Rome ruin'd by VVhite Hall, or, The papall crown demolisht

CHAP. VI. Treateth of the judgeing of Scripture, &c.

SECT. 1.

Objection. WHo must be Judge of the truth of the Scriptures, touch∣ing such particular differences, as may arise in con∣troversie?

Ans. Who was Judge betwixt the Apostles, Paul, and Barnabas, and the noble Bereans, in any diffe∣rence* 1.1 of opinions, which they either were, or might be formerly possessed of (before, or during that time the aforesaid Apostles were conversant amongst them) was it not the guidance of the Spirit of God, the only true interpreter of Scripture, which did dictate to them the truth thereof? Which spirit of discerning they obtained, by their industry in studying the Scriptures dai∣ly, Act. 17. 11.

SECT. 2.

Obj. TRue, that indeed is the only interpreter of the Word, but is it not more likely, that Learned men should have it, ra∣ther then them that have little, or no learning; such as Coblers, Tinckers, Weavers, Millers, &c.?

Ans. What was Aquilla, Prisilla, or the reall Body of the Church in Corinth, unto whom the Apostle Paul gave way to Prophecy, 1 Cor. 14. 41. yea and willeth them to covit it, chap. 14: 39. were they all Accademicks? Againe, if the Spirit of God be confined to Learning, then such as are illiterate are voyd of it, and so consequently are not the children of God, for the same A∣postle saith, that if any man have not the Spirit of Christ, he is none of his, Rom. 8. 9. Againe, if the Spirit of God be confined to Learning, then the greater Schollars the greater measure of the Spirit; and so consequently the Church of Rome would carry it from all the Churches in the world, which I presume you

will not condescend too; yea the contrary is most evident, as may appeare by them learned ones at Athens, Act. 17. 23. yea I desire you to read the first Chapter of the first Epistle of Paul to the Corinthians, from the seventeen verse to the end of the Chapter; as also, Jam. 2. 5. and then tell me, if it be not more probable for such, (whom you terme illiterate fellowes,) to have the Spirit of God, rather then the great Rabbies, and Doctors of the world; and if so, consequently they have more knowledge in the Scriptures, for the Spirit searcheth all things, even the deep things of God, (as in the tenth verse of that Chapter) by which they are made more fit, and able, to teach, then the other, yea and ought so to doe, no man being to hide his tallent, but to put it into the banke, Mat. 25. 27. &c. Againe, all Scriptures are given by inspiration, and 2 Tim. 13. 16. and not of private interpretation, 2 Pet. 1. 20, 21. But holy men of God spake as they were moved by the Holy Ghost; so that, it is impossible for the greatest Schollar in the world to apprehend the mist••ry of them, being in a carnall condition; yea to such, they are foolishnesse; and therefore not regarded, or esteemed of them, further then they can accomplish their owne private ends, by making a seeming shew of their aff••∣ction to them, (as is too apparent;) witnesse the Hypocriticall Clergy of the times, who preach meerly for matter of Stipent, or Wages, as if Christ intended to make a Trade of his Ministry; yea I appeale to the consciences of such parents, who put their Children to the Ʋniversity, whether it be not more out of an intent to get their Sons Livings, (viz. a Parsonage, &c.) then out of a cordiall desire to advance the Kingdome of Christ; by all which, it is manifest, that such Mechanick men (as you have na∣med,) being endowed with the Spirit of God, may doe better ser∣vice in the Ministry of the Word, then the most learned Doctors in the world, being most of them destitute of it, and therefore cannot discerne the things of God.

SECT. 3.

AGaine, the same question might have rissen betwixt the aforesaid Apostles, and the Bereans, yea doubtlesse the A∣postles might rather have blamed the Bereans, (for not confiding in their judgements) then the Presbiterian Sinod, the Indepen∣dants,

for the Apostles were assured of the Spirit of God to di∣rect* 1.2 them (in their expositions of the Scripture) and yet they were so farre from envying the Bereans, (for not presently com∣plying with their Doctrines, untill they had compared them with the Scriptures) as that they applauded them for it. Again, of the two, one would have thought, the Bereans should have groun∣ded upon the Apostles judgement, then their owne, but we see that such a christian liberty was given them (by the Apostles) as that they were not constrained to beleeve; they rather desiring, to leave the issue of their Doctrine, to the opperation of the Spirit of God, by which they might be guided in the truth, which (be∣ing but one) would make their judgements one, as it did at length.

So in like manner, ought the Spirit of God to have its oppera∣tion, betwixt Teachers, and Hearers; and not because men will not immediately comply with mens Doctrines, to raile upon them, and call them Schismaticks, Hereticks, Independants, &c. when as indeed, if the Raylors themselves, would act the Bereans part, they would not long continue in their owne present judgements, in many things.

SECT. 4.

Obj. IS any Church now extant so infallable, that it needeth no advice of any?

Ans. No Church ought to be so esteemed upon earth; infalla∣bility* 1.3 ought only to be ascribed to the Spirit of God, in the Scrip∣tures; and for matter of advice, and counsell, in any Spirituall matter, it is requisite, that one Church make use of another, as the Church of Antioch, did of the Church at Jerusalem, but not absolutely to depend upon them.

Obj. Did not the Church of Antioch, depend upon the determi∣nate conclusion, of the Church at Jerusalem? Act. 15. 2.

Ans. The text doth not say, that they did absolutely depend* 1.4 upon it, but that it sent to the Church at Jerusalem about the que∣stion; which doth imply, that it was only to advise with them, or to crave their judgements, in the matter in controversie, and not to resolve, right, or wrong, to depend upon their judgements; as also in that the Messengers which were sent, were Apostles, as

the other were, to whom they were sent, and as infallible as the other, and so their equals, as the Apostle Paul testifieth of him∣selfe, Gal. 2. 6. Againe, suppose that the Church at Jerusalem had determined, that the Church at Antioch, should have admit∣ted of Circumcision, and enjoyned it upon the Brethren at An∣tioch, were either the Apostles, or them of Antioch, bound to have obeyed them decrees, knowing that all such Ceremonies were ended in Christ?

Obj. No, in that they ought to have obeyed God, rather then Man.

Ans. Then you conclude, that such injunctions as be comman∣ded* 1.5 by the greatest authority, being contrary to the Word of God, ought not to be obeyed; and if so, why ought we now to depend upon a Presbiterian Sined, who are farre inferiour to the Apostles? or to obey them in such commands, as are as contrary to the will and appointment of Jesus Christ, as Circumcision was to them of Antioch, being abolished as aforesaid?

SECT. 5.

Obj. DOubtlesse Paul at that time, did depend upon the Apostles, as well as at other times, as when he went up to Jerusa∣lem to see Peter, Gal. 1. 18.

Ans. That is weakly argued, Paul went up to Jerusalem to* 1.6 see Peter, ergo he depended upon him; whereas it doth cleerly ap∣peare, that Paul had no such intent; for in the precedent verses of that Chapter, he acquainteth the Galathians with his conver∣sion; and that after which, he communicated not with flesh and blood, neither went he up to Jerusalem, to them that were Apo∣stles before him, but that he went unto Arabia, &c. Loe here was a great dependancy upon his fellow Apostles, when he prea∣ched for three yeares space, without their knowledge, and con∣sent; yea so farre was he from depending upon Peter, that meet∣ing with him at Antioch, he withstood him to the face, Gal. 2. 11. all which actions certainly declare him, to be no dependant, ei∣ther to Peter, or any other Apostle.

For where there is a dedendancy, there the dependant is confi∣ned* 1.7 to the conclusions of him, on whom he dependeth; but Paul, went not to Jerusalem, to receive any conclusions from Peter, but

only by way of conference, as appeareth by the second Chapter, and the twenty sixth verse. Now seeing there was no dependan∣cy amongst the Apostles (under their immediate calling) one to another, (by way of infallability) but only by way of confe∣rence, why ought there to be any now amongst the Ministers of Christ under their mediate calling, they being the same one to another (under that calling) as the Apostles were under the other?

SECT. 6.

Obj. VVHerein consisteth the chiefe difference, betwixt the Presbiterians, and Independants?

Ans. In that the Independant doth only depend, upon the* 1.8 dictates of the Spirit of God in the Scriptures, and the Presbite∣rian upon the corrupt Churches of the times; by which way they shew themselves Antichristians, then Christians, rather of them of Thessalonica, then of them of Berea, Act. 17. 11.

Obj. Doe you thinke the Presbiterians, goe about to foster any knowne t••nent of popery?

Ans. I have already proved, that they doe retaine severall tenents of Popery, as also this of Superiority, and infallability, for were superiority (in the Clergy) tollerable, then why ought we to have subdued, it in Bishops, Arch-Bishops, or in the Pope himselfe?

Obj. Because there is no such Titles, as Pope. &c. found in Scripture.

Ans. Neither is there any such Title of preheminences, as a* 1.9 Classicall, Provinciall, or Nationall Sinod, each of which excel∣ling other in dignity, as that of Bishops, &c. and therefore as di∣rect Popery as the other, and more rediculous; in that they would have each of these degrees, superiour one to another; and yet the members of each of them to be equals. And if so, why might we not have retained Bishops, and Arch-Bishops, and so on, to the Popes Holinesse; for he termeth himselfe, Serv•••• serv••rum Dei, to cullour his Hipocrisie. Now if you would not have this termed Popery in grosse, we will call it double refi∣ned Popery.

Obj. Why so?

Ans. Because it hath received two refinings from the gros∣nesse* 1.10 of the error, whereof Lordly Prelacy was the first, and that of Presbitery the second, retaining part of the same spaune of An∣tichristianisme, as did the former.

Obj. In what respects?

Ans. In that all Majority, and Preheminency, amongst the Mi∣nisters of the Gospel, being taken away, that they will yet strive to uphold it, by these three degrees afore-named.

SECT. 7.

Obj. VVOuld you have every particular Church to reflect meerly upon their owne judgements, without any to controule them in their errours?

Ans. Who art thou that judgest another mans Servant, since* 1.11 he standeth or falleth to his owne Master, Jam. 4. 2. yet to pre∣vent such evils, it will be requisite, that a confession of Faith be drawne up, and that none be admitted, but such as make publick confession of it; desiring to be admitted a Member of that So∣ciety, as also promising to walk in obedience to it.

Obj. But in case such an one (as is admitted a Member) de∣cline from the covenant which he hath taken, what meanes must be used to reclaime him, and reduce him to ••••e obedience of it?

Ans. In such a case (as if he refuse to be ruled by the Church, whereof he is a Member) it is requisite that advice be tendered him, from neighbouring Churches.

Obj. But what if he refuse to be admonished by them?

Ans. In so doing, he is not only a violater of the Covenant which he hath ingaged in, but thereby indeavoureth, as much as in him lyeth, to make a fraction in the Church; which rather then he should effect, it is requisite, that one Member should pe∣rish, rather then that the whole body be ruinated. Mat. 5. 30.

SECT. 8.

Obj. VVOuld you have Members ejected upon every occa∣sion of difference?

Ans. No, unlesse the matter be capitall, viz. to the sub••e••∣si•••• of a fundamentall part of Religion.

Obj. But in case the greater part of the Church, shall decline such a part of Religion, what can the lesser part doe against them?

Ans. The lesser part adhearing to the Covenant, are to be estee∣med the Church, and not the other, in regard they have violated their faith, aed obedience, and so are to seperate from them, Acts 19. 9.

Obj. This will be a meanes to tollerate all manner of Sects and Heresies amongst us.

Ans. It is requisite (as the Apostle saith) that Heresie should* 1.12 be, for thereby the truth is made more manifest, 1 Cor. 11. 19. what mattereth in that the Turkish Alcaron is printed in London, and published in the Common-wealth, to such as know it to be re∣diculous? and so of any other Sect or Heresie; ye•• I doe verily beleeve, that it would more advance Gods glory (in the Gospel) if such lisenciousnesse were set at liberty, as did not run it selfe into a Morall offence; and that the forceing of such like to Hipocrisie it, doth prove more damage to the Church of Christ, then the other; yea doubtlesse it would be a meanes to make such like people more ashamed of themselves, then all the rigour that can be used against them; they being of the nature of a Scold, who if she be not opposed, will sooner keep silence, then by all the punishments you can inflict on her; besides, we have no pre∣sidents for any such cumpulsions, in the Scriptures.

Notes

• * 1.1

  The Scrip∣tures must be the Vmpire when all is done.
• * 1.2

  The Bereans commended by the Apostles for compa••••••g their Doctrin with the Scripture.
• * 1.3

  One Church may advise with another.
• * 1.4

  The Church at Antioch did not depend on that a•• Jerusalem.
• * 1.5

  Authority ought not to ••e obeyed in unlawfull ••hings.
• * 1.6

  Paul did not depend on Peter.
• * 1.7

  What a De∣pendant is.
• * 1.8

  The diffe∣rence betw••xt the Presbite∣rian and Inde∣pendant.
• * 1.9

  We may as lawfully re∣taine Arch-Bishops, &c. as Classicall, Provinciall, and Nationall Sinods.
• * 1.10

  Presbitery double refi∣ned Popery.
• * 1.11

  What ought to be done in case of error in the Church.
• * 1.12

  Heresie will advantage Gods glory.