Twenty-Nine Lectures, Lecture 25
The fiue and Twentieth LECTVRE of the CHVRCH.
COncerning the power of the Church, we hauehave heard that it reacheth to perſons and things; for ſo we diuided it for plaineneſſe ſake; concerning Perſons we hauehave done; concerning things we hauehave entred into them, and ſhewed that the things wherin the Church hath power, are either matters of ſubſtance, or matters of circumſtance; matters of ſubſtance, and that either touching Scripture, or beſides Scripture; touching Scripture, and that either touching the authority, or ſenſe of Scripture; Of theſe two laſt points wee hauehave ſpoken, namely, concerning the power of the Church, touching the authority and ſenſe of Scripture: Now wee are to ſpeake of matters beſides Scripture,Of the authority of the Church in matters beſides the Scriptures, and what is to be held therein. which is the laſt point concerning matters of ſubſtance; that is the point we are now to ſpeake to, matters beſide Scripture; for though in deede and in truth, there is nothing to be held in matters of ſubſtance in Religion, but what is ſufficiently warranted by the Word, either expreſſely, or at leaſt by ſound conſequence and deduction; yet becauſe ſome hauehave fondly imagined, and confidently auouched, that ſuch things there are, and that it is in the Churches power to ordaine them: and becauſe ſome churches hauehave vſurped and incroached vponupon more authority in this caſe; then euer was granted or comitted to them from God; therefore in handling the authority of the Church, this point alſo amongſt the reſt, is needfull to be ſpoken vntounto: Matters of ſubſtance in Religion are of two ſorts, ſome concerning faith, teaching vsus what to know and beleeue; others concerning obedience, preſcribing vsus what to do and practiſe, in each of theſe, the Church hath a great hand, where the light of Scripture goes before, and where ſhee followes the Doctrine thereof accordingly; but where the Scripture is ſilent in any thing of either or both theſe kindes, there the Church muſt be ſilent too, and not deſire to ſpeake.
Wee will deliuer the matter plainly by way of obſeruation, and that is this, namely, Doct. that the Church hath no power to decree and ordaine any matter of ſubſtance in Religion, eyther for faith, or for obedience, without or beſides the Scripture. The places that prooue this point are of diuers kindes, for plaineneſſe ſake wee will reduce them to theſe heads; firſt,The places that proue this are of foure ſorts. ſome places aſcribe this authority to God alone: the ſecond ſort commends vsus to the ſufficiency of the Scripture in it ſelfe; the third ſort condemne all adding to Scripture; and the laſt ſort condemne all Doctrine ſo taught.
The firſt that aſcribe this authority to God alone,Firſt, ſuch as aſcribe th…s authority to God alone. they are theſe. Iames 4.12. there is one Law-giuer, which is able to ſaue and to deſtroy, and what is it to ordaine matters of ſubſtance in Religion, but to giuegive Lawes? Lawes I ſay, of the higheſt kinde, ſuch as we muſt liue and be ſaued by; and who is it that giues theſe Lawes? hee onelyonly that is able to ſaue and to deſtroy, for ſo the Law-giuer is there deſcribed, which being peculiar to God alone, hee alone muſt be the Law-giuer; Now the Lawes that God hath giuen, are contained in the Scriptures, which are therefore called the Word of God, becauſe therein God hath deliuered his minde and meaning, therefore beſides thoſe in Scripture, no other Lawes are to be ordained for matters of ſubſtance in Religion: another proofe of this kinde, wee hauehave, Matth. 23.8, 10. Be not called Doctors, and be not called Maſter, for one is your Doctor and Maſter, and who is that, but Chriſt himſelfe; Now what is it to be our Doctor and to be our Maſter? It is to teach vsus what to beleeue, and what to doe, that wee may be ſaued; therefore Chriſt being our onelyonly Doctor and Maſter, he alone is to teach and direct vsus in matters of Saluation: And in Ioh. 1.18. The Office of reuealing God to man, is appropriated to Chriſt, hee onelyonly declares him; and the reaſon is there implyed, becauſe he onelyonly came out of the boſome of the Father, and therefore he onelyonly knowes the minde of his Father, and therefore conſequently he onelyonly being of ability and authority to declare it; ſo that whoſoeuer takes vponupon him to reueale any part of the minde of God, hee muſt ſhew that he comes out of Gods boſome, elſe hee neither muſt, nor can ſpeake in this buſineſſe, that Chriſt himſelfe hath already reuealed, that is, that which is contained in the Scripture; Now, that we may know that this Rule is inuiolably to be obſerued, wee muſt know, that all which euer had to deale in matters of ſaluation, were preciſely tyed and and confined to this ſcantling, both teachers and hearers; Teachers, they muſt teach nothing in this kinde, but what Chriſt in his Word hath firſt taught: The Apoſtles, and in them all Miniſters are forbidden to teach any thing but what Chriſt commands them, Matth. 20.28. that, and nothing beſides that: yea, the holy Ghoſt, Chriſts ſpeciall and chiefe Deputy on earth, hee is to receiue of Chriſt, and to ſhew that to the people, Iohn 16.14, 15. he ſhall receiue of mine, and ſhew it vntounto you; And the Text ſaith in the 14. verſe, that he ſhall glorifie Chriſt in this, as who ſhould ſay, if hee teach ought beſides, it were a diſhonour and diſparagement to the Lord Ieſus, much more, if any other ſhould doe ſo: and ſo the hearers they are tyed to this ſcantling too; for ſo it was propheſied before, Deut. 18.15. The Lord thy God will raiſe vp a Prophet vntounto thee, like vntounto me, from among you, euen of your brethren, vntounto him yee ſhall hearken; And this Prophet is Chriſt, as the Apoſtle Peter proues, Acts 3.17. And this was after confirmed by a voyce from heauen, Matth. 17.5. This is my welbeloued Sonne, in whom I am well pleaſed, heare him: And it is the marke of Chriſts owne ſheepe, that they will heare his voyce, Iohn 10.6.27. and his onelyonly, and not a ſtrangers, that is, whatſoeuer is ſpoken not according to the voyce of Chriſt in the Scripture: So much for the firſt ſort of Scriptures.Secondly, ſuch as commend vntounto vsus the ſufficiency Scrip… The ſecond ſort that proue this point, are ſuch as commend vntounto vsus the perfection and ſufficiency of Scripture: for if the Scriptures containe all things neceſſary to ſaluation, then what hath the Church to doe in ſuch matters beſides Scripture; the Church and the Scriptures ſtand in opoſition in this point, for that ſufficiency being granted to the Scripture, it diſanulls all ſuch power challenged to the Church: and that power being granted to the Church, diſanulls that ſufficiency of Scripture; but the Scriptures are ſufficient as wee will proue by theſe places following, Iohn 20.31. but, theſe things are written that yee might beleeue, that Ieſus is the Chriſt, the Sonne of God, and that in beleeuing yee might hauehave life through his name. All things that Chriſt ſpake and did, are not written, yet there is enough written for quantity, and enough for power, to cauſe vsus to beleeue, and ſo to beleeue, that we may hauehave life through his name, and therefore ſufficient enough for all matters of ſaluation, 2 Tim. 3.16, 17. The whole Scripture, ſaith the Apoſtle, is giuen by inſpiration from God, and is profitable to teach, and to conuince, to correct and to inſtruct in righteouſneſſe, that the man of God may be abſolute, being made perfect vntounto eueryevery good worke: heere are reckoned vp ſuch ſpeciall works, as are moſt effectuall to teach both faith and obedience, and theſe are aſcribed to the Scriptures: True, ſay the Papiſts, they are aſcribed to the Scriptures, as being profitable to theſe, but yet not ſufficient, yes, it is ſufficient too, for it is ſo farre profitable to eueryevery one of theſe, that thereby the man of God is made perfect to all good works: and is not this as much as if the Apoſtle had ſaid, the Scriptures had beene ſufficient for eueryevery matter of ſaluation; and that hee meanes ſo, is plaine in the 15. verſe thou haſt knowne the Scriptures of a childe, which are able to make thee wiſe vntounto ſaluation; ſo much for the ſecond ſort of Scriptures.Thirdly, ſuch as forbid any addition to, or detraction from the Scripture. The third ſort are ſuch as abſolutly forbid any addition or detraction from Scripture, as in Deut 4.2. there is an abſolute prohibition; yee ſhall put nothing vntounto the Word of God, which I commend you, neither ſhall ye take ought therefrom; and Pro. 30.6. put nothing vntounto his Words, leſt hee reproue thee, and thou be found a lyer, Reuel. 22.18, 19. If any man ſhall adde vntounto theſe things, God ſhall adde vntounto him the plagues that are written in this booke, and if any man ſhall take away, God ſhall take away his part out of the booke of life, &c. Now then if the Church can decree any matter of ſaluation beſides Scripture, and not adde to Scripture, nor diminiſh from it, then they may hauehave ſome colour for it, notwithſtanding theſe prohibitions; but if that be impoſſible, as it is, then this is ſimply vnlawfull; The Apoſtle amplifies this point by way of compariſon, Galat. 3.15. If it be but a mans teſtament, no man will adde to it, much leſſe to the Teſtament of Chriſt. The laſt ſort of Scriptures are thoſe that condemne all Doctrines ſo taught, eyther without or beſides Scripture, Eſa. 29.13. It is a ſore complaint which the Lord takes vp againſt the people there; becauſe the Religion they looked to be ſaued by, was taught by the precepts of men, and Matth. 15.9. Chriſt vtterly reiected this worſhip, as vaine and hypocriticall, when they teach for Doctrine mens precepts: and 1 Tim. 6.3, 4.Fourthly, ſuch as condemne all Doctrine taught, either without or beſides the Scripture. If any man teach otherwiſe, and conſenteth not to the wholeſome Doctrine of our Lord Ieſus Chriſt, he is puft vp, and knoweth nothing; It is ſelfe-conceit and groſſe ignorance, yea, and not onelyonly when it comes from an ordinary man, but if it come from an Apoſtle, nay, an Angel, if they ſhould teach any other Goſpell, not only that is againſt this, but beſides this which I hauehave taught you (ſaith the Apoſtle) hold him accurſed, Galat. 1.8, 9. So that if any, either Apoſtle or Angell from heauen deliuer or teach any other Goſpell, that is, any matter of ſubſtance in Religion, though it be but beſides that which we hauehave in the Scripture, they are accurſed. And ſo much for the proofe of the point.
The reaſons are many: And the firſt reaſon is drawne Reaſ. 1 from the nature of faith, which carries alwaies a iuſt correſpondency to the Word of God, Rom. 10.17. Faith comes by hearing, and hearing by the Word of God; Faith comes by hearing, of whoſe ſayings, mans? No, but the Word of God; whatſoeuer God ſpeakes, faith heares it, and moſt willingly and ſweetly beleeues and embraceth it; but what any elſe ſaith, whether it be man, or Church, or Angell, as it is not powerfull to beget ſauing faith; ſo alſo it is the nature of faith to refuſe it, or, at leaſt, to ſuſpect it, becauſe it is beſide the Word, and God ſpeakes it not.
Secondly, The ſecond reaſon is drawne from the ſtate Reaſ. 2 of conſcience, which is this, God hath endued our conſcience through his mercy and ordinance, with that freedome and liberty that is in ſubiection to none, but to God onelyonly: and therefore whatſoeuer God commands or forbids, the conſcience well rectified yeelds to it, acknowledging the authority of the ſpeaker to be a binding Law, which neceſſarily muſt be obeyed; but when a matter is impoſed by man onelyonly, without or beſide the preſcript of God, the conſcience feeles not the commanding power of God to ouerſway it, and therefore may, and muſt, and doth take the benefit of her liberty; and this is it the Apoſtle ſaith, 1 Corinth. 3.23. Be not the ſeruants of men.
The third reaſon is drawne from the property of the Reaſ. 3 things themſelues that are to be beleeued, and they are matters neceſſary to ſaluation; and therefore wee muſt hauehave ſuch a ſure ground and warrant for them, as that we may be bold to hazard our ſaluation vponupon them; Now the Church being it ſelfe ſubiect to error, where i… builds not vponupon Scripture, is vnable therefore to afford any ſuch warrant, therefore without and beſides Scripture the Church hath no power in ſuch things.
Reaſ. 4 Fourthly, that which the Church doth heerein in ordaning any thing in matters of ſaluation without or beſides Scripture, ſhe doth inioyne it with condition of damnation to thoſe that doe not beleeue and obey it; Let them be accurſed that doe it not: but damnation is not to be threatned by any, but thoſe that hauehave power to inflict it; but the Church hath no power of her ſelfe to inflict it: and therefore it is ridiculous in her to threaten it; The Church indeede threatens it in excommunications, but that is not of her ſelfe, but vnderunder God, and in his name; who is alſo able to inflict it, as hee is to threaten it in his Word: but wee ſpeake heere of matters beſides Scripture, and therein the Church hath no power at all to inflict (no not inſtrumentally in the loweſt degree) therefore not to threaten damnation; and ſo conſequently not to decree any ſuch things.
Reaſ. 5 The fifth reaſon is drawne from a rule of proportion in like caſes; Chriſt himſelfe, when hee came to teach ſaluation, ſpake nothing but from the father, Iohn 12.49, 50. and whatſoeuer the Spirit doth teach, hee receiued it from Chriſt, Iohn, 16.13. If Chriſt doe tye himſelfe to teach thoſe things, and nothing but thoſe things hee receiued from the Father, and the Spirit nothing, but thoſe things he receiued from Chriſt; then I hope the Church hath not greater liberty in reſpect of the Scripture, then Chriſt in reſpect of his Father, and the Spirit in reſpect of Chriſt: Therefore as Chriſt ſpake nothing beſides that hee heard of his Father; and the Spirit nothing, but that hee receiued from Chriſt; ſo by proportion the Church is to ſpeake nothing in matters of ſaluation, beſides Scripture.
Reaſ. 6 Sixthly, the Church is to do nothing heerein, but by direction and aſſiſtance from the Spirit, and as it is horrible preſumption to ſay the contrary: ſo the Papiſts themſelues ſometimes ingenuouſly confeſſe, that the Teſtimony o… the truth, conſiſts in the holy Ghoſt,Rhemiſts 15, Acts …. and the Prelates iointly, ſo that it is not in the Church alone without the Spirit: And what; doth the Spirit teach the Church any new Doctrines or Reuelations? No, but that which Chriſt hath reuealed before. If ye compare Iohn 14.26. with Iohn 16.13, 14, 15. you ſhall finde that the holy Ghoſt, whom Chriſt promiſeth to ſend, ſhall teach all things, that Chriſt hath taught; which be…ng the ſame which is in the Scripture, then the Spirit teacheth the Church nothing beſides Scripture: And ſo the Church is able to decree nothing beſides the Scripture, becauſe ſhee is able to doe nothing without the Spirit.
Laſtly, when things are decreed by the Church, are Reaſ. 7 we to receiue them hand ouer head, or vponupon tryall and examination? If ye ſay, ha…d ou…r head, without examination, that were a graceleſſe ſpeech, and vtterly vnlawfull, being againſt the rules of the Word, 1 Theſſ. 5.21. Trye all things, 1 Iohn 4.1. Trye the Spirits; If then they muſt be receiued vponupon tryall and Examination, how muſt they be tryed and by what rule? Eyther by the Iudgement of the preſent Church, or by the Scripture; If ye ſay by the Church, that were to make her Iudge in her owne cauſe; then it muſt bee examined by the Scripture, as the men of Berea did Paules Doctrine, Act 17.11, they ſearched the Scriptures daily, whether the things were ſo as he taught; So the things the Church decrees, muſt bee tryed by Scripture; and if that cannot approue them, as being not there found, they are to be reiected and the authority of the Church in impoſing them to be diſclaimed: So we ſee in reaſon, that the Church hath no power nor authority to decree anything or matter of ſubſtance in Religion …yth … faith o… for obedience, without or beſides Scrip….
The …irſt vſus… … of reproofe of ſundry Popiſh practiſes and poſitions, not to name all; For indeede if this point be well vnderſtood, it razeth and ouer throweth the very foundation of Popery; Here then we ſee, firſt, that the Church cannot coyne any new Articles of faith; why, is any man ſo graceleſſe to doe ſo? yes, the Papiſts doe ſo; And howſoeuer many of them will not ſeeme to fauour it in word, yet their practiſe makes them guilty of it:The Papiſts ſay the church may coyne new articles of faith. Pope Pius the fourth propounds a Creede, and tyes his children, the Papiſts, to it, wherein, after hee had ſet downe the twelue articles contained in the Nicene Creede, he addeth twelue more of his owne, concerning traditions & Purgatory, &c. And theſe hee will hauehave acknowledged, and vndoubtedly beleeued as the former; and is not this to coyne new articles of faith? Ob. But ſay they, why may not we doe ſo, as well as you that hauehave your articles of Religion, and all reformed Churches hauehave their ſeuerall confeſſions, wherein there are many things beſides thoſe in the Creede, and yet profeſſed and beleeued, Anſw. as well as they; I Anſwer, It is not a like compariſon; for we, though we doe beleeue many things that are not in the Creede, yet wee beleeue nothing beſides Scripture; and that which is ſoundly proued by Scripture, is to be beleeued as well as that in the Creede: But theirs are ſuch for the moſt part as hauehave little or no ſhew of Scripture for them, but are matters beſides Scriptures, which they obtrude on the people meerely, or at leaſt principally by the authority of the Church: But hath the Church then no authority about Articles of Faith newly to be made?What authority the Church hath about articles of Faith. I Anſwer, No, But onelyonly as thus; if any article hath beene neglected, obſcured, and layen hidden in former times, (the places of Scripture whereon it is grounded, being not well vnderſtood) then the Church hath power to declare and publiſh it, vponupon the better vnderſtanding of ſuch places,Hyper 6…. Hyper 54. as it is proued by; And this is not to make new articles of faith, but to reuiue and renew thoſe that were before, and that not beſide the word, but with and by the word. This may be cleared by an Inſtance, The article of Iuſtification by Faith, had lyen hidden for many yeeres before Chriſt came, but when Chriſt and his Apoſtles came, they reuiued it, and yet made no new article of it, but the ſame that was taught from the beginning of the world: to come neerer home; After that this doctrine was againe obſcured & lay hid for many yeeres, till it pleaſed God to raiſe vp Luther, and others, which brought it forth, to that cleare light, that it was in in the Apoſtles times; And is this to make new articles? No, but to reuiue and to bring to light that which had lyen hid a long time; And thus far the Church may goe, and no further. The ſecond Poſition is this, that the Church cannot make any booke to be Canonicall Scripture,Secondly that the Church make any booke to bee Canonicall Scripture. Which the Papiſts hould this confuted by diuers reaſons. which is not ſo of it ſelfe; For this is to ordaine and decree matters of ſubſtance in Religion beſides Scripture: But do the Papiſts doe this? yes, they doe, and, therefore are here to bee reproued for it, as being vtterly vnlawfull for them ſo to doe; For firſt, the number of Canonicall bookes are certaine, as themſelues confeſſe, and therefore no authority can admit more. Secondly, if the Church hath power to make bookes that are Apocrypha, Canonicall, then alſo ſhee hath power aſwell to reiect ſome that are Canonicall, for hee that hath power to build, hath alſo power to deſtroy; And what were this, but for the Church to mayme and mangle the Booke of God as ſhee liſt her ſelfe? what an horrible wrong were this to God? Thirdly, the ſheepe of Chriſt heare his voice, they doe not make or frame it: Laſtly, as a Gold ſmith takes a peece of gold, and tries it whether it bee right or counterfeit by the touch ſtone; and before he finds it to be true Gold, he doth not make it true Gold; for if he finde it to be counterfeit, all the Gold ſmiths that are cannot make it true; ſo muſt the Church cry which are Canonicall bookes by the Scripture, and not make any ſo of her ſelfe, for this ſhe cannot doe.
Thirdly that the Church hath power to deuiſe, adde, diminiſh, or alter any part of Gods worſhip.The third Poſition is this. That as the Church cannot make any booke Canonicall which is not ſo of it ſelfe, for ſhe hath no power to deuiſe, adde, diminiſh, or alter any part of Gods worſhip; outward paſſages of Gods worſhip are much in her power, as we ſhall ſee hereafter, but that ſhe may ordaine any part of his worſhip beſides Scripture, or affixe remiſſion of ſins or other ſupernaturall effects to the obſeruations and ceremonies which ſhe deuiſeth, all this is but will-worſhip hatefull to God, and expreſly forbidden, Col. 2.23.which the Church of Rome hath done prooued by diuerſe things. Intolerable hath beene the preſumption of the Church of Rome in both theſe; For firſt, they hauehave ordained beſides Scripture Images, ſatisfactons, new Sacraments, new interceſſours new propitiatory ſacrifices, and ſundry other parts of Gods worſhip and ſeruice; Secondly euen to ceremonies of their owne deuiſing, as to croſſings, proceſſions, ringing of Bels, pennance, and ſuch like, they hauehave aſcribed forgiuenes of ſinnes, driuing away of Deuils, and ſuch like, gracious effects wherein conſiſts no ſmall part of Gods worſhip. The fourth point is concerning the cuſtomes of the Church,Fourthly, concerning cuſtomes. cuſtome we know preuailes much in matter of practice, and many times they are very approuable, and not to be varyed from, but vponupon good occaſion; yet in matters of Religion, yeelding to cuſtomes hath bred much inconuenience; as wee ſee amongſt vsus profaning the Sabbath by playing and walking in the ſtreets and in the fields after the exerciſes, is growen to ſuch a cuſtome; as that men thinke it no ſinne, and ſo in other things: And to ſpeake plainely, cuſtomes are but a carnall motiue, apt to ouer ſway the naturall man; but of themſelues beſides Scripture, they are no ſpirituall motiues to the true Beleeuer;The fathers iudgement concerning cuſtomes. The ancient fathers tye vp cuſtomes in Religion thus ſhort, that they muſt be agreable to the truth; ſo that where truth and cuſtomes agree; there they are to be admitted, elſe to be reiected; Now what is truth? Our Sauiour ſaith, Gods Word is truth, Iohn 17 17. then if there be any cuſtomes in matters of Religion beſides the Scriptures; which are the truth, they muſt be aboliſhed, euen by the Iudgement of the Fathers, whom the Papiſts would ſeeme to alleadge for theſe things; yea, but ſay they, the Apoſtle Paul alleadgeth cuſtome 1 Cor. 11.16. but how doth he alleadgeth them? Againſt contentions, becauſe contentions are againſt the Word of God, ſo that cuſtome beſides Scripture, is nothing worth. The laſt point is for matter of traditions;Fifthly concerning traditions. Traditions are one mine Piller of Popery, and if they leaue them once, they will quickly leaue their Religion too; Now if we vnderſtand traditions in a general ſenſe; It intends the whole Doctrine of Saluation, which from time to time hath beene deliuered from the fore fathers, to the children of the Church;How and in what ſenſe tradition is to bee receiued. And ſo we willingly embrace traditions, as being the Doctrine contained in the word and ſo the ſpeeches of many of the ancients are to bee expounded, and doe make for traditions: But in the particular ſenſe, as the Popiſh Church intends: them, that is, vnwritten verities, and matters beſides Scripture, then ſo there is no building on them; If they be verities, it is more then we know, and being vnwritten, we hauehave no warrant to receiue them:Anſwers to the Popiſh tenent concerning tradititions. Anſwer. 1. Ob. to his point we ſay, firſt, eyther there were no ſuch traditions at all, or ſecondly, if there were, yet they were needleſſe, conſidering the ſufficiency of the Scripture; thirdly, if they were needfull, yet they were vncertaine; laſtly, if they were certaine, yet certainely they were but the words of men, and not certainely the word of God: Firſt eyther there were none at all. I meane for matter of ſubſtance, yes ſay they, for ſubſtance; ye hauehave ſomething by tradition; as the Baptiſme of Infants, the change of the Sabbath, and that ſo many bookes are Canonicall Scripture, &c. We Anſwer, wee hauehave not theſe by tradition,Anſwer wherin is ſhewed that the Baptiſme of Infants, the change of the Sabbath, and that ſo many bookes are Canonicall Scripture, and are not had by tradition, but proued by good conſequence out of the Scripture. for they may ſufficiently be proued by good conſequence out of the Scripture, As firſt for the Baptiſme of Infants, we hauehave the example of our Sauiour in Marke 10.14. And ſecondly, for the Canon of Scripture, we hauehave that place, 2 Tim. 3.16. the whole Scripture is giuen by Inſpiration from God, &c. yea, but what place in the word ſaith, that ſo many bookes are Canonicall: I Anſwer, eueryevery booke beares witneſſe of it ſelfe, and this place of them all, that they are Canonicall: Thirdly, for the change of the Sabbath, we hauehave, Reu. 1.10. where it is called the Lords day, ſo that we hauehave Scripture enough for theſe things to ſatisfie an humble minded man, that is not contentious. Secondly, if there were any ſuch, yet they were needleſſe, for ſuppoſing the ſufficiency of Scripture (which we hauehave proued before) what neede vnwritten traditions beſides Scripture;Anſw. 2. Indeed, before the Word of ſaluation was committed to writing, It was needfull that it ſhould be deliuered by word of mouth from man to man; but the word being now written, and hauing beene now written theſe 1610. yeeres, and as much written, as euer ſhall be, what hauehave we to doe with traditions beſides Scripture?Anſw. 3. Thirdly, if they were neceſſary, yet they are vncertaine, for how ſhall I know that the Apoſtles deliuered ought by tradition, or that the Churches after them, be they either de facto or de iure; Their proofe out of 2 Theſ. 2.15. Anſwe-For that which is alleadged from the Apoſtle in the, 2 Theſſ. 2.15. keepe the Inſtructions yee hauehave bin taught eyther by word or by Epiſtle; whereupon they ſay, the Apoſtle left traditions and Epiſtle I Anſwere, theſe words doe not imply any diuerſity in the things he taught, but onelyonly in the manner of deliuery;Anſw. 4. looke what he preacht, he writte. And whatſoeuer can be alleaged for the Churches after them, is but the teſtimony of man, we muſt know it by hiſtory, and what certainety is there in that to repoſe my Saluation vponupon: Laſtly, if they were certaine, yet all this while they were but certaine the traditions of men, and certainely not the Word of God; And therefore here is the damnable preſumption of the Papiſts, that they by name call them the Word of God vnwritten, & equall them both in authority to binde the conſcience, & in neceſſity to be beleeued and obeyed with the written word; common ſence and reaſon which is endued but with the leaſt touch of Religion, will eaſily decide this controuerſie: If we adde heere to determination of councels, conſent of fathers, decrees of Popes, and other patches and faynings of Popiſh Religion, the concluſion muſt be this, that either there were none ſuch; or if there were, they were not beſide Scripture; but according to it; or elſe if they were beſides Scripture, then they were no matter of ſubſtances nor Saluation, nor to be receiued as ſuch.
The ſecond Vſe, is for Inſtruction to teach vsus what Vſe 2 it is that our faith muſt be framed by, and what eueryevery truth is to be tryed by; And that is the Scripture, the written Word of God, and nothing elſe;The ſcripture the ſo onelyonly rule of ſaith acknowledged to bee by all Churches generally. The Scripture is the onelyonly rule of Faith, and of obedience, what it teacheth muſt onelyonly be beleeued, and what it commands muſt onelyonly be obeyed, and nothing elſe as neceſſary to ſaluation; And generally all Churches acknowledge the Scripture to be the canon; yea the Popiſh Church to his day retaines the name, though they caſt it out at the backgate, yet at the foregate they take it in; the Canon, that is as much to ſay as the rule: Now what is to be done with a rule? All things are to be fitted to it, and not it to any thing; Carpenters and Maſons, they fitte their tymber and ſtone to the rule, and not the rule to the tymber or ſtone; ſo then the Scripture being the rule; whatſoeuer is to be beleeued or obeyed, muſt be ſquared by it; and looke how much it comes ſhort or goes beyond, or miſſeth on this hand or that of the rule; ſo much it comes ſhort of true ſauing faith and obedience, and ſo much wee goe out of the way of Saluation; therefore caſt away all other meaſures as crooked, traditions, cuſtomes, &c. and ſticke faſt onelyonly to this rule, as to the perfect ſquare of all Religion, we muſt put nothing to Gods Word, nor take ought there from, this the Lord himſelfe commands Deut. 4.2. and 5.32.35. Secondly, as this is the rule of faith, ſo it is the tryall of eueryevery truth; the Scripture is the onelyonly touch ſtone of truth: if Paul teach the truth,Secondly the Scripture is the onelyonly tryall of eueryevery truth. it muſt be tryed by the Scriptures Act 17.11. Let heathen men bring their Paganiſme, the Turcks their Alcoran, the Iewes their Talmud, the Papiſts their Catechiſmes, councels, cuſtomes, and traditions to this touchſtone, and this, this will ſhew them all to be ſtarke counterfeits, very droſſe and filth: not worthy to be once looked after, much leſſe to bee eſteemed the pretious golden truth of God, that ſoules ſhould be ſaued by. Laſtly, yet miſtake not, as to thinke that all matters of ſubſtance and ſaluation were expreſly in the word,How eueryevery matter of ſubſtance is to be found in the Scripture. Concerning Churches power in matters of circumſtance, and they are of two ſortes, one of miracles, and what is to be helde concerning the ſame. that is, by name, and in ſo many words, as we are to apprehend it, but at leaſt by conſequence, and to be deducted by ſound and ſanctified reaſon, applying it to the circumſtances of the Text, and to the analogy of faith. And ſo we hauehave finiſhed thoſe things that concerne matters of ſubſtance.
Wee come in the next place to matters of circumſtance, and theſe are of two ſorts, either miracles or diſcipline: either miracles; for indeed it is a part of the power of the Catholique viſible Church, as it containes altogether from the Apoſtles themſelues downe to our times, for with them it was an ordinary thing to doe miracles, Matth. 10.1. Our Sauiour gaue them power againſt vncleane Spirits to caſt them out, &c: and Marke 16.17. and 1 Cor. 12.9.10. to another is giuen the the guifts of healing: to another the operation of great workes, by the ſame Spirit: And it was very neceſſary at the firſt planting of the Goſpell, that they ſhould hauehave this power, for the confirming of their office, and authority, that planted it: but now there is no vſe of miracles, their Doctrine and writings being ſufficiently confirmed already, and therefore that power is reſtrained; and what Church ſoeuer challengeth this power,Secondly of diſcipline, and this is of two ſorts: either matter of d…ſcipline, which is ſpoken of before, or ſecondly, matter of ceremonies, and what the church hath power to doe therein. may iuſtly be cenſured for Anti-chriſtian, ſpoken of in the 2 Theſ. 2.9. Secondly, or Diſcipline, and that is of two ſorts, either matter of Gouernement, or matter of Ceremonies; of the firſt wee hauehave ſpoken already; of the ſecond, wee will ſpeake a word; by Ceremonies we vnderſtand the time, place, and geſture to be obſerued in Gods worſhip and ſeruice; we will contriue the whole buſineſſe into this obſeruation:
EueryEvery particular viſible Church hath power from God, to ordaine ſome outward Rites and Ceremonies for the outward carriage of Gods worſhip within that Church or Congregation; Marke the parts of the Note: Doct. Firſt, I ſay, eueryevery viſible Church, for the inuiſible not being contained within the bounds of any one ſetled outward ſtate, can hauehave no ſuch orders: Secondly, I ſay, particular, for beſides that a generall viſible Church cannot ſo be properly aſſigned to a place; and if it were, yet being of ſo large an extent, as commonly it is, it cannot be brought within the compaſſe of the ſame outward Rites: Thirdly, I ſay, hath power from God, to ordaine Ceretaine Rites: Fourthly, I ſay, for the outward carriage of Church buſineſſe, for they hauehave nothing to doe with the Inward man: Fifthly, I ſay, they muſt be within that particular Church, for one Church is not to preſcribe another what they ſhould doe, except their caſe be very like, and that there be a willingneſſe in the Receiuer: So the Note is cleare; we come to the proofes, Acts 15.1, 2. In the Church of Antioch, there was a matter in queſtion, as touching Circumciſion, an outward Ceremony; the Apoſtles being then at Ieruſalem, were by the conſent of the Church of Antioch, conſulted withall about it; and accordingly they deliuer their iudgement in the 23. verſe, &c. And therein ſhew their power, and conſequently the power of the Church after them (for the cauſes being perpetuall, the courſe muſt be perpetuall too) and they ſhew their power both in diſanulling ſome Ceremonies, as Circumciſion, verſ. 10. as abſtaming from meat offered to Idolls, and blood, verſe 20. which were certainely things in their owne nature indifferent, as the Apoſtle ſhewes of meats, 1 Corinth. 8.8. And yet all this they did with the aſſiſtance of the holy Ghoſt, verſe 28. and that onelyonly in things needfull, as in the ſame verſe; and this they did not ſo much for the thing it ſelfe, but for the auoyding of offence: And ſo in the 1 Cor. 11.2. &c. where the Apoſtle mentions the ordinances, which hee had deliuered them already, which are generally vnderſtood of matters of order and decency, and the circumſtances make it plaine enough, for after verſe 3, &c. he deliuers them other ordinances keepe, which hee had not deliuered them before, concerning the vncouering of the mans head, and the couering of the womans head, which were things indifferent in themſelues, yet for comlineſſe ſake, hee doth there inioyne them: and verſe 20, &c. hee deliuers certaine other ordinances, concerning the outward carriage of Gods worſhip in the Lords Supper, as their tarrying one for another, eating before, &c. verſe 33.34. And whereas many other things were out of frame with them, he promiſeth in the end of 34. verſe, to order the reſt at his comming to them, where it is cleare that the ordering of things concerning the outward carriage of Gods worſhip, is in the power of the Church it ſelfe; for ſtill the Rule holds, that the diſeaſe continuing, alwaies requires a continuall reamedy from time to time: So in the 1. Cor, 14.26, 40. The Apoſtle would hauehave all things done decently, and in order: hee giues them this generall rule for matters of Ceremony, and they muſt draw particulars accordingly, and this Rule holds as well for the Church now, as then; there being the ſame neceſſity, there muſt alſo be the ſame power: So the point is plaine, that eueryevery particular viſible Church, hath power from God to ordaine certaine outward Rites, &c.
The reaſons to proue this point are theſe: Firſt ſome Reaſ. 1, Ceremonies are neceſſary in eueryevery Church, no Religion can poſſibly be carried without ſome outward Rites and Ceremonies; Now, who ſhall ordaine theſe but themſelues, as beſt knowing their owne State: As in a priuate family, who ſhall ordaine orders for it, but thoſe of the Family.
Secondly, no Rights are vniuerſall, to hold eueryevery Reaſ. 2 where in all Churches, no, that is impoſſible, becauſe diuers Churches are of diuers ſtates; and therefore eueryevery Church muſt hauehave power to ordaine Ceremonies for themſelues.
Thirdly, no Ceremonies are perpetuall in one and the Reaſ. 3 ſame Church, eueryevery Church in time differing from it ſelfe by the change of occaſions and ſtates, and then the Ceremonies which they had before, are not fit for them now, and therefore ſtill they muſt hauehave power to ordaine, as their ſtate ſhall require.
Laſtly, if a particular Church hath not power to ordaine Reaſ. 4 certaine Rites, the Church vnderunder the Goſpell is inferior to that vnderunder the Law: For that was prouided for in this kinde, by the Lord himſelfe, and that in particular: But the Church now is not ſo prouided for of him: If any ſay it is, let them ſhew where; therefore it muſt needes be, that hee giues the Church now power to prouide for themſelues in this kinde.
The vſes are theſe: Firſt this teacheth the Church to Vſe 1 take the benefit of this authority that God hath giuen them; but you will ſay, the Church is ready enough to take their liberty herein: and therefore they had need to be bounded and bridled that they goe not too farre, eyther for multitude, vnprofitableneſſe, ſuperſtiton, or the like. The limits and bounds therefore, that eueryevery Church is to containe themſelues within, in ordaining Ceremonies,The bounds the Church is to keepe in ordaining matters of ceremony. 1. 2. are theſe: Firſt they muſt doe nothing that is oppoſite to Gods Word, Secondly, they muſt hauehave no opinion of Gods worſhip placed in them, as the Surplice and the Croſſe, if the Church ſo inioyne them, it makes them vnlawfull; If they hauehave beene abuſed ſo heretofore by the Papiſts, that is not their ſinne now, take away the abuſe, and the things may ſtill be impoſed and put in practice: Thirdly, wee muſt hauehave an eye to doe all to Gods glory, 1 Cor. 10.31. Fourthly, they muſt be done without ſcandall or offence, as much as poſſibly may be, the Church muſt be wary heerein, for though all things be lawfull, yet all thing are not expedient, 1 Cor. 10. 23, 32. Fifthly, all things muſt be done to edification 1 Cor. 14, 26. Laſtly, all things muſt be done decently and in order, 1 Cor. 14.40. as in Exod. 28.40. Aarons ſonnes muſt hauehave Coats and Girdles, and Bonnets made them for glory and beauty; which being the end that the Lord in the Legall Ceremonies did ayme at, it muſt needs be our end alſo in the like caſes; and thus the Church may ſafely ordaine Ceremonies.
Ʋſe 2.The laſt vſe is to teach vsus, that if we liue in a Church, where ſuch things are ordained that are not ſimply vnlawfull, we muſt take heed that we reſiſt not this power, or the things thereby ordained; Bridle thy ſelfe from diſlike, ſpecially from refuſall, yet yeeld with ſome perſwaſion of conſcience, take ſuch a courſe whereby thou mai'ſt obey the Magiſtrate and the Church, and yet not offend the weake, heerein is wiſedome, yet rather obey the Magiſtrate, though with offence, for heere diſobedience is the greater ſinne, and ſo takes away the ſinne of offending the weake; and indeede in this caſe, I giuegive none offence becauſe my hands are bound, and I hauehave no liberty to doe otherwiſe: but what if a man be not perſwaded of theſe things, What is then to be done? muſt hee ſeparate from the Church? No, firſt, they muſt labour to be better informed: ſecondly, they muſt reſolue to beare with a great deale, rather then to make a rent in the Church: thirdly, ſuffer thy ſelfe to be ouerborne, in things indifferent, by the authority of the Church, till thou be'ſt able to proue it ſimply vnlawfull, or to ſhew that there is greater ſcandall in the vſe of it, then in diſobeying the voyce of the Church, and of the Chriſtian Magiſtrate; I know that it is ſinne to diſobey the Chriſtian Magiſtrate, except I know that God commands the contrary: Now in theſe indifferent things, I doe but feare, I doe not know that God commands the contrary, to that which my conſcience is doubtfull of; now ſhall I runne into a knowne ſinne, becauſe I would auoyde a ſinne onelyonly feared? So much ſhall ſerue for this point: And ſo wee hauehave finiſhed the eyghth point, concerning the power and authority of the Church.