Twenty-Nine Lectures, Lecture 23

Twenty-Nine Lectures · Lecture 23

p. 85The three and twentieth LECTVRE of the CHVRCH.

HAuing propounded nine ſeuerall heads to be ſpoken to concerning the viſible Church, wee hauehave through Gods aſſiſtance ſpoken of ſeuen of them. It remaines therefore now, that wee come to the eighth, namely, the power and authority of the Church:The 8. generall head of the Church, viz. the power and auhority of it. A point which was named and pointed at before, amongſt the Priuileges of the Church; For ſurely the power that God hath endued the Church withal, is none of her ſmalleſt priuileges, if it be not one of her greateſt; as the greateſt priuilege of a King, is his Kingly power and authority: then wee pointed at it, but wee reſpited the full handling of it to this place, partly, becauſe in the beginning, wee propounded it as one of the principall heads in this queſtion; but eſpecially becauſe it is both large and waighty; large, and ſo requires; waighty, and ſo deſerues worthily to be handled in a ſeuerall Title by it ſelfe; it hath alſo ſome affinity & neerneſſe with the fifth head, namely, the Gouernment of the Church, for many of the ſame things that are incident to the Gouernment of the Church, are alſo incident to the authority of it, and ſuch things wee will onelyonly touch as wee meete with them, referring you for further knowledge of them to thoſe places that already they hauehave beene handled in: But there are ſomethings belonging to the power p. 86of the Church, which could not ſo fitly be reduced to the gouernment of the Church; and theſe are the points which, God willing, here wee will ſpeake vntounto: The power and authority of the Church; I call it power and authority, for in effect they are both one; It is true, that they are ſometimes diſtinguiſhed, and then this is the difference; power, ſignifies an ability to doe a thing; and authority, a warrant from God to exerciſe that ability: but here they ſignifie one and the ſame thing, and the reaſon is plaine; becauſe the Church of all other ſorts doth abſolutely deny her ſelfe, to hauehave any power to do ought but that which ſhe hath authority and warrant from God to doe.

And in it 3. things to be ſpoken vntounto.The points that I will ſpeake of concerning this matter, are theſe: Firſt, that the Church of God hath power and authority belonging to it: Secondly, what manner of power and authority this is; And thirdly, what it is that ſhee hath power in.

1. that there is a power.Firſt, that there is power and authority belonging to the Church; for howſoeuer ſhe be weak in outward forces, and contemptible in the eyes of the world, and for the moſt part ſpurn'd out, ouer-borne and troden vnderunder foote by the Potentates of the earth, and for the mannaging of any temporall adminiſtration or ſtate, able to doe little, and warranted to doe leſſe, yet, if ſhe be taken within her owne element, that is, in Church affaires, ſhe is armed with much power, and great authority: eueryevery State and ſociety hath power and authority annexed to it, whereby it is vpholden; the Church then being the worthieſt State, and happieſt Society that is, hath it Reaſ. 1 much more; for there are many offices and duties of diuers kindes and ſorts, daily and neceſſarily to be performed in the Church; wel-doers muſt be encouraged, ſinne muſt be puniſhed, lawes muſt be executed, orders muſt be obſerued, and obedience muſt be practiſed, theſe and ſuch like muſt be daily performed in the Church: Now, without power, nothing can be done, and without p. 87authority nothing muſt be done; And therefore the Church muſt hauehave power and authority. Againe, the Reaſ. 2 greateſt and waightieſt workes that are done in the world, are done in the Church; the conſcience commanded; ſoules conuerted, comforted and ſaued; Gods owne life wrought into the hearts of men; Chriſt and his Kingdome of grace, that is highly aduanced; Satans kingdome and his power quailed, and ſubdued; therefore the Church muſt needes hauehave great power to effect ſuch great workes. Laſtly, ſhee muſt hauehave this power Reaſ. 3 and authority, that ſhee may be able to hold vp her head againſt her aduerſaries, that doe commonly and ordinarily except againſt her, ſaying, By what authority doe you theſe things, as they did to our Sauiour, Matth. 22.23. and to Moſes, Exod. 2.14. Who made thee a man of authority, &c. ſo that except ſhee be furniſhed with ſufficient authority, there is no hope that they or their proceedings ſhould finde any acceptance: the people were aſtoniſhed at Chriſts Doctrine, becauſe he taught with authority, and not as the Scribes, Mat. 7. & Mar. 1.27. hee commands euen the foule ſpirits with authority, and they obey him, as who ſhould ſay, if he had not commanded them with authority, they would neuer hauehave obeyed him; they would know good cauſe why firſt: This ſerues firſt to incourage the Church to the doing of Vſe 1 her duty in excecuting Gods Lawes, and in aduancing his ordinances, ſeeing ſhee hath power ſufficient in her owne hands to ſtrengthen and countenance her preceedings, and to make them effectuall; It would neuer grieue a man to beſtow time and labour in good endeauours, though with much danger, and with many opdoſitions, when hee knowes before-hand, that he hath power and authority enough to be beare him out in it; therefore this ſhould encourage the Church in her duty heerein: And alſo this ſerues to reproue thoſe, that Ʋſe 2 lightly eſteeme of the Church, and of that which ſhee doth, as if they were nothing worth; but let ſuch know, p. 88that the Church is a powerfull worker, and that that Doctrine which ſhe teacheth, is a word of great power, able to ſaue or to deſtroy, and the Cenſures that ſhe paſſeth, are Cenſures of power, able to kill or giuegive life, and whoſoueuer withſtandeth theſe, ſhall finde them matters of power to their deſtruction in hell, if they be obſtinate: but whoſoeuer obeyes them, ſhall finde power enough in them, to bring them to God and to his Kingdome. So much for that firſt point.

2. point, what manner of power it is, and in it things aſſerted.The ſecond point, is what manner of power this is: for this wee muſt looke well into, leſt miſtaking, wee goe too farre, or come too ſhort, each being a dangerous error; you ſhall vnderſtand therefore, that this power is not humane, but diuine: Secondly, not temporall, but ſpirituall: Thirdly, that though it be ſpirituall, yet it is bounded and limited.

1 that it is not humane, but diuine.Firſt, it is not humane, that is, it is not of men, though they be men that exerciſe it, and howſoeuer, where it is publikely practiſed, it is vſually, and needfully ratified, at leaſt permitted by the authority of the temporall State, yet it hath not his power from men; but it is diuine, and hath his power directly from God himſelfe; the firſt beginnings of this power is from him, as wee may ſee, Matth. 10.1. to 5. where our Sauiour calls his Diſciples and giuegive them power to preach & to caſt out diuels, and to heale the ſicke, &c. and the promiſe of more power is alſo from God, as his owne free gift, Matth. 16.19. I will giuegive vntounto thee the keyes of the Kingdome of heauen, and whatſoeuer thou ſhall binde on earth, ſhall be bound in heauen; And ſo the performance of more power is from him, as deriued from his owne Pattent, Matth. 28.18.19. Goe teach all Nations, &c. teaching them to obſerue all things, and lo I am with you to the end of the world; The Church is furniſhed with power from Chriſt, euen as hee is from his father, Ioh. 20 21.22. As my Father ſent mee, euen ſend I you, &c. and yet a more full increaſe of this power is from God too, Luke 24.49. Behold, I ſend the promiſe p. 89of my father vponupon you, but tarry yee in the City of Ieruſalem vntill ye be endued with Power from on high, And Acts 1.8. yee ſhall receiue power after that the Holy Ghoſt is come vponupon you; Theſe places proue, that the Power which the Church is endued withall, is not humane, but diuine, conferred God himſelfe.

And the Reaſon is plaine, becauſe all Power is from Reaſ. 1 God, Rom. 13.1. And there is no power but from aboue, as our Sauiour tells Pilate, he could hauehave no power, except it were giuen him from aboue; If all power, euen the power which the wicked hauehave, be from God, much more is the power and authority which the Church hath, from God too; And that after a ſpeciall manner, ſo much the more immediately, as the Church is more nearer ioyned to Chriſt, then any other State whatſoeuer; And to much the more rightly, as Chriſt is more rightly a ſpiritual King then a temporall, as Ioh. 18. my Kingdome is not of this world, &c: And ſo much the more properly, as Chriſt is the head and ruler of the Church more properly, then of the Commonwealth: And ſo much the more effectually, as the Lord doth more magnifie himſelfe in Church cauſes, then in cauſes of the State.

This teacheth, firſt, that if the power and authority Vſe. 1 which the Church hath, be from God, then we hauehave the more and greater aſſurance that it ſhall ſtand faſt for euer againſt all oppoſitions of men or Diuels, as Gamaliel ſaid, Acts 5.38.39. If it be of God, yee cannot deſtroy it, if it be of God ſo directly, it muſt needs ſtand moſt firmly aboue all other power whatſoeuer.

Secondly, it teacheth the Church, that they bee the Vſe. 2 more wary and carefull in executing this power, that they abuſe not Gods owne Power to the ſatisfying of their owne humors and luſts, but that they vſe it to that end God hath appointed it, that is, to his Glory and the Churches good.

Thirdly, ſeeing this power is ſo directly from God, p. 90then this teacheth vsus, that it muſt bee the more dutifully obeyed and ſubmitted to, of them that liue vnderunder it, elſe if wee deſpiſe it, we deſpiſe not men but God, as it is Luk. 10.16. hee that deſpiſeth you, deſpiſeth me, &c. But you will ſay, Queſt. Is then the Church to bee obeyed in all things? Muſt all her ſayings be beleeued? All her lawes obeyed, and all her proceedings yeelded to, as if they were Gods owne proceedings, and ſo bind the Conſcience? I anſwer, Anſw. no; for ſometimes ſhee ſaith falſe things, and doth that which is directly euill, and therein we are altogether free from her Authority, as that being vſurped, and not from God; and as ſhee therein bewraying ſome frailty and infirmity, and not exerciſing this diuine power:How we may know when the Church ſpeakes true or falſe. But you will ſay, how ſhall I know when ſhe ſpeakes true or falſe, when ſhee doth right or wrong? I Anſwer, The Lord hath giuen both her and vsus the Word to rule and meaſure things by; this is the rule that ſhe muſt goe by in her proceedings; and this is the rule that wee muſt meaſure her proceedings by: But ſometimes the Church inioynes things in themſelues indifferent, neither ſimply good nor bad, neitheir ſimply commanded nor forbidden in the word; In this the Church is to be yeelded to for order ſake, as ſhe hauing therin a general power from God; but yet the Conſcience is not ſubiect to them, becauſe the particular choice and determination of theſe indifferent things is from themſelues, & out of their own lawfull liberty; I note this the rather, becauſe ſome not only in the popiſh church but among vsus too, ſtick not to affirme, that the churches conſtitutions in this latter kind, be of diuine authority, and to be accoūted as the Conſtitutions of God himſelf: But I hauehave ſhewed you, how you are to receiue and to ſubmit to them, for order ſake, & in reſpect of the general power ſhe hath from God in theſe things.

Two things aſſerted, that power of the Church is not temporal, but ſpirituall.The ſecond branch of this ſecond point is, that this power is not temporall, but ſpirituall; and therefore it is not ſo often called a Sword to ſmite, or a ſcepter p. 91to ſway, as Keyes to open and ſhut; and what doth it open and ſhut? Euen the Kingdome of heauen, Matth. 16.19. and therefore it is a ſpirituall Power. The Ciuill Magiſtrate hath to do about our bodies, goods and outward State, the Church hath to doe with the Soule and Conſcience and the inward man; Temporall power and authority ſerues to maintaine a temporall Life begun and ended here; ſpirituall Power and Authority maintaines a ſpirituall Life begun here, but perfected and finiſhed hereafter in the life to come; Temporall power rules by the lawes of men, ſpirituall Power rules onelyonly by the Lawes of God; temporall power fights and defends it ſelfe by the materiall Sword and worldly Policy; Spirituall Power renounceth theſe, and therefore Chriſt ſaid to Peter, Mat. 26.52. put vp thy Sword into his place, for all that take the Sword, ſhall periſh by the Sword; Chriſt would not bee defended by the Sword; Spirituall Power betakes it ſelfe to better Weapons, to ſpirituall and heauenly Weapons, 2 Cor. 10.4, 5. the Weapons of our warfare (ſaith the Apoſtle) are not carnall, but ſpirituall, mighty through God, &c: they are not carnall, but ſpirituall; not weake, but mighty; and that not of themſelues, nor through the power of him that vſeth them, but through God: And what are theſe weapons? They are the Word and the Spirit, Faith, Repentance, Prayer, &c. It is true, that ſometimes both theſe Powers do concur together in the Church, that is, when the Magiſtrate is Chriſtian; and ſurely, then Gods worke goeth happily forward, and then this is a bleſſed thing both for our Soules and bodies too, if wee hauehave grace ſo to vſe it: but though they doe ſometimes concurre, yet they are neuer confounded, though they be not diuided, yet they bee diſtinguiſhed; they muſt each of them keepe in it's owne ranke, and mannage their ſeuerall Charges by ſeuerall adminiſtrations; The Church is not to vſurpe on the temporal power, for that is flatly forbidden, Matth. 20.15, 16. the Gentiles p. 92raigne ouer them, but it ſhall not be ſo amongſt you, ſaith our Sauiour to his Diſciples, and 1 Pet. 5.3. Be not Lords ouer Gods Heritage; Nor is the temporal power to vſurpe the Spirituall; for ye ſee how Vzziah was ſtricken with leproſie for medling with the Prieſts Office, 2 Chron. 26.16. to the 19. And it was well hee eſcaped ſo, for by the law he deſerued Death, Numb. 18.7.

The 3. thing aſſerted: that the Power of the Church is limited and ſcantled within the bounds of the Word.The third Branch of the ſecond point is, that though it bee a ſpirituall Power, yet, it is not vnbounded, but it is limited and ſcantled within the bounds of the Word; For the ſame God that hath ſet markes and boundes in the earth for the Sea that it ſhall not ouerflow them, Iob 38.11. he hath alſo preſcribed in his Word, certaine marks, limits, and bounds for the power of the Church, and ſo farre the Church muſt goe and no further: The Body and Spouſe hauehave power to doe many things, yet ſtill they are to bee ruled by the direction of their Head and Husband; And ſo long as the Church containes herſelfe within theſe bounds and limits it goes well with her, God proſpers her, and he hath promiſed (and will performe) a bleſſing to her, but if ſhe goe beyond theſe bounds and tranſgreſſe againſt God: It is a fearefull and dangerous caſe, the bond is broken, all flyes a ſunder, the walls and hedges of the Church are troden downe, and the Boare and wild Beaſts enter in, and ſpoile and make a prey of all; Gods yoke is ſhaken off and then men runne into ſtrange outragious vnwarrantable and exorbitant Courſes, fitter for lawleſſe Infidels, then for Chriſts Diſciples, and by this meanes Gods Church will bee degenerate into Synagogues of Satan, and Religion turned into Ignorance, ſuperſtition, profaneneſſe and meere licentiouſneſſe; And by this meanes Anti-Chriſt himſelfe hath clymed vp into the Seate of Chriſt. The reaſon is plaine in the very like caſe, 1 Sam. 15.23. Becauſe that they hauehave reiected God and his yoke, and gone beyond their bounds, therefore God will reiect them and caſt them off from being p. 93his Church; The Church therefore muſt conſider, like a modeſt Spouſe, that ſhee hath power indeed, but to what, to that that ſhee will and liſt her ſelfe? No, but to that, which Chriſt her husband will hauehave her to doe; ſo farre as in the exerciſing of her power ſhee walkes with God, ſhee may goe on ſafely and boldly: But if when God ſtayes, ſhe will not ſtay, but ſtill goe on forward, at her owne perill be it.

The fourth Branch of the ſecond point is,The 4. thing aſſerted, that the power of the Church is the greateſt power on earth: Kings are vnderunder the power of the Church, though they be aboue the perſons that exerciſe it. that though it be a bounded and limitted power and authority, yet it is the greateſt power on earth, it reacheth not onelyonly to the people, but Kings and Princes muſt obey it; I ſay, they are vnderunder the power of the Church, though they be aboue the perſons, that exerciſe this power, as may appeare in the Example of Dauid and Nathan, the Perſon of Nathan being ſubiect to Dauid, and yet Dauid ſubiect to the Power of his reproofe: Secondly, as it reacheth not onelyonly to the meaneſt, but to the higheſt; ſo it reacheth not onelyonly to the outward man, but euen to the Inward alſo; the very Spirit and Conſcience though it be free from all other power, yet it is ſubiect to this; I ſay not to the Church it ſelfe, but to that ſpirituall and diuine power, which it in Chriſts Name doth exerciſe: Laſtly, whereas no other authority or power reacheth ſo high as heauen, or ſo low as hell; this power of the Church extends to both, it cuts off from God, and deliuers ouer to Satan; And againe it releaſes out of Satans lawes, and reconciles vsus to God, and brings vsus to heauen: So much for the ſecond point, what manner of power this is.

The third and laſt point is this, Namely; what is it,The 3 point is, what it is that the Church hauehave power in, & it is double 1. ouer perſons, and that 1 either as members either not come in to admitte. Who are to be admitted. that the Church hath power in? The Church hath a double power, one ouer perſons and another ouer things; ouer perſons, and that in two reſpects, either as they are members, or as they are officers; As they are members, and that in two reſpects alſo, either as they are not come into the Church, or as they are come in already; p. 94as they are not come in, and that in two reſpects too; either to admit them as members, or to repell and refuſe them: If yee aske, who are to be admitted? The Anſwer is, all thoſe that are called, Acts 2.39. the promiſe is made to you and your children, and to many that are a farre off, euen to as many as the Lord our God ſhall call; For ſeeing the promiſe belongs to them, and ſo they are, for ought wee know, within the Couenant, then they ought to be admitted into the Boſome of the Church, and to bee admitted as members thereof: If yee aske, how we ſhall know that they are called? The Anſwer is plaine, yee ſhall know it by their profeſſion of faith in the Church, and by their profeſſion of Repentance; by their profeſſion of faith, as Acts 8.12, 37. As ſoone as they beleeued Philip, which preached the things that concerned the Kingdome of God, and the Name of Ieſus Chriſt, they were baptized both men and women, And verſe 37. Philip ſaid to the Eunuch, If thou beleeueſt with all thine heart, thou maiſt be baptized; then he anſwered and ſaid, I beleeue that Ieſus Chriſt is the Sonne of God, &c: 38. and he baptized him: And ſo, by the profeſſion of Repentance, Matth. 3.6. they were baptized of Iohn, confeſſing their ſinnes: And both theſe you ſhall finde together, Acts 2.37.38. when they were pricked in their hearts at Peters Sermon, they ſaid, Men and Brethren what ſhall we doe to be ſaued; Peter ſaid vntounto them, Amend your liues and be baptized eueryevery one of you in the Name of the Lord Ieſus Chriſt, for the remiſsion of ſinnes; as if he had ſaid, repent and beleeue: for amendment of life doth neceſſarily imply purpoſe of obedience; and ſo the profeſſion of Repentance is a promiſe of obedience, and this is preciſely required, Exod. 19.5. to the 8. where the Lord ſent to the people of Iſrael, to know whether they would obey him, before hee would enter into Couenant with them: To which agrees the practice of Ioſiah, and the people in the caſe of Reformation or renewing their admiſſion: when they had broken their Couenant with p. 95God, 2 Chron. 34.31, 32. he renued the Couenant betwixt God and his people, and cauſed all that were found in Ieruſalem and in Beniamin to ſtand to it; If you aske what is the meanes and act of Admiſſion? The anſwer is, that it is baptiſme,The Act and meanes of admiſſion. Mat. 3.6. Act. 8.37, 38 Acts 2.41. they that gladly receiued the Word were baptized, and the ſame day there was added to the Church aboue three thouſand Soules; Now this Act being once receiued, is neuer to bee recall'd, though the Couenant be afterwards neglected and broken; for one entrance ſtands good for our whole eſtate: In ſo much, that if I fall after Baptiſme, and that ſo greiuouſly, as that I be cut off by the cenſure of the Church, yet if I returne againe,This not to be renued vponupon any falling away. the Couenant is to bee renued, but not baptiſme, no more then circumciſion in the former Teſtament was to be renued in the like caſe; but if men were neuer before baptized, then though they bee of yeares of diſcretion, yet they are to receiue Baptiſme. But whether hath the Church power to compell men to be members? No ſurely,How far the Magiſtrate may compell. faith cannot be forced vponupon any, yet if the Magiſtrate be Chriſtian, he by his authority, may, and muſt compell men to come to the outward meanes, elſe wee deny him the priuiledge of his authority, and of our ſubiection: So did Ioſiah cauſe all that were found in Ieruſalem,Or, to repell them. and Beniamin to ſtand to the couenant, 2 Chron. 34.32. As they hauehave power to admit into the Church, ſo they hauehave power to repell and keepe out; and this wee finde to be plaine, Acts 8.36.37. See, heere is water (ſaith the Eunuch) what doth let mee to be baptiſed? Philip ſaid vntounto him, if thou beleeueſt with all thine heart, thou may'ſt, &c. as who ſhould ſay, where faith is wanting, it is a ſufficient let to keepe from baptiſme, and ſo from being admitted into the Church; But what ſhall children doe then? I anſwer, they, if they be the ſeed of the faithfull, are pre-ſuppoſed to be within the couenant, and ſo they are to be reputed, as Gen. 17.7. God ſaith to Abraham, I will eſtabliſh my Couenant betweene mee and ther, and thy ſeede p. 96after thee; and Acts 3.29. The promiſe is made to you and to your children, ſaith the Apoſtle, and ſo in the 1 Cor. 7.14. The vnbeleeuing wife is ſanctified by the beleeuing huſband, &c. elſe were your children vncleane, but now are they holy, and therefore where children are tendred by faithfull parents to the Church, they muſt admit them, ſo far as they hauehave power, and that is to baptiſme, Marke 10.13.14. as it was with circumciſion in the time of the Law, the children of the faithfull, all that were males, were circumciſed; ſo it is in Baptiſme, which ſucceedes in the roome of that; all the children of beleeuing parents, are to be made partakers of it: So you ſee the Church hath power ouer perſons that are not come in, and that either to admit, or repell them. Secondly,Or, ſecondly, as come in, to keepe them in, or caſt them out. they hauehave power ouer perſons, as they are come in already, and that either to keepe them in, or to caſt them out; to keepe them in, as in Reu. 3.11. Our Sauiour ſaith to the Angell of the Church of Philadelphia, Hold faſt that thou haſt, that no man take thy Crowne from thee; and what was the Angels Crowne, but the faithfull in that Church? So the Apoſtle Paul calls the Theſalonians his Crowne; and how muſt hee hold them faſt, and keepe them in? By confirming, exhorting, reprouing, comforting, and inſtructing them, bearing with their weakneſſe, admitting them to the Lords Table, and vponupon their repentance, looſing them from their ſinnes: So the Church hath power to caſt out, for their obſtinacy in ſinne, and ſo to binde them in the chaines of euerlaſting damnation: that the Church hath this power, it is plaine, for the Word of God is powerfull each way, It is the ſauour of life vntounto life, vntounto ſome, to other, It is the ſauour of death vntounto death; ſo the Cenſures of the Church are wonderfull powerfull, Iohn 20.23. whoſe ſinnes yee remit, they are remitted, and whoſe ſinnes ſoeuer yee retaine, they are retained, ſaith our Sauiour to his Diſciples: And ſo we ſee how the Church did caſt out the Inceſtuous man, in 1 Cor. 5.4, 5. and how they receiued p. 97him in againe, in the 2 Cor. 2.7, 8.Or thirdly, ouer members as Officers, to chooſe, or refuſe, place or diſplace. The next point is the power that the Church hath ouer members, as officers, and herein the Church hath power to chooſe or refuſe, to place or diſplace, to chooſe and place, Acts 6.5. and the ſaying pleaſed the multitude, and they chooſe Stephen, &c. to refuſe and diſplace, as in Acts 8.21. Peter refuſed Simon Magus, when he would hauehave bought gifts of the holy Ghoſt for money: and in the 1 Tim. 5.11. refuſe younger widdowes, &c. and in the 1 Kings 2.27. to the 35. we may read how Salomon diſplaced and caſt out Abiather from the Prieſts office; But of this I hauehave ſpoken ſufficiently before the matter of Church gouernment, and therefore as I promiſed, I will referre you thither.

Now in the ſecond place,Secondly, the Church hath power ouer things, and theſe either matters of ſubſtance, as touching the Scripture, and therein firſt touching the credit of the Scripture, the Church hath power ouer things, and theſe things are of diuers kindes, ſome are matters of ſubſtance, ſome of circumſtance: the Churches power in matters of ſtubſtance, is eyther touching the Scripture it ſefe, or in things beſides the Scripture: as touching the Scripture, and that is eyther touching the credit and authority, of Scripture, or the ſenſe of it: firſt, of the credit and authority of Scripture, which is called into queſtion, and much diſparaged, not onelyonly by thoſe that are without, but euen of thoſe that profeſſe themſelues to be within, and to be members of the Church, which ſhould moſt lighly eſteeme it: ſome of of her champions, as they pretend, challenge at leaſt an equall, yea, indeed a ſuperiour authority to the Church, aboue the Scripture:And herein whether the authority of Church bee greater then the authority of the Spripture. and therefore the point to be diſcuſed here is, whether the authority of the Church be greater then the authority of the Scripture? It is not denyed, but that the Church hath ſome authority concerning Scripture, as wee ſhall heare afterward, but that it hath authority equall with or aboue Scripture, is not to be granted.

I will draw this point into an obſeruation, Doctr. which ſhall be this; That howſoeuer the Church of God is endued with great power and authority from aboue, yet p. 98the authority of the Church is not greater then the authority of the Scripture, no, it is not equall with it, but the authority of the Scripture is greater and higher then the authority of the Church: here are two parts of this obſeruation: Firſt, that the authority of the Church is not greater then of the Scripture: ſecondly, that the authority of Scripture is greater then of the Church; the ſame places that proue one, proue both, Ioh. 4.39. The woman of Samariah hauing had conference with our Sauiour, and beleeuing him to be the Meſſiah, ſhe went and told it in the Citty, and it is ſaid in the 39. verſe, that many of the Samaritans beleeued in Chriſt for the ſaying of the woman; but it is ſaid in the 41. verſe, that many moe beleeued, becauſe of Chriſts owne words: The voyce of the woman, what is it but the voyce of the Church? ſhee beleeuing in Chriſt her ſelfe, propounds him vntounto others: which is the Office of the Church in this caſe; well, the people beleeued for her ſaying; but doe they reſt vponupon that as the chiefeſt authority of their faith? No, for verſe 41. many moe beleeued for his owne word, and verſe 42. they that did beleeue for the ſaying of the woman, acknowledge a greater and ſurer cauſe of their faith, diſclayming the former as inſufficient; now ſay they, wee beleeue not for thy ſaying, for wee hauehave heard him our ſelues, and know that this indeede is that Chriſt the Sauiour of the world: and is not Chriſts voyce to vsus now the voyce of the Scripture? Therefore eyther they much wronged the womans voice in preferring Chriſts before it, or elſe the Church is not of greater authority then the Scripture, but the Scriptures of greater authority then the Church, Iohn 5.33. to the 39. Iohn bare witneſſe to the truth, that Chriſt was the Meſſiah, and his voyce therein is the voyce of the Church: But doth our Sauiour reſt there, as if the truth were thereby ſufficently confirmed? no, he diſclaimes it in that reſpect, verſe 34. I receiue not the record of man, and appeales to a higher and greater witneſſe, euen to his Fathers, who p. 99did ſpeake more ſufficiently for him, and doth not the Father ſpeake in the Scriptures? So that as the Teſtimony of Iohn is not greater then that of the Father, but the Teſtimony of the Father greater then of Iohn; ſo the authority of the Church is not greater then the authority of the Scripture, but the authority of the Scripture, is greater then that of the Church: And in the 39. verſe of that Chapter, hee appeales from the Teſtimony of Iohn by name to Scriptures; Search the Scriptures, for they teſtifie of me, as they being a greater witneſſe, then the witneſſe of Iohn: So in Luke 16. from verſe 27. to 31. the rich man being in hell in torments, intreats father Abraham, that Lazarus might goe and forewarne his brethren, that they might not come into thoſe torments; No, ſaith Abraham, they hauehave Moſes and the Prophets, and if they will not heare them, they will not heare him; The caſe is plaine, if Lazarus had come to his brethren and told them that they ſhould take heed of their brothers courſes, for hee was now in hell in torments for their ſinnes; if he had done thus, had not his voyce been the voyce of the Church? For what doth the Church, but inſtruct, exhort, reproue, and forewarne men from Sinne, that ſo they might keepe them from hell; and yet Abraham referres them to Scriptures, as of greater authority, and if Lazarus had come thus, it had beene by miracle too; which would hauehave added waight to his words; and yet for all that, hee referres them to the Scripture, to Moſes and the Prophets, with a plaine affirmation of greater authority in them to perſwade men from hell, then if one had riſen from the dead to perſwade them: The laſt place that I will adde for proofe of this point, is in Iohn 10.3.4. the ſheepe of Chriſt, they follow Chriſt, that is, the faithfull they beleeue in him; why? becauſe they know his voyce; as who ſhould ſay, there is a ſecret skill, that God hath endued them withall, whereby they diſcerne the voyce of Chriſt from any other; and that voyce of his, they heare and beleeue p. 100it; why, becauſe the Church tels them ſo? No, that is not it; but, becauſe it is his voyce, and he hath ſpoken it: So that the authority of the Church is not greater then the authority of the Scripture, but the authority of the Scripture is greater then the authority of the Church: this is a materiall point,Bellarmy de Verbo Dei, interpret. 246. not onelyonly againſt the Papiſts, but euen in our conſciences, that we may know what is the maine ground which wee are to reſt vponupon, the Church, or the Scripture.

Reaſ. 1 The Reaſons are many, firſt, the Scripture is the foundation of the Church, Epheſ. 2.20. you are built vponupon the foundation of the Prophets and Apoſtles, Chriſt Ieſus himſelfe being the chiefe corner Stone, that is, ye are built vponupon the Scripture; then the Scripture is the foundation, and the Church the building; now we know that the foundation may, and oft times doth ſtand faſt without the building, but the building cannot ſtand at all without the foundation, therefore the foundation is a farre ſurer ſtay then the building, and the Scripture then the Church.

Reaſ. 2 Secondly, the Scriptures is the immortall ſeede, whereof the Church is begotten, 1 Pet. 1.23. now which is greater, the ſeed that begets, or the fruite that is thereof begotten.

Reaſ. 3 Thirdly, the Scriptures are of greater authority to beget faith, then Chriſts own miracles, and therefore of greater authority then the Church, Iohn 5.36. to the 39. Our Sauiour appeales from the voyce of Iohn, which was the voyce of the Church, to his miracles, as being of greater authority, and yet he appeales from his miracles to the Scripture, as being of greater authority then them both; And Luke 16.31. If they heare not Moſes and the Prophets, neither will they be perſwaded, though one riſe from the dead: and 2 Pet. 1.17, 18, 19. miracles are of greater authority then the Church, and the Scriptures are of farre greate… authority then miracles; that the Scriptures are of more greater authority then the Church; I will make it plaine by a Simile: In a Family, the wife being p. 101of more authority then the childe, her word ſhall ſtand when the childes ſhall not ſtand, yea, but the huſbands word is of more Authority, then the wiues, for his ſhall ſtand, when hers ſhall not; then it followes, that the husbands word muſt needs be of greater authority then the childes.

Fourthly, that which ſpeakes true alwaies, muſt needs Reaſ. 4 be of greater Credit, then that which doth ſpeake true but ſometimes; but the Scriptures ſpeake alwaies true in eueryevery tittle, as the Lord himſelfe, who cannot lye, ſpeaking in eueryevery ſentence of it; all Scripture is giuen by inſpiration from God, 2 Timoth. 3.16. but the Church ſpeakes ſometimes falſe, for eueryevery man is a lyer, Rom. 3.4. therefore the Scripture is of greater authority then the Church: or take it thus more plainly. God is to be beleeued before man, but the voyce of the Scripture is the voyce of God himſelfe; and the voyce of the Church is but the voyce of man; therefore the voyce of the Scripture is of greater authority, and is to be beleeued before the voyce of the Church.

Fifthly, our aſſurance of any truth, ſtands more on Reaſ. 5 that into which it is laſt reſolued, then of that which being but a meanes thereto, is it ſelfe proued by it: As for example, If I be ſure the King will giuegive me an hundred pounds, becauſe hee hath promiſed, and paſt his word for it; this promiſe is but the meane of this aſſurance, that which my aſſurance is laſt reſolued into, is the honeſty of the King; for if I be not principally reſolued on that, his promiſe can giuegive mee no certaine aſſurance; Now our aſſurance of the truth of Scripture, is laſt reſolued into the authority of the Scripture it ſelfe; the Church is but a meanes, bringing vsus thereto, and it ſelfe leaning thereon: For, if I beleeue the truth, becauſe the Church ſaith it, then I muſt be ſure that the Church ſaith true, but how ſhould I doe it, but by the Scriptures; therefore my aſſurance of the truth, ſtands on the authority of the Scripture, not of the Church; p. 102and ſo the authority of the Scripture is greater then the authority of the Church: an Angell from heauen is not to be beleeued beſides the Word, Gal. 1.8.

Reaſ. 6 Laſtly, the practice of the faithful is anſwerable to this, both of teachers and learners: the Teachers, they hauehave referred the people ſtill for certaine proofe of the truth to the Scriptures, Eſa. 8.20. to the law and to the teſtimony, if they ſpeake not according to this Word, it is becauſe they hauehave not light in them, Acts 10.43. to him giuegive all the Prophets witneſſe, ſaith Peter to Cornelius, referring the truth hee taught, to be tryed by the Scripture: and ſo this hath beene the practice of the learners, Acts 17.11, 12. The men of Berea ſeached the Scriptures to try whether the things were ſo, as Paul had taught them; and yet Paul was a principall member of the Church, and in his Doctrine, hee was ſpecially guided by the Spirit, more then euer any Church was ſince; and the Bereans are commended for this, and not accounted curious; So that the Teachers and the Learners, hauehave ſtill referred themſelues, for the tryall of the truth, to the Scriptures, and not to the Church: and therefore the authority of the Scripture, is greater then the authority of the Church: Yea, Obiect. but you will ſay, ſo the Scriptures are vſually referred to the cenſure of other Scripture; and yet that is no proofe, that therefore one Scripture is of greater authority then another, how then doth this proue, that the Scripture is of greater authority then the Church? I anſwer, Anſw. yes, It proues the firſt ponit of the obſeruation plainely, that is, that the Church is not aboue the Scripture, which is the maine controuerſie: Nay, if it be well conſidered, it proues the ſecond point of the obſeruation, that the authority of the Scripture, is greater then that of the Church; I ſay, it proues it as ſufficiently, though not at the firſt ſight ſo plainely, for ſtill in eueryevery kinde, there muſt be one higheſt, which all the reſt muſt ſettle vponupon, elſe there will be no ſtay at all, but we ſhall runne on infinitely, and without end: now p. 103the Scripture or the Church is the higheſt thing, in this kinde, whereon we are to reſt, for they cnanot be equall; then the Scriptures muſt needs be higheſt, and if they be referred to any at all, it muſt be to themſelues, for there is none greater nor higher; as in the matter of an oath, Heb. 6.13. to 16. men ſweare by him, that is greater then them ſelues, But God ſweares by himſelfe, becauſe there is none greater to ſweare by: So likewiſe the Church is referred to the Scripture for trial, becauſe the Scripture is higher then the Church; but Scripture is referred to Scripture, becauſe there is none higher to be referred to, nor there cannot be two higheſts in one kinde, for that is againſt nature and reaſon too; and therefore when the ſayings of the Church are referred to the approbation of Scripture, it is the referring of them to an higher; and ſo the authority of the Scripture is greater then the authority of the Church.

The vſes are theſe; The firſt is matter of refutation, Vſe 1 againſt the Papiſts, that vſually diſparage the holy Scriptures, and ſet them downe too low, and doat on the Church, aduancing it too high; their reach therein, is not ſo much the louelove they beare to the Church it ſelfe, but that thereby, they might exalt themſelues, and their owne Church, and that their faith might be reputed the onelyonly true ſauing faith, becauſe their Church teacheth it: So that God and his Word muſt goe downe, that they might be lifted vp; but if it be true, that the Church were aboue the Scriptures, yet, except they can proue their Church to be the only true Church of God (which they are neuer able to doe) it helps not their cauſe;The blaſphemous ſpeeches of the Papiſts concerning the Scripture without the approbation of the church. It is ſtrange to ſee and heare, what monſtrous and blaſphemous ſpeaches and poſitions, many of them hauehave deliuered to this purpoſe, as that the Scripture is of no more authority without the approbation of the Church, then Eſops Fables, Oh, horrible blaſphemie! there are ſome others of a better kinde, that are more modeſt, that ſay, that the Scriptures are to be fitted to p. 104the times, and the ſenſe thereof is to be altred as the times alter; others there are that ſay, that the Churches are not bound to take the Scriptures as true, without the allegation of the Church; and that the Church hath authority to reiect or allow Scripture, and that yee may know, that by the Church, they meane their Romiſh church, and by that the Pope: hearken how blaſphemouſly they aſcribe vntounto him all power in heauen and in earth, that hee may diſpence againſt the Apoſtles and their Canons,The Church of Rome is that whore of Babilon. and againſt all the commandements of God in the old and new Teſtament, &c. Here the world may ſee, that the church of Rome is that whore of Babilon, an impudent, and ſhameleſſe ſtrumpet, that ſets ſuch a braſen face, and belches out ſuch whoriſh, filthy blaſphemies againſt God and his Word; the very naming of theſe poſitions, is refutation enough for them in any Chriſtians iudgements.The beſt poſitions of the Papiſts in this controuerſie, Anſwered. To come to their beſt poſitions in this controuerſie: Poſition. 1 Firſt, the Church, ſay they, is ſupreme Iudge in all controuerſies of Religion; but yee ſee by this obſeruation that it is not ſo; God is higher, and the Scripture is higher; the Spirit indeede is the Iudge, and the higheſt Iudge ſpeaking openly, and plainely in in the Word, and ſecretly in the minde and heart of eueryevery beleeuer, 1. Ioh. 2, 20, 27. you hauehave anoyntment from that holy one, and know all things; And againe, the ſame anoynting teacheth you of all things: Obiect. yea, but ſay they, are not men ſent to the Prieſts to enquire at their mouhes, Mal. 2.7. and is not the Prieſt the higheſt Iudge then? Anſw. I anſwer, What are wee to goe to the Prieſts for? for the Law, not for their owne Iudgement, whereto if they ſpeake, wee are to receiue it, yet not becauſe it is their ſaying, but Gods Law, but (happly) they can deliuer no other but Gods Law, that is flatly contradicted, verſe 8. where the Prophet ſaith, that they are gone out of the way, and hauehave cauſed many to fall by the Law: yea, but ſay they, the high Prieſt was the Iudge, as wee may ſee, Deut. 17.8, 12. But hee was to iudge according p. 105to the Law, as we may ſee in Verſ. 11. ſo that except they will arrogate more to themſelues, then the meſſengers of the Lord of hoaſts did vnderunder the law; they cannot be Iudge nor Iudges of the Scripture.

The ſecond poſition of theirs is this, Poſition. 2 That whatſoeuer the Church ſaith, we muſt take it as a Law and obey it; It is true, that whatſoeuer the Church ſaith, according the Law and Word of God, we muſt obey it, not otherwiſe;How the Church is to be beleeued and obeyed. The Scribes and Phariſes were to bee obeyed, as they ſate in Moſes chaire, that is, as they taught his Doctrine, Matth. 23, 2, 3. but if they tranſgreſſe and bring in the precepts of men, and their owne traditions, as ſometime they did, then is their Doctrine vayne, and to be reiected, Marke 7, 7, 8. ſo that it is plaine that the Church is to bee beleeued and obeyed, ſo long as they goe according to Gods Word; but when they ſwerue from that, they are no more to be beleeued, Eſa. 8.20. to the Law and to the Teſtimony, if they ſpeake not according to this Word, it is becauſe there is no light in them, except they ſpeake according to the Scripture, they are but darke and blind guides, no light in them at all; and that which is pretended to the contrary, Matth. 18.17. is directly vnderſtood of Church Cenſures, which yet are not ſimply authenticall in themſelues, but as they are proceeded in Chriſts name, Ver. 20. that is according to his order, elſe there is no danger in it, Iohn 9.34.

Their laſt Poſition is this, Poſition. 3 which is directly againſt this obſeruation, namely, That the authority of the Scripture depends vponupon the authority of the Church.Anſwered. In which groſſe aſſertion they, firſt,Reaſons againſt it. diſhonour God exceedingly, as who ſhould ſay, man is to bee beleeued before God; at leaſt that God ſhould not be beleeued, but becauſe of man; Beſides, whence had the Scripture its authority in the writers of it, from God or man? Surely from God, he is the author himſelfe of Scripture, 2. Timothy 3.16. eueryevery Scripture is giuen by Inſpiration p. 106from God: then it muſt hauehave its authority from God, who is the author of it; Againe, who giues vsus faith? the Church? No, it is the worke of God, Iohn 6.29. Therefore that wee beleeue the Scripture to be Scripture, or any booke of it to be Scripture, it is wholly from God himſelfe, who workes Faith in vsus to beleeue it; Well, Ob: ſay they, it is of God indeed, that the Scriptures hauehave their authority; but yet by meanes of the Church. Anſw. I Anſwere, It is true, as the Church is the propounding witneſſe thereof, but not as enduing it with authority, for that is from God alone, and it is a great diſhonour to him, to giuegive any part of it to any other: Secondly, as 2it diſhonours God, ſo it diſgraceth the Scriptures, making them inferior to the Church, whereas indeed they are the cauſe of the Church, and ſubiecting them to the arbitrement of man, whereas all our faith and diſcerning, and thoughts are to be framed by direction from Scripture: Ob. But they except and ſay, It is no diſgrace to the Scriptures, that the Church is thus aduanced; no more then it was to Chriſt, that his Apoſtles gaue witneſſe to him; Anſwer. I Anſwer, yes, for they make the Church aboue the Scripture in this caſe, but the Apoſtles were witneſſes of Chriſt, as his vnderlings and Diſciples: They reply;Reply. But the Proteſtants doe magnifie eueryevery one himſelfe, as much as we doe the Church? Anſwer. I Anſwer, No, for eueryevery one of vsus beleeue that we are in the right, becauſe we goe by the right rule of the Scripture, and the Spirit, and ſo farre as the Church goes by that rule, we will follow her as ſoone, yea ſooner then any particular man. 3Thirdly, this weakens and, indeed, ouerthrowes Religion, ſetting it vponupon man, a ground weakeand inſufficient, whereas Religion muſt ſtand vponupon Diuine authority, elſe it is not ſound. 4Fourthly, it ſpoiles the faithfull of their ſureſt comfort, which is this, that God is the author of their faith, and not man; 5Fifthly, it bereaues the Church of her maine hould, and defence againſt the aduerſary, for whiles ſhe ſaith, the Religion p. 107which ſhe profeſſeth is true, becauſe ſhee ſaith ſo her ſelfe, ſhe layes her ſelfe open to the ſcoffes & inſultations of the aduerſary; For by that reaſon eueryevery Religion wilbe a true Religion, ſeeing the profeſſors thereof will ſay, It is true, as well and as confidently as the Church; whereas if ſhe ſay, her Religion is true, becauſe God ſaith ſo in his word, and ſo prooues it; this is ſufficient to ſtop their mouthes, or elſe to leaue them without excuſe.

Vſe. 2 The ſecond vſe is for Inſtruction, teaching vsus how to carry both our ſelues towards the Church, and towards the Scriptures, that is, with an euen hand, as our Sauiour ſaid of tribute money; giuegive vntounto Caeſar that which is Caeſars, and vntounto God that which is Gods: How we muſt eſteeme of the Scriptures.So muſt we giuegive vntounto the Church, that which is the Churches, and vntounto the Scripture, that which is the Scriptures: Firſt, eſteeme of the Scripture as Gods owne Word, 2 Pet. 1.21, 22. able to make vsus wiſe to ſaluation, and perfect to eueryevery good worke, 2 Tim. 3.15, 16, 17: Secondly,How we muſt eſteeme of the Church. eſteeme of the Churh as the Piller, that is, as the keeper and vphoulder of the truth; 1. Tim. 3.16. not that light, but a witneſſe of that light, Iohn 1.8. ſhe is to inquire, ſearch, propound, expound, pronounce, teach, approue, & iudge, according to Scriptures themſelues, and not otherwiſe; ſhe is as the woman of Samariah, that propounded the Meſſiah to the men of the city and brought them to him, but when they heard him, they ſay, now we beleeue not for thy ſaying, but we hauehave heard him our ſelues, and know that this is indeed that Chriſt, Iohn 4.42. So the Church propounds and brings vsus to the Scripture, but when we looke into it and heare it ſpeake, then we beleeue. But ye will ſay,4. Wayes how we may know the ſcripture to be the Scripture. how then do we know which is Scripture, or how ſhall we know that the contents therein are true, and of God? I Anſwer: Firſt, wee ſhall know it from the Scripture it ſelfe; as the Sunne is knowne by his owne light, ſo the Scriptures are knowne by their owne light, God ſpeaking and ſhining in the Scripture: Doe wee p. 108then beleeue the Scriptures becauſe the Church ſaith 1they are Scripture, No, but becauſe the Scriptures 2themſelues ſay ſo, 2 Tim. 3.16. Secondly, we ſhall know them by the Spirit working in vsus, together with the Word, and perſwading vsus that they are true, 1 Iohn 5.6. 3Thirdly, they are made knowne to vsus by the miracles, whereby they were firſt confirmed, Iohn 20.30, 31. 4Fourthly, wee know them by the teſtimony of the Church,6 Rules concerning our beleeuing what the Church ſaith of the authority of the Scripture. that is, that congregation that truly profeſſeth the ſauing faith of Chriſt; So that firſt, not eueryevery company, that profeſſe themſelues to be the Church, but profeſſing the ſauing faith, are to be beleeued; And ſecondly, not whatſoeuer the Church ſaith, is to bee beleeued, but that which ſhe ſaith by the euidence of the Scripture it ſelfe, and interpretation of the Spirit: And 3thirdly, that which is ſo beleeued, is not chiefely to bee beleeued becauſe ſhe ſaith ſo, but in a ſecond place, aftre 4the Word and Spirit; And fourthly, not formally or eſſentially, but inſtrumentally, as an outward inſtrument 5onelyonly; Fifthly, and that which ſhee doth ſay ſo, ſhee ſpeakes not, infallibly, but with ſome faylings, errors and imperfections, mans corruption ſtill bewraying its 6ſelfe, euen when he is much inlightned: Sixthly, that which ſhe ſpeakes without error, is not abſolutely to be beleeued, becauſe the Church ſaith it, but conditionally, becauſe ſhee ſpeakes according to the word and the Spirit: There muſt be a perſwaſion in vsus that the Word is of God, elſe there is no profit by it, 1 Theſſa. 2.3.2 Peter 1.19, 20. 2 Tim. 3.16. And therefore ſtill the Preface of the Prophets is, Verbum Domini.

And ſo much ſhall ſeue to be ſpoken concerning the authority of the Scripture.