not, but from God.
De gra. cont. Pelag. cap. 25. God doth not onely helpe vs to be able to worke, but worketh in vs to will and to worke: and in cap. 17. he saith, that God without vs doth worke in vs to will: and in Epist. 107. It is God, who by his secret calling worketh the minde of man to giue consent.
Prosper. de vocat. Gent. cap. 6. The turning of the heart vn∣to God, is of God: alledging the place of Ieremie 24. 7.
Fulgent. ad Monimum, lib. 1. Both our good will, and also our good workes are of God. And againe, this Father saith, We in no wise suffer, nay, according to wholesome Doctrine we forbid, whether in our faith, or in our workes, to challenge to our selues any thing as our owne.
S. Bernard de gra. & lib. arb. The creating of vs to freedome of will, is wrought without vs.
The Arausicane Councill. 2. cap. 4. determineth, that if any doe maintaine, that God expecteth our will, that wee may be purged from sinne, and doth not confesse, that by the infusi∣on and operation of the holy Ghost, it is also wrought in vs to be willing to bee purged, hee resists the Apostles Doctrine,
who saith, that it is of God that worketh in vs both the will and the deed.
Bishop Ʋsher lately handling this point, citeth Austin, and Fulgentius, Prosper, Ierome, and others: to whose learned Tract, I referre the Reader.
Bayus de vit. imp. cap. 8. Free-will, without Gods helpe, is of power to doe nothing but sinne.
The Master of the Sentences, lib. 2. D. 25. saith, that Free-will, before Grace repaire it, is pressed and ouercome with concupiscence, and hath weakenesse in euill, but no grace in good; and therefore may sinne, and cannot but sinne, euen damnably.
Cornelius Mus Concion. tom 1. pag. 252. Our strength is not sufficient to bring vs backe from death: wee cannot be conuer∣ted and saued by our owne power. The exciting grace, which disposeth thee to thy conuersion, God workes in thee, with∣out thee: God so weth it in vs, without vs.
Alphonsus aduers. haeres. lib. 7. verbo gratia. Our will, when by Gods helpe it hath begunne to doe any good, it cannot, without the same speciall helpe, prosecute the good begun, nor perseuere in it.
Greg. Ariminensis 2. D. 26. pag. 95. without this speciall aide it can doe nothing.
Sec Bishop Ʋsher in his last booke, citing Gelasius, with a Sy∣nod of 70. Bishops at Rome; the French Bishops in the se∣cond Councill at Orange; Bradwardin, the Archbishop of Canterbury.
1. Cor. 7. 37. Hath power ouer his owne will, &c.
Answ. 1. This is nothing to the question in hand, which is of free-will and power thereof, in the first act of a sinners con∣uersion. Secondly, we grant that in such a case as this, to wit, to
marry his Virgin, or not to marry her, man hath free-will, that is, power and right.
Ioh. 1. 11, 12. Hee came in to his owne, but his owne receiued him not, but as many as receiued him, &c.
Answ. 1. In the former part is mans inabilitie to entertaine Christ: they receiued him not, they would not. We grant mans free will to euill, till God change it. Secondly, in the latter part it is said, Many receiued him. But it is not said, By the power of their owne will. Wee acknowledge that by Gods preuenting grace, men may receiue Christ: which here is to be vnderstood: for they that receiued him, did it by faith, and are said to be∣leeue in him: but the Apostle saith, Faith is the gift of God; Ephes. 2. 8. and not in mans power. Thirdly, the very next verse following in this Chapter, verse 13. cuts the nerues of the power of free-will in our new-birth. For saith the text, We are borne of God, not of bloud, nor of the will of the flesh, nor of the will of man.
Deut. 30. 19. I haue set before thee life and death, blessing and cursing: therefore choose life.
Answ. This and all other exhortations and commandements, as Ios. 24. 14, 15. Deut. 10. 12. and 11. 16, 18. Ephes. 4. 22. Phil. 2. 12. and in many other places in Moses, Psalmes, Prophets, and in the New Testament, doe not conclude in man any na∣turall power of his owne will, to chuse or refuse; to obey, or not to obey, of his owne free will, as our Aduersaries doe ima∣gine; no more then they can conclude, the lame man in Act. 2. 2. so borne, to bee able to rise and walke, because Peter said to him, Rise vp and walke, verse 6.
First, because in none of the exhortations, dehortations, and commandements, there is any mention of the power by which man comes to be able to performe that which hee is exhorted vnto. Therefore the power is to bee gathered out of other Scriptures, which is the power of Gods grace, and not the power of mans freewill; as all the Scriptures before alledged doe fully proue.
Secondly, for that all those places doe no more but shew what duties man oweth to God, but not what hee can doe of
himselfe. A Creditor demanding paiment of his Debter, and exhorting him to pay, doth not therefore imply necessarily, that he is able to pay; for he may (perhaps) for all that, be altogether vnable to pay, as wee may reade, Matth. 18. 25. So these places shew what we owe, and what God requireth, but not that therefore we are able to pay what hee commandeth; for all the Scriptures afore alledged deny it.
Thirdly, all these commandements, and exhortations, are spoken to those in the Church, which consists of a mixed com∣pany, both of vnregenerate, which are either abiects, or elect of God, till they be called, as also of regenerate persons. Now, to the first sort, God thus speakes, shewing them what they could haue done (for God commandeth nothing that hath beene, is, and shall bee euer impossible to man) and what yet they ought to doe vpon perill of damnation; but not what ei∣ther they now can doe, or shall hereafter be euer able to doe of themselues, being dead in sinne, and void of grace, and God not bound to giue it them. To the second sort, the elect, not yet borne a new by the Spirit, God thus speakes, to shew not one∣ly what they could haue done once, what now they ought to doe, but also what by Gods preuenting grace they may bee able, and shall doe. For God vseth such meanes to conuert them vnto him, at that time (the day of their visitation being come) inwardly by his Spirit, and worketh their will to that which hee outwardly by word commandeth, and exhorteth vnto, Act. 2. 38, 41. As Peters exhortation to the lame man, by which God conueighed strength and power into the man, to make him able to walke, Act. 3. 6, 7. This appeareth liuely in Ezek. 37. 7, 10. To the third sort, the already Regenerate, who haue, by Gods preuenting grace, free will, God thus speaketh, as to them that can doe what he commandeth, and exhorteth vn∣to. He vseth threats, to keepe them in awe: dehortations, to keepe them from sinne: admonitions, to make them take heed: exhortations, to set them forward: promises, to encourage them, that so, by his euer-assisting grace accompanying them, they may be raised, when they are fallen; be increased, that they decay not; and kept on in continuance to the end, that they neuer
fall away. Thus may we see, that these commandements, de∣hortations, and exhortations are not in vaine, though mans own will be not lifted vp thereby, as Papists dreame.
Fourthly and lastly, Moses and the Prophets vnder the Law speake legally to men, so as if they neuer had fallen, but had kept their perfection, not regarding their now inabilitie after the fall: and therefore from such legall charges and commands, wee cannot conclude mans power to performe. As for Euan∣gelicall commandements, they are assisted by Gods Spirit, to worke in the elect grace of obedience in Christ, in and through whom they are made able to doe all things, as the A∣postle speaketh. What then are these commandements to proue the power of mans free-will? Euen nothing at all, whether they be taken legally, or Euangelically.
Luk. 13. 34. O Ierusalem, Ierusalem, &c. how often would I haue gathered thy children, &c. and yee would not!
Ans. This place speakes of free-will vnto euill, to wit, the wills refusing of the meanes of Saluation, in killing the Pro∣phets, and stoning them that were sent of God for their saluati∣on: And this miserable free will we acknowledge, which Christ complaineth of.
Luk. 10. 42. Marie hath chosen the better part.
Answ. 1. Its not denied, that we haue a free will to come to heare: 2. But to heare as she did, and to make so blessed choice to entertaine Christs Word into her heart, whilest her sister was entertaining Christ at the table, was of Gods speciall diuine grace, working in her the will and the deed.
Act. 5. 4. Being sold, was it not in thy power?
Answ. 1. This proueth not the question of the power of will in the first act of commission. Secondly, this speaketh of free libertie and power, which a man hath of his owne goods to giue, or not to giue: which power wee acknowledge a man hath. Thirdly, this is of an ill act, with-holding part of that from the Church, which hee seemed wholly to bestow vpon it, which was hypocrisie: And to such euils we grant man to haue free-will.
Philemon, verse 14. That thy benefit should not bee as it
were of necessitie, but willingly.
Answ. This speakes not of the question in things spirituall; but of Pauls desire to haue kept Onesimus with him in Phile∣mons stead, to haue ministred to him in prison, if hee had knowne Philemons minde, and willingnesse therein. Ab∣surd quotations, and nothing to the point controuerted. For who denyeth will in man to lend, or not to lend his seruant to another?
1. Cor. 9. 1. Am I not free?
Answ. Nothing to the question. He speaketh of freedome* 1.152 which other Apostles vsed, verse 4, 5. So 2. Cor. 9. 7. of gi∣uing reliefe to the poore Saints, Numb. 30. 14. speakes of the Husbands power ouer the wife in her cause of vowing. No∣thing to the question. Iosh. 14. 13. is of Iosua, giuing Caleb Hebron for Inheritance. If the Gagger had cited the words, as he onely quoted the places, his folly would haue exposed him to laughter. 2. Sam. 24. 12. I offer thee three things, choose thee one of them. This is meant of iudgements. What is this to the power of inward conuersion? 1. King. 3. 5. God willeth So∣lomon to aske of him. What God puts into our hearts to doe, that can wee doe. And Salomon was one endued already with diuine grace. But we speake in the question of the first act of conuersion, of which these places speake not one word. Matth. 19. 17. If thou wilt enter into life, keepe the commandements. This is but suppositiuely set downe, not affirming the power of the will. Againe, it is spoken legally to a proudly conceited young man, who iustified himselfe, but vntruely, as the euent shewed in the verses following. Iosh. 24. 15. is answered before, in an∣swer to Deut. 30. 19. But yet also note farther, the former part of the verse, is of euill propounded, as the seruing of other gods, which mans will is apt to. The latter part speakes of Iosua, who was already a holy Prince; and so is not to the question. 2. Sam. 12. no verse is quoted. Prou. 11. 24. speakes of one that scattereth, and with-holdeth more then is meet. This is of morall actions; the one part of liberalitie, the other of niggard∣linesse; in which wee acknowledge free-will. Esai. 1. 19, 20. If thou bee willing and obedient, &c. but if ye refuse and re∣bell,
&c. The latter words are spoken of that which mans will is free enough to doe: the former speakes of being willing by a supposition, as God spake to Cain, If thou doest well, which* 1.153 yet was farre from him. And we acknowledge free-will to good things, when God makes man willing.
Reuel. 3. 20. Behold, I stand at the doore and knocke, if any man heare my voice, and open the doore, I will come in to him, &c.
Answ. 1. These words are Metaphorically spoken, and so not to be taken after the letter, and therefore cannot be a sound proofe in a controuerted point. Secondly, mans act is set downe but onely suppositiuely, and so affirmeth nothing of him sim∣ply. Thirdly, it is said that man heareth and openeth: yet the question is, By what power, whether by his owne, or by Gods preuenting grace? which here is not expressed, but in other places it is: For it is ascribed to the Lord that openeth the eare, Esai. 50. 5. Iob 33. 16. Hee openeth the heart, Act. 16. 14. yea, He it is that openeth the doore of faith, Act. 14. 37. the doore of vtterance, Col. 4. 3. and the doore of the passage of the Gos∣pell, 2. Cor. 2. 12. 1. Cor. 16. 9. Fourthly, Christs knocking first by the Word, is the meanes hee vseth to conuey the grace of his Spirit into our hearts, to make vs to open to him. So by Pauls Ministerie, he knocked at the doore of Lydia's heart, and he by his Spirit then opened the same, as the text sheweth very plainely. Act. 16. 14. So Christ by his owne preaching knocked, and in knocking opened the doore of vnderstanding to his Dis∣ciples, Luk. 24. 45.
To conclude this point of free-will herein, that men bee not deceiued by the Aduersaries, deceitfull Allegations of Scrip∣ture, let them diligently obserue the question, which is of the power of free-will in matters spirituall, in the first act of con∣uersion, which is by Gods Word wholly ascribed vnto God himselfe. Neither can our Aduersaries bring any Scripture to proue, that it is in the power of mans will to prepare it selfe thereto. For all the places they alledge, are either to prooue freedome of will in nature, humane, morall, sinfull acti∣ons, and in outward actions tending to pietie: Or the pla∣ces vrged are such as speake of mans free-will in spirituall
actions, and these may bee reduced to three heads.
First, to those which perswade, exhort, and command men to turne and repent, to doe good workes, to beleeue, loue and obey God. To which a full answer is made before to Deut. 30. 19.
Secondly, to those which speake of men holpen by God in workes of pietie, which are to be vnderstood of such as be hol∣pen by Gods assisting grace, who haue been prepared before by his preuenting grace.
Thirdly, to those, where men are said to be co-workers with God, which must be vnderstood of them, in whom God hath wrought both the will and deed first: for so they worke, and God also in them. Phil. 2. 12, 13. Through Christ, saith the Apo∣stle, I can doe all things, who strengtheneth mee. Phil. 4. 13. I liue, saith he, and Christ in me. So they liue together, Gal. 2. 20. I labour, saith he, yet not I, but the grace of God, which was with me, 2. Cor. 15. 10. He labours, and grace assisteth him.
To all these places wee may answer generally thus: First, that wee doe acknowledge a freedome of will in spirituall things, when God hath first wrought it in vs. Secondly, that those places alledged of them, speake of Gods commanding, yea, and commending of holy mens willingnesse, prayers, and holy words, good workes; but they doe not manifest by what power they so will, so pray, professe, and practise, and therefore doe not determine the question in hand. Which other Scrip∣tures cleerely doe for vs, and against our Aduersaries.
TO cleere this point, and to make their errour euident to all, obserue what they hold to be veniall sinnes.
First, all those sinnes and negligences, into which through weakenesse, vpon euery little occasion, men euery houre do fall.
Secondly, all the ill motions of the heart, being without full deliberation and consent; as the sudden passions of the minde, concupiscence, anger, desire of reuenge, and such like, so, vaine and idle thoughts.
Thirdly, such words, as sudden and violent passion, without precedent deliberation and intent, forceth: as in a rage and fury to sweare and curse. So cholericke answers for trifles, rayling and reproachfull termes. To these adde excessiue prating, idle talking, scurrilous and filthy speaking, ribald songs, officious lying, without damage to a mans neighbour, vaine boasting, preferring his owne wit, strength and beauty before others.
Fourthly, such sinnes as a man committeth against his owne good; as to spend his time idly, gouerne his estate badly, wast∣fully consuming his goods, louing to play at Cards, and Dice, and to goe to Playes; to exceede in apparell, eating and drin∣king, with delight of his belly.
Fifthly, sinnes towards others; as children disobeying Pa∣rents, when it is of negligence and sensualitie. To steale trifles, and things of little value.
Sixtly, such sinnes as bee outward to-moue delight, as pain∣ting the face: or for pastime; as scoffing and obscene iests and gestures in Playes, and such like in sport.
Seuenthly, such sinnes as are against pietie and deuotion; as not to sanctifie well the Sabbath day; to fast, pray, giue almes, and to goe to the Church for vaine-glory, to confesse sinnes negligently, and many other besides: all these they count ve∣niall sinnes.
Heere may we see plainely how it comes to passe, that vaine people loue so much that vaine licentious Religion, runne to it, and continue in it: and the reasons are,
First, for that they make such euils as these, and many other moe, yea, some kinde of soule secret euils, veniall, or no sinnes at all; not simply sinnes, but imperfectly and onely sinnes in some sort.
Secondly, because they hold and teach, that these are not in∣iurious to God, are pardonable without repentance, not deserue hell, not in strictnesse of necessitie to bee confessed to a Priest,
neither can God in iustice punish them, more then with a tem∣porall punishment.
Thirdly, because that as they teach, God doth easily pardon and forgiue these, and the remedies prescribed, are for the most part very easie, which be these; the giuing of Almes, knocking vpon our brest with some remorse, going into a Church, re∣ceiuing holy water with a deuout motion, the Bishops blessing, crossing of ones selfe, bearing with other folkes de∣fects, and froward dealings towards vs, confessing our sinnes in generall, hearing of Masse deuoutly, and to be patient in aduer∣sitie and troubles.
These things are taught, some by one sort, some by another sort of their learned men: See Ʋaux his English Catechisme: also the mirrour to confesse well, and D. Whites Way, digress. 38. Doctor White, his Orthodox way, cap. 1. obs. 2. sect. 3. pag. 28. in quarto, who doe produce the Authors which teach these.
To hold that there are any such sinnes as these, or any sinnes at all, veniall in their owne nature, and not deseruing damnation, is the very nursery of fleshly libertie, and the high-way to de∣struction.
First, it telleth vs, that death is the stipend of sinne, (not ex∣cepting any) Rom. 6. 21, 23. and pronounceth that the soule that shall sinne, the same shall dye, Ezek. 18. 20. and that hee is cursed that abideth not in the words of this Law, and fulfilleth them not, Deut. 27. 26. Gal. 3. 10. making him that offendeth in one, to be guiltie of all, Iam. 2. 10. and by it also wee learne that deaths sting is sinne, 1. Cor. 15. 56. And therefore, whatso∣euer is sinne, that same is mortall. If it bee sinne, it is the sting of death: and, if deaths sting, then is it mortall. For death doth euer sting deadly.
Secondly, it threatneth death and hell for such sinnes as they count veniall; offences seeming very little: as in anger to call one foole, is in danger of hell fire, Matth. 5. 23. and for filthinesse, foolish talke, or scurrilitie, commeth the anger of God,
Ephes. 5. 4. 6. yea we are told, that for euery idle word men shall speake, they shall render an account in the Day of Iudgement, and that, as guilty of death, Matth. 12. 36. And though our Ad∣uersaries doe hold it a veniall sinne, for a man not to husband well his owne estate, liuing carelessely and idle; yet Christ held it a sinne worthy damnation, Matth. 25. 26, 27, 30. To bee a bragger, to be deceitfull, to breake a mans couenant, to bee without knowledge, though they ranke not these among hai∣nous crimes, yet deserue they death, as we learne by their Bible, Rom. 1. 32.
Thirdly, it telleth vs, that, for seeming small offences, many haue beene fearefully punished; as Lots wife, for looking backe, to haue beene turned into a Statue of Salt, Gen. 19. 26. For gathering sticks on the Sabbath day, God commanded to stone a man to death, Numb. 15. 35. and one for blaspheming vpon passion, when he was striuing with another, Leuit. 24. 10, 14. Some of Aarons sonnes, for offering strange fire, were burnt to death with fire from heauen, Leuit. 10. 1, 5. Vzzah, of a good in∣tent, 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 ex∣asperated spirit, was Moses punished, Psal. 105. 32, 33. he was not permitted to goe into Canaan, which was a type of Hea∣uen, 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, deser∣ued 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) de∣serueth
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 Reuel∣lings, 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.
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 com∣mitted with a kinde of contempt of God. And he is most pru∣dent, who respects not so much the quantitie of the thing com∣manded, as the dignitie of the Commander.
See Master Perkins his Demonst. of his Probl. of veniall sin; and therein many testimonies of the Ancients.
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 Fi∣sher, Bishop of Rochester, and diuers others. See the Authors in Doctor Whites Way, digres. 38. pag. 247. and Bishop Mor∣tons. 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 veni∣all sinnes to be sinnes, they make them transgressions of the Law, and then the Law worketh wrath, Rom. 4. 15. and so ne∣cessarily 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 par∣don, and seeke with God reconciliation by Christ.
Matth. 5. 25. Whosoeuer is angry with his brother without cause, is in danger of Iudgement: And whosoeuer shall say vnto his Bro∣ther, 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-vn∣derstanding the Law, and here in particular, the sixt comman∣dement. 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? Se∣condly, here is no difference made of sinnes in their nature; but onely here is shewed the degrees of sinning, and that one of∣fence 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 mor∣tall? Thirdly, the punishments here expressed, distinguish not the nature of the sinnes, but shew the degrees of punish∣ments, according as men sinne. For as God in mercy will re∣ward 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 de∣grees of sinne, to be greater, or lesser, and so are they according∣ly punished. Secondly, Papists themselues hold vnaduised an∣ger, and words euen tending to blasphemie, comming of sud∣den 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 mentio∣ned, are such as either concerne the ciuill Magistrate, to inflict temporally here; or such meant, as God will inflict eternally in another world; but these are not punishable by the Magistrate in these cases: for we finde not in Scripture any Law of Moses,
for Magistrates to call men into iudgement for vnaduised an∣ger; or to a Councill, or to burne men for calling one Racha, or Foole, proceeding no further. Therefore the punishments are meant, such as God will inflict eternally in the life to come. If so, then I answer: Fourthly, that Iudgement, Councill, and hell fire, are the degrees of Gods punishment vpon the wicked in hell. Fifthly and lastly, whereas by the translation, hell fire is giuen to the third, and not to the other two, they would by the other vnderstand onely temporall punishments, and by this, e∣ternall; they are greatly deceiued, or would deceiue, or do both. First, for that these kinds of sinnes here expressed, will not admit this distinction, there being no such great difference betweene the sinnes, as that the former should deserue but onely tempo∣ral punishments in this world, or (as they dreame) in Purgatory, and the other eternall in hell. Secondly, because the words in all the punishments, are first to be conceiued and taken, accor∣ding to the proceeding after the accustomed forme of ciuill iudgements among the Iewes: for some punishment was in∣flicted, according to the sentence of the lowest Court, here vn∣derstood by iudgement, like to our petty Sessions; Some, ac∣cording to the sentence of a higher Court, their Sanhedrin consisting of three and twenty Elders, like to our Quarter Ses∣sions; and some, according to the sentence of the highest Court, the great Councill at Ierusalem consisting of seuentie Elders, like to our great Assizes, whose sentence was inflicted vpon the presumptuous and greatest offendors, Deut. 17. 12. worthy of the place named Gehenna, which was also called To∣pheth, in the valley of the children of Hinnom, in the Suburbs of Ierusalem, where Idolaters made their children to passe thorow the fire, to the Idol Molech, 2. King. 23. 10. 2. Chron. 28. 3. Ier. 7. 31, 32. which places Iosias defiled with filth, in detestation thereof, and became to be for such execrable Idolatry, most ac∣cursed, and so detestable, as that for such as were worthy the greatest torments, Topheth was said to bee prepared, Esai. 30. 33. Whereupon it came to be at length taken for Hell fire, the place of the damned, as here, in Matth. 5. 29, 30. and 10. 28. and 18. 9. and 23. 25, 33. Iam. 3. 6. but here first taken pro∣perly,
as the other two are before, and then applyed vnto Gods inflicting punishment: as if it had been said, As you Iewes here in your countrey doe make difference of offences, and so haue differing degrees of punishing with death, according to your seuerall Courts: So after this life, God accordingly in Hell hath degrees of punishment, for differing sinnes, which here men doe commit. Thus standeth the similitude: Else it were absurd, as Papists make it to be, partly of temporall, and partly of eter∣nall punishment: for as there bee three degrees of sinne; bad, worse, and worst of all; and three degrees of punishment with death, by hanging, stoning, and burning, first, by iudgement, which is great: then by Councill, which is greater; and lastly, by highest Court, as with Gehenna, the greatest of all: so is it with God in punishing the wicked, with seuerall degrees of punishments after death.
Matth. 23. 24. Blinde guides that straine at a Gnat, and swal∣low a Cammell. Here is sinne compared, one to a Gnat, and an∣other to a Cammell: so in Luk. 6. 41. one to a moate, and an∣other to a beame.
Answ. The places shew that all sinnes are not equall, but some farre greater then other-some; which we beleeue & teach. But they proue not, that therefore some onely deserue eternall death; and the other only temporall and not eternall. For all sin, bee it as a Gnat, or a moate, deserues in it owne nature death eternall, as well as the sinne which is as a Cammell, or as a Beame, as before is proued.
Luk. 12. 59. Thou shalt not goe out thence, till thou hast paid the very last mite. This mite is veniall sinne, say they.
Answ. 1. The place is allegorically interpreted; and there∣fore from the bare words is no sound proofe. Secondly, the ab∣surditie, and falshood of such an exposition, is before confuted out of Matth. 5. 25, 26. where it is alledged for Purgatorie, in which place onely veniall sinnes are payed for, compared to farthings, and mites. But what is this last mite a mite of? Is it of a summe which consists all of mites? or else of other moneys, and of greater summes? To affirme it a summe of all mites, were but an idle dreame: and, if it consists of greater summes,
then is the party cast into prison for these also. Then the Alle∣gorie vrged to maintaine Purgatorie, makes it a place to satis∣fie both for mortall and veniall sinnes, which our Aduersaries deny.
1. Cor. 3. 12. Where, by Wood, Hay, and Stubble, are meant veniall sinnes.
Answ. 1. It hath beene alledged before for Purgatorie, and there answered at full. But here yet further I answer: Secondly, that the Apostle speaketh here of vnwholsome, and vnprofita∣ble Doctrines. And are these veniall sinnes? Is errour in Do∣ctrine, not a sinne in its owne nature? Is it not worthy of death, to mis-lead by impure preaching, and to breed errours in mens minds? He is cursed with Amen, that makes the blind goe out* 1.154 of their way.
Iam. 7. 14. Euery one is tempted of his owne concupiscence, drawne, and enticed: then when lust hath conceiued, it bringeth forth sinne; and sinne when it is finished, bringeth forth death. Where they make some motions, no sinnes; some sinnes, but not dead∣ly; and other-some, deadly.
Answ. Here is no distinction of sinnes in their natures; but a genealogie of sinne, from the mother concupiscence, and the deserued reward thereof in the end, which is death. Here is no veniall sinne. For first, death is due to the mother, lust; which lust is sinne, Rom. 7. and worthy of death, Rom. 5. Secondly, he speakes here of sinne singularly, the fruit of lust, conceiued, brought forth, and ripened; as of one and the same sinne grow∣ing to the full height, and not of diuers kinds of sinnes, diffe∣ring in nature. Thirdly, when Iames saith, that lust brings forth sinne, it is not by calling the fruit thereof sinne, to cleere lust from being sinne: for Saint Paul calleth it sinne, Rom. 7. and what is it that naturally brings forth sinne, that in it selfe is not sinne? but it is to distinguish naturall corruption, from actuall transgression. Fourthly, death is put in the last place for sinne consummate, and not that lust is not worthy of death, nor the sinne which floweth thence; but to shew whereto our owne corrupt nature drawne and entised, will at length bring vs by sinning euen vnto death, if it bee not mortified. And therefore
this text is nothing for the proofe of their vntrue distinction of veniall, and mortall sinnes.
Prou. 24. 16. A iust man falleth seuentimes, and riseth vp againe. Ergo, Men may commit sinnes veniall, and yet re∣maine iust.
Answ. Here is no proofe, that these falls or sinnes are not mortall in themselues. For that a iust man sinning, remaineth iust, is not from the nature of the sinnes, which he doth fall into: but from the state of adoption, and Gods mercy which giueth him grace to repent (which is here to bee vnderstood by his ri∣sing againe) God accepting of him in Christ, through whom he is accounted iust, and in whom all his sinnes are veniall.
THe question is not of man before his fall: for he could then* 1.155 keepe them: nor of man in corrupt estate: for hee cannot keepe them, being altogether wicked, and euill, as before is proued: nor of man in state of glory, being in all perfection, and able perfectly to doe the will of God.
But the question is of man, regenerate in the state of grace, as he here liueth, going on, by Gods assisting grace, vnto the per∣fection in glory. Neither is the question here of any kinde of keeping: for the regenerate man, in diuers respects, may bee said to keepe Gods commandements. First, Imputatiuely, in* 1.156 Christ, who is our Wisedome, Righteousnesse, Sanctification, and Redemption, and through whom we are pardoned. To this fitteth that of Saint Austin; All the commandements are then re∣puted done, when that is for giuen which is left vndone. Secondly, in respect of his will, God hauing giuen him a will, and hearty desire in sinceritie to keepe his commandements, and then in his mercy accepting the same will for the deed. Thirdly, in respect of his endeuour, and carefull striuing in all good conscience, to frame his life after these commandements: so keeping them ac∣cording
to the measure of his grace receiued. Fourthly, compa∣ratiuely, in respect of others, who liue loosely without care and conscience of obedience. A godly gracious person, in respect of such, may be said to keepe the commandements. Lastly, in respect of his integritie of heart to one commandement, as well as to another, and to all and euery clause of euery commande∣ment, at all times without sinister regard, according to his knowledge and power of diuine grace giuen to assist him therein. Of such kinds of keeping is not the question, but it is this:
That a regenerate man, by assistance of Gods grace, is able to obserue all and euery commandement of God, in euery part, at all times, in thought, word, and deed, perfectly, as God in his Law requireth of him:
1. IT maketh all to haue sinne in them, 1. Ioh. 1. 8, 10. If we say* 1.157 we haue no sinne, we deceiue our selues: If we say we haue no sinne, we make him a lyer. Now, here in the word wee, is vnderstood Saint Iohn the beloued Apostle, as well as others. So Iames saith, In many things we offend, Iam. 3. 2. and, Where sinne is, there is the transgression of the Law, 1. Ioh. 3. 4. And they that sinne, keepe not perfectly the Law.
II. It maketh iust men imperfect and offenders against the Law. Eccles. 7. 21. There is no iust man in the earth that doth good, and sinneth not. Prou. 24. 16. Seuen times shall the iust fall, and rise againe. This they themselues expound of sinne, that a iust man sinneth oftentimes.
III. It affordeth vs a world of examples of most excellent men, which haue offended, and greatly transgressed the Law of God, Adam made in perfection, iust Noah, holy Aaron, righte∣ous Iob, zealous Dauid, Ieremie the Prophet, Saint Peter, and other the Apostles also, when they forsooke Christ.
IV. It bringeth in Saint Paul, who was an Apostle, who
had beene rapt into the third heauen, bewayling himselfe, cal∣ling himselfe an vnhapppy man, because of that sinne which yet remained in him, which made him to doe the euill which hee would not, and hindred him in doing the good which hee would doe; and so repugning the Law of his minde, and cap∣tiuing him in the Law of sinne, which is in his members, Rom. 7. 19, 24. In like manner Iob, cap. 9. 28, 31. fearing all his workes: for though hee should be washed; yet, saith he, spea∣king of God, Thou shalt dip me in filth, and my garments shall abhorre me.
Lastly, it teacheth the forme of the Lords Prayer: where∣in wee all and euery one are taught to aske dayly forgiue∣nesse of God, which sheweth that wee all trespasse dayly a∣gainst him.
Ambros. in Comment. on Gal. 3. The commandements are such, as it is vnpossible to keepe them.
Austin. in Confess. lib. 9. cap. 13. Woe be to the most com∣mendable life, that we can leade: if thou, Lord, setting thy mer∣cie aside, shouldest examine it.
Bernard. on Cant. Serm. 50. The commandements neither haue beene fulfilled in this life by any man, nor can be. And af∣terwards, he saith, that the Law exceedeth mans strength, and acknowledgeth, that God commanded things impossible, not to make vs sinners, but to humble vs.
Doway in Annot. on Prou. 24. 15, 16. saith, that without im∣perfections no man liueth.
Rhemists on Matth. 6. 12. doe acknowledge, that euery man, though hee be neuer so iust, liueth not without veniall sinnes. Now, hauing proued before, that all sinne in its nature is mor∣tall: Therefore, by this their grant, all men sinne mortally, when they sinne, if that there were not remission through Christ.
Ferus in Act. 15. The Law is an impossible burthen: for it requireth not onely the hand, but the heart. Secondly, it conuinceth vs to bee sinners; for, wee doe all more against it, then for it.
Aquinas saith, in Gal. 3. lect. 4. It is impossible to fulfill the whole Law: and citeth for it, Act. 15. 10.
Phil. 4. 3. I can doe all things through Christ, which strength∣neth me.
Answ. 1. All things must of necessitie be limited: for Paul could not doe all things without exception. Secondly, they are to bee applyed to the all things, which hee before spake of in the former verse: that is, to bee abased, and to abound. In all things, saith he, I am instructed, both to be full, and to be hun∣gry; both to abound, and to suffer need. Here, we see, the Apo∣stle limits his all things, to these kinde of things. Thirdly, here∣in cannot bee included the commandements, for that the Apostle should here contradict himselfe: For in Rom. 7. 18, 19, 20. speaking of the Law, he professeth his inabilitie to per∣forme that which is good. Fourthly, let it be granted, that here the commandements are included, as they would; yet, perfect obedience will not bee hence included. For its one thing to be a doer, and another thing to doe all in perfection. A man may say hee is to doe, and can doe all his Masters businesse. Will it therfore follow, that he so doth it, as no defect euer at any time, or in any thing, is to be found in him? Fiftly, Saint Paul speakes of his abilitie of doing all things, through Christ strengthe∣ning him thereto. But where is it written, that Christ strengthe∣neth any man, perfectly to fulfill the whole Law? Saint Paul found not this in him, as before is noted out of Rom. 7. Nor Saint Peter, when hee forswore his Master; and when hee after dissembled, and was openly, and worthily rebuked by S. Paul, Gal. 2. Nor Saint Iohn, when hee fell downe, and would haue worshipped an Angell, Reuel. 19.
Luk. 1. 5, 6. And they were both righteous before God, wal∣king
in all the commandements and ordinances of the Lord, blame∣lesse.
Answ. 1. That they were righteous, we acknowledge it, and also before God, by the Text it is cleere, and so are all the re∣generate at this day. But how, by workes? Not so before God. The Apostle teacheth the contrary, Rom. 4. 2. and the Psalmist, Psal. 143. 2. But by faith in Christ, Rom. 4. 3, 9. Phil. 3. 9. who was made sinne for vs, that wee might be made the righteousnesse of God in him, 2. Cor. 5. 21. By which righte∣ousnesse, we are righteous before God: and yet for all this, not without sinne in our selues. For was not Iohn and Iames the A∣postles righteous? yet both acknowledge themselues to haue sinne, 1. Ioh. 1. 8, 10. Iam. 3. 2. Secondly, Walking in all the com∣mandements, is here added, as the fruit of their righteousnesse, the manifest signe thereof, and declaration of thankefulnesse, as in Gen. 17. and not as the cause of it. For by the workes of the Law shall none be iustified before God, Rom. 3. 20. Third∣ly, a man may walke faintly, he may halt; yea, now and then slip, and yet be in the right way. Fourthly, by saying in all, it noteth not perfection in obedience, as may appeare in Dauid, though of him it be said, Act. 13. 22. that he should performe all Gods will; yet hee fell fearefully sometime; but it set out their soundnesse of heart, hauing respect to all the commande∣ments and ordinances of God, as Dauid speaketh, Psal. 119. 6, 117. for they did not seuer the commandements in their pra∣ctice, but made conscience of one, as well, as of another. Fifthly, whereas it is said, without blame, or blamelesse. This is to bee vn∣derstood so before men; but not before God. For first, God strucke him dumbe, for his vnbeliefe, verse 20. Secondly, his very office, as hee was a Priest, conuinceth him of sinne: for the Priest sacrificed as well for himselfe, as for the people, Heb. 5. 3. So that he was not blamelesse before God.
Luk. 11. 27. Blessed are they, that heare the Word of God, and keepe it.
Answ. 1. This place proueth not the point in question: for wee acknowledge, that the regenerate doe keepe Gods Word. But how? Not fully and perfectly, which is the question, and
is not hence proued. Secondly, imperfect obedience through Christ is accepted, and such a one may be blessed. Thirdly, who knoweth not what imperfections are in hearing? And the same is much more in keeping. Fourthly, hearing and keeping, are a declaration of such as bee blessed; and not the cause of their blessednesse. The like answer may be made to Ioh. 13. 17. & 14. 23. Matth. 12. 50.
Luk. 11. 2. Thy will be done, as in Heauen, so in Earth.
Answ. 1. This proueth not what men here on earth doe; but what they should pray for, and begge of God to doe. Second∣ly, wee are not here taught to begge any thing impossible nei∣ther: for the word as, hath not relation to the degree of abso∣lute perfection of obedience in heauen; but to the manner of doing Gods will there, willingly, ioyfully, faithfully, and con∣stantly, which we desire to imitate here, according to the mea∣sure of grace, which we receiued of God. The Gagger calleth this Petition a demand; as if in Prayer wee were not beggers, but claimers of our dues, and rights, from God: see the proud spirit of an Antichrist.
1. Ioh. 5. 3. This is the loue of God, that we keepe his comman∣dements; and his commandements are not grieuous.
Answ. 1. Wee acknowledge, that the loue of God neither is, nor can bee without obedience to the commandements, for true loue forceth thereto: obedience is the true fruit of loue, and the true signe thereof. So as these words, This is the loue of God, may be thus expounded; This is the true signe of the loue of God, that wee keepe his commandements. Secondly, this doth not proue the point: for wee acknowledge also the keeping of Gods commandements; but wee deny the perfect keeping fully, according to the rigour and strictnesse of the Law, which this place speakes not of. Thirdly, touching the praise of them, as not grieuous, or heauy. This is to be vnder∣stood not so, in respect of the commandements themselues, for they are a heauy yoake, according to these places, Act. 15. 10. Rom. 8. 3. and 7. 14. but in respect of such as be in Christ, to whom the commandements are not heauy nor grieuous. First, for that Christ helpeth them with his grace and holy Spirit to
keepe them. Secondly, because they truely loue God, and so are willing to vndergoe any thing for Christ; and so to a wil∣ling minde, nothing is grieuous. Thirdly, for that they haue a spirituall delight in Gods commandements, feeling the peace of a good conscience, in well doing. Fourthly, for that such men doe not in their minde esteeme them heauy, or grieuous. Lastly, they may be said, not to bee heauy and grieuous, respe∣ctiuely to that which they were before Christ, through the ma∣nifest incumbrances vnder Moses: but now Christ hath fulfil∣led them for vs, he hath borne the burthen, remoued the curse, made vs by faith fulfillers of them; and thus are they not heauy, nor grieuous: but yet it proueth not, that any man can keepe the commandements.
The Gagger hath collected many other places, onely he citeth them, but vrgeth them not. Ezek. 36. 27. Walke in my Statutes, and keepe my iudgements, and doe them.
Answ. Here is no mention of either the manner, or mea∣sure, which was the thing he should haue proued: else we grant all. The like answer is to Ecclus. 15. 15. which booke is not Canonical.
Matth. 11. 30. My yoake is easie, and burthen is light.
Answ. 1. Here is no mention of commandements. Se∣condly, Christs yoake is not the Law; but the doctrine of the Gospell, and his owne discipline. Thirdly, whatsoeuer is meant by yoake and burthen, the same being Christs to the regene∣rate, it is easie, and light, by the former reasons alledged to the place of 1. Ioh. 5. 3.
Matth. 19. 17. If thou wilt enter into life, keepe the comman∣dements.
Answ. 1. This place imposeth a duty, but proueth not per∣formance: for it is one thing for God to command, and another thing for man to perform his commandement. Secondly, Christ speakes not here thus to this yong man, as imploying abilitie in him to keepe the commandements, but to answer to the pride of his heart, to conuict him thereof, and to discouer to him his hypocrisie: for when he commanded him but one thing, verse 21, 22. he failed in performance.
Rom. 13. 8. He that loueth another, hath fulfilled the Law.
Answ. As our loue is, so is the Law fulfilled; but our loue is imperfect: for wee are exhorted to increase in it, 1. Thes. 4. 10. therefore is our obedience imperfect. Secondly, the Apostle telleth vs in verse 10. how loue is the fulfilling of the Law, for that it worketh no ill to our neighbour. Where note first, that here he speakes of loue to our neighbour, and not of the loue to God. And secondly, that loues fulfilling of the Law, is in the negatiue, in not working ill; and not in the affirmatiue, in do∣ing well; and therefore but a poore perfection of obedience. Thirdly, it is the fulfilling of the Law, because the commande∣ments of the second Table, are comprehended in the comman∣dement of louing our neighbour as our selues, verse 9. and not for that loue makes vs sufficient, perfectly to fulfill the whole Law.
Rom. 7. 3. Is nothing at all to the purpose. It speakes of the wife freed or not freed from the Law of her husband.
Iosh. 11. 15. Answ. The praise of Moses and Iosua in their obedience. But first, this was in their seruices performed in such outward things as God commanded them, and not of their spirituall obedience to the Morall Law. Secondly, if applyed to proue perfection in them, it is mis-applyed: for Mo∣ses offended God, so as hee dyed, before the people came into Canaan; yea, he so displeased the Lord, as God would not heare him in his request, to let him goe into the Land.
Also Iosua erred against the commandement of God, in ma∣king vnaduisedly a league with the Gibeonites. Thirdly, God is pleased to passe by his seruants frailties, in giuing them prai∣ses, and speaketh of them, as if they neuer had done amisse, be∣cause he will not in his mercy impute their wants and defects vnto them, for his Sonnes sake, in whom they are, and in whom God is well pleased.
Iosh. 23. 5. This is Iosua's exhortation to the people of the two Tribes and halfe. So it teacheth what they ought to doe; but proueth not, that either they did, or were able perfectly to doe what they were bidden.
Psal. 17. 3. There is no iniquitie in me.
Answ. 1. This is to be vnderstood of his carriage towards his enemies: for otherwise he once sinned in both murther and Adultery. Secondly, Dauid speakes often as a type of Christ, whose person he did beare; so as Christ in the Prophets is often called Dauid. Thirdly, in the Originall, the word iniquitie is not, but there may be vnderstood deceit, or hypocrisie; so as Dauid here cleereth not himselfe of sinne, but of hypocrisie: for in the Originall, there is onely the Verbe, Thou shalt not finde.
Deut. 30. 11, 12, 14. This commandement, &c. is not hidden, nor farre from thee, &c. But in thy mouth, and in thy heart, that thou maist doe it.
Answ. 1. The Apostle expoundeth this of the Word of faith, Rom. 10. 8. And so it is not for the Gaggers purpose. Secondly, if vnderstood of the Law written in the heart, and professed by mouth, yet this place sheweth onely the end, that it may be done, but not either the manner, or measure of doing.
1. Ioh. 2. 4. This speakes of keeping: but our question is of the perfection; of which, not a word here.
Iob 1. 22. Answ. 1. The words are to bee vnderstood, not of all Iobs life; for he after fell into a cursing, and so sinned: but of his patient carriage in this great conflict. Secondly, the words shew what is meant by his not sinning, to wit, that hee did not charge God foolishly.
Iob 27. 6. My righteousnesse I hold fast.
Answ. 1. This is of the righteousnesse of his cause, in plea∣ding against his friends, for he held that hee was not punished so of God for his sinnes, as his friends iudged him to be. Se∣condly, if it be vnderstood of his person, it is to bee taken so of his righteousnesse before men: for in chap. 9. 20. hee saith, If I iustifie my selfe, mine owne mouth shall condemne me. Thus hee speakes against himselfe, in the apprehension of righteous∣nesse before God: so also in verse 21. 30, 31. and chap. 10. 15. abhorring himselfe, and repenting in dust and ashes, chap. 42. 6.
Rom. 2. 27. Shall not the vncircumcision, &c. if it fulfill the Law, &c?
Answ. This place teacheth not, that a Gentile is able to ful∣fill
the Law: but Saint Paul speakes by a supposition, If he did, he should condemne the Iew, which bragged of Circumcision, and yet was a transgressor of the Law.
Luk. 10. 28. This doe, &c.
Answ. This Christ spake to a proud Iustitiarie, who rested vpon the Law; so hee spake in the tenure of the Law, which none could performe, to beate down his pride, and not to shew what man could doe.
Luk. 15. 7. Ninety and nine iust persons, that need no repen∣tance.
Answ. 1. To take the words after the letter, is flat against these Scriptures, Rom. 3. 10, 23. Iam. 3. 2. Eccles. 7. 20. Now, if the iust man sinne, then he needeth repentance. And the Lords Prayer teacheth to aske dayly forgiuenesse. Secondly, the words were spoken against the proud conceited Scribes and Pharises, verse 2. who thought themselues such iust ones: but we not. Thirdly, the words may be spoken comparatiuely, in respect of such as notoriously breaking out, as the stray sheepe, the other keeping within bounds, may be said to be iust, and to need no repentance, like the other out-strayer.
1. King. 14. 8. Dauid, who kept my Commandements, and who followed mee with all his heart, to doe that onely which was right in my eyes.
Answ. 1. This praise of Dauid respecteth his care of Gods worship, which Ieroboam had violated by setting vp Idolatrie, which Dauid did not. Secondly, if farther extended, then it is meant of his measure, the manner for his vprightnesse, and the intendment of his mind, but not of full perfection in all things, for he once fell fearefully in the matter of Vriah, chap. 15. 5. al∣so, in numbring the people, 2. Sam. 24.
Ephes. 1. 4. That wee should be holy & without blame before him.
Answ. Being chosen in Christ, as in the former part of the verse. So our holinesse, and vnblameablenesse in Gods accep∣ting vs in Christ: For we haue no righteousnesse in our selues to iustifie vs before God.
Rom. 4. Gal. 5. 14. All the Law is fulfilled in one word, Thou shalt loue, &c.
Answ. For this, see the answer before, to Rom. 13. 8. yet further here note, that he onely telleth them what is the excel∣lencie of loue, but hee also rebuketh them for the breach of it, verse 15. What is this to the perfect fulfilling of the Law?
Gen. 6. 9. Noah, iust and perfect.
Answ. In his generation, in respect of others; and before men, but not before God. For did he not after fal into drunken∣nesse? Now, hauing thus fallen, how can they alledge him, to proue perfect obedience? For perfection is not in one point, or in all for a time, but in the same for euer. Thus we see, that there is no perfection of obedience in any to keepe the Law. Therefore is there no workes of supererrogation: for they that boast of these, must bee in all perfection obedient to the Law first, and then doe more then God commandeth, either expresly or deriuatiuely.
For reasons against this point: see Moulins his Buckler of faith, pag. 173. 70. Sect. and Doctor White his last Booke, pag. 521. Sect. 2. to pag. 534.
Matth. 19. 21. If thou wilt be perfect, goe and sell all that thou hast, and giue to the poore, &c.
Answ. 1. Christ here teacheth not, that a man may in this life attaine to perfection, to doe all that God commands; and more too: For first, he had taught the contrary, Luk. 17. 10. Secondly, in Mark. 10. 21. Christ leaueth out the word per∣fection, and telleth him plainly that he lacked one thing. Third∣ly, Saint Paul, for all his excellencies, and his manifold sufferings for Christ, 2. Cor. 6. 4, 10. yet hee did not attaine to perfecti∣on, Phil. 3. 12. But here Christ speaketh to the vainely concei∣ted yong man; who as Austin. in Epist. 89. saith, answered more arrogantly then truely: and as Basil saith, gaue false testimonie of himselfe, when he said, he had kept all these, to wit, all the* 1.158 commandements, from his youth vp, saying, What lack I yet? as if he had lacked nothing, when he was apparantly couetous,
Mar. 10. 22. To suppresse this excesse of pride, and to discouer his folly, Christ thus speakes to him, and not to set out a new Doctrine, and way to perfection, not contained in the Law.
Secondly, these words are not a bare counsell, as some con∣ceit, because it is said, if thou wilt. For this kinde of spea∣king, notes not the thing spoken of, to bee euer in a mans li∣bertie, and pleasure to doe, or not to doe; for so then should we not be tyed to Gods commandements: for thus hee speakes in vrging to the obedience of them, in verse 17. of this Chapter, and Deut. 28. 1, 15. it is said, If thou wilt, or, if thou wilt not. So in Esa. 1. 19. These words imply not the libertie of choise, but rather the desire of the minde, to attaine to some thing yet lacking, as by comparing Matthew here with Mark. chap. 10. 21. it may appeare.
Thirdly, the words, giue vnto the poore, are plainely a com∣mandement. This is a duty commanded, and the Law requi∣reth the works of Charitie, and Almes to be giuen to the poore. This is no counsell left to mans free choise to doe, or not to doe, as these places shew, 1. Tim. 6. 17, 18, 19. Heb. 13. 16. to striue to perfection is commanded also, Matth. 5. 48. Heb. 6. 1. 2. Cor. 7. 1. increasing more and more, 1. Thes. 1. 10. and 4. 1, 10. 1. Pet. 2. 2. 2. Pet. 3. 18. Act. 20. 32. So it is not in our libertie to stand at a stay, but we are tyed, and bound to grow in grace, in know∣ledge, in faith, and in good workes. Thirdly, Goe and sell all that thou hast. This also is a commandement, for it hath the forme of a commandement, Goe and sell. And though it be not an ordinary commandement to binde all: yet was it a comman∣dement to this young man for the present, to try him, and to discouer him; as Gods commandement to Abraham to sacrifice his sonne, Gen. 22. Seeing therefore that these words containe in them Commandements, and not a bare counsell, this place is nothing for arrogantly conceited works of supererrogation.
Fourthly, if it were granted to bee a counsell; yet being Gods counsell, it is not best to our libertie, to doe or not to doe: for God (who is great and wonderfull in counsell, Esai. 28. 29. Ierem. 32. 19.) his counsell bindeth, and to neg∣lect and despise it, is sinne, and deserues punishment, Psal.
106. 13. and 107. 11. Prou. 1. 25. Luk. 7. 30. And therefore vpon Gods counsels, they can build no workes of supererro∣gation.
1. Cor. 7. 25. Now concerning Virgins, I haue no cōmandement of the Lord: yet I giue my iudgement, &c. He that giueth her in marriage, doth wel, but he that giueth her not in marriage, doth better, ver. 38.
Answ. 1. Here is not the word Counsell, though they for ad∣uantage so translate it. For the word in Greeke, which is for* 1.159 counsell, is not here vsed: but another, which signifieth a sound and graue sentence and iudgement, more then counsell and ad∣uice.* 1.160 For the Corinthians had written about the matter, verse 1. and the Apostle giueth his iudgement what is most conuenient, and fitting for the present time, verse 26. Second∣ly, this his iudgement hee giueth by the aide and assistance of Gods Spirit, verse 40. and therefore were the Corinthians highly to reuerence his iudgement, yea, and to submit vnto it, as being giuen from an Apostle, hauing Gods Spirit, and one that had obtained mercy of the Lord to bee faithfull, verse 25. and had the wisedome of God, to iudge what was best to bee done. Thirdly, by saying he had no commandement from the Lord, his meaning is, hee had no expresse precept in particu∣lar, but, not that he had no commandement at all. For he taught nothing which he had not from the Lord, at least, included in generall precepts, from which, by the direction of Gods Spirit, hee deduced particulars, considering and applying them to the circumstances of times, places, and persons. This the Apo∣stle doth here: for Christ cōmanded his to be without worldly carefulnesse, Mat. 6. 25, 31, 34. and to mind heauenly things chie∣fly, ver. 33. Now the Apostle at this time grounded his iudge∣ment vpon these precepts, and considering the present distresse and troubles of the Church, applyed the same to the question of marrying, or not marrying, as is most cleare in verses 32, 33, 34, 35. So then, here is no counsell, or bare aduice, but his iudge∣ment vpon the question, grounded first on Christs commande∣ments, and then deliuered faithfully by the guidance of Gods Spirit. This place therefore is nothing for workes of supererro∣gation, or for counsels, tending as they dreame, to perfection.
Matth. 19. 12. There be Eunuches, which haue made themselues Funuches for the Kingdome of Heauen. Hee that is able to receiue i••, let him receiue it.
Answ. There are here two things: First, a commendati∣on of some. Secondly, a commandement vpon some. Out of neither of these can they build their workes of supererro∣gation.
Not out of the first. First, they are to proue that these Eu∣nuches were perfect fulfillers of the Morall Law. Secondly, that they did this, which they did, vpon counsell, and not of dutie. Both which they are to proue, before they proue vpon this their commendations, their works supererrogatory: which from hence they can neuer doe: for men praised for one action, iustifieth them not therefore as perfect obseruers of the Law: Or, for that they doe a voluntarie action praise-worthy; that therefore it will follow, they haue done perfectly all necessarie duties. Againe, these Eunuches, which so made themselues, they did it, the text saith, for the Kingdome of Heauen: that is, to further their passage to Heauen. Now, this euery man, as much as lyeth in him, is bound to doe, and to auoid all the hin∣derances, according to that of Christ: If thy eye offend thee, plucke it out; if thy hand or foot, cut them off: so he that hath the gift of Continencie, and knowes that Marriage would hin∣der him, must make himselfe an Eunuch, that is, liue as an Eu∣nuch vnmarried: And this not by way of counsell, but as a duty to further his owne saluation. Thus, this first part helps no∣thing to these arrogant workes.
Not the second: for it is not a bare counsell, but a very com∣mandement of Christ, to him that hath the gift of continency, to vse the same: He that can receiue it, that is, he that hath this gift giuen him of God, to abstaine from marrying, (else hee cannot, verse 11.) let him receiue it; that is, let him abstaine from marriage. This is Christs cōmandement. For God giuing vs any gifts, bindeth vs to make true & right vse of them: euen this very gift of continencie to further vs: for hee giueth no gifts in vaine to any one, but will require the vse thereof, Luk. 12. 48. and the gift is Gods calling to employ the gift to Gods
glory, and to our owne comfort, else he will punish the neglect, Matth. 25. 15, 25, 27, 30.
The Gagger citeth Luk. 10. 25. 1. Cor. 7. 1. Reuel. 4. 3. All idle, and nothing to the purpose. Perhaps hee found them quoted some-where, and so set them downe, being sure his Popish cre∣dulous Readers would neuer examine them, no more then him∣selfe did.
Act. 2. 45. So chap. 4. 34. These places speake of belee∣uers selling their goods, and possessions, and that they were distributed to the poore among them, as euery one did need.
Answ. 1. Charitie (we know) is a dutie commanded, and so farre, no worke of supererrogation. Secondly, at some time, so the case may be, that we are to forsake all, for Christ and for his Gospels sake, so as hee that doth it not then, is so farre from doing a worke of supererrogation, as hee himselfe cannot bee Christs Disciple, as Christ speakes in Luk. 14. 33. Whosoeuer he be of you, that forsaketh not all hee hath, hee cannot be my Disci∣ple. So then, that act of forsaking all, may bee no worke of su∣pererrogation, but a necessarie dutie. Thirdly, this act here of selling and giuing all away to the poore then, was a voluntarie act, a vertue of very high praises, yet was it no worke of su∣pererrogation.
First, for albeit no particular commandement did bind them hereto, and so was it a free worke; yet in generall they were bound to it by the commandement, To loue our neighbour as our selues. Now, a man will sell all, Iob 1. 4. to relieue his owne selfe, and by the commandement to doe things honest, iust, pure, louely, of good report, matters of vertue and praise, Phil. 4. 8, 9. The present necessitie of the Church also required a more then an ordinarie charitie: and in such a case, Christian compassion moueth euen deepe pouertie, to be rich in liberalitie, beyond abilitie, 2. Cor. 8. 2, 3. and so is it in such a case a dutie, which at another time bindeth not.
Secondly, it was the worke of grace in them, it came of God; and what they gaue to the Saints, it was that which God gaue them. The consideration whereof in Dauids infinite preparati∣on for the Temple, made him, not to conceit any worke of su∣pererrogation,
but to debase himselfe, and to admire the worke of Gods grace and mercy towards him and his people therein, and to giue God the sole glory thereof, reade 1. Chron. 29. 13, 16.
Thirdly, to make this act a worke of supererrogation, they must proue first, that all these, that thus sold and gaue all away, had done perfectly before God all such duties, as they were bound to doe: for this must euer bee presupposed, before wee can dreame of any worke of supererrogation; but whosoeuer presupposeth so much, doth presuppose that which is most false, as before is proued, Iam. 3. 2. 1. King. 8. 46. Eccles. 7. 20. And therefore there are no workes of supererrogation. For the Apostle Peter, Matth. 19. 27. speakes of himselfe, and of the rest, that they had forsaken all. But had they perfectly fulfilled the Law, how came it then after, that hee fell so fearefully? and that they forsooke Christ, and so failed of their dutie? yea, did not Christ often reproue their ignorance, their weake∣nesse of faith, their dulnesse of hearing, and once called Pe∣ter Satan? Therefore men may forsake all, and yet doe there∣in no worke of supererrogation, as the Apostle implyeth, 1. Cor. 13. 3.
BEfore the question bee propounded, the Reader is to know the termes of the question, and what wee meane by them.
First, by the word iustification in this question, we meane not Regeneration, and Sanctification. But we vnderstand first the imputation of Christs righteousnesse, who by his perfect obedi∣ence fulfilled the Law, and by his death paid the full ransome for sinne, and fully satisfied Gods iustice; all which God ac∣cepteth, and accounteth as performed by vs, and so maketh vs iust in Christ. Thus the word, iustifieth, is taken in Rom. 4. 5.
Whereupon the Apostle out of the Psalme defineth it the bles∣sednesse of a man, to whom the Lord imputeth righteousnesse without workes, Rom. 4. 6. Psal. 32. 1. Secondly, remission and absolution both from the guilt, as also from the punishment of sinne, for Christs sake, Ephes. 1. 7. and so are wee pronounced iust: and thus is the word iustifieth, vsed Rom. 8. 33. Which two wee by faith apprehending, our iustification is formally ac∣complished.
Secondly, by faith wee doe meane: First, not the faith which is called historicall, assenting and beleeuing that to be true which God speaketh. Secondly, not the extraordinarie faith to work miracles. Thirdly, nor the temporarie faith which is for a time. Fourthly, not any conceited, fantasticall, or pre∣sumptuous faith, a fleeting opinion of Gods fauour standing onely in imagination. Fifthly, not an ignorant, foolish impli∣cite faith. Sixtly, not an idle fruitlesse, dead faith, or a solita∣rie faith, alone without other graces: but a distinct, intelli∣gent, liuely, operatiue, obedient, applicatiue faith, taking hold, as by a hand, of Christ, applying him and his benefits, parti∣cularly to our selues, as God of his mercie giueth him vnto vs, which we doe call iustifying faith; and yet not as it is a grace, as other fruits of the Spirit be, or that it hath any vertue, or me∣rit to iustifie vs, but that it is the instrument taking hold of Christ, and applying him to vs, which is not the propertie of any other grace.
Thirdly, by onely, wee meane that in the act of iustification before God, this faith onely, and alone is that grace, which ap∣plyeth Christ vnto vs, and is the instrumentall cause of our iu∣stification; and not that hereby wee doe seclude repentance, charitie, and good workes, from being liuely fruits and effects of faith, but no causes at all of our iustification before God. Yet vnderstanding these tearmes, thus they hold:
That a man is not iustified before God, onely by faith:
1. IT secludeth from our iustification before God, three things. First, the Law, from being able to iustifie vs, Gal. 3. 11. It is manifest that in the Law no man is iustified with God, Rom. 8. 3. It was impossible by the Law, being weakened by the flesh. Act. 13. 39. You could not be iustified by the Law of Mo∣ses. Secondly, All the workes of the Law, Rom. 3. 20. & 4. 2. Gal. 2. 16. By the workes of the Law shall no flesH be iustified before him, being iustified gratis by his grace, vers. 24. Thirdly, All a mans owne iustice in the state of grace. For Saint Paul lay∣eth aside his owne iustice which is of the Law, Phil. 3. 9. yea, and denyeth himselfe to bee iustified by his owne well-doing: for he saith, I am not guilty in conscience of any thing; but I am not iustified herein, 1. Cor. 4. 4. Thus wee see what is seclu∣ded from iustifying of vs.
Secondly, it ascribeth iustice to faith, Rom. 10. 6. iustice which is of faith; and this is the iustice of God in faith, Phil. 3. 9. by which faith wee are iustified, Rom. 3. 8. Rom. 5. 1. Gal. 2. 24.
Thirdly, in the act of iustification by faith, it secludeth works from it, saying, Rom. 3. 28. We account a man to bee iustified without the workes of the Law, Rom. 4. 5. Faith is reputed to iustice to him that worketh not, Gal. 2. 16. A man is not iustified by the workes of the Law, but by the faith of Iesus Christ. How cleere are these places for iustification by faith only, when they seclude workes, and giue it to faith?
Fourthly, it no where exhorteth vs to iustification. For iusti∣fication is not a vertue in vs, nor our worke, but the worke of Christ, who is our righteousnesse, Ier. 23. 6. Rom. 10. 4. 1. Cor. 1. 30. But we are exhorted to beleeue. Now, of faith most ex∣cellent and admirable things are spoken, for our euerlasting comfort. By it, Christ dwelleth in vs, Ephes. 3. 17. By it we are made the children of God, Gal. 3. 26. Ioh. 3. 12. 1. Ioh. 5. 1. By
it wee liue, Hab. 2. 4. Rom. 1. 17. Gal. 2. 20. we stand. 2. Cor. 1. 24. we walke, 2. Cor. 5. 7. wee haue boldnesse, accesse with confidence to God, Ephes. 3. 12. Rom. 5. 2. and peace with God, Rom. 5. 1. and without this it is impossible to please God, Heb. 11. 6. For to this is imputed iustice, Gal. 3. 6. Rom. 4. 3. and 9. 31. by this are we iustified, Rom. 3. 28. Gal. 3. 8. attaining to the righteousnesse of God by it, Phil. 3. 9. By this doe we ouer∣come the world, 1. Ioh. 5. 4. By this are wee kept vnto saluation, 1. Pet. 1. 5. By this wee haue eternall life, Ioh. 3. 36. and are sa∣ued, Ephes. 2. 8. wee shall not perish, Ioh. 3. 16. nor come into condemnation, but passe from death to life, Ioh. 5. 24. Thus we see the excellencie of this faith in Christ, which is called the faith of the elect, Tit. 1. 1. the end where of is the saluation of our soules, 1. Pet. 1. 9. And that wee might not rest vpon any o∣ther thing but vpon Christ by faith, the Apostle saith, Gal. 5. 6. In Iesus Christ, neither circumcision auaileth any thing, nor vn∣circumcision, but faith which worketh by loue.
Touching iustification by faith onely, the ancient Fathers are very cleare for vs against the Papists.
Chrysost. hom. 3. ad Tit. If thou beleeuest, why addest thou other things to faith, as if faith onely could not suffice to iustifie? And in Hom. 7. Rom. 3. speaking of Gods goodnesse, saith, he not onely saueth vs; but also iustifieth and glorifieth vs, vsing no works hereunto, but requireth faith onely.
Hilar. Can. 8. in Matth. saith, Faith onely iustifieth.
Basil. Hom. de humilit. saith, This is true and perfect reioy∣cing in God, when a man is not lifted vp in his owne righteous∣nesse, but knoweth himselfe to be without true righteousnesse, and to be iustified by faith * 1.161 onely in Iesus Christ.
Ambros. on Rom. 3. They are iustified freely, because doing nothing, neither repaying againe any thing in stead thereof, they are iustified onely by faith. And on Rom. 4. There is no need of the Law, seeing the wicked is iustified onely by faith.
Theophylact. on 3. chap. ad Galat. Faith onely, saith hee, hath in it the power to iustifie.
Hesychius in Leuit. 14. lib. 1. Grace is apprehended onely by faith, and not by workes.
Primasius ad Rom. 5. & ad Gal. 2. He doth iustifie the wic∣ked by faith onely: Faith onely sufficeth you vnto saluation.
Theodoret in Ephes. 2. By faith onely, he forgiueth sinnes.
Bernard. in Cant. Serm. 22. Beleeue in God that iustifieth sinners: and being iustified by faith onely, hee shall haue peace with God.
Thus the Fathers speake according to the Scripture, in our manner of speaking in plaine termes.
Aquinas on Rom. 3. lect. 4. & Gal. 3. lect. 4. Workes, be not, saith he, the cause why a man is iust before God; but rather they are the manifestation, and execution of his iustice. For no man is iustified by workes, but by the habit of faith infused; yea, iu∣stification is done by faith onely.
The ordinary Glosse, Iam. 2. saith, That Abraham was not iu∣stified by the workes he did: but by faith onely, his oblation being a worke of his faith, and a testimonie of his righteous∣nesse.
Erasmus saith, that the word onely, which now a dayes they showt at so in Luther, is reuerently heard and read in the wri∣tings of the Fathers.
And Bellarmine de iustific. lib. 5. cap. 7. saith, It is most safe, to repose our whole confidence in the onely mercy and good∣nesse of God, which is in effect that, which wee teach in this point of iustification.
1. Cor. 13. 2. Though I haue all faith, so that I could re∣moue mounaines, and haue no charitie, I am nothing.
Answ. 1. The faith here is of working miracles, and not of iustifying faith. Secondly, to haue faith, without charitie, is spoken of here by supposition: for true sauing faith is that,
which workes by loue; which wee teach and allow not of a fruitlesse faith. Thirdly, this is not against the tenent, that faith onely iustifieth. For here is no word of iustification: but a con∣demning of a faith without loue, which iustifying faith is not without. For though faith onely iustifyeth, yet it is not alone without charitie, and other fruits, which euer accompany it, to shew it to bee sauing faith, but yet not as any causes with it of our iustification.
Iam. 2. 24. Ye see therefore, how that by workes a man is iusti∣fied, and not by faith onely.
Answ. To shew the sence and plaine meaning of these words, which are the conclusion from the former discourse, wee must consider:
First, to whom Iames speaketh: hee speaketh to vaine men, verse 20. which boasted of their faith, saying, they had faith, and yet were without workes, verse 14. This was the occasion of the Apostles discourse.
Secondly, the scope, which was not to shew, what place faith hath in iustification, whether that faith onely iustifie before God, for that was Saint Pauls drift to the Romanes, Rom. 4. 5. but this here is onely to shew, what faith it is that saueth not, verse 14.
Thirdly, the faith here spoken of and condemned, is such a faith, First, as stood onely in words, without workes, like the charitie of such, who say to the poore, Goe in peace, be warme, and filled, but yet giue them nothing to warme and fill them, verse 15, 16. Secondly, a dead faith, verse 17. 20, 26. Thirdly, an Historicall faith, which the diuels themselues haue. Fourthly, a faith contrary to Abrahams faith: For his was an operatiue faith, and which he that hath, can shew by workes, verse 18, 21. a faith that worketh by works, shewing it selfe to bee perfect, that is, true and sincere, verse 22. By which faith, Abraham be∣leeuing, it was counted to him for righteousnesse, ver. 23. where note, that when righteousnesse, which was counted to Abra∣ham, is mentioned, it is ascribed to his faith, which so did shew it selfe by workes, and not to his deeds done, which Saint Paul makes the fruits of this his faith, Heb. 11. 17.
Therefore all these things premised, and cleerely manifest out of the Text, these words in this verse 24. carry the sense, Ye see therefore (by all this aforesaid) how that by workes, that is, by faith shewed by workes, that a man is iustified, and not by faith onely, that is by faith alone, a solitarie faith, which hath no workes, of which the vaine man boasteth: For onely here is vsed for alone. For when the Greekes place the word onely after faith, as here, then it signifieth alone; but before faith, it signifieth only,* 1.162 And this interpretation, first, is agreeing to the scope of the Apo∣stle Iames here. Secondly, it doth not oppose S. Pauls Doctrine, Rom. 3. and 4. which secludeth workes from faith, in the act of our iustification. Thirdly, the words in this Text of Iames con∣firmeth this exposition, that workes are put for faith, shewed by works, in ver. 18. where he bringeth one in, vrging to shew faith by workes. Also when in verse 21. he had spoken of Abrahams iustification by workes, he by and by saith, verse 22. Seest thou, how faith wrought by his workes? And then thereupon produ∣ceth Scripture in verse 23. to proue, not that Abrahams worke was counted to him for righteousnesse, (as Iames would haue done, if he had intended to teach iustificatiō by works) but that it was the faith of Abraham which did worke by workes, that made him to be reputed righteous before God.
Gal. 5. 6. For in Iesus Christ, neither Circumcision auaileth any thing, nor vncircumcision, but faith which worketh by loue.
Answ. This place magnifieth sauing faith, which worketh by loue, for which we plead: and therefore is nothing against, but altogether for that which we teach: for we speake not of alone faith; but of onely faith in the act of iustification.
Matth. 5. 20. Except your righteousnesse exceede the righteous∣nesse of the Scribes and Pharises, &c.
Answ. This place is not to the purpose: for here is no menti∣on of faith, nor of iustification by faith: but here is one righte∣ousnesse preferred before another: That of the Scribes and Pha∣rises bringeth not to Heauen: for it was legall, sought by workes, and to establish their owne righteousnesse, being igno∣rant of the righteousnesse of God, Rom. 10. 3. which is Euange∣licall,
sought by faith, and inherent in Christ, in all fulnesse of perfection, which exceeded the righteousnesse of the Scribes and Pharises.
Mat. 7. 21, 22. Not euery one that saith to me, Lord, Lord, &c.
Answ. This is nothing neither to proue the point. This is against idle and vaine professors of Christ, that haue not the faith that iustifieth, Matth. 11. 26. Yea, O Father, for so it was thy good pleasure. This is foolishly quoted, Matth. 12. 33. Is of a fruitfull, and fruitlesse tree, Matth. 16. 16. Thou art Christ, the Sonne of the liuing God: Peters profession of his faith. The ve∣ry naming of these, sheweth the vanity of this Gaggers citing of Scriptures.
Matth. 19. 17. If thou wilt enter into life, keepe the Commande∣ments.
Answ. 1. This is nothing against iustification by faith onely; which faith is neuer without obedience to Gods commande∣ments. 2. Christ speakes not of that which the young man was able to doe; but he seeking righteousnesse by the Law, Christ answered him thereafter legally, intending to discouer to him his rashnesse and pride, as the euent sheweth: For the young man was couetous, and loued his riches on earth, more then treasure in heauen, verse 21, 22.
Gal. 3. 12. But the Law is not of faith, but the man that doth them, shall liue in them.
Answ. The whole course of the context is for iustification by faith, and against iustification by works. The eighth vers. speaks of the iustification of the Gentiles through faith. The ninth verse saith, that they that be of faith, are blessed with faithfull Abraham. The tenth verse pronounceth them that are of the deeds of the Law, accursed. The 11. verse confidently auerreth, that no man is iustified by the Law, in the sight of God, and gi∣ueth the reason: for the iust shall liue by faith. In verse 12. is an argument to refell confidence in workes: For the Law, saith he, is not of faith. So as, if we liue by faith, wee cannot liue by the Law; for it propounds life to the doers, but not to belee∣uers, as the Gospell doth.
1. Tim. 5. 8. If any prouide not for his owne, &c.
Hath not he an idle braine, is not he worthy to be gagged for a lewd babbler, that will alledge this Scripture against iustifica∣tion by faith onely, when we speake of a holy, liuely, and obe∣dient faith?
1. Ioh. 2. 4. He that saith he knowes him, and keepes not his com∣mandements, &c. 1. Ioh. 3. 22. Whatsoeuer we shall aske,—because we keepe his commandements, and doe those things, which are plea∣sing in his sight.
Answ. The first place condemneth knowledge without pra∣ctice. So doe we, and such a faith too. The second is an effect of that good confidence in God, spoken of in verse 21. describing such as haue such boldnesse towards God, by the true signes and fruits of faith; to which he exhorts in verse 23. saying, that it is a commandement of God, that we should beleeue in the name of his Sonne Iesus Christ.
Rom. 3. 31. Doe we destroy the Law by faith? God forbid: but we rather maintaine the Law.
Answ. The whole Chapter is against iustification by workes, and for faith, and euen in this very verse. For what meane these words? but to shew, that faith by which wee are iustified, doth fulfill the Law; so as what men would obtaine by the workes of the Law, the same they haue by faith in Christ, who hath for vs perfectly fulfilled the Law. So the Law is not de∣stroyed, but by faith established.
Phil. 2. 12. Worke out your saluation with feare and trembling.
Answ. What meaneth this babbling Babylonian hereby? Will he conclude, that he, which is to worke out his saluation with feare and trembling, is not iustified by faith onely? Iustify∣ing faith maketh none presumptuous. It makes a man put on the Armour of God. It so maketh vs confident in God, as withall, neuer to neglect any good meanes in the way to saluation. It maketh vs not high-minded, but to feare, and to tremble, and so to worke out our owne saluation, which euer accompanyeth our iustification.
BY their Bible we doe learne, and it is cleere,
First, that the vnalterable ground of our saluation is laid in Iesus Christ, God hauing chosen vs in him, before the consti∣tution of the world, Ephes. 1. 4. which he wil perfect: for, whom he hath predestinated, them also he hath called; and whom hee hath called, them also he hath iustified; and whom he hath iusti∣fied, them also he hath glorified, Rom. 8. 30.
Secondly, that Christ hath taken away all and euery cause of damnation, and euery thing that might hinder the saluation of such as beleeued in him; as to wit, sin. Hee is made sinne for vs, 2. Cor. 5. 21. the curse of the Law; he hath redeemed vs from the curse thereof, Gal. 3. 13. and from vnder it, Gal. 4. 5. the an∣ger and wrath of God: for we were reconciled to God by the death of his Son, Rom. 5. 10, 11 2. Cor. 5. 19. So that there is no damnation to them that are in Christ, Rom. 8. 1.
Thirdly, that Christ is euery thing for vs vnto God, our Wis∣dome, Iustice, Sanctification, and Redemption, 1. Cor. 1. 30. yea, in Christ, we are made the Iustice of God, 2. Cor. 5. 21. So that God iustifieth vs with his owne Iustice, which cannot bee ex∣cepted against. Who therefore shall accuse the elect of God? or who is hee that shall condemne? Rom. 8. 33, 34. And if free from accusation, and condemnation, are they not sure of salua∣tion? What is it that letteth?
Fourthly, that no power (though they haue many temptati∣ons, and many combates) shall euer finally ouercome them. The gates of hell shall not preuaile against them, Matth. 16. 18. For in the vertue of God, they are kept by faith to saluation, 1. Pet. 1. 5. and are in all power strengthened, according to the might of his glory, in all patience & longanimitie with ioy, Col. 1. 11.
Christ promiseth not to cast forth his, Ioh. 6. 37, 40 and he hol∣deth vs, that none shall plucke vs out of his hands, Ioh 10. 28. Not Satan, for Christ hath ouercome him, Matth. 4. Heb. 2. 14. Not the world: for he hath ouercome it also, Ioh. 16. 33. Not false Teachers: for it is not possible that the elect should bee in∣duced into errour, Matth. 24. 24. meaning totally and finally. Not our sinnes: for the bloud of Christ hath cleansed vs from all sinne, 1. Ioh. 1. 7. and in him we haue redemption, the remission of our sinnes, Col. 1. 14. Ephes. 1. 7. See also Heb. 8. 12 & 9. 14. Not the terrour and curse of the Law: for hee hath fulfilled it for vs, and remoued the curse, Gal. 4. 5. & 3. 13. Not our once being vnder the power of darknesse: for God hath deliuered vs from our enemies, Luk. 1. 74. and from the power of darknesse, and translated vs into the kingdome of the Sonne of his loue, Col. 1. 13. Nor Gods once former displeasure against vs: for when we were impious, Rom. 5. when wee were sinners, Christ dyed for vs, verses 6. 8. and when we were enemies, we by Christs death were reconciled to God, verse 10. and haue receiued reconcili∣ation, verse 11. Not any thing that may fall out after reconciliation. For, if when we were Enemies, we were reconciled, much more being reconciled, shal we be saued in the life of him, Rom. 5. 10. No, not Gods iust deserued wrath for our often falls. For, if when we were sinners, Christ dyed for vs; much more therefore now being iustified by his bloud, shall wee be saued from wrath by him, Rom. 5. 8, 9. 1. Thes. 1. 10. Not the Law of sinne captiuing vs, so as we cannot doe that which wee would, but doe often that which wee would not. For Iesus Christ shall deliuer vs from the body of this death, Rom. 7. 24, 25. Not tribulation, distresse, fa∣mine, nakednesse, danger, persecution, nor the sword, though wee were killed for his sake all the day long. For to vs it is giuen for Christ, not onely that wee should beleeue in him, but also that we suffer for his name, Phil. 1. 28. And in all these things wee ouercome; because of him that hath loued vs, Rom. 8. 37. and because God is faithfull, who will not suffer his to bee tempted aboue that which they are able: but will also make with temp∣tation issue, that you may be able to sustaine, 1. Cor. 10. 13.
To conclude, there is nothing possible that can separate vs
from the charity of God in Christ Iesus our Lord. For I am sure, saith the Apostle, that neither Death, nor Life, nor Angels, nor Principalities, nor Powers, neither things present, nor things to come, neither might, nor height, nor depth, nor other creature shall be able to doe it, Rom. 8. 38, 39. For we know, that to them that loue God, all things co-operate vnto good, to such as accor∣ding to purpose are called to be Saints, Rom. 8. 28. And Christ Iesus is able to saue for euer them that goe by him to God, Heb. 7. 25. hee being entred into Heauen, now appearing to the countenance of God for vs, Heb. 9. 24. who is on Gods right hand making intercession for vs, Rom. 8. 34. So that it is vn∣doubtedly certaine, that those that bee Christs shall not perish, Ioh. 3. 15. nor come into iudgement, but passe from death to life, Ioh. 5. 24.
Fifthly, their Bible teacheth, not onely these things in the ge∣nerall; but also how euery true beleeuer may particularly be as∣sured that he hath his part in these things, and be certaine of his owne saluation; and that is by Christs Spirit, and by the grace of faith, wrought by the same Spirit.
First, by the Spirit. For the Spirit himselfe giueth testimonie to our spirit, that wee are the sonnes of God, Rom. 8. 16. This Spirit of God wee receiue, that wee may know the things that of God are giuen to vs, 1. Cor. 2. 12. Hence it is, that Iohn saith, In this we know that we abide in him, and he in vs, because hee of his Spirit hath giuen to vs, 1. Ioh. 4. 13. and 3. 24. What can be more certaine then knowledge, and that knowledge which is of Gods Spirit? whose testimony is most infallible: for it is the testimonie of God himselfe, and the Spirit of truth, Ioh. 14. 17. 1. Ioh. 5 6. It is also Gods pledge to vs, 2. Cor. 5. 5. and 1. 22. Ephes. 1. 14. and his Signet, with which we are signed vn∣to the Day of Redemption, Ephes. 1. 13. and 4. 30. Now Gods Spirit being truth, being Gods owne witnesse, being his owne pledge, in euery true beleeuers heart, and his owne signet and seale, is hee not certaine and sure of his saluation? Will any man question the truth of an earthly Kings word, his hand and seale so affirming any thing to be as hee saith? How much lesse the Word, hand and Seale of the King of
Heauen, bearing witnesse to euery true beleeuer, that hee is the child of God; yea, and making him to speake to God as to a Fa∣ther, & so to call him by the name of Father, Rom. 8. 15. Gal. 4. 6. then which, what greater assurance of saluation can there be?
Secondly, by faith; which maketh the party which hath it, to know that he hath it, 1. Cor. 13. 5. and that which it belee∣ueth, to be certaine to the beleeuer: so as he can say, We know that hee will raise vs vp, 2. Cor. 4. 14. We know that wee haue eternall life, 1. Ioh. 5. 13. and we know, that we haue a building of God, eternall in Heauen, 2. Cor. 5. 1. Therefore the Apostle saith, We are bold alwayes, verse 6. So as the Apostle Iames ex∣horteth not to wauer or to doubt, Iam. 1. 6. So S. Paul, 1. Tim. 2. 8. For saith is the substance of things to be hoped for, and the argument of things not appearing, Heb. 11. 1. Which could not be, vnlesse there were certainty in it; yea, so certaine, faith maketh things to be to beleeuers, that the Apostle saith, Wee walke by saith, and not by sight, hauing before spoken of con∣stant boldnesse, and also by and by after touching their assu∣rance of future happinesse, 2. Cor. 5. 6, 7, 8. Moreouer, this grace of faith giueth a particular assurance to him that hath it, and applyeth that to himselfe which hee beleeueth. Therefore beleeuing in Christ, and receiuing him, are made both one, Ioh. 1. 12. Now, he that receiueth a thing from another for him∣selfe, is to lay hold on it, and so to take it to himselfe. So belee∣uing, is a laying hold and applying Christ, and his benefits, and all promises of saluation made in Christ to a mans selfe in parti∣cular. Whereupon it is, that the Apostle speaking of faith, ex∣horteth to apprehend eternall life, 1. Tim. 6. 12. Also the more fully to expresse this particular assurance and application, in Ioh. 6. to eate and to drinke Christ, is made the same with be∣leeuing in him. To beleeue in Christ (saith Saint Austen) is to* 1.163 eate the bread of Life: He that beleeueth, eateth. Beleeue, and thou eatest. Now, can any thing be more assured, and more neerely applyed to a man, that it is his infallibly, then that which he hath eaten? And if to beleeue in Christ, be the eating of him, and the eating assureth him that eateth him, to liue for euer, Ioh. 6. 51, 58. then faith doth assure him that beleeueth in
Christ, that he hath Christ, and all the benefits of his death and Passion, for his eternall saluation, as he that hath eaten bread, hath the benefit of it, to the sustentation of corporall life. Of this liuely and certaine application of faith, the Fathers speake. Au∣stin saith, that saith sent vp, layeth hold on Christ. Chrysostome* 1.164 saith, Let vs beleeue, and we see Iesus present before vs. Ambrose saith, That by faith Christ is touched, and is seene. Tertullian saith, That by faith Christ is digested. Now, if Christ by faith be laid hold on, seene present, touched, and as food digested, it doth, according to the measure thereof, effectually apply him, and giueth particular assurance of Saluation, which is obtained by Christ; though we haue neither miracle, nor extraordinarie reuelation to tell vs, that we are saued. Furthermore, faith is that which receiueth the promise, Gal. 3. 14. It goeth out of a mans selfe to fetch all that it beleeueth, concerning saluation from God; most fully knowing that whatsoeuer God promiseth, he is able to performe it, Rom. 4. 21. Hence is it, that by faith which applyeth the promise, and beleeueth that God is true of his word, and able also to make it good, aboue all that we desire, or vnderstand, Ephes. 3. 20. we are ascertained of that which we beleeue; neither doth our faith stagger, but maketh vs most as∣sured, while it is fixed on God, on his Word, on his will made knowne by his Word and promise, on the truth of that also which he once hath spoken, & on his almightie power to make it good accordingly. But God hath promised to euery true be∣leeuer forgiuenesse of sinnes, Act. 10. 43. and euerlasting life, Ioh. 3. 15. Thus hauing spoken, his will and good pleasure is hereby knowne, this word will hee keepe, and his power will make it good: All which, true faith applyeth to him that hath it, as spoken to him (for in this, faith excelleth all other graces) and so maketh him certaine of forgiuenesse of sinnes, and of euerlasting life, which we in our Creed professe to beleeue, not onely that there is remission of sinnes, the resurrection of the body, and the life euerlasting: but euery true beleeuer by faith saith, that his sinnes are remitted, his body shall rise againe, as Iob was perswaded, and that hee shall haue life euerlasting: For to beleeue them to be, and not to apply them, is not a iustifying
faith, but such a faith as is in reprobates, euen the faith of deuils.
Lastly, this sauing faith bringeth forth such fruits, as wil pro∣claime to all, that faith is a grace of certainty. It maketh a belee∣uer, that he shall not be confounded, Rom. 10. 11 to haue affi∣ance, and accesse with confidence, Ephes. 3. 12. Now, where there is assiance, and confidence, there is much certainty in that grace which worketh these. It worketh also hope; now hope maketh vs glory, and confoundeth not, Rom. 5. 2, 5. and is the anchor of the soule sure and firme, Heb. 6. 19. yea hope is said to haue glory and confidence, Heb. 3. 6. If hope then bee so cer∣taine, sure and firme, as that we are thereby confident, yea glo∣rying, as if we had in possession that which we expect to haue, and neuer confoundeth, nor maketh vs ashamed, that is, faileth vs not of that which wee looke for, but wee finde surely what hope expecteth: then much more are wee made confident by faith it selfe, and particularly assured of that which God hath promised, euen remission of sinnes, and eternall saluation, see∣ing hope is the fruit of faith.
Tertul. in lib. de Baptis. Faith, saith hee, hath safe securitie of saluation.
Cyprian. de Mortal. God hath promised vnto thee, when thou departest out of this world, immortalitie and eternity, and doest thou doubt thereof? This were not to know God: this is to of∣fend Christ, the Master of Beleeuers, with the sinne of vnbeliefe; this is for a man being in the house of faith, to be without faith.
Ambros. in Psal. 118. Serm. 7. pag. 641. saith, The iust man knoweth that eternall life is laid vp for him.
Austin on Psal. 149. There is a kinde of glorying in the con∣science, when thou knowest thy faith to bee sincere, thy hope certaine, and thy loue without dissembling. And Tom. 2. de ver∣bis Domini, Serm. 28. All thy sinnes are forgiuen thee: Thou art made a good sonne, of an euill seruant: Therefore presume thou not of thy working, but of the grace of Christ: for, saith the A∣postle, Ye are saued by grace. Here therefore is not arrogancie,
but faith: to make knowne what thou hast receiued, is not pride, but deuotion.
Hilary in Matth. Can. 5. The Lord will haue vs hope for the kingdome of heauen, without any doubting: for otherwise there is no iustification of faith; if faith it selfe be vncertaine.
Fulgentius lib. 1. de pradest, ad Monimum: The iust liuing by faith, saith confidently, I beleeue to see the goodnesse of the Lord in the land of the liuing.
Macarius hom. 17. Although (speaking of the godly) they are not yet entred into the whole inheritance prepared for them in the world to come: yet, through the earnest which they now receiue, they are as certaine of it, as if they were already crowned and raigning.
Bernard. in Epist. 190. ad Innocent. PP. If faith wauer, then is our faith in vaine, and our Martyrs were fooles to suffer such bitter things, for vncertaine rewards. And a little after he saith, citing Austin for it, That faith is not held of him, that hath it in his heart, to be there by coniecture, or in opinion, but by cer∣taine knowledge, the conscience giuing witnesse thereto.
The Diuines of Collen say, That we are iustified by faith, as* 1.165 by the apprehending cause, such a faith, as without all doubting assureth vs of the pardon of our sinnes through Christ.
The same Diuines in Enchirid. Concil. Colon. tit. de iustif. cap. Non habes ergo, confesse this for truth, that to a mans iustificati∣on it is required, that he certainly beleeue, not onely in general, that they which truely repent, haue their sinnes forgiuen them by Christ, but that his own selfe hath also forgiuenesse, through Christ, by faith. Now, if faith can assure vs certainly, and with∣out doubting, of our iustification, and remission of sinnes, then so it can assure vs of life euerlasting.
Bishop Fisher, in opuscul. de fide & misericord. axiom. 10. saith, that if we will enter into heauen, we must not come with a dou∣ble heart, or wauering faith, but with that which is altogether without doubting, and most certaine.
Ioh. Bacon. & Catharin. cited by Perer, in Rom. 8. D. 7. Num.
27. 30. select. disput. Tom. 2. affirme, that the knowledge of faith is equall in certainty, and farie aboue, and more certaine then all other knowledges.
Isengren pro Concil. Trid. de certit. grat. pag. 217. saith, that their Diuines, all the chiefest which hee had read for that pur∣pose, though they did not allow a man to be altogether secure and free from all care & heedfulnesse, yet with one voice teach, that we must not tremble or mistrust, but haue a firme hope, and certaine confidence: and saith further, that this is the doctrine of all the Schoolemen and Fathers since the Apostles.
Scotus 3. D. 23. pag. 46. As I beleeue God is three in person, and one in essence, so doe I also beleeue my selfe to haue faith infused, whereby I beleeue this.
Bannes in Thom. 22. Euery one that beleeueth, seeth he doth beleeue.
Medina 1. 2. q. 112. Art. 5. Caietan ibid. and Bannes too, dare affirme, that a Christian man, by the infallible certaintie of faith, which cannot be deceiued, certainly knoweth himselfe to haue supernaturall faith.
Dom. Soto, Apol. cap. 2. holdeth, that a man may attaine to that certainty of his owne grace, that he may, without all doub∣ting, be as sure thereof, as he is, that there is a Citie called Rome.
See diuers other testimonies cited at large by Doctor White,* 1.166 wherehe sheweth, that such as will not allow the certainty of faith, yet hold sure and firme certainty of hope, as excludeth all doubtfulnesse touching remission of sinnes. And can they thus allow it in hope, which is but a fruit of faith, and hath all it firme and sure certainly from faith, and not admit it in faith it in saith it selfe? This is nothing but wretched peruersenesse of spirit a∣gainst the cleere light of truth.
Before I come to the obiected Scriptures, some things are needfull to be knowne, both more cleerely to shew that which we hold, that we may not be mistaken; as also to helpe to the better answering of such places as be brought forth against this particular assurance of a mans saluation.
First, that this iustifying, sauing, and applicatiue faith, compre∣hending in it both historicall and temporarie faith, is euer ac∣companied
with other graces of Gods Spirit: as with know∣ledge, 2. Cor. 4. 13, 14. and 5. 1, 6. with hope, 1. Pet. 1. 21. with Loue and Charitie, Gal. 5. 6. Ephes. 6. 23. 2. Tim. 1. 14. 1. Thes. 5. 8. 2. Thes. 3. 6. with holinesse and sanctification, Iude, vers. 20. 2. Thes. 2. 13. with puritie of heart, 1. Tim. 1. 5. Act. 15. 9. with a good conscience, 1. Tim. 1. 5, 19. ioy, Phil. 1. 25. with obedience, Reu. 14. 13. with good workes, Iam. 2. 22. Heb. 11. with open pro∣fession, 2. Cor. 4. 13. Act. 4. 20. Rom. 10. 10. with Prayer, Iam. 1. 6. and 5. 15. Iude, verse 20. Rom. 10. 14. with godly sorrow, feare, holy reuenge on a mans selfe, 1. Cor. 7. 11. with patience in aduer∣sitie, Iam. 1. 3. 2. Thes. 1. 4. Heb. 6. 12. Reuel. 13. 10. and with many other vertues, 1. Cor. 7. 11. 2. Pet. 1. 5, 6, 7. 2. Tim. 2. 22. and 3. 10. 1. Tim. 4. 12. Reuel. 2. 19. 1. Cor. 6. 11. So that such as haue this faith, are no Solifidians, as our Aduersaries please in malice to call vs.
Secondly, that the graces haue their proper operations, which this faith doth not hinder, but rather they haue their strength from faith, and by it are set on worke, so as it and they toge∣ther, make vs that we neither shall be barren, nor without fruit in the knowledge of our Lord Iesus Christ, as S. Peter speakes, but hereby make our calling and election sure, 2. Pet. 1. 5, 6, 7, 8, 10. For whilest faith holdeth Christ, and in him apprehen∣deth eternall life; hope expecteth the accomplishment; pati∣ence endureth trials; loue exerciseth vs in duties of obedience, and workes of mercy; feare keepes vs from sinne, and aweth vs, that we dare not displease God; a good conscience comfor∣teth vs; humilitie makes vs lowly in our owne eyes; ha∣tred of sinne makes vs to fly the causes, and occasions thereof, as ill companie, counsels, and examples to euill. Godly sorrow vpon our falls, exerciseth vs in fasting, praying and la∣bour; zeale makes vs take reuenge vpon our selues, when wee haue trespassed, and to oppose stoutly wickednes in others, and so forth in all the rest of Gods graces, whatsoeuer they be: for as faith is said to worke by loue; so doth it worke by hope, pati∣ence, humilitie, and all other vertues which accompanie it; ne∣uer neglecting the meanes which God prescribeth in the way to heauen, nor abating the power of these other graces & gifts
of God, nor withholding them from their proper workes, wherein they are to be imployed, vpon any vaine confidence of saluation by Christ, or imaginatie assurance of heauen. Hence is it, that such as in the Scripture are said to beleeue, are said also to feare God, to be charitable, to be iust, to eschew euill, to doe good, to fast and pray, to continue in the Word, to heare it with an honest heart, to come to the Sacraments, and so forth. See this in S. Paul, who was well assured of eternall life, of which he could confidently speake, 2. Tim. 4. 8. 2. Cor. 5. 1. Rom. 8. 38, 39. And yet neuerthelesse he had care to keepe a good con∣science towards God and man, Act. 24. 16. endeuouring to please God, 2. Cor. 5. 9. and had excellent vertues accompany∣ing his faith, 2. Tim. 3. 10, 11. Dauid had particulat assurance of pardon of sinne, 2. Sam. 12. 13. yet he afterward prayed for mer∣cie feruently, Psal. 51. and Christ knew his houre, yet did auoid dangers. Hezekias knew that he should liue fifteene yeeres, yet vsed the meanes of life. So Saint Paul was sure of safety, yet would haue meanes vsed, Act. 27. 31.
Thirdly, that neither this faith, nor any of these graces are per∣fect in this life: for the Scripture speaketh of degrees of Faith, Matth. 8. 26. and 15. 28. Rom. 4. 21. and of the increase of faith, Luk. 15. 5. 2. Thes. 1. 3. 2. Cor. 10. 15. Rom. 1. 17. So likewise of the increase of knowledge, Col. 1. 10. of loue, Phil. 1. 9. of workes of charitie, 1. Thes. 4. 10. of walking and pleasing God, 1. Thes. 4. 1. of grace, 2. Pet. 3. 18. and so of all other vertues which doe increase as the whole Church doth increase, as the Apostle wit∣nesseth, Ephes. 2. 21. So that they are more at one time then at another, in such as haue them; and doe increase by degrees, though not alike in all.
Hence it is, first, that ordinary meanes are prescribed by God, not onely for the first begetting; but also for the increase and continuance of all these graces, to wit, the Word, 1 Pet. 2. 1, 2. the Sacraments, and Prayer, which therefore the godly doe euer make vse of, Act. 2. 42, 46. Secondly, that the godly are so of∣ten found fault with, reproued, admonished, and threatned for failing in their duties. Thirdly, that they doe so vilifie them∣selues, and renounce all righteousnesse in themselues, and fly to
Gof for mercy through Christ. Fourthly, that there are so many exhortations, as meanes to vrge them to their duties, in which they are weake and defectiue. Fifthly, that promises are made with conditions annexed, to stirre them vp to their duties.
Fourthly, that with these imperfections of graces, there re∣maineth in the most holiest persons naturall corruption, which is sometime so strong, as it not onely hindereth the worke of these graces (so as a regenerate man cannot doe the good hee would) but also is drawne to do that which he would not, Rom. 7. 15, 18. Hence it is, first, that the best haue sometime broken forth into foule enormities, as may be seene in Dauid, Solomon, and others. Secondly, that God so threatens & chastiseth them, as meanes to awake and reclaime them. Thirdly, that they so* 1.167 humble themselues 〈◊〉〈◊〉 cry and call, as if they were forsaken. Fourthly, that this faith, and these graces are not seen, nor felt to bee at all times alike in operation; but so weakened through strength of corruption, & so brought vnder, as if they had clean lost their vertues, and faith in a sort had failed; which in some agony of spirit, causeth them to vtter some vncomfortable words, sauouring rather of desperation, then of any hope of sal∣uation, euen as Christ on the Crosse, crying, My God, my God, why hast thou forsaken me? And as Dauid sometimes did in the Psalms, Ps. 13. 1. & 6. 1, 6. & 22. 1, 2. & 31. 22. & 38. 1, 8. & 55. 4, 5.
Fifthly and lastly, that albeit the imperfection of graces, and corruptions of nature doe weaken thus the power of faith, and other accompanying graces, much troubling the soule of a true Beleeuer; yet doe none of them hereby alter their nature, nor change their qualitie; but faith holdeth its hold, though some∣time as doth a Palsie hand, and striueth against doubting, till it conquer in the combate, as may bee seene in Dauids conflicts.
First, he will say to his soule (as he doth in a Psalme) Why are thou so disquieted within me? yet trust in God. Secondly, he will runne to God in Prayer, which is the true fruit of faith. Thirdly, he will professe his faith, and trust in God. So Iob in his greatest terrours, said, If he kill mee, yet will I trust in him. So that faith giueth assurance in the midst of troubles, and saueth Daniel in the very den of Lyons, and other in the midst of a siery Ouen.
Therefore, for all the defects of graces, and power of corrup∣tions ouer-swaying too often; yet seeing they destroy not faith in the elect, nor annihilate their graces, they are most certaine of their saluation in the end.
1. Cor. 9. 27. But I keepe vnder my body, and bring it into sub∣iection, lest that by any meanes, when I haue preached to others, I my selfe should be a Castaway.
Answ. 1. This place speaketh not of a Castaway, as one repro∣bated to eternall destruction; but the word signifieth one not ap∣proued* 1.168 (opposed to one approued) being like reffuse siluer, which is not good and currant, Ier. 6. 30. So as the meaning is, I Paul preaching to other, doe so demeane my 〈◊〉〈◊〉 as my life may not scandalize my profession, and so be iudged as one worthy to be reiected. Thus vnderstood, it is not alledged to purpose.
Secondly, but grant the word to be vnderstood of a repro∣bate, yet is it nothing against the assurance of saluation: for S. Paul speaking thus of himselfe, was most certain that he was no Reprobate, 2. Cor. 13. 6. but one sure of his saluation, Rom. 8. 38, 39. 2. Tim. 1. 12. & 4. 8. Gal. 5. 20. as is also cleere out of the 26. verse, going before this obiected place: I therefore so runne, not as vncertainly; so fight I, not as one that beateth the ayre. Therefore speaking so assuredly of saluation in the former verse, he cannot be vnderstood here, as making doubt thereof; for so should he be made to speake contraries. But the Apostle shew∣eth, that with his faith of the promises of assurance of saluation, he did ioyne the meanes, the more to further, and the more to strengthen his said assurance: For he knew, and taught, and so doe we, that the vse of the meanes to saluation, weakeneth not the assurance; but rather confirmeth it: and therefore doe wee that truely beleeue, vse such meanes carefully and constantly.
Thirdly, this place will not afford any good reason against the assurance of saluation. S. Paul was sure of his saluation, and hee vsed such lawfull meanes as might further him in the way; and that he might not be a Castaway, hee opposed his corrupti∣ons, not liuing carnally secure, nor vainely presumptuous; nor
did he neglect to doe what he ought to doe. Will it hence ther∣fore follow, that he doubted of his saluation? He professed as you see before, the contrarie. Faith, in the vse of the meanes, lo∣seth not, but gets assurance, and groweth more consident.
Rom. 11. 20. Thou standest by faith; bee not high-minded, but feare, &c.
Answ. 1. If this place, spoken to the Church of Rome, will afford the conclusion, that wee cannot be certaine of saluation, but that they which now stand, may fall away: how commeth it to passe, that Papists so bragge of the infallibilitie of their Chur∣ches not falling?
Secondly, feare here is opposed to high-mindednesse, and car∣nall securitie, and not to the assurance of saluation.
Thirdly, the Apostle taketh not hereby away the assurance of saluation, but prescribeth the meanes of securing vs therein, that we fall not away. For the true feare of God, and humilitie of Spirit, will greatly awe vs, and keepe vs from departing from God, Ier. 32. 40.
Fourthly, the Apostle here speaketh to them, as to a mixt company, and as they were outwardly professors of the faith of Christ; and not as the Elect of God, and all true and sincere be∣leeuers, of which the question is. For these cannot finally fall away, but the other may, & so be vncertaine of their saluation.
Phil. 2. 12. Worke out your saluation with feare and trembling.
Answ. This place may be, and is against the vaine securitie of saluation; but not against true and sound assurance thereof.
For first, the Apostle assureth them of saluation, by saying, your saluation, making it theirs already.
Secondly, he vttereth nothing that might cause doubting; but onely exhorteth them to doe that which they ought to doe, for the better assurance of their saluation, that is, to worke it out with feare and trembling: thus warning them hereby to take heed of vaine presumption, and carelesse securitie, and not to cause them to liue in doubt of their saluation.
Thirdly, we must know that there is a two-fold feare; The one a seruile, distrusting, discouraging, distracting legall feare, begotten by the spirit of bondage, and is opposite to sauing
faith, and spirituall comfort, from which feare euery where the godly are dehorted Esa. 35. 4. & 41. 10. & 43. 1. & 54. 4, 14. Luk. 12. 32. This feare Christ redeemeth vs from, Luk. 1. 74. Heb. 2. 15. the Spirit of God freeth vs from, Rom. 8. 15. 2. Tim. 1. 7. and perfect loue casts it out, 1. Ioh. 4. 18. The other is a filiall feare, carefull and louing, a feare of awefull reuerence, begotten by the Spirit of adoption, euer attending, as a handmaid, on sauing faith. To this the faithfull are exhorted, Luk. 12. 5. 1. Pet. 2. 17. Reuel. 14. 7. And this feare may be with reioycing, as in Psal. 2. 11. Serue the Lord with feare, and reioyce vnto him with trem∣bling. To which words in that Psalm the Apostle here alludeth. And he that alwayes thus feareth, is pronounced blessed, Prou. 28. 14. And of this feare speaketh the Apostle in this place to the Philippians; which feare doth not hinder, but furthereth mans assurance of saluation, keeping him from departing from God, as before is noted out of Ier. 32. 40. and from presuming vpon their owne strength, and to rest vpon God, and in him to be strong, Ephes. 6. 10. as in the next verse, Phil. 2. 13. is euident. See for this, Austins exposition, lib. de gra. & lib. arb. cap. 9. Pro∣sper, apud Ambros. Epist. 84.
Prou. 28. 14. Blessed is he, that feareth alway.
Answ. This filiall feare that maketh a man blessed, and kee∣peth him with God from falling away, affordeth no reason for a true beleeuer to doubt of his saluation.
Eccles. 9. 1. No man knoweth either loue or hatred, by all that is before them.
Answ. It is true, that by beholding outward things, how all things come alike to all: we cannot know loue or hatred; for of these outward things Salomon speaketh. Neuerthelesse, though we cannot know by sight, yet may we discerne by faith and in∣ward graces, by Gods Spirit and fruit thereof, that God lo∣ueth vs.
2. Pet. 1. 10. Giue diligence to make your calling and election sure, &c.
Answ. This Scripture is against our Aduersaries, and for vs: for it teacheth, that a man may come to assurance of saluati∣on by this diligence.
Prou. 20. 9. Who can say, I haue made my heart cleane, I am pure from my sinne?
Ans. 1. It is true, that either he can make himself pure & clean by his own power, neither that he is pure by any inherent righ∣teousnesse, neither that hee is made perfectly pure in this life by Gods Spirit, whereby he is in a measure, not wholy sanctified.
Secondly, yet a true Beleeuer can say, that faith purgeth the heart, Act. 15. 9. that by the bloud of Christ he is cleansed from all his sinnes, 1. Ioh. 1. 7. that he is sanctified, Heb. 10. 10. and also by the Spirit, 1. Pet. 1. 2.
Thirdly, thus being sanctified, he is sure that he hath the Spi∣rit of Christ, Ioh. 14. 17. and that he is iustified, Rom. 8. 1, 9. and then is he certain, that he shall be glorified, Rom. 8. 30, 33.
Fourthly, and although this sanctification be not perfect in this life; yet this hindereth not our saith, to assure vs of saluati∣on; because faith taketh hold of the truth of Gods promises made to euery true beleeuer in Christ, who is our Wisdome, our Iustification, our Sanctification and Redemption, 1. Cor. 1. 30. who hath perfected for euer by one offering, them that are san∣ctified, Heb. 10. 14. and so hath obtained euerlasting redemp∣tion for vs, Heb. 9. 12. So as though no man can say, that his heart is perfectly cleane, nor that hee is pure wholly from sinne in himselfe, or by himselfe: yet is he in and by Christ most per∣fect; so as he need not doubt of his saluation.
Iob 9. 20. If I iustifie my selfe, my owne mouth shall condemne me, &c.
Answ. 1. Iob here disclaimeth his owne righteousnesse; hee was then no Papist. Secondly, this is no argument against the assurance of his saluation: For though there be no righteousnes of a mans selfe, nor the righteousnesse of the Law to assure him of his saluation, yet is there another righteousnesse, which is called the righteousnesse of faith, Rom. 4. 13. by which a true Beleeuer is certaine of his saluation: And though Iob thus re∣nounced his owne righteousnesse, yet was he assured of his sal∣uation, yea and so assured, as in the midst of his so grieuous af∣flictions, he seemed through it to triumph, Iob 19. 25, 26, 29. neither could his faith bee made to let goe its hold: for
hee said, If hee kill mee, yet will I trust in him.
1. Cor. 4. 4. For I know nothing by my selfe, yet am I not thereby iustified.
Answ. 1. What is this against assurance of saluation? What if Paul was no Papist, reiecting iustification by workes? must it needs follow, that he had therefore no assurance of saluation? It is cleere, as before is proued, that Paul was certaine of his sal∣uation. Therefore hence to fetch an vncertainty thereof, cros∣seth the plaine euidences of his assurance, and so is a lewd col∣lection.
Secondly, the Apostle here, though hee knowes himselfe not iustified by his owne innocent liuing and righteousnesse, Phil. 3. 9. yet was he sure that by Christ he was iustified, Gal. 2. 16, 20. & 5. 20. hauing attained to that righteousnesse through faith, Phil. 3. 9. Of his iustification he doubted not, for hee here absolutely denyeth himselfe to know as certainly, that hee is iustified by Christ, Gal. 2. 20. Phil. 1. 19, 20. Therefore though by the first he cannot assure himselfe of saluation, yet may hee by the latter, as indeed he was, Rom. 8. 11, 30, 39.
Thirdly, the Apostle speaketh not here of the iustification of his person, but of his office, as hee was an Apostle, and a Tea∣cher of the Corinthians, and of the Gentiles. For when he saith, I know nothing by my selfe, he meaneth it of the outward dispen∣sation of the ministerie, wherein his owne conscience bare him witnesse, that hee had beene faithfull, as hee also speakes in 2. Cor. 1. 12. and 2. 17. and 4. 2, 5. and had not failed of his duty, to his witting; yet could he not hereby iustifie himselfe, nor would hee iudge himselfe, nor regarded hee to be iustified of other, but referred the iudgement thereof vnto God, who, saith he, iudged him, to wit, that hee was faithfull, by the testi∣monie of his owne conscience. So as here is no argument a∣gainst assurance; but rather for his assurance, as knowing, that God iudged aright of him, though neither himselfe, nor other could so iudge of him.
Phil. 19. 12. Who can vnderstand his errours? Cleanse thou mee from secret faults.
Answ. 1. It followes not, that because a man cannot know all his errours and hidden faults, therefore he is not sure of his saluation. For as the knowledge of them all, (if so a man could know them) would not giue assurance of saluation (for the sight of sinnes sheweth to vs misery, and not hope of felicitie:) so the not vnderstanding them, cannot debarre a man from the assu∣rance of saluation, because saluation is purchased by Christ, who cleanseth vs of all sinne, secret, as well as open, vnknowne, as well as knowne; and faith, taking hold of the promise of the forgiuenesse of sinnes through Christ, assureth of saluation.
Secondly, this speech, that none can vnderstand his errours, being vnderstood of all men whatsoeuer, then it comprehen∣deth Abraham, and Moses, Dauid, holy Simeon, Peter and Paul, with other holy men, who yet had assurance of their saluation, as our Aduersaries deny not: And therefore the not vnderstan∣ding of all the errours of a mans life, is no hindrance of the assu∣rance of saluation.
1. Cor. 10. 12. Let him that thinks that hee standeth, take heed lest he fall.
Answ. 1. Good counsell to vse meanes, as wary circumspe∣ction, & diligent endeuour to perseuere, is no argument against the certainty of saluation: for sound confidence causeth no neg∣ligence in any good meanes: as we may see in Saint Paul and others assured of eternall life.
Secondly, Saint Paul speakes to the presumptuous and con∣ceited; for hee saith, Let him that thinketh hee standeth, take heed.
Thirdly, grant it spoken to the best assured; yet here is no∣thing against that assurance; for the Apostle saith not, Lest hee fall away, as speaking of Apostacie finall, but of falling into sinnes, lest they prouoke God to punish them, as he did the Is∣raelites.
Fourthly, if yet further it bee yeelded of falling away, then it is to be vnderstood onely of such among them, as might fi∣nally perish; for Saint Paul spake to a mixt company, and not of the Elect among them: for in verse 13. following, the Apostle strengtheneth their assurance very fully against all temptations.
Therefore take this place howsoeuer they please, yet it is no∣thing against the certainty of saluation.
1. Pet. 1. 17. Passe the time of your soiourning here in feare.
Answ. Feare that is filiall, attendeth on faith, keepeth a man with God from falling from him, and so rather assureth them, then any way causeth doubting of saluation. The answer before to Phil. 2. 12. is a full answer to this place.
Before the obiected places be produced, it is good to know the truth of the Tenent, and how it is to be vnderstood, to wit, That the faith of the Elect once had, cannot vtterly be lost.
Faith is diuersly taken in the Scripture. First, for historicall faith, a bare and naked knowledge of God, with an assent to the truths of God, and profession of Religion, but without liuely effects and fruits; this is a dead faith, Iam. 2. 17, 24. Al∣so it is taken for a certaine perswasion of some wondrous ef∣fects to bee done through Gods assisting power, 1. Cor. 13. 2. Matth. 17. 20. Acts 14 9. This is called a miraculous faith.
Thirdly, it is taken for knowledge with a ioyfull assent of the minde, Matth. 13. 20. hearing gladly, Ioh. 5. 35. yea and doing many things, Mar. 16. 20. But this endureth but for a season, Ioh. 5. 35. Mar. 4. 17. for that it hath not roote in him that hath it, Matth. 13. 21. wanting moisture, Luk. 8. 6. the heart being as stony ground, Mar. 4. 16. and so, in time of per∣secution for the Word, it withereth, and such a Beleeuer falleth away, Luk. 8. 13. and is offended, Mar. 4. 17. This is called tem∣porarie faith. Of these faiths the question is not: for historicall is also in Deuils as well as men, Iam. 2. Faith of miracles lasted but for a time, and was the faith of some few. Faith tempora∣rie may be lost; the Scriptures are plaine for it.
But the faith which we say cannot be lost, is that precious faith, 1. Pet. 1. 1. that vnfained faith, which is accompanied with a pure heart, a good conscience, 1. Tim. 1. 5. working by loue,
Gal. 5. 6. that faith which iustifieth, Rom. 5. 1. which saueth, Eph. 2. 8. by which Christ dwelleth in vs, Eph. 3. 17. and by which the world is ouercome, 1. Ioh. 5. 4. through which, by the power of God, we are kept vnto saluation, 1. Pet. 1. 5. This is cal∣led the most holy faith, Iude, vers. 20. and is properly the faith of Gods Elect, Tit. 1. 1.
This faith may be shaken, and the power of it sometime very greatly weakened, and sometime be so made to languish, as the true beleeuer may cry with the afflicted Father in the Gospell, Lord, I beleeue, helpe thou my vnbeliefe, Mar. 9. 24. the sense thereof being very little, and the power thereof hardly felt, for a time the partie being as it were in a swoune or traunce, through the force of the temptation. But yet neuerthelesse it is not lost totally nor finally, so as that the elect Beleeuers cannot perish vt∣terly: which is proued not onely from all which hath beene said before, for proofe of the certainty of saluation, but also by o∣ther manifold reasons of great force to perswade hereto.
I. From God the Father, and thus, First, from his decree which altereth not: for in him is no variablenes, nor shadow of turning, Iam. 1. 17. he changeth not, Mal. 3. 6. no more doth his decree, but his counsell shall stand. Now God hath decreed who shall be saued, Rom. 8. 30. and he hath decreed that such shall be∣leeue, Act. 13. 48. that they shall be holy and blamelesse in loue, Eph. 1. 4. be confirmed to the Image of his Sonne, Rom. 8. 29. walke in good workes, Eph. 2. 10. bring forth fruit, and that the same shall remaine, Ioh. 15. 16. Therefore by this decree of God, neither they nor these their graces shall finally decay. Secondly, From his Couenant, which is an euerlasting Couenant, not to turne away from vs to do vs good, but to put his feare in our hearts, that we shall not depart from him, Ier. 32. 40. Therefore by this euerlasting Couenant they cannot perish. Thirdly, From his gifts, among which, is faith to beleeue in Christ, to suffer al∣so for him, Phil. 1. 29. But these gifts and callings of God are without repentance, Rom. 11. 29. Therefore can they neuer be lost, nor they that haue them, perish. Fourthly, From Gods working all in vs, both the will and the deed, Phil. 2. 13. and all things for vs, Esay 26. 12. reioycing ouer vs to do vs good,
Ier. 32. 41. Psal. 147. 11. and 14 9. 4. and to beautifie vs with saluation, Psal. 149. 4. for what worke he beginneth, the same will he perfect to the end, Phil. 1. 6. For euery branch that bea∣reth fruite, the Father purgeth, that it may bring forth more fruit, Ioh. 15. 2. Such a branch then shall neuer wither or fall a∣way. Therefore the worke of our saluation, being begun and continued of God, and not being our worke, but his, who can hinder our saluation? Fiftly, From Gods promises which are in∣fallible, neuer failing in any thing which he hath promised, Ios. 21. 45. and 23. 14, 15. 1. King. 8. 56. Now, he hath promised, First, that he will neuer suffer his to be tempted aboue their abi∣litie, 1. Cor. 10. 13. Secondly, that he will giue the issue with the temptation, that they may be able to beare it, 1. Cor. 10. 13. Thirdly, that though the iust man be so ouertaken, that he doth fall, yet shall he not be vtterly cast downe, Psal. 37. 24. Therefore cannot the Elect fall finally and perish. Fourthly, From Gods power, who establisheth and keepeth vs from euill, 2. Thess. 3. 3. vpholdeth all that fall, and raiseth them vp, Psal. 145. 14. for he vpholdeth them with his hand, that they may not be vtterly cast downe, Psal. 37. 24. and so are kept by his power vnto saluation, 1. Pet. 1. Fifthly, therefore except a power be to ouermaster Gods power, the Elect cannot perish. Sixtly, and lastly, From the prime cause of all this dealing of God thus with his people, why he hath thus decreed, couenāted, giuen gifts, wrought his worke, made such promises, and so suppor∣teth them: which is the good pleasure of his will, Eph. 1. 5. his kindenesse, his loue and mercie, Tit. 3. 3, 5. Ioh. 3. 16. without any desert of ours, Tit. 3. 5. Now, the same cause euerlastingly remaining in him, which moued him to chuse vs, is that which continueth euer his goodnesse towards vs, and therefore cannot the Elect finally perish. Thus farre reasons from God the Fa∣ther.
II. From God the Sonne, Iesus Christ: First, he is not onely the Authour, but also the finisher of our faith, Heb. 12. 2. Therefore our faith cannot be lost. Secondly, in him all the building fitly framed together, groweth into a holy Temple, Eph. 2. 21. That therefore which groweth, doth not decay, nor can
perish. Thirdly, He saueth his people, Matth. 1. 21. loseth nothing, nor casteth any out that come to him, Ioh. 6. 37, 39. nor can any plucke them out of his hand, but he giueth to them eternall life, Ioh. 10. 28. How is it possible then that any of his should perish? Fourthly, He hath prayed God for all his (whom his Father hath giuen him, who either haue beleeued, or shall beleeue in him, Ioh. 17. 9, 20.) that he would keepe them through his Name, from euill, ver. 11. 15. and he also doth still make con∣tinuall intercession for his, Rom. 8. 34. Heb. 7. 25. and appea∣reth for them in his Fathers presence, Heb. 9. 24. Now, vnlesse men will say, that Christs prayers are not heard, contrary to Ioh. 11. 42. and that God is not well pleased with him, contra∣rie to Matth. 3. 17. it cannot be, that his faithfull children should perish and lose their faith.
III. From God the holy Ghost, who dwelleth in vs, 2. Tim. 1. 14. and abideth in vs, 1. Ioh. 2. 27. who is called Gods earnest in our hearts, 2. Cor. 1. 22. and 5. 5. and so are we sealed there∣with, Eph. 1. 13. and thus not here for a time, but euen vnto the day of Redemption, Eph. 4. 30. Therefore is it not possible for the Elect to perish, except this earnest of our God, and this his Heauenly Seale be of no validity.
IIII. From the words of Scripture, speaking so confi∣dently of true Beleeuers saluation: He that beleeueth in the Sonne, hath euerlasting life, Ioh. 3. 36. and shall not come into condemnation, but is passed from death vnto life, Ioh. 5 24. For through faith, by the power of God, they are kept vnto saluation, 1. Pet. 1. 5. yea, the begotten of God keepeth himselfe, and the wicked one toucheth him not, 1. Ioh. 5. 18. for the path of the iust is as a shining light, which shineth more and more vnto the perfect day, Prou. 4 18. And those that are planted in the House of the Lord, shall flourish, and still bring forth fruite, Psal. 92. 13, 14. Also, The righteous shall hold on his way, and be stronger and stronger, Iob 17. 9. and nothing can separate them from Gods loue in Christ Iesus, Rom. 8. 38, 39. Therefore do not they perish, nor finally fall from Grace.
V. From similitudes, setting out liuely the dureable estate of Gods Elect from falling away. First, from trees, Psal. 1. 3. A
godly man is as a tree planted by the riuers of water, that brin∣geth forth his fruit in due season, and his lease shall not wither, nor fade, neither shall the fruite thereof be consumed, Ezek. 47. 12. Se∣condly, Frō marriage: I wil betroth thee to me for euer in righte∣ousnes, in iudgement, in louing kindnes, in mercy, & faithfulnes, Hos. 2. 19, 20. Thirdly, From a head, body & members, 1. Cor. 12. 12, 27. Christ is the Head, we the body and members in par∣ticular, knit together, increaseth with the increasing of God, Col. 2. 19. Eph. 4. 16. Fourthly, From a house built firmely, not by any tempest to be beaten downe, Mat. 7. 24, 25. Fifthly, From liue∣ly fountaines of water. For, saith Christ, the water that I shall giue him, shall be in him a well of water springing out into euerlasting life, Ioh. 4. 14. And out of his belly should flow Riuers of liuing water, Ioh. 7. 38. By all these, the holy Ghost would ex∣presse and set out the certainty of perseuerance, and that no a∣dopted true beleeuer can finally perish, and fall away, no more then a fruitfull tree that neuer withereth, can decay; nor, then a wife betrothed for euer in righteousnesse, in iudgement, in lo∣uing kindnesse, in mercies, in faithfulnesse, can be forsaken; nor, then a true head can suffer a true member of the body to perish; nor, then fountaines of liuing water, euer flowing, can euer be drawne drie; nor, then a house wisely built vpon a rocke, can by a tempest or storme be ouerthrowne.
VI. Frō the power of faith it selfe, through which, by the power of God, we are kept vnto saluatiō, 1. Pet. 1. 5. for it is of a con∣quering nature. First, it preuaileth against the flesh, purifying the heart, Act. 15 9. Secondly, against the diuell; Aboue all (saith the Apostle,) take the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked, Eph. 6. 16. The Apostle maketh it aboue all powerfully preualent. Thirdly, against the world; for our faith is the victory that ouercōmeth the world, 1. Ioh. 5 4. Fourthly, against all sorts of persecu∣tions, afflictions and trials of what kind soeuer. For by faith the Saints haue endured tortures, cruell mockings, scourgings, bonds, imprisonments, stoning, sawing asunder, killing with the sword, wandring in Sheep-skinnes, Goat-skinnes, being destitute, afflicted and tormented, wandring in mountaines,
dennes and caues of the earth, and yet for all this, were by faith more then Conquerors, Heb. 11. 35, 36, 37, 38. Rom. 8. 37. This is further manifest in all holy and constant Martyrs in all ages. Fifthly, it preuaileth against all the terrours of God, dis∣quietnesse of mind, and desperate apprehensions; as we may see in Dauid, who being greatly disquieted in mind, said, O my soule, why art thou so disquieted with me? presently gaue answer as a remedy thereto, Trust in God. Faith in God will allay all such restlesnesse of mans soule. In the 22. Psalme, verse 1. and 2. he saith, My God, my God, why hast thou forsaken me? There he speakes of his roaring and crying day and night, and yet God heard not. What was his comfort and stay, that he was not swallowed vp with despaire? Euen his faith, which both made him pray still, and cry, My God, my God, O my God; yea challen∣ging God for his God, Thou art my God, vers. 10. And so vi∣ctorious was faith, that at length he triumphed with ioy, and said, I will declare thy name to my brethren, and in the midst of the congregation will I praise thee, vers. 22. Of such a force of faith may we obserue in many Psalmes of Dauid, Of this incon∣querable grace we haue a rare instance in Iob, who in a Sea of miseries, when the venome of Gods arrowes was felt in his soule; when he saw God to set him as a marke to shoot at; when his wife grieued him, his friends vexed him, and Satan tryed him to the vttermost, and he left of all as comfortlesse; euen then, euen then, in this gulph of his sorrowes, and whirlepole of despaire, his faith made him not to faint; and therefore hee brast forth in the midst of these his vnspeakeable calamities outward, and terrors inward, Though he kill me, yet will I trust in him. So that great is the power of faith in desperate cases, and therefore being so victorious, it cannot be lost.
VII. From the recouery of godly men from vnder their falls, when they haue beene so wounded, as their wounds haue stunke, and beene corrupted, as Dauid speaketh. Fearefull were the falls of Dauid, and Peter; but neither of them fell final∣ly; for they recouered: neither fell they totally: for Dauid in Psalme 51. 11. speaketh as he that had, as yet, Gods Spirit, and had not vtterly lost it: for he prayeth God not to take his holy
Spirit from him. He saith not, Giue me; but, Take it not from me. And as for Peter, it is cleere, that Christ prayed for him, that his faith should not faile, as not finally, so not totally, Luk. 22. 31. For a true Beleeuer, in the day of his conuersion, hath a new birth, Ioh. 3. 3. and his state is compared to a resurrection, and is called the first Resurrection, Reu. 20. 6. Now, if a man truly regenerate, could wholy lose his faith and godlinesse, and yet after returne againe by repentance, besides his first birth, and first resurrection, there would bee so many births and resurrections, as there be falls, and risings againe: but the Scripture speaketh but of one spirituall new birth; and here, of one resurrection, and not of moe new births and resurrections: for the first new birth they cannot lose: for the seed of God doth remaine in them, 1. Ioh. 3. 9. and the se∣cond death (which is damnation) hath no power on him, that hath part in the first Resurrection, Reu. 20. 6. But if such a one could totally and finally fall away, it should haue power on him, and he could not rise againe vnto newnesse of life. There∣fore the truely Regenerate, though they fall, yea, and that sometimes fearefully, yet fall they not totally, nor therefore can fall finally.
VIII. and lastly, From the sentence of the holy Ghost, vpon all those which finally apostate from Gods people, 1. Ioh. 2.* 1.169 19. First, saith the Apostle, They were not of vs, that is, not of the Elect: for by vs, Iohn vnderstands himselfe and the Chosen of God, effectually called, true beleeuers, liuely members of Christ, and children of God, which they indeed were not, though, by profession for a time, they had the name to be such. Secondly, that if they had beene of vs (saith he) they would no doubt haue continued with vs. Where the Apostle cōfidently speaketh, saying, No doubt, that such as be of the number as hee himselfe was of, do continue, and fall not away from them. Thirdly, that all among those iustifyed ones are not of them, but o∣ther are mixed with them; these are they which fall away, and not any of the rest totally and finally. Fourthly, that albeit these are not manifest to men, so long as they abide in the Church, but seeme to be the same that others be; yet their fal∣ling
away, discouers thē to be none of that blessed number; yea, and therfore they fal away, that it might be made manifest that they were not of them. And to this adde the place of Iude, ver. 19. That they who separate themselues, are sensual, hauing not the Spirit; and, if any man haue not the Spirit, he is none of Christs, Rom. 8. 9. Therefore they are not regenerate by the Spirit: they are none of Christs, which fall away, a 1.170 howsoeuer for a time they may seeme to bee his. These seeming faithfull ones, onely fall away, and none of the truely iustified.
Luk. 8. 13. They on the Rocke, are they which when they heare, receiue the Word with ioy: and these haue no roote, which for a while beleeue, and in time of temptation fall away.
Answ. It is not denied of vs, but that some kinde of belee∣uers may fall way. This is not the question; but, Whether true beleeuers hauing sauing faith, and truely perswaded of Gods mercy towards them, in Iesus Christ, bringing forth liuely fruits of faith, can finally fall away? This is the question, and not the other. To this place then I thus answer, That it speaketh not of them that beleeue by a iustifying faith, which rooteth vs into Christ, but of an inferiour faith, as the words plainely teach: for it is said, that they haue no roote, which for a while beleeue. Such indeed may, and doe fall away in time of trouble for Religion. Therefore it is weake and rootlesse arguing, from the falling away of them which haue this rootlesse faith, to con∣clude the falling away of them which haue true sound iustifying faith. For albeit sauing faith includeth historicall and tempora∣rie, yet be they not one and the same, but doe much differ, as before is manifested, and euen also out of this Parable: For
First, Temporarie faith is in them whose hearts are rocky and stony, Luk. 8. 13. but sauing faith is in those, whose hearts bee good and honest, verse 15. Secondly, Temporarie faith is in them that receiue the Word immediately with a sudden affe∣ction of ioy, Mar. 4. 16. Matth. 13. 20. Ioh. 5. 35. but no menti∣on is made of sound iudgement and vnderstanding, or of an at∣tentiue
minde to learne, vnderstand and keepe it: But sauing faith is in him that so heareth, that he doth vnderstand it; in hea∣ring, attendeth; & intendeth in hearing, to vnderstand. 3. Tem∣porary faith is in them, which haue no root in themselues, Mat. 13. 21. nor moisture, Luk. 8. 6. But, sauing faith is in them that haue root, Ephes. 3. 17. and are full of moisture, maintained by the fountaine of Christs grace: for our of the belly of such be∣leeuers shall flow riuers of liuing waters, Ioh. 7. 38. which shall spring vp to eternall life, Ioh. 4. 14. 4. Temporarie Faith they may haue, which yet want liuely fruits, though they may doe in shew many things, Mar. 6. 20. Therefore in this parabo∣licall exposition, Christ mentioneth no fruits of this temporarie faith: but sauing faith in them that haue it, beareth fruit, and bringeth forth, some an hundred, some sixty, and some thirty fold, Matth. 13. 23. Mar. 4. 20.
Lastly, temporarie faith, in time of trouble and persecution for the Words sake, doth not preserue such beleeuers from being forth with offended thereat, Matth. 13. 21. Luk. 8. 13. But sauing faith keepeth a true Christian from taking such an offence, ma∣king him to keepe the Word, and to bring forth fruit with pa∣tience, Luk. 8. 15. in which patience they possesse their soules, and so fall not away. Therefore seeing there is such difference betweene these, it will not follow, though temporarie faith fall away, that therefore sauing faith should fall away. And yet ei∣ther thus must they conclude hence, or they conclude nothing out of this Text, for their purpose.
1. Tim. 1. 19. Holding faith and a good conscience, which some hauing put away, concerning faith, haue made shipwracke.
Answ. 1. This speaketh of blasphemous men, verse 20. who had put away a good conscience, at least, the shew of it; which can neuer be separate from sauing faith, verse 5. And therefore by faith here, cannot be meant that excellent faith.
Secondly, here by faith is vnderstood the doctrine of faith,* 1.171 and profession thereof, which they that lose the care of a good conscience, soone make shipwracke of, and fall from. That faith is put for the doctrine and profession of faith, these places shew, Act. 6. 7. Gal. 1. 23. 1. Tim. 3. 8. and 4. 1. Tit. 1. 3.
Thirdly, if it be taken for the gift of faith, it must then bee vnderstood of groundlesse temporarie faith, which may bee lost, and not of iustifying faith, which (as before is proued) cannot finally be lost.
2. Tim. 2. 18. Who, concerning the truth, haue erred, saying, that the Resurrection is past already, and ouerthrow the faith of some.
Answ. 1. Faith is here put for the faith of the true doctrine concerning the Resurrection, which by false Teachers was ouer∣throwne, and namely, by Hymenous and Philetus. Secondly, these some, whose faith was ouerthrowne, were not Elect, nor true Children of God: for in the next verse 19. it is said, Neuer∣thelesse, the foundation of God standeth sure, hauing the seale, The Lord knoweth them that are his. As if he had said, Though these false Teachers ouerthrow the faith of some, yet are these none of the Lords Elect, none of his adopted children, whose know∣ledge of them is a sure seale, & an vnmoueable foundation, that they cannot perish. Therefore these some, not being of the E∣lect, their faith was not the faith of the Elect, nor faith of that kinde, but another faith of baser mould, and so, not that sauing faith, of which the question is.
1. Tim. 6. 2. Which some professing, haue erred concerning the faith.
Answ. Faith, as before, is here the sound and wholesome Doctrine of faith: For it is opposed to prophane and vaine bab∣blings, and oppositions of sciences, falsely so called, verse 20. Also the word erred, shewed as much; for errour is to bee vn∣derstood of Doctrine, and not of the gift of faith it selfe. And thus is Faith taken in 1. Tim. 4. 1.
Reuel. 2. 5. Remember from whence thou art fallen.
Answ. 1. Here is no mention of losse of faith, of which the question is. Secondly, by falling, here is not to be vnderstood of a totall, or finall falling away, but onely the decay of loue, not being in him in such a degree, as at the first. For this Angell had yet very excellent graces in him, workes, labour, patience, zeale against false Teachers, hating those whom God hated, hauing patience, and not fainted, Reuel. 2. 3, 6. If he fainted not, he had not lost his faith. This place is therefore rather against our Ad∣uersaries,
then any thing for them. But our Gagger gazing a∣bout without iudgement, where-euer hee found a word soun∣ding to his fancy, though nothing to purpose; that hee will set downe. He should haue remembred, that euery sticke will not make a gagge for euery mouth.
Luk. 19. 24. Take from him the pound.
Answ. 1. This is a Parable, and therefore affordeth no sound demonstration by argument in a matter of controuersie. Se∣condly, if the words be to be vrged, he lost not his pound, but it was taken from him; and then, when iudgement was to bee executed vpon him, Mat. 25. 30. Our question is, of losing it here before iudgement. Thirdly, by pound here, is not meant sauing faith, of which the question is, but some common graces affor∣ded to Castawayes, such as this man was, Matth. 25. 30. which if not wel vsed, or abused, God may depriue a man of. But where is it read, that God will take away his sauing grace from any man, and damne them?
Matth. 25. 8. And the foolish said vnto the wise, Giue vs of your oyle: for our Lamps are gone out.
Answ. 1. This is a parabolicall speech, and therefore is not fit for argumentation, in a controuerted point. Secondly, by Lamps and Oyle, are meant not iustification, or iustifying faith, or adoption, or Christ being made our Wisedome: for then could not the receiuers bee deciphered by the name of foolish Virgins. But some other more common graces, which in some receiuers vanish, in others are fed and increased vnto a due pro∣gresse of life and light, putting them into a true state of iustifica∣tion. This was only in the wise Virgins. The foolish had onely a false fire or blaze of some good beginning, which neuer came to growth: and herein they represent the Reprobates.
Heb. 6. 4, 5, 6. It is impossible for those which were once enligh∣tened, and haue tasted of the heauenly gift, and were made partakers of the holy Ghost, and haue tasted the good Word of God, and the powers of the world to come; if they should fall away, to renew them againe to repentance, &c.
Answ. 1. This is but a supposition, with an If they should fall away. He teacheth not positiuely that such may fall away. Se∣condly,
grant that such may fall away; It is meant of Repro∣bates, and not of the Elect: For they here are said to be enligh∣tened, and but to taste of the heauenly gift and Word of God, &c. But the Elect doe more then taste: for they receiue it, di∣gest, and concoct it, and finde nourishment and strength there∣by. Againe, these are such as cannot be renued by repentance; which is such a falling, as neuer happeneth to the Elect. More∣ouer, these are such as make a generall Apostacie, crucifying to themselues afresh the Sonne of God, and euen sinne against the holy Ghost; which the Elect in Christ cannot doe. So by this Text we see, that they which haue these gifts and illumina∣tions, may fall totally from Christ. But there bee proper graces to the Elect, and such things as accompany saluation, which as the Apostle was perswaded, were in the Hebrewes, though he thus spake vnto them, verse 9.
Ezek. 18. 24, 26. When a righteous man turneth away from his righteousnesse.
Ans. 1. There is a righteous man seeming so before men, Mat. 9. 13. but is not before God: such a one may turne from his righ∣teousnesse, and such a one is here meant. For this righteous man here so falls, as that he may commit all the abominations that the wicked doth, verse 24, and dye therein, verse 26. and so apo∣state finally: but a righteous man before God, doth not so, for he shineth more and more vnto the perfect day, Prou. 4. 18. and shall be in euerlasting remembrance, Psal. 112. 6. and his me∣mory is blessed, Prou. 10. 7.
Secondly, there is a double righteousnesse; the one Legall, and the other Euangelicall, which is the righteousnesse of faith, that is, the righteousnesse of Christ applyed to vs by faith, and so made ours, which cannot be lost, because it is Christs. But the other may; and this is the righteousnesse which here the Prophet speaketh of: For this righteousnesse is such as is blotted out by sinne, and which in the day of trespasse shall not be men∣tioned, as not being able to cleere him before God, vers. 24. But Euangelicall righteousnes is not blotted out in the day of mans transgression, but is able to pacifie Gods wrath, and keepe the repentant in Gods fauour.
Besides these many obiected places against the assurance of saluation, they alledge reasons, especially these, which to the ignorant carry a great shew.
[Obiection.] First, that God in the Scripture doth not speake particularly by name to any, that he shal be saued: And therfore no mā can haue faith to beleeue certainly himselfe to be saued; because there is not any such particular word of personall saluation to any man.
Answ. There is in effect as much, counteruailing a particular promise, as if the true-hearted Beleeuer were personally named. The promises are propounded in general. It is true that in Gods book we find the proposition only in this māner. Mar. 16. 16. He that beleeueth, and is baptized, shall be saued. Ioh. 3. 15. Whosoeuer beleeueth in him, shall not perish, but haue life euerlasting. Act. 10. 43. Whosoeuer beleeueth in him, shall receiue remission of sinnes, and shall not be ashamed. Rom. 9. 33. & 10. 11. The assumption or Mi∣nor is suggested by experience, I beleeue. Thence the conscience with comfort inferreth the conclusion necessarily following: Therefore I shall not perish, but haue life euerlasting.
First, these and such like promises in generall to all, include particular persons. Whence it is, that sometime they are pro∣pounded singularly in the second person: If thou confesse with thy mouth the Lord Iesus, and beleeue in thine heart, thou shalt bee saued, Rom. 10. 9. Awake, thou that sleepest, and arise from the dead, and Christ shall giue thee light, Ephes. 5. 14. Thus speaking as to particular men.
Secondly, Gods Ministers, they come in Christs stead, 2. Cor. 5. 20. and doe alledge these faithfull promises of God made in generall, and apply them to their hearers, assuring them, that if they beleeue, these promises shall be certainly performed. Thus Peter applyed the promises, Act. 2. 38, 39. & 3. 25, 26. So did S. Paul, Act. 13. 26. & 16. 31. which assurance made by faithfull Ministers vpon these vndeceiueable promises of God, is to bee receiued and beleeued, as from Christs owne mouth; because they speake not vpon any warrant of their owne, but vpon the vndoubted warrant of Christ himselfe.
Thirdly, the Hearers (as many as be ordained to eternall life, Act. 13. 48. beleeuing, doe apprehend, and by faith doe apply to
themselues these promises so deliuered, for that they know that they doe beleeue, and truely repent; of which their conscience beareth witnesse; whose heart is so seasoned with grace, and conformed to Gods voice, as the same like an Eccho answe∣reth thereto: So that when God saith, Seeke ye my face, the faithfull soule answereth to God, Thy face, Lord, will I seeke, Psal. 27. 8. When God saith, Thou art my people, it soundeth backe, Thou art the Lord my God, Zach. 13. 9. When Christ saith, If thou beleeuest, al things are possible to him that beleeueth, he answereth, Lord, I beleeue, helpe my vnbeliefe, Mar. 9. 23. When God requi∣reth his will to be done, and his commandements diligently to be kept, the gracious soule is moued with desire therto, Oh, that my wayes were directed to the keeping of thy Statutes, Psal. 119. 4, 5. and shewes it selfe ready, Loe, I come, O God, I am content to doe it, yea, thy Law is within my heart, Psal. 40. 7, 8. Therefore their faith claimeth these promises, and concludeth the assurance of the things promised in particular so to themselues, as if they in the same promises were personally named.
Fourthly, to this spirit of true Beleeuers the holy Ghost bea∣reth witnesse, Rom. 8. 16. and it is true, 1. Ioh. 5. 6. that wee are the sonnes of God, Rom. 8. 16. and that God hath giuen to vs eternall life, 1. Ioh. 5. 11. which true Beleeuers doe know: for the Word was written also, that this they should know, 1. Ioh. 5. 13. Thus we see, how a true Beleeuer hath his particular per∣swasion, not from an idle fantasie, or vaine conceit, but from the vndoubted Word of God, and from the faithfull witnesses of Gods Spirit, and his owne conscience. If our Aduersaries will be yet obstinate, and say, that these generall promises cannot bee thus particularly applyed; I demand foure things:
First, why is it said, Rom. 15. 4. Whatsoeuer things were writ∣ten aforetime, were written for our learning, that wee through patience, and comfort of the Scriptures, might haue hope? and in Rom. 4. 23, 24. That the things written, were not written for their sakes onely, of whom they were spoken, but for vs also, if we cannot apply them as spoken to euery one.
Secondly, why haue the Apostles applyed the generall pro∣mises to particular persons, so as they haue done, as before is
shewed, Act. 3. 26. & 16. 31. & 13. 26. and why haue they com∣forted the faithfull in generall, with a promise made to one be∣fore in particular, Ios. 1. 9. Heb. 13. 5? And why did Zachary in∣clude himselfe in those promises made long before to Abraham, as spoken to himselfe and those then liuing, Luk. 1. 73, 74. if faith might not apply them to a beleeuers owne speciall comfort?
Thirdly, how can the Popish Priests, from a generall Scrip∣ture, Ioh. 20. 23. with such authoritie absolue their particular Penitentiaries? And are either those Priests, or any of their Pe∣nitentiaries named in the Text? If vpon so generall words they can be bold to assure their Confitents of pardon of sinnes, may not a true Beleeuer, vpon the forenamed grounds, hee assured particularly of his owne saluation?
Lastly, if there can be no assured application, without parti∣cular nomination, how shall men become obedient to the pre∣cepts and commandements of God? how shall any bee stirred vp by exhortation? how shall any bee terrified by threatnings? For in none of these is any man personally named, more then in the promises. Therefore as in hearing the other, we apply them, and verily take them without any doubt, as spoken to vs in par∣ticular, to worke obedience and feare: so in hearing these pro∣mises are we to apply them, as spoken to vs by name, if we true∣ly beleeue to our heauenly comfort, and assurance of life.
[Obiection.] Secondly, they say, that Gods Decree, whence we fetch the ground of assurance, is conditionall, If we beleeue; If we liue, as we ought to liue, and perseuer to the end. Which perseuerance when God foreseeth in vs, doth thereupon elect vs to saluation.
Answ. The Decree is absolute according to the good plea∣sure of Gods owne will. For therefore we beleeue, because hee so hath ordained it, Act. 13. 48. We walke in good workes, be∣cause he hath so fore-ordained vs thereto, Ephes. 2. 10. We are in time called, iustified, made conformable to Christ, adopted for children, to bring forth fruit, that also the same should re∣maine, and so be at length glorified, because he hath predestina∣ted and ordained vs thereto, Rom. 8. 30. Ephes. 1. 5. Ioh. 15. 16. So as his Decree is the cause of all good to vs, and not our obe∣dience and perseuerance the cause of his Decree.
[Obiection.] Thirdly, this Doctrine of the certainty of saluation, and that faith cannot faile, maketh men secure, & careless of good works.
Answ. This is a very old obiection, but altogether slanderous. There is indeed to be granted a kind of security or assurednesse, being vnderstood spiritually; for it maketh vs secure in God, in the infinitenesse of his mercy towards vs through Christ, in the vndoubted truth of his promises, in the full & perfect satisfacti∣on made by Christ, and in the vnchangeablenesse of Gods eter∣nall Decree, to saue all those which truely beleeue in Christ. But this Doctrine maketh them not carnally secure, which are vpon solid ground, assured of their saluation, which is thus manifest.
First, this sauing faith, as you haue heard, is euer accompanied with other graces, which maketh the true Beleeuers neither barren nor vnfruitfull, 2. Pet. 1. 5, 8.
Secondly, this precious faith doth not onely claime the pro∣mises, but humbly attendeth vpon Gods will, in vsing such meanes, as God hath appointed in the way to Heauen.
Thirdly, it is euident from examples in Scripture, of such as were certaine of saluation, as Abraham, Moses, Dauid, S. Paul and others, that they did not therefore neglect their duties. And such with vs, as conscionably hold this doctrine, doe walke nothing lesse carefully in the wayes of Gods Commandements, but doe endeuour to keepe a good conscience towards God and men. And what if vaine presumptuous spirits abase this do∣ctrine, as they doe other holy and wholesome truths, to their condemnation? is the Doctrine therefore faulty? Shall the abuse of truth make it to be iudged falshood. God forbid.
To conclude, this Doctrine of assurance, is most comforta∣ble to humbled and afflicted soules, as the other is full of slauish feare, and very comfortlesse. For what can bee more terrour to mans heart, in the time of temptation, when hee hath fallen by infirmitie suddenly into some grieuous offence, as Peter did, and being assaulted by Satan to despaire, as Iudas did, then to be perswaded, that Gods Decree dependeth vpon mans perse∣uerance, that the couenāt of Grace made with his soule may be annihilated, his promises fallible, his power frustrated, Christs strength too feeble to vphold him, Christs prayers not of force
to preuaile for him with Gods, the holy Spirit to haue forsa∣ken him, the Seale of Gods Couenant broken off, the writing cancelled, Faith it selfe, and the hope of heauen lost for euer? This wounded spirit, this soule thus perplexed, this heart thus affrighted, cast into such a deepe gulph of despaire, who can but pittie, and withall beware of that desperate Doctrine, which casteth poore soules into such vnexpressible misery and sorrows of heart?
On the other side, by the Doctrine of assurance of saluation, when a poore weake Christian hath beene ouertaken by some violent storme of temptation, and commeth to the sight of sin, with Dauid, cryeth & calleth with bitter teares of repentance, and faine would finde peace with God againe, how comforta∣ble will it be in such a distresse, when Satan with his fiery darts assaulteth him, to thinke, that though he hath failed on his part, and so vndone himselfe for euer, as much as lyeth in him, yet that God is one and the same, his Decree vnalterable, his Coue∣nant not broken on his part, Christ still his Sauiour, his prayers prevalent for him, the Spirit of God exciting him to prayer, with groanes not to be expressed, and his faith though shaken, yet not lost? O how will the meditation hereof comfort such an af∣flicted spirit, & turne his heart to seeke after God, grieuing with himself that he should displease so gracious a God, and after he hath once againe found some comfort, to put on a resolution ne∣uer to offend so any more, & in a holy zeale therefore to auenge himselfe on himselfe, bringing downe his flesh in subiection to the Spirit; and all this, with an earnest loue to God, and care to please him, euen for that he hath not lost, through his fall, the assurance of his saluation, as iustly he had deserued? Thus is this Doctrine a comfort in distresse, and an incouragement after a fall, to rise againe, and in the time of greatest peace, neuer any cause of carelesse securitie, but rather of spirituall ioy, and an incitement to well-doing, to expresse all thanke∣fulnesse to God, through Christ, for the same. Euen so, Amen.
See Treneus, lib. 4. cap. 66 in fine: and a little booke intitu∣led, The Messi∣ab already come, for the particulars.
In sum. part. 1. q. 1. Art. 8. & 10.
Li. 2. de form. Conci. ca. 2.
Dist. 37. 6. Re∣lat.
De Verbo Dei, lib. 1. ca. 2.
In sum. part. 3. tit. 18. cap. 3.
Reply to Fishers answer.
An Obiection answered.
After our Bi∣ble, Psal. 19.
Psal. 119.
Theodoret & Socrat. lib. 1.
In his reply to Fishers answer.
Reply to Fishers answer.
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See S. Austin. de Verbo Dei, ser. 49.
Origin, on Mat. chap. 13.
Epist. 8. 9. 10. 12. 14.
Epist. ad Laetam.
Lib. 5 de cu∣rand. Graec. af∣fect.
See also, Euseb. lib. 1 cap. 6. de demonstrat. E∣uangel.
Socrat. lib. 4 cap 33.
See the Do∣waies on Neh. 8. 2. for Copies.
Psal. 95.
Whence pro∣ceed errors.
Arius, a Presby∣ter; Macedoni∣us, a B. Pelag. a Monke, and Eutyches, an Abbat.
De defect viror. Eccles 48 Hist. Austr. 8 52.
Psal. 19.
〈◊〉〈◊〉. 11 9.
Psal. 19.
Decausis dissent. Eccl. pag. 2.
S. N. Guide of faith. chap. 7. num. 3.
Defens. Eccl. Autho. lib. 1. cap 9. Tripl incoat. Aduers W••i∣tak. in admonit.
S. N. Guide of Faith. chap. 7. num. 2. and 3.
Irenaeus. l. 5. c. 66. l. c. 13. ••ert. de praescript. Epi∣phan. de Haeres. l. 1. c. 23. 24, 38.
See question the first before.
See question the second be∣fore.
Eadem scrifiere, hoc e••, eadem repetere quae praseus dixe∣ram.
Tertul. de prae∣script. aduersus Haeret. ca. 25.
August. 77. tract. in Iohn.
See Doway Translation.
Gloss. in Mat. 23. 2. Gorham. ibid. Arias Montan. elucid, on the same.
Iansenius. Em. Sa. on this place, Barradut & Maldonat. Canus loc. l. 5. c. 4. Ferus on this place.
Mat 18. 18. Ioh. 20. 23.
See also Ezec. 44. 24.
Mat. 10. 23. and 23 34. Heb. 11. 38. Act. 1. 13. and 12. 12 and 20. 7, 8.
See D Whites te a••d cable ob••eruati••ns of the Church, i•• 〈◊〉〈◊〉 Reply to Fisher, pag. 51.
See more of this his opini∣on in Enarrat. in Psal. 10. de bapt. also con∣tra Donat. lib. 6. cap. 4.
In Psal. 38.
Epist. 80. ad H••∣sych & 48. ad Vincent.
Psal. 81. 9.
Psal 1••••. 1. Psal. 13••. 8. Psal. 132. 13, 14
1. King. 9. 3.
Decret. Greg. li. 3. de sent. ex∣com. ca. 28. A nobis est saepe. Super 5. de sent. excom. Ano∣bis 2.
Can. 6.
Li. 2. ca. 19. de Doct. sid.
Li. 3. ca. 1.
De vnit. Eccl. ca. 16. On this 1. Tim. 3.
On this place, Ioh. 5. 23
See his Maie∣sties broke, and Bishop Downham de Antichristo & Respons eius ad ••essiam de Antic••r.
Alphonsus de Castro, haeres. li. 4. ca. 4. Platina in Iul. 1. * See Master Alex. Cooke his booke of this, which no Pa∣pist hath vn∣dertaken to answere. See such Au∣thors as haue set out the Popes liues. Platina and other.
Benno. Platina. Supplementum Chronic.
Alphons. li. 1. ca. 4. de haeres. Trent. Conc. sect. 8. can. 3. sub Pio 4.
Euseb. li. 5. c. 26.
Acts 16.
Can. 105.
Arbor. Theo∣soph. li. 4. ca. 32. De potestat. Ec∣clesiae consid. 10. 11. De signis Eccle∣siae li. 18. ca. 6.
Controuers. 3. qu. 4.
De haeres. li. 1. cap. 4. De certitud. Grae. assert. 13.
Analys. li. 8. on Gal. 2. ca. 7. di∣uis. 5. pa. 355.
Li. 4. de P. Rom. cap. 12.
Loc. Theol. l. 6. cap. 8. princ. doct. l. 8. ca. 14. & 15.
De Script. & Dogm. Eccle. li. 1 〈◊〉〈◊〉. lt Comment in Seu〈…〉〈…〉 Bibl〈…〉〈…〉 4. 44. De a 〈◊〉〈◊〉 li. ••. ca. 7. Loc li. 11. ca. 5. pag. 3••1. Digres 26. sect. 7. pa. 169.
Theod. Niem. de schis. li. 3. ca. 44. pa. 91.
De potestat. pap. & Concil.
In her Reuel.
Lib. 1. de Con∣cil. cap. 6. 7.
In doctrina sid. lib. 2. cap. 19. Loc. Theol. lib. 5. cap. 5. Dialog. part. 1. lib. 6. cap. 25. 26.
In Hierarch.
In Praef. de P. Rom.
1. Cor. 13. 9, 10.
See the Hi∣story of the Councell of Trent: and Brocard on Reuel 17. who was at that Councell.
Rom 1. 5 12,
1. Thes. 1. 3, 6. & 2. 13, 14. & 3. 6. &. 4. 10. 2. Thes. 1. 3, 4. & 2. 13.
Acts 2.
Epist. ad Ʋrsac, & Valent. in Baron. Annal. to 3. Ann. 357. n••. 44.
Epist. 30, 1.
See also the Answer of B. Downame, vnto Leon. Lessius de Antichristo.
See my Booke, Looke beyond Luther.
See Rainolds against Hart. pag. •• 33.
Ioh. 1. 41, 42.
Cyprian. Ep 71. ad Quint. Greg. in Ezech. hom. 18. are of this iudgement, that Peter was first called.
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On Mat. 16. tract. 1.
Lib. 1. de. PP. Rom. cap. 11.
The like speech, Gen. 41. 44.
Lib. 1. cap. 10. 〈◊〉〈◊〉. Rom. PP.
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Ephes. 4. 12.
See my Booke: The fabulous foundation of the Popedome
Reading the Scriptures is a part of the publique Litur∣gie or seruice.
The parts of the publike Seruice of the Church in the Apostles daies.
See more in l. 4. ••. 10. de doct. Christ & lib. ••4. c. 16. de Trunt 〈◊◊〉〈◊◊〉 18. •• 4••.
See D. Whites last booke, pag. 356. mentio∣ning Armeni∣ans, Abissines, Indians, Russi∣ans, Egypti∣ans, proued by Papists them∣selues.
Leu. 16. 17.
Ioseph. Antiq. lib. 8. cap. 2.
Caranz. ibid.
Contr. Cels. lib. 5.
Against con∣comitancy. See D. White his last booke, pag. 460, 466.
See an answer to this there also. pag. 488, 489, 492.
Answ. to Fisher
See Doctor White, pag. 497.
So hold many Papists, Doctor White, pag 495
D. White, pag. 507.
Touching this Controuersie, reade D. White his last Booke, Ans. to Fisher pag. 395. 413. & 419.
See Augustine in Ioh. tract. 31. shewing that Christ is not in two places at one time.
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See D. White his last booke, in answer to Luk. 15. 10. pag. 315, 316. to 1. Cor. 4. 9. pag. 317.
See D. White his last booke, p 309. 310, 311, 312. in answer to this; as also to Reu. 3. 12. 1. Cor. 13. 9. & 5. 10. not cited by the Gagger.
Psal. 32. 5, 6.
Locrat. lib. 5. ca. 19. Zozom. ••. 7. c. 16. Tripart. hist. l. 9. c. 35. Niceph. lib. 12. cap. 28.
Caranza in Six∣to 4 Ouand. 4. d. 16. Pro. 2.
Ans. to Fisher
Col 2. 13, 4. 1. Ioh. 1. 7.
Lib. 1. de Purg. cap. 5.
See Morneus on the Masse: all their opini∣ons cited, Lib. 3. cap. 6. p. 257, 261.
This is as it is in their Bible.
In ours, Chap. 4. 17.
In ours, Psal. 49. 8, 9.
In ours, Psal. 130. 3.
In ours, Psal. 143. 2.
Psal. 130. 3. Psal. 51. 1.
Psal. 119.
Psal 136.
Simile.
Application.
Digres. 3 5. Sec. 15.
Gen. 4. Heb. 11.
Digni, non ex dignitate, sed dignatione.
Psal. 51. 7.
Psal. 119. 18. Psal. 51. 17.
Deut. 8. 18. 2. Cor. 9. 9, 11.
Psal. 119. 36.
Psal. 116. 8. Psal. 37. 24. Psal. 145. 14.
A briefe an∣swer to the Scriptures on∣ly cited by the Gagger.
Gen. 4. 7.
Deut. 27. 18.
The state of the question.
Retract. lib. 2. cap. 19.
Prou. 20. 9.
Ad Hilarium, lib. 4. de linquen∣dis facultatibus.
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In Ioan. tract. 25. & 26.
Tract. 50. on Iohn. On Marke hom. 10. On Luk l. 6. c. 8. Li. de resur. Cor.
Antididagm. Colon. pag. 29.
In his way to the true Church. Digres. 43. Num. 9. 10.
See an excel∣lent discourse of this in Bi∣shop Abbots answer to Bi∣shop—in this point of the certainty of saluation, pag. 257.
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See how Saint Austin thus expounds the meaning largely cited by Bishop a∣gainst Bishop, of the certain∣ty of saluation, pag. 321. 322.
See Seigfri∣dus Saccus, de Academica Pontisiciorum dubitatione in negotio iustifi∣cationis, very largely hand∣ling this mat∣ter from all To∣pick places.
Oecumen▪ on this place.