Popery Anatomized, Section 5
SECTION V. Concerning the Judge of Controverſies, namely whither GOD ſpeaking in the Scripture be Judge of Controverſies?
Maister Gilbert Brown.
AS for the written Word, it is true that it is a moſt faithful witneſs (and it be not corrupted) to Chriſt and his Church, as our Savior teſtifies himſelf, John 5.39. of the which opinion there is ſundry Proteſtants, chiefly young Merchiſton, in his diſcourſe upon the Revelation, in the 21. propoſition, and other places, 2. Cor. 3.6. John 6.63. But that it ought to be Judge to decide all controverſies in Religion, M. John hath no Scripture for the ſame. It is the holy Ghoſt that muſt be Judge, and the holy Writ muſt bear witneſs thereto. For this cauſe the holy Ghoſt was given to the Church by the Father and the Son, that he might teach it all truth, John 14.25.26. This holy Ghoſt gives judgement by the Paſtors of the true Church, as he did by the Apoſtles and Prieſts at the Council of Jeruſalem. It hath pleaſed the holy Ghoſt, and us (ſaith the Apoſtle, Acts 15.19.28.) and ſo he hath ever done ſince the beginning of the Church, when it was troubled with hereſies and falſe doctrine, as the Councils of Nice, Conſtantinople, Epheſus and Chalcedon.
M. John Welſch his Reply.
You firſt here decline the Scripture as Judge, to decide all controverſies in Religion. And you are not the firſt that have done this, but all your Roman Clergy with you. And ſuppoſe there were not another thing to make the conſciences of men ſuſpect your Religion that it is not found in the book of God, yet this is a great preſumption that ye give out of it your ſelves. For what may all men think of the ſame? but that if ye were perſwaded in your conſcience to juſtify your Religion to be from Jeſus Chriſt in his written Word, ye would never decline the judicatorie of it: and the declining of the ſame, is an evident demonſtration that ye are privy to your ſelves in your own conſciences that it is not from God in his written Word. But wherefore ſay I that ye are privy to your ſelves of this? Ye have made it known to the world by your confeſſion in your own books, that many of the chief points of your Religion controverted between you and us, which ye maintain, have not their original beginning, nor authors in the Scriptures, but in your unwritten traditions. So Petrus a Soto a Papiſt of great name confeſſed. He calls all theſe obſervations Apoſtolick traditions, whoſe beginning, principium, origo & author, cannot be found in the whole Scriptures, in his book againſt Brentius. And then he reckons out a number of the chief and principal heads of their Religion, ſaying, Of the which ſort are the oblation of the ſacrifice of the altar, the invocation or prayers to Saints, the prayer for the dead, the ſupremacie of the Pope of Rome, the conſecration of the water in baptiſm, the whole ſacraments of orders, matrimonie, pennance, confirmation and extream unction, the merits of works, the neceſſitie of ſatisfaction the numbering over the ſins to the Prieſt. Caniſius a great Papiſt, in his Catechiſm, cap. 5. de praeceptis Eccleſiae ſaith, That the worſhipping of images, the ſet fastes, and the forty dayes of Lent, and all that are done in the ſacrifice of the Maſs, prayers and oblations for the dead, & alia, and others, he ſaith, all theſe are traditions, becauſe they are ſuch that they cannot be defended by the Scripture. And Lindanus another great defender of your Romiſh faith and Religion, he reckons out for Traditions, lib 4. Panopliae, cap. 100. & in fine illius libri, tab. 6. that there are ſeven Sacraments, the conſecration of the water and oyl in Baptiſm; the real preſence of Chriſts fleſh and blood in the Sacrament, Communion under one kind, that the Lords Supper is a ſacrifice, that it ſhould be kept and adored, privat Maſſes, Confeſſion of ſins to the Prieſts, ſatisfactions, pardons, Purgatorie, and that Peter was in Rome. Martinus Pereſius another Papiſt, numbers the ſingle life of Prieſts, among the unwritten traditions. The truth is ſtrong, that hath ſo far glanced in the conſciences of ſome of you, and hath opened your mouthes to confeſs and to ſet it down in writ to the world, that the principal heads of your Religion, yea the very foundation and ground of it, (as the ſupremacie of your Popes, and the ſacrifice of your Maſs, and the reſt) are unwritten traditions which have not the beginning, nor original, nor authoritie in the Lords written Word; and which cannot be defended by the ſame, as ſome of your ſelves have confeſſed. So it is no wonder, ſuppoſe ye refuſe to have the controverſies of Religion decided by the ſame. Let the Reader now judge what he may think of your Religion, that hath not God in his Scripture in the principal and main foundations thereof (as ſome of your ſelves have confeſſed) to be the author and beginner thereof. So what needs any further proof againſt their Religion? Out of their own mouthes the falſhood of their Religion is convicted. This therefore was the true cauſe wherefore ye refuſed to have the cōtroverſies of Religion decided by the Scripture. And for this cauſe alſo hath your Church heaped up ſo many falſe calumnies, accuſations, and blaſphemies againſt the ſame, calling it obſcure, aHoſius lib. 3. de authorit. & contra ſcript. Andradius lib. 2. orthod. explic. Lindanus in Panoplia ſua, lib. 3. cap. 6.darkſome, doubtſome bBellarm. de verbo Dei, lib. 4. cap. 4.not neceſſary, but only profitable, imperfect, cJuel pag. 521. defenſ. Apolog. & Lodovicus a canon.a dead ink, a dumb and dead thing, dPigius controv. 3. de Eccleſia.dumb Judges, eEckius.a black Goſpel, an inky Divinity, fPigius hierarch. lib. 3. cap. 3.a noſe of wax that may be drawn every way, gFox pag. 804.containing in them diverſe erroneous and damnable opinions, hHermannus a Papiſt.which w…re of no greater authority then the fables of Aſop, without the approbation of the Church, and by the iPope Leo the 10. ex Juel. defen. Apolog. pag. 273.Pope himſelf, a fable of Chriſt. And for this cauſe alſo, did they hide it up in an unknown language, forbidding the tranſlating of it in the vulgar language, and the reading of it by the people in their mother tongue, leſt they ſhould have perceived the falſhood of their Religion, and ſo it ſhould have loſt the credit at their hands. So ye have been wiſe in your generation: Sed veritas tandem vincet: but the truth ſhal overcome at the laſt.
You grant it to be a witneſs, but yet you deal ſubtilly, while as ye put in an exception, if it be not corrupted. For if you be of that mind with your Church, and eſpecially with Canus lib. 3. cap. 13. de locis Theologicis. Lindanus lib. 1. cap. 11. de Optimo Genere interpret. and the Colledge of Rhemes, you think the Hebrew and Greek fountains of the Scripture to be corrupted. And therefore it is decreed in the Council of Trent, the old Latin vulgar tranſlation to be authentick, which notwithſtanding by the confeſſion of ſome Papiſts, as Andradius, Pagnin, and Arias Montanus, it hath miſſed the ſenſe and meaning of the holy Ghoſt ſometimes. So you not only put the Lord in his Scripture out of the bench, that he ſhould not judge and give out the ſentence of doom againſt your doctrine, but by this exception alſo ye remove him from the bar, that his teſtimony in the Hebrew and Greek fountains againſt you, ſhould have no credit. Let all men judge now what prejudice ye give againſt your own Religion, when as ye will not admit the Lord in his Word in the Hebrew and Greek fountains, neither Judge nor witneſs.
But you ſay, I have no Scripture for me, that the Scripture ought to be Judge. What will ye ſay then to Jeſus Chriſt in John 12.48. ſpeaking to ſuch as ye are, He that refuſeth me, and receiveth not my words, hath one that judgeth him; the word that I have ſpoken, it ſhal judge him in the laſt day. Unleſs now ye be a man of perdition, ye muſt confeſs that the Word of Jeſus Chriſt, (whereof ſo much is written as may make a man believe, and by believing to get eternal life) is Judge and judgeth preſently, and ſhal judge alſo in the latter day. Therefore the Apoſtle ſaith, That God ſhal judge the ſecrets of mens hearts by Jeſus Chriſt, according to his Goſpel. So the Goſpel ſhal be the rule of that great judgement in that great day, and ſo is it the rule of his worſhip while we are in the way to that judgement. Suppoſe you now decline the judicatorie of the ſame here, becauſe in your conſcience ye know, and your own mouthes have confeſſed it, that ye are not able to juſtifie your Religion thereby, yet nill ye will ye, ye ſhal be judged by the ſame Word in the laſt day. But whom will ye have to be your Judge? Ye ſay, the holy Ghoſt. Bellarmin ſaith, that we and your Church agrees in that, that the holy Ghoſt ſhould be ſupream Judge of all controverſies, lib. 3. de verbi interpret, cap. 3. But is not the Scripture the holy Ghoſts own infallible voice and breath? So then when the Scripture is Judge, the holy Ghoſt is Judge, becauſe the Scripture is the immediat voice of the holy Ghoſt; and the holy Ghoſt hath given out, and gives out his judgement in all controverſies of Religion, in, and by the Scripture: and the holy Ghoſt illuminats the eyes of thoſe that are fore-ordained to life, to ſee the truth in the Scripture, 2. Tim. 3.16. Rom. 10.17. and works in their heart faith to apprehend it, and believe it, and formes a ſpiritual judgement in their hearts to try and judge; for the ſpiritual man judgeth all things, 1. Cor. 2.15. And all this he works by the means of the Scripture: for it is the only means and inſtrument whereby the holy Ghoſt works faith in our hearts. Thus I reaſon therefore: He only can be Judge in controverſies of Religion, whoſe authority is ſuch that none may appeal from the ſame, whoſe judgement is infallible true, who will not be partial, nor favor parties: and who is able to convict and perſwade the conſcience of the truth, and make the party to reſt in the ſame. But only the holy Ghoſt, in & by the Scripture, hath theſe proprieties & no other: Therefore the holy Ghoſt, in and by the Scripture, is only Judge.
And whereas you ſay, that the holy Writ must bear witn ſs to it: What will you ſay then to all the chief points of your Religion almoſt, which the learned and great defenders of your faith, before cited, have confeſſed, are unwritten traditions, which have not their beginning nor authority from the Scripture, nor cannot be defended by the ſame? Upon the which I reaſon thus: That doctrine is not the holie Ghoſts, which the Scripture bears not witneſs to: this ye ſay your ſelf; for ye ſay, The Scripture must bear witneſs to it. But all the chief points almoſt of your Religion, as the ſupremacy of the Pope, the ſacrifice of the Maſs, invocation of Saints, the five bastard Sacraments, the worſhipping of Images, Tranſubstantiation, Communion under one kind, Satisfactions, Pardons, Purgatory, Merits of works, &c. have not their authoritie from the Scripture, nor cannot be defended by the ſame, as your own Catholicks (as ye call them) teſtifies: Therefore your Doctrine and Religion is not the holie Ghoſts, and that by your own teſtimonie. Now trulie M. Gilbert, I fear ye loſe your ſtyle, if you defend your Religion no better then this.
And whereas you ſay, That the holy Ghoſt gives out his judgement by the Paſtors of the true Church: I grant indeed that the Paſtors gives out publick ſentence in controverſies of Religion, becauſe they are the Lords witneſſes, meſſengers, and mouthes to teſtifie, proclaim, interpret and diſcern his truth from falſhood. But firſt, the rule of this their judgement, ſhould be the Word of God, unto the which they are bound in all their teſtimonies and judgements; from the which if their judgements ſwerve but an inch-broad, they are not the judgements of the holie Ghoſt: ſo that all their decreets and determinations in the worſhip of God, and man his ſalvation, ſhould onlie be received accordinglie as they agree or diſſent from the ſame. For the Apoſtle pronounces him accurſed, ſuppoſe he were an Angel, that would preach another Goſpel then that which he preached, Gal. 1 8. And he preached nothing but out of the Scripture, Acts 26.22. But your Roman Church by the contrary, ſaith, That their decreets and ſentences ſhould be taken without all tryal and examination, becauſe whatſoever they decree (ſay they) in manners or doctrine, whither they be comprehended in the Scripture or not, they cannot err. Bellar. de Eccleſ lib. 1. de Conſil. cap. 18. & lib. 3. c. 14.
Next, if it be asked of you whom ye judge to be the Paſtors of the true Church? You will anſwer (as ye do) that your Church is the only true Church, and your Biſhops and Popes the only true Paſtors, ſo that they only muſt be the Judge to end all controverſies. And Bellarmin is plain in this: for he ſaith, lib 3. de verbi interpret. cap. 5. & 9. & lib. 4, de Rom. Pont. c. 2. The Pope is chief Judge in all controverſies in Religion, either he himſelf alone, or with his Council; and that in his judgement and ſentence all men ſhould reſt, and he ſhould be obediently heard of all the faithful, in all matters of controverſie, whether he can err or not. And their Canon Law hath decreeted, That no man ſhould rebuke him, ſuppoſe he ſhould carry with him innumerable ſouls to hell. And they teach that their decreets ſhould not be examined of any whither they be agreeable to the Scripture or not: but that they ſhould be received as the expreſs Word of God, and the Goſpel, Diſt. 40. cap. Si Papa, Bellar. lib. 1. de Concil. cap. 18. & Rhemiſt. annotat. in 2. Theſſ. 2. v. 12. & Joannes Maria verractus editus anno 1561. & Hoſius lib. de expreſſ. verb. Dei, pag. 97.
But firſt, judge thou, Reader, in what ſuſpicion they have their Religion in their own hearts: They have declined the holy Ghoſt ſpeaking in the Scripture, and that not only as Judge, but in the authentick Greek and Hebrew as witneſs. So their Religion cannot ſtand, if the Lord be either as Judge in his Scripture to give out ſentence of it, or as witneſs in the authentick copies, to hold his hand at the bar, and depone againſt it. Now whom would they have as Judges? Their own Paſtors, and the Pope, and all their determinations to be received without a tryal, as the Goſpel and expreſs Word of God; as though their Religion could not be juſtified, unleſs the Fathers, and forgers thereof, the Popes and Biſhops of Rome, were ſet on the bench to be Judges thereof. Now what an unrighteous thing is this, both to be partie and Judge? For the chief controverſie is of themſelves, whither he be the Antichriſt, or not? And his Miniſters and Church Antichriſtian, or not? But what ſhow of reaſon can you have for this? The Prince of life, the Son of God, who is the righteous Judge of the whole world, in that great controverſie wherein it is called in queſtion, whether he was the Meſſias, or not, deſired not to be the Judge: For he ſaid, If I testifie of my ſelf (much more if I judge of my ſelf) my teſtimony is not true, John 3.31. but referred this controverſie to the Scripture, ſaying, Search the Scriptures, &c. John 5.32. And yet you that are but fleſh and blood, duſt and aſhes, yea monſters and incarnat Devils (as your own Writers and Councils have teſtified of ſome of your Popes) who may err, and have been hereticks (as ſome of your Popes have been, and that by your own teſtimonies) you will not only bear witneſs of your ſelves, but alſo be Judges in the controverſies of your ſelves, rejecting the judgement of the holy Ghoſt in the Scripture. All men, ſaith the Apoſtle, are liars. How then ſhal I certainlie know but they may lie? How ſhal my conſcience reſt in their judgement? Shal I have no better warrant for my ſalvation, then the teſtimonies of your Biſhops and Popes, who are but men, and ſo may lie; who are partie, and ſo never will condemn themſelves, & who of all men have moſt foully erred? What is this but to make the voice of your Biſhops and Popes of greater authoritie then the voice of God in his Scripture? For ſeeing it is the ſenſe of the Scripture that is called in controverſie, and the ſenſe of the Scripture, is the Scripture it ſelf: And your doctrine is, that I muſt embrace ſuch and ſuch interpretations of the Scripture that are called in controverſie, and my conſcience muſt reſt in the ſame, without further tryal, becauſe he hath ſo decreed it. What is this, but not only to make him equal to the Lord? (For God only hath that priviledge to be believed, becauſe he ſo ſpeaks; mans teſtimony ſo far only is to be credited, as it may be warranted by the Scripture:) but alſo to preferr his authoritie to the voice of God in his Scripture, ſeeing he is Judge of the ſame; and not that onlie, but to hang my ſalvation upon his voice and teſtimonie? And ſeeing ye will have them Judges, what is the cauſe that their Canons, Laws and determinations, are not as authentick as the Scripture, and inſert in the Canon of the Scripture? But let us ſee your reaſons.
Firſt, you ſay, That the holy Ghoſt was given to the Church by the Father and the Son, that he might teach it all truth. I grant this, that the holy Ghoſt is given to every one of the elect, as wel Paſtor as people, to lead them in all truth, in ſo far as may bring them to ſalvation. And yet ye will not make every one of them Judges: next, every one of the elect may err, notwithſtanding of this promiſe, ſuppoſe not totally and finally, and therefore cannot be Judges of Religion.
Secondly, you alledge the example of the Council of the Apoſtles and Elders. It is true in that controverſie that aroſe among the Chriſtians concerning the obſerving of the ceremonies of the law of Moſes, that the Apoſtles and Elders with the whole Church after reaſoning defined the ſame, and writes the ſame to be obſerved by the Diſciples everie where: but firſt they were Apoſtles, and was infallibly governed by Gods Spirit, that they could not err in teaching and writing: but your Paſtors are not Apoſtles, and may err. Next, they aſſemble with the Elders and the whole Church, and all with one accord defines, Acts 15.12.22.23. You in your Council excludes all, except your Biſhops, to be ordinary Judges, to give out judgement, and your Popes, neither Elder nor brethren having power of voting with you, Bellarm. lib. 1. de Concil. cap. 1. Thirdly, they define according to the Scripture, ſaying, As it is written, &c. Act. 15.15. This controverſie to make us to underſtand, if we will not be more then blind, that this rule ſhould be followed in all Councils to determine in controverſies according to the Scripture. Upon the which I reaſon, if the Apoſtles who had that high meaſure of Gods Spirit which never man had ſince, ſo that in writing and teaching they could not err; if they, I ſay, did determine the controverſies of Religion according to the Scripture, how much more then are all Paſtors ſince, who may err both ſeverally and jointly together in a Council, bound to follow the ſame rule? And whereas ye call their Elders, Prieſts; you ſtile them, not as the holy Ghoſt hath ſtiled them there, ſo there they are called foreign; that is Elders, and not foreign. that is ſacrificing Prieſts, as ye ſuppone.
Your third reaſon is, the practiſe and cuſtom of the Church in deciding the controverſies of Religion in Councils: we grant, that this is a very commodious mean to ſearch and find out the truth by the Scripture: For firſt, the more they are that ſeek the truth, it is the more eaſily found. Next, the conſent of many in determining a truth, will be of greater authority to repreſs hereticks, then if it were agreed upon only by a few. But yet they ſhould determine nothing but that which is warranted by the Scripture; and their determinations only in ſo far forth to be received as is agreeable to the ſame. And this we grant hath been done in the Council of the primitive Church. And therefore the Emperor Conſtantine, ſpeaking to the Fathers of the Council of Nice, ſaith, Sunt libri Prophetici & Apoſtolici qui apertè quid credendum ſit, docent, &c. That is, there are the Books of the Prophets and Apoſtles, who teacheth plainly what we ſhould believe. All contention therefore laid aſide, let us take the ſoveraign deciſion of theſe things which are called in controverſie, out of the Scriptures which are inſpired by God. And this we grant, and this we require. But, that Councils ought to determin any thing of their own authority in matters of Religion which binds the conſcience, without the warrant of the Word, that we deny.
Maſter Gilbert Brown.
It is a wonder that M. John will refer any thing to the written Word, ſeeing that he and his have no warrant that the ſame is the Word of God, but by the authority of the Roman or Papiſt Church. For underſtand, there was no Church worthie of credit immediatly before Luther, but that Church.
Maſter John Welſch his Reply.
You wonder that I refer any thing to the Scripture. But what a wōder is this that ye are ſo far blinded of God, that you think that a wonder in me which Abraham hath done, which the Prophets have done, which our Savior and his Apoſtles have done, and which the Fathers have done (for all theſe have referred the infallible teſtimony and deciſion of the will of God concerning his worſhip unto the Scriptures, Luke 16 29. John 5 39. Acts 26.22. Rom. 12. and 16.26. 2. Tim. 3.16 2. Pet. 1.10. Rev. 1 3. cap. ult.) yea, which your ſelf alſo hath done, for ye make it a witneſs. But what hath moved you to think this a wonder in me, which ſo many, and your ſelf alſo have done before me? Becauſe, ſay ye, that he and his (that is, our Church) have no warrant that it is the Word of God, but by the authoritie of the Roman or Papiſt Church. I grant indeed, that you and your Church are plunged in this blindneſs and miſerie, that all the warrant that you have not only of the Scriptures themſelves, that they are inſpired of God, but alſo of all your doctrine and Religion, is the teſtimony of your Roman Church; that is, of your Pope and Clergy (for ſo ye interpret the Church.) So Bellarmin grants, de Sacr. lib. 2. cap. 25. That all the certainty of all doctrine depends upon the authority of the preſent Church (meaning the Pope and his Clergy.) And Stapleton ſaith, lib. 1 contra Whitak. de author. ſcript. cap. 10. That it is no abſurd thing not to believe God, but for the teſtimony of the Church. Pigius ſaith, That it is not needful to believe all that Matthew and John writ in their Goſpels to be true, becauſe that they might fail in memory, and lie as all men may do, Eccleſiast. hierar. lib. 1. cap. 2. And Hermannus ſaith, That the Scripture would be of no more authority then the fables of Eſop, were not the teſtimony of the Church. And ſo blind and miſerable muſt you be that hangs the certaintie of all Religion, and of man his ſalvation, upon ſo ſmal a threed as the teſtimony of your Popes and Clergy. What peace in conſcience can any man have that profeſſes your Religion, which teaches that the certainty and warrant of all the doctrine in the Scripture, and the Scripture it ſelf, that they are of God, but the teſtimony of your Popes and Clergy? What is it to expone the certainty of the Lords Scripture, and of all Religion comprehended in the ſame, to the mocking and deriſion of the wicked, if this be not? Yea, is not this to prefer the voice and authoritie of your Popes and Clergie to the voice of God himſelf? For what is the teſtimonie of your Church, but the teſtimonie of men? And is not the Scripture the teſtimonie and voice of God himſelf? Do ye not therefore lift up the authoritie of your Church; that is, your Popes and Clergie, above the authoritie of God in his Word, which (as you ſay) that there is no other warrant of the Divinitie of the Scripture, but only the teſtimonie of your Church? But God be thanked in Chriſt Jeſus, who hath delivered us from this blindneſs: for we have other warrants, whereupon the certaintie of our ſalvation, and the Divinitie of the Scripture depends, then by the teſtimonie of the true Church, much leſs the teſtimonie of your Church which is Antichriſtian, and given over of God to believe lies, and ſo worthy of no credit. But how prove ye it? Ye ſay there was no other Church immediatly before Luther, but that of yours, which was worthy of credit. Whereunto I anſwer: firſt, that is falſe: for there was a true Church immediatly before him which ye perſecuted, as I have proved elſe where. Next, I ſay, your argument will not follow: there was no other Church immediatly before him, &c. Ergo, we have no other warrant that the Scripture is the written Word of God. For we have alſo the teſtimony of the Church of the Jews concerning the Old Teſtament, and of the primitive Church in all ages, concerning both the Old and New Teſtament; which are not only other warrants then the teſtimonies of your Roman Church, but alſo worthie of more credit. Next, I ſay, we have many more principal, and more effectual warrants that the Scripture is of God, then the teſtimony of the Church, either paſt or preſent: As firſt, the teſtimonie of the holy Ghoſt, crying, teſtifying, and ſealing up in all conſciences of the godly, not only the truth of the doctrine contained in them, but alſo the Divinitie of the Scripture, which Stapleton lib. 1. de authorit. ſcript. cap. 1.6.7. denyes not; and therefore the Scripture ſaith, That the Spirit (that is, the holy Ghoſt) hears witneſs that the Spirit (that it is the doctrine) is truth. 1. John 5 6.
Secondly, the teſtimony of the Scripture it ſelf warranting and teſtifying of it ſelf, the whole Scripture is inſpired of God. 2. Tim. 3.16. The Old Teſtament warranted both by the teſtimony of its ſelf, the hiſtories and propheſies teſtifying of the books of Moſes, and alſo by the teſtimony of the New Teſtament, both in general, 2. Pet. 1.19 Luke 24.44. and 16 29 John 5.39. and alſo in particular, as the books of Moſes, Matth. 1.5. and 19.7. and 22. John 3.14. and the hiſtorical books, as the hiſtory of the Queen of Saba, Matth. 12. and of the widow of Sarepta, Luke 4. and of the Pſalms in ſundry places, Acts 2. and 13. and of ſundrie of the books of the Old Teſtament, Heb. 11. and Ruth alſo, Matth. 1. and out of Iſaiah, Ezechiel, and Jeremy, many teſtimonies are cited, and out of the Books of the ſmal Prophets. Acts 7.42. And ſuch like the New Teſtament hath the confirmation of it out of the Old Teſtament: For whatſoever thing were propheſied in the Old Teſtament concerning the Meſſias, are fulfilled in the New Teſtament: ſo if the Old Teſtament hath authority, the New Teſtament alſo hath authority. And ſuch like Peter by his teſtimonie confirmes the Epiſtles of Paul to be the written Word of God. Thirdly, the majeſtie of the doctrine which ſhines in it: the ſimplicitie, puritie, and heavenlineſs of the ſpeach therein, which is not to be found in any other writings whatſoever: the ancientneſs and antiquitie of them, as the Books of Moſes, far ancienter then any other writing. The accompliſhment of the Propheſies and Oracles in them, as they were fore-told: their miracles and wonders whereof they teſtifie: the teſtimonies of the holy Martyrs that ſhed their blood in the defenſe of the truth of them: their wonderful preſervation, notwithſtanding of the rage and cruelty of ſundry tyrants who ſought them out moſt diligently to have deſtroyed them, all teſtifying of the Divinity of the holy Scripture. So then to conclud this, ſeeing we have the teſtimony of Gods Spirit, ſealing up the truth of them in our hearts, and the teſtimony of the Scripture it ſelf, teſtifying of its ſelf ſo many manner of wayes; and ſundry other arguments out of the Scripture it ſelf, and the teſtimony of the Church in all ages, all warranting to us the Divinity of the holy Scripture, I cannot but wonder at the unſearchable judgement of God, in blinding you ſo far, that ye have ſet it down in writ, that we have no other warrant of the holy Scripture, but the authority of your Church.