Reims Against Rome, Positions – Propositions

Reims Against Rome · Positions – Propositions

p. 1CERTAINE POSITIONS CONCERNING THE RVLE OF FAITH, as a Preface before the handling of the enſuing queſtions betweene vsus and our Aduerſaries the Papiſts.

I. Poſition. There is one, and but one onelyonly rule of our Chriſtian faith.

THis, euen their owne Bible of Doway and Rhemes, teacheth, it doth not make mention of rules, but ſpeakes euer ſingularly as of one rule, Rom. 12. 6. Gal. 6. 16. and of the ſame rule, Phil. 3. 16. Seeing alſo that there is but one God, one Lord, one Spirit, one body, (or Church) one Faith, one Hope, one Baptiſme, Epheſ. 4. 4, 5. 1. Cor. 12. 4, 5, 6. how can there be more then one Rule? The ancient Fathers ſpeake of no more then one, as afterwards ſhall be ſhewed.

And reaſon may tell vsus, that a competent rule can be but only one, to that whereof it is a rule, the ſame alſo an entire and perfect rule, and not partiall, or a rule onelyonly in part.

p. 2For if the rule be not one, but two for one and the ſame thing; then they muſt either agree, and ſo are they but one entire: or elſe they differ: if ſo in any thing, then cannot they be both rules for one and the ſame thing.

For then res regulata, the thing ruled, muſt differ from it ſelfe, in being framed to the difference of the rules betweene themſelues: now, the rules diſagreeing, what can accord them? or what can they agreeingly meaſure, when they are themſelues at odds?

If any one ſay, that the one may be a rule to the other; then there ſhould be a rule of a rule, and ſo run in infinitum, whereof there is no certain knowledge; and ſo no ſure rule for any thing.

If it be granted, as needs it muſt, that a rule is onelyonly one, and that there cannot be either two rules for one thing, or a rule of a rule; yet perhaps it will be ſaid, that one and the ſame rule may hauehave two parts, whereof neither part is a perfit rule of it ſelfe, but both together make a full rule.

But this cannot be: For if it bee a rule in part, then is it imperfect, and needs a ſupply, but an imperfit rule there is not, be it neuer ſo ſhort. For ſuppoſe an inch, or an halfe inch rule, yet is it as true, as full, and as perfit a rule, as truly meaſuring that to which it is laid, as the rule of an ell long, though it cannot meaſure ſo much at once. Therefore ſay the learned, that a rule is a …av…us. Theo p…lact. in Phil. cap. 3. Phocius apud Occum…n. in … … 3.Phil 3meaſure which doth not deceiue; which admitteth neither of addition, or detraction; neither of putting to, nor taking from. For put any thing (ſaith another) to a rule, or take from it, the rule is corrupted, and is denied indeed to be a rule.

As for the parts of the ſame rule (if any ſuch were) theſe parts muſt agree in eueryevery thing: and if they doe ſo, then is either part the other fully; and ſo the one of them ſufficient, and the other ſuperfluous; or if they agree not, how can they be one rule for the ſame thing? which of them can giuegive the euen meaſure? Neither of them indeede, by reaſon of their diſagreement. The deuice therefore of a rule in part, is abſurd, and vnreaſonable;A piece of a rule is not a rule. and a rule, if it be at all a rule, muſt be one, and the ſame euer infallible in it ſelfe; which if the ignorant doe handle vntowardly, the fault is in the men, and not in the meaſure.

p. 3II. Poſition. This one Rule of our faith is onelyonly Gods Word.

1. FOr by the Word of God commeth faith, Rom. 10. 14. in that reſpect it is called the Word of faith, which the Apoſtles preached, Rom. 10. 8. Now, without the Word of God, no faith, no pleaſing of God, Heb. 11. 6. and ſo no true Religion: therefore muſt it needs be the ground and rule thereof; and…i. 3. ca. 10. de Verbo Dei. Bellarmine ſaith, that the Word of God is the firſt foundation of our faith.

2. We are commanded of God, to doe as he commandeth, Deut. 5. 32, 33. and 12. 32. Numb. 15. 39, 40. Ezech. 20. 19. Ioſh. 1. 7. Prou. 4. 2. and that we may know how ſtrictly we are tyed to this Word, wee are charged not to adde to it, Deut. 12. 32. and 28. 14. nor to take from it, Deut. 4. 2. Ioſh. 1. 7 Reuel. 22. 18. leſt that God reprooue vsus, and we be found liers, Prou. 3. 6. neither are we to turne aſide from it, either to the right hand, or to the left Deut. 5. 32. and when at any time we are in danger of turning aſide, this muſt bee our director to preſerue vsus from erring, Iſai. 30. 31.

3. God from heauen hath ſaid of Ieſus Chriſt his Sonne, This is my beloued Sonne, in whom I am well pleaſed, heare him, Matth. 17 5. binding vsus to his Word, which is the Word of his Father, Ioh. 8. 26.

Laſtly, it is very euident, that this Word of God hath alwaies, from the very beginning of the Church, been her warrant and guide in all her faith in God, and ſeruice to God.

Firſt, Before the flood, as appeareth, firſt, by the commendation of Abels ſacrifice, by faith offered, Heb. 11. Now, faith preſuppoſeth a Word of God, Rom. 10. 17. Secondly, by Gods accepting of his ſacrifice, which hee ſo did offer, as being performed according to his will. Thirdly, by the prayſes of their obedience, to be as God commanded, Gen. 6. 9, 22. and 7. 5.

Secondly, After the flood till Moſes; for God ſmelt a ſweete ſacrifice when Noah ſacrificed, Gen. 8. 21. which he would not hauehave done, had not Noah been warranted by him, ſo to ſacrifice p. 4to him., Firſt, by this Word of God was Abraham, Iſaac, and Iacob guided, as the Hiſtory ſheweth, if we conſider theſe places, where God is ſaid to ſpeake vntounto them, giuing them precepts, Gen. 12. 1. and 13. 17. and 15. 1. and 17. 9, 10. and 31. 3. and 35. 1. Secondly, making them promiſes, Gen. 12 2, 3, 4, 7. and 13. 15, 16. and 15. 5, 13, 18. Thirdly, their going to enquire of God, Gen. 25. 2. Exod. 18. 15. Fourthly, Gods commending their obedience in keeping his way, charge, commandements, ſtatutes and lawes, Gen. 18. 19. and 26. 5.

Thirdly, When Moſes was appointed by God to guide the people, they were exhorted to hearken to Gods voyce, and to his commandements, Exod. 15. 26. they iournyed towards Canaan according to the commandement of the Lord, Exod. 17. 1. And concerning Moſes this is ſaid of him, that according to all the Lord commanded, ſo did he, Exod. 40. 16. He ſpake that which was commanded him, Exod. 34. 34. Deut. 4. 5, 14. and according to all that the Lord had giuen him in commandement, Deut. 1. 3. and made them know the Statutes of God and his Lawes, Exod. 18. 16. The Tabernacle was for the parts, the matter, manner and end, in all and eueryevery thing exactly done, onelyonly according to Gods Word, and the patterne ſhewed him from God, Exod. 25. 9, 40. nothing left to Moſes deuice, Exod. 26. 30. and 27. 8. So was the Temple built afterwards by Gods commandement and direction onelyonly, 1. Chr. 28. 11, 12, 19. 1. King. 6. 38. 2. Chron. 3. 3. The Prophets taught onelyonly the Word of the Lord, Ezech. 3. 4. for they ſay, Thus ſaith the Lord; Heare the Word of the Lord, when they executed their Miniſtery, and they ſpake as they were moued by the holy Ghoſt, 2. Pet. 1. 20. Nehemiah 9. 30. Heb. 1. 1.

Fourthly, When Chriſt came, he ſpake not of himſelfe, Ioh. 12. 49. not his owne words, Ioh. 40. 10. and 17. 8. neither was his doctrine his owne, Ioh. 7. 16. and 14. 24. he did nothing of himſelfe, Ioh. 8. 28. and 5. 19. but hee taught the words of his Father, Ioh. 17. 8. his Doctrine and Word was his that ſent him, Ioh. 7. 16. and 14. 24. what he had heard and ſeene with the Father, that did hee ſpeake, Ioh. 8. 26. 38. of whom hee receiued a commandement what he ſhould ſay and ſpeak, Ioh. 12. 49. And p. 5before his Aſcenſion, chuſing his Apoſtles, he gaue them a commandement and charge, to teach whatſoeuer he commanded them, Matth. 28. 20. and gaue them the words which his Father gaue vntounto him, Ioh. 17. 8.

Fifthly, After he was aſcended, according as he had promiſed, Ioh. 14. 26. hee ſent downe vponupon his Apoſtles the holy Ghoſt, Act. 2. which Spirit of God ſpake not of himſelfe, but whatſoeuer he heard, that he ſpake, Ioh. 16. 13. By this holy Spirit, the Spirit of the Father, ſpake the Apoſtles, Mat. 10. 20. Mark. 13. 1. which guided them into all truth, Ioh. 16. 13. teaching and remembring them of all things, whatſoeuer Chriſt had ſaid vntounto them, Ioh. 14. 26. So that what the holy Ghoſt taught them, was the Word of Chriſt, and Chriſts Word was the Word of the Father; thus ſtrictly was the Word of God obſerued.

Sixthly, The holy Apoſtles obſerued this Rule, in whom, and by whom the holy Ghoſt did ſpeake, Mark. 13. 11. whoſe direction they did follow, Act. 15. 28. and gaue themſelues to the Miniſtery of the Word, Acts 6. 4. preaching the Word of the Lord, Act. 8. 25. and 15. 35, 36. and 16. 32. what they did teach, was the Word of God, Acts 18. 11. and 19. 10, 20. the counſell of God, Act. 20. 27. the Goſpell of God, Rom. 1. 1. the commandements of the Lord, 1. Cor. 14. 37. deliuering what they had receiued from the Lord, 1. Cor. 11. 23. and 15. 3.

And laſtly, That which the Church, and the Saints, and beleeuers heard, was the Word of the Lord, Acts 13. 44. this they receiued as Gods Word, 1. Theſ. 2. 13. and glorified the ſame, Act. 13. 40. Thus was Gods Word from the beginning, before the Law, vnderunder the Law, in Chriſts time, and all the Apoſtles dayes, the Churches inſtruction and direction, and muſt be ſo vntounto the worlds end. Therefore it is the onelyonly infallible rule of our faith, by which we muſt euer be directed and guided.

p. 6III. Poſition. This Word of God is now no where to be found, but in the holy Scriptures.

THe truth of this will appeare, if we conſider, how God did cauſe all thoſe things which were neceſſary to be beleeued and practiſed of the Church, to bee afterwards written, which before had been deliuered by word of mouth.

1. Before the Law till Moſes, the Church was guided by Gods Word vnwritten: this we acknowledge, and the Papiſts ſeeke to make aduantage thereof, for an vnwritten Word ſtill: but their arguing hence is vaine, becauſe that all that ſame Word vnwritten in all neceſſarie points of the worſhip and ſeruice of God, was afterwards written by Moſes: ſo as that vnwritten Word became to be the written Word. The proofe of this is manifeſt.

For Moſes firſt wrote the ſame Hiſtorically in the bookes of Geneſis and Exodus, vntounto the giuing of the Law vponupon Mount Sinai, Exod. 20. which Law God himſelfe wrote, Exod. 31. 18. Afterwards Moſes wrote the ſame by way of precept, which other of the Prophets after him explained and enlarged, as they were mooued by the holy Ghoſt. For the better clearing of this point, ſee the ſame more fully in the particulars.

Thus we ſee, that what was firſt by tradition, was afterward particularly written; and ſo the vnwritten Word was the ſame with the written.

Firſt alſo, before the Word was written with pen and ink, the whole moral law written in the hart, was to be obſerued, as may be ſhewed in the books of Geneſis, Exod. and Iob; as well as the ceremoniall Law and the Sacraments, Sacrifices, and other parts of Gods worſhip before mentioned: all which afterward were written in books. Therefore the traditionall Word before the Law written, helps nothing for a traditional Word now, ſeeing God would hauehave that ſame written afterwards; whereby of a traditionall Word, it became the written Word of God.

Secondly, in the time of Moſes, God ſpake to him, and hee to the people: but it is ſaid, that Moſes wrote all the words of the Lord, Exod. 24. 4. Deut. 31. 9, 19, 24. The Prophets alſo ſpake, firſt, by word of mouth, which were for the moſt part interpretations, and more ſpeciall applications of the Word already written by Moſes, which alſo were after written, as the bookes extant doe witneſſe.

Thirdly, In the time of Chriſt and his Apoſtles they taught by p. 9word of mouth the Word of God; but their Word was not then an vnwritten Word: For firſt, Chriſt taught out of the Scriptures of Moſes, of the Prophets & Pſalmes, as his interpretingLuk. 24.Luke 24 of them, citing them, and confuting the aduerſaries by them doe ſhew: he therefore taught the written Word. And what he himſelf either did, or farther ſpake in all neceſſary things touching his life and doctrine, they are now written by the Euangeliſts, Luk. 1. 1, 5. Act. 1. 1. So in like manner the Apoſtles, before they wrote, taught not an vnwritten Word, but the Word and Goſpell, Acts 8. 25. and this ſame written in the Scriptures of the Prophets, Rom. 1. 1, 2. and 16. 26. Act. 26. 22. and 28. 23. According as Saint Ierome ſaith; Whatſoeuer the Apoſtles preached In Mat. 13.Matt 13in the Goſpell, they preached it by the words of the Law and the Prophets. For if they had preached any thing not in the Scriptures, it had been in vaine for the Bereans to hauehave ſearched the Scriptures daily, to ſee whether thoſe things which they had heard of them were ſo or no, Acts 17. 11. It is cleare therefore, that they taught a written Word: and what they receiued from Chriſt, and taught, for the effect and vſe thereof, they alſo afterward did write, as may bee gathered from theſe inſuing places of Scripture.

In Rom. 15. 15. the Apoſtle wrote, putting them in mind; to wit, of that which had been taught them by word of mouth.

In 1. Cor. 11. 23. he telleth them, that he deliuered (by word of mouth) that which he had receiued of the Lord: then hee writeth downe in the ſame verſe and the reſt following, that which he had receiued.

In 1. Cor. 15. 1. he telleth them, that now by writing, he declared vntounto them the Goſpell which hee had preached, and which they had receiued: ſo that he wrote that, which before he had taught them.

In 2. Cor. 1. 13. he ſaith, that hee wrote none other things vntounto them, then that which they did reade, or did acknowledge.

In Phil. 3. 1. he wrote the ſame things; to wit, which hee had preached, it not being to him grieuous, and to them ſafe.

In 2. Theſ. 2. 5. he ſaith; Remember yee not, that when I was with you, I told you theſe things? to wit, which hee then in that p. 10Epiſtle wrote: he wrote then, what by mouth hee had taught. And howſoeuer in the verſe 15. of this Chapter, he mentioneth Traditions, yet thoſe were ſuch, as were then by him written: there the word traditions is equally and alike referred to (word) and (epiſtle:) as if he had ſaid; If that I deliuered by word, bee forgotten, yet hauehave you now my Epiſtle, to keepe them in your mind; and therefore in verſ. 5. he ſaith; Remember yee not? hauing written downe in verſ. 3. and 4 what he before had told them, and ſo in verſ 6. proceeding to ſet downe the traditions before deliuered, vntounto verſ. 13. Then writeth hee to them, to ſtand faſt, and keepe the traditions, taught by word before, or by his epiſtle now, as being all one and the ſame, deliuered now both by word and writing.

In 2. Theſ. 3. 6. he there alſo makes mention of tradition: but what? of a tradition vnwritten? Yes, before it was written: but now Paul wrote it, as you may reade in verſ. 10. where hee telleth vsus particularly what it was.

In 2. Pet. 1. 12. Saint Peter endeuours to put them alwaies in remembrance, that they might after his deceaſe keepe in mind alwaies the things which they knew, and the truth wherein they were ſettled; to wit, by his and others preaching. Now if he wrote not theſe things, they could not ſo well remember them after his departure? And did Peter care onelyonly for thoſe preſent, or for Gods Church after? If he did, then ſurely he ſo wrote, to remember thoſe preſent of that which they had learned, as the ſame might alſo inſtruct others in the ſame truth, ſuch as ſhould afterwards liue, and had neuer heard him by word of mouth.

In 2. Pet. 3. 1, 2. Here Saint Peter telleth them, what was the end of writing both his Epiſtles, to wit, to remember them, and to mind them of two things, firſt, of the words which were ſpoken by the Prophets, and then, of the Commandements of the Apoſtles; he therefore wrote theſe.

In 1. Ioh. 4. 13. Saint Iohn writes of Antichriſt, of whom before they had heard: and in Chap. 1. 3. he writeth what he had ſeene and taught before.

S. Iude, he writeth what they (to whom he ſends his Epiſtle) before knew, and had bin preached by the Apoſtles, v. 15. 17. 18.

p. 11Saint Luke writes thoſe things, which were deliuered by word of mouth, for the more certaintie of the things taught, Luk. 1. 2, 3, 4. euen of all that Chriſt began to doe, and to ſpeake, vntounto his Aſcenſion, Act. 1. 1.

By all theſe places it is cleare, that what was firſt taught, was afterwards written: and our aduerſaries cannot ſhew any neceſſary point of faith, or of good life left out of the written Word, which as a point of doctrine before was deliuered by tradition, for the Churches neceſſary inſtruction from the worlds beginning. To this the ancient Fathers giuegive witneſſe.

Irenaeus lib. 3. cap. 1. The Apoſtles preached the Goſpell, and afterwards by the wil of God, they deliuered it vntounto vsus in Scriptures, to be the pillar and ground of our faith. Saint Ierome on Phil. 3. ſaith, that Saint Paul wrote, that is, made rehearſall of the ſame things, which he, when he was preſent with them, had told them by mouth. Theophylact on Luke, chap. 1. ſpeakes in Lukes perſon, and ſaith, I inſtructed thee before without writing, now I deliuer vntounto thee a written Goſpell, that thou mayeſt not forget thoſe things which were deliuered without writing. Nicephorus lib. 2. cap. 34. ſaith, that what Saint Paul in preſence plainely taught by mouth, the ſame things afterward in abſence he called to their minds by his Epiſtle. And that this was not but by Gods commandement, S. Auſtine de conſenſ. Euangel. lib. 1. cap. 35. witneſſeth; When the Diſciples wrote, ſaith he, what Chriſt ſhewed and ſaid vntounto them, wee may not ſay, that he did not write: for the members wrote that which they learned, by the inditing of the head. For whatſoeuer hee would hauehave vsus to reade of the things which he did and ſaid, he gaue it in charge to them, as his hands to write the ſame. So that we may conclude that true, which Saint Paul wrote to Timothy, 2. Tim. 3. 16. both of all the old Teſtament, as alſo of all the new; and particularly of that very ſame place it ſelfe, when hee had written it, which is, that all Scripture is of diuine inſpiration; ſeeing he alſo wrote by diuine inſtinct, and by Chriſts commandement, and made this attribute of diuinely-inſpired, to be a property of the Scriptures, and ſo all neceſſarie things being written which were taught, we muſt acknowledge the Word of God p. 12to bee found now onelyonly in the holy Scriptures, and not elſewhere.

And therefore may it be neceſſarily concluded from the premiſes, and more fully alſo in the next immediately enſuing queſtions touching holy Scripture, that the onelyonly Rule of our faith, is the holy Scriptures.

We are therefore to be guided by them in matter of faith and religion, 1and not by that which ſeemeth right in our owne eyes, Deu. 12. 8. Numb. 15. 39. for there is a way which ſeemeth right to a man, but the end thereof leadeth to death, Pro. 14. 12. 2Not by our owne hearts, Ezech. 13. 2. for mans heart is deceitfull aboue all things, and deſperately wicked, Ier. 17. 9. 3Not by the will of man, 2. Pet. 1. 21. for it is peruerſe and crooked. 4Not by humane wiſedome, though faire in ſhew, Col. 2 23. for mans wiſdome is enmity with God, Rom. 8. 7. and the wiſdome which is not from aboue, is earthly, ſenſuall and diueliſh, Iam. 3. 15. 5Not by our owne ſpirit, Ezech. 13. 3. for we know not of what ſpirit we are, Luk. 9. 55. 6Not by any priuate interpretation, 2. Pet. 1. 20. for this is after man, and not from holy Scripture, which is not of any priuate interpretation, but after the guiding of the holy Spirit, 2. Pet: 1. 20, 21. 7Not by a pretended reuelation, or ſpirit, 2. Theſ. 2. 2. for this hath deceiued, 2. Theſ. 2. 3. 1. King. 22. 23. 8Not by the commandements nor doctrines of men, Col. 2. 2. Mat. 7. 7. for ſuch worſhip as is performed to God on ſuch grounds, is vaine, Mat. 15. 18. Mark. 7. 8. and God reiecteth it, threatning to puniſh the ſame with loſſe of wiſdome and vnderſtanding, Eſay 29. 13, 14. 9Not by traditions, though receiued from our fathers, 1. Pet. 1. 18. for with ſuch deceits falſe Teachers deceiued the people, euen in the Apoſtles dayes, Acts 15. 24. 2. Theſ. 2 2. 10Not by writings of men, as if Apoſtolical, 2. Theſ. 2. 2. for ſo the deceiuets in S. Pauls time ſought to beguile the people, as this place witneſſeth. 11Not by ſtatutes, iudgements, or examples of our forefathers, Ezech. 20. 18. for their hearts might not be aright, Pſal. 78. 8, 37, 57. 12Not by cuſtome, Leuit. 18. 3. for it may be vaine, Ier. 10. 3. and idolatrous, 2. King. 17. 33, 40. And cuſtome which God approueth, is that which is kept; as it is written; a cuſtome obſerued from the written Word, Eſd. 3. 4. 13Not by number and multitude, Exo. 23. 2. for p. 13here we ſee they may doe ill: and examples in Scripture ſhew, that multitudes hauehave erred, when the fewer hauehave had the truth. 14Not by the bare credit of any one teaching otherwiſe, then wee hauehave receiued from the Word. Saint Paul in this reſpect forbids to credit Man or Angell, Gal. 1. 7, 8. and an old Prophet ſeduced a young Prophet to his deſtruction, 1. King. 13. and that vnderunder pretended authoritie of an Angell, verſ. 18. 24. 15Not by any riſing from the dead, much leſſe by ſuppoſed apparitions, ſeeming to bee of ſuch as were dead, Luk. 16. 31. for this the Lord allowed not of, as a ſufficient meanes to inſtruct: wee are to be ſent to the written Word, to Moſes and to the Prophets. 16Not by ſignes and wonders, or foreſhewing things to come: for theſe may falſe teachers doe, Deut. 13. 1, 2. by the power of Satan, 2. Theſ. 2. 9. Reuel. 13. 13. deceiuing the people, Reuel. 19. 20. 17Not by vaine and falſely ſo called Philoſophy, Col. 2. 8. or oppoſitions of Sciences falſely ſo called, 1. Tim. 6. 20. for theſe be vaine and deceitfull. None of theſe are ſufficient to leade vsus: but we are to be ruled by the written Word.

The Errors of our time. The Romaniſts maintaine theſe inſuing Propoſitions.