CHAP. 1. The Question stated upon Suppositions pru­dently not questionable.

1. J Suppose first, That our blessed Saviour, being to depart in visible presence from this World, his last care was to leave his Church provided of such as should sufficiently Teach, Governe, and advance it. To whom and their Succes­sors for that purpose, hee promised his espe­ciall assistance and protection to the end of the world. As my Father sent mee so J send you, Joh. 20. vers. 21. Going into the whole [Page 2] world Preach the Gospell, Mark. 16. Here wee see the Apostles commission not onely to goe as being sent, but also to send others their successors with the like Authority to be successively delivered, since the Apostles, in their owne persons could not goe into the whole World. Especially, if by the whole world, wee understand both place, and time to the end thereof. That also be left ample power for the perfect Government of the same Church, that of Saint Math. [...]8. deserveth especiall consideration: All power is given to mee in heaven and in earth, going therefore teach all Nations. Where having said all Power is given to mee, Hee presently prac­tiseth and giveth the like, saying, Going there­fore, &c. Moreover, that wee may know no­thing is wanting to the perpetuall government of his Church, and that justly it may be assured to be directed, not so much by humane industry, as by the Spirit of God, he promised, Joh. 14. And J will pray my Father and hee will give you another Comforter, that hee may abide with you for ever, the Spirit of Truth.

2. It cannot be denyed, but these places ta­ken together enforce an eminent, perpetuall, [Page 3] and infallible authority of Christs Church: for they are to be understood as they lye or not, if they are, then there is a Church con­stantly governing in a Spirit of Truth, even to the end of the World; if not, what Text is there, that may not maliciously be wrested to a strange sense, by Tongues sounding no­thing more sacredly, then Scripture; wit­nesse the times experience.

Thus all Sectaries, though contrary a­mongst them themselves, avouch for their undoubted warrant holy Scripture; when it is evident their Proofes are not out of Scrip­ture, but out of their private Judgements. It must then be confessed hard to convince any thing by Scripture alone; Not for that it containeth not all necessary Truth, and instruction to Salvation, but because follow­ing private judgements, wee may erre in the sense thereof.

3. J suppose there is a Visible Church, that beareth the true markes of Christ's promised Providence converting Nations, knowne throughout all the World, re­nowned for continuall Succession, knit in Unity, adorned with unanimous consent of Doctors in all Nations, maintained by Coun­cels, [Page 4] hated by all, though disagreeing Sec­taries, beautified with mukitudes of Holy men, enriched with glorious Martyrs; fi­nally Professing and teaching all Christian piety; that justly it may be said, Here is the singer of GOD; this the light here, God speaketh to the world, in one and the same voyce, by Christ, and his Apostle, and suc­ceeding Church, not dis-joynted by dam­nable Doctrines: for what Age of men could so conspire with uniforme Contradi­ction to their venerable Predecessours, and to their owne ruine, imbrace Errours hard to nature? Or, how could a few be so pre­valent, as by degrees to seduce the whole World, and that without note! Sooner may the censurers be suspected of mistake, and the Church judged better able to justifye their questioned Doctrines, then these not disproved, to overthrow it.

4. Fourthly, J suppose, what Truth it selfe denounceth Mark. 16. Hee that will not be­lieve shall be damned. This sentence doubt­lesse extends to all dis-beliefe of the Gospell sufficiently proposed, for before he said, going into the World preach the Gospell. Which is not onely his Resurrection (though it was pro­nounced [Page 5] by occasion of doubt made, thereof) but many thinges which hee had to say to them, which then they could not beare away. However no Christian will deny, but the dis­beleif of Gods word is damnable, and this is sufficient for my present purpose. Hence it followeth, that amongst different Opinions concerning the same Scripture, that part is lesse secure that denyeth, since for Dis-belief, dam­nation is denounced, not for belief.

5. Fifthly, J Suppose, as consequent to what is said, That if any Article commonly believed, be judged hard by any private man (and what prime article of Beliefe is not hard?) It is not secure for him to condemne it, relying only upon humane reason, though joyned with private interpretation of Scripture (for hee may with the same breath deny all Mysteryes) and the most hee can bring is but a shew of Probability not different from Arians and other confessed Heritickes: con­sequently insufficient to disprove the contrary professed Belief, though it be supposed but probably proved out of holy Scripture. But he must produce cleare Scripture; without ad­dition, diminution, supposition, or inter­pretation; since these are subject to doubt, [Page 6] and consequently in danger of leading into dis-beliefe.

6. Sixthly, for my purpose, J require of Dis­believers onely, an acknowledgment of a morall Here (Reader) mistake not the Author, for whereas in many places he useth the terme, Pro­bable, hee taketh them not for meere Probabilities, but for in­fallible Truths. But giving thee the longer end of the staffe, hee desireth no more of thee. Pro­bability, in the proofe, Belei­vers bring out of holy Scrip­ture; and this cannot be de­nied to an an­tient Church, consisting of Councels, and Learned men in all parts of the Christian World, agreeing in one, without any altera­tion evidently proved.

7. Finally, observe that the Christian world is for the most part divided into Believers and disbelievers: believers rely on Gods eternall Truth, declared by his Church, the most im­partiall interpreter of his Word, not looking so much upon the hardnesse of the thing pro­posed, as the proposall; which if it fayle in one, all may be doubted, if it be sufficient to warrant one; it also warranteth all, being equally the same to all Disbelievers are of [Page 7] divers sorts, pretending Scripture, but accor­ding to their private Opinions; hence it is that they agree in little more then opposing Be­lievers.

8. These Grounds supposed prudently not questionable: the question is among all Re­ligious, which is securely to be chosen? J answer The Auntient believing: because it must be supposed at least to have Probable proofes out of Scripture and to containe no hurt, in which case the Beliefe is justified. Dis­believers though their grounds be as probable as those of the Arians, yet they are in danger, because they dis-believe; according to this rule all particular Points controverted are easily and cleerly proved:

For Example.

CHAP. 2.

9. The reall presence of Christs body and blood in the Sacrament of our Lords Sup­per is securely believed, with danger denyed.

TO justifie this Belief, wee have first the words of Christ promising John. 6. My flesh is truly meate, and my blood is truly [Page 8] drinke, he that eateth my flesh, &c. He that, contrarie to the Auntient Church, will not believe this of the reall flesh of Christ in the Sacrament, induced by these obscure words, The Spirit giveth life, the flesh profiteth no­thing; exposeth himselfe to danger of Dis­beliefe with the Jewes, and blasphemie; since vers. 56. It is sayd, he that eateth my flesh, and drinketh my blood, dwelleth in mee and J in him. And St. Paul. Colos. 1. You which were in times past strangers and enemies, &c. hath hee now reconciled in the body of his flesh, through death, to make you holy: How then can these words, The flesh profiteth nothing without danger be understood of the flesh of Christ? Is it not profit to us, that Christ dwelleth in us, and wee in him? That wee are reconciled in the body of his flesh?

10. Secondly, wee have the words of Christ performing: This is my body, take, eate, doe this, &c. Which words, if wee wrest from the plaine received, to a figurative sense, wee must bring cleere Scripture for it, else our interpretation is dangerous, denying so cleare, and high a mystery of Faith, upon humane Motives onely.

Thirdly, wee have the testimony of St. [Page 9] Paul. 1 Cor. 11. If these places be obscure; wee have besides the consent of Nations, for a Thousand five hundred yeares, without notorious contradiction.

Finally, in Beliefe and Practice there is no impiety, but praise and honour to Christ, who upon prudent grounds is supposed pre­sent, under the formes of Bread and Wine, after the words of Consecration pronounced in the person of Christ: he is received with Reverence, love, thankfulnesse, and lively re­membrance of his Sacred passion, &c. For denyall of this Beleife, wee have but small Authority, not one cleare testimony of Scripture.

11. Only it may be objected, That if Christ be not under those formes of Bread and Wine, there is danger of Jdolatry.

The contrary is manifest; for Idolatry giveth divine worship to a Creature, choo­sing such a creature or thing for God; but Beleivers adore, not Bread, nor Wine, nor any Creature but Christ, God and Man, whom upon invincible Grounds they suppose pre­sent Sacramentally, who in case he were not there, yet Christians adore him, and not the Bread.

Know therefore, that Adoration consisteth of outward reverence, conjoyned with in­teriour as of Body and Soule.

The outward is indifferent to God and Creatures, the interiour joyned with it, makes the difference; Exteriour reverence applied by our intention to a temporall Lord, is but a Civill worship; the same applied by our in­tention to a Saint, as a Creature highly in Gods favour, is a higher degree of honour, then the former; yet within the limits of Wor­ship, inferiour to the worship of God.

It is likewise applied by our Intention, to God our Creator and Saviour; thus it is per­fect Adoration, due only to God: whence our adorations are distinguished only by our knowledge and esteeme of the object adored.

Hee then that beleiveth that Christ is con­teined Sacramentally under the formes of Bread and Wine, may securely adore, since his adoration, proceeding from his Belief, by it transferreth the outward act from all Crea­tures, and directeth it to God, even in case in his immediate beleif, hee should possibly be supposed mistaken. There remaineth no danger then in the Beleif, but much in the denyall, Hee that will not believe, &c.

CHAP. 3.

12. The Sacrifice of Masse is securely be­lieved, dangerously denied.

MAsse is a compleate performance of that Command: Do this in remembrance of mee, Luk. 22. Wherein by the Preist, pray­ers are said for the Church, the holy Scrip­ture is read: all the parts and Ceremonies thereof represent the life and passion of Christ; who by meanes of those words, pronounced in his Name, Hoc est corpus meum, is duly offered in Sacrifice, to the honour of God and profit of his Church. Whence Faith, Grati­tude, and love to our Redeemer is daily re­newed, and the knowne Prophecy of Malac. chap. 1. fulfilled; From the rising of the Sunne, to the going downe of the same, my Name is great among the Gentiles, and in every place a pure oblation is Sacrifized and offered to my Name, according to auncient and common translation. Thus the Church alwayes from the Apostles taught and prac­ticed. Securely J follow it; It is dangerous to deny it.

CHAP. 4.

13. Sacramentall confession and Absolu­tion are securely practised.

HEre a Christian, after due examination of his Conscience, with heartly sorrow for his sinnes▪ and purpose to amend (which acts are necessarily required) confesseth his sins, and expecteth Absolution by the Mini­stry of an approved Priest, what danger can there be in this? The Jewes charged Christ of blasphemy, Saying; who can forgive sinnes but God? Against Christ they sinned, first denying him to be God, which sinne hee chastized by miracle. Math. 9.

Secondly▪ not beleeving a Power given to man to forgive sinnes: this also he bla­med; And that you may know, that the Sonne of man hath Authority in earth to for­give sinnes, &c. And the multitude glorified God who had given such Authority to men; to his Apostles, John. 22. Hee saith, Receive yee the holy Ghost, whose sinnes yee remit, they are remitted to them, whose sinnes yee retaine they are retained, Math. 18. What­soever yee shall bind on earth shall be bound in heaven, and whatsoever yee shall loose on earth, shall be loosed in heaven.

Questionlesse, the prime sense of these words imports a power given to men to for­give sinnes: nothing then is presumptuously believed but received as a mercifull priviledge, left by Christ to his dearly redeemed Church.

In opposition, J find no Scripture; but only admirations of a few denyers in com­parison of the Believers, though they deny not, but temporall Princes may give Com­mission to subjects, to forgive Treasons against themselves dangerous then is their deniall.

CHAP. 5. Securely wee beleive one Church, vnder one Head thereof.

14. NEcessarie it is, in one Family one Master, in one Citty one Major, in one Company one Captaine, in one Army one Generall, in one Common-wealth one State, in one Kingdome one King. And can it beare any colour of offence, to believe that in the most perfect Common-wealth, instituted by Christ, there should be one flock under one Pastor? vt fiat unum ovile et unus Pastor. Where there are two, not subordinate Governements, there is not one Common­wealth, [Page 14] and two peaceable governing Kings, argue two Kingdomes, where then in Chris­tians wee find divers Spirituall governments, not subordinate; wee must acknowledge divers Churches, yet wee all say in one Creed, delivered by the Apostles, conforma­ble to what Christ promised, J believe the holy Catholique Church. Not one if not subordinate to one visible head, who as hee ordained a visible Church, so he ordained a visible Pastor. That there may be made one flocke and one Pastor. Necessary for the preseruation of Unity, and decent Confor­mity, without which no Common-wealth is permaent.

15. I find this no where verified but in the successors of Peter, and the Church adhering to them, cleerely promised, Math. 16. vers. 8. Thou art Peter, and vpon this rocke will J build my Church, and the Gates of Hell shall not prevaile against it.

Behold one rocke, one Church, and that permanent, against all assaults: now knowne by its singular Constancy, in the middest of continuall assaults, Iohn. 21. To Peter Christ said, Feed my sheepe; which words imply the office of a Pastor; that is, not onely [Page 15] to provide nourishment, but also to Governe and defend, without which it were not com­pleat.

That also these words were spoken to Peter only, and consequently only to his suc­cessors; It is manifest by that three-fold In­terrogation, Simon Peter louest thou mee? Especially when hee added, More then these. Whereby he excluded the rest of his Apostles. To which when Saint Peter had answered, that he loued him. Christ replyed to him siingularly; Feed my sheepe. That is, the su­preame dignity of Pastorship and Vicegeren­cy J give you, requireth a singular love, and as you love mee, so be a true Pastor in my Church.

Grant that by probable arguments all said may appeare not evident, I will not dispute it; yet the common voyce of the World so long continued, expressed also in the Creeds, may justifie the Believers of one, holy Catho­lique, and Apostolique Church: and not one, unlesse in one belief under one supreame visible Governour; whom such as reject out of a perswasion, that they need none, but Christ; make many Churches disagreeing in confused Beliefes, every one equally chal­lenging CHRIST for their Governour; [Page 16] securely then one Church under one visible Pastor is believed, but with danger denied: Hee that will not beleive the Catholique Church, he that heareth you heareth mee, he that dispiseth you dispiseth mee &c.

CHAP. 6.

16. Securely wee commend our selves to the intercession of Saints.

TO justifie this, it is sufficient if wee prove it conformable to reason, and no injurie to Christ. Saint Paul commended himselfe to the prayers of Christians; what must be answered in his excuse will secure us, since wee goe to Saints, as Intercessors, not as Givers, and so truly goe to Christ. You say Saints cannot heare us. How know you this? Not by Scripture. It witnesseth that many Prophets saw objects, not only absent, but not existent untill many hundred yeares after their time, only by Divine inspiration, and shall wee now deny this to Saints in­joying God face to face? Nor by reason: for if their hearing were by corporall eares, there might be some difficultie; yet since their hearing is understanding, which is indifferent to conceive objects, as well absent as pre­sent, [Page 17] this difficultie is vaine, since wee know not how our soule understands, nor how our eyes see, or eares heare; What hindereth then, but that securely I may believe it.

CHAP. 7.

17. What is Secure concerning the ma­king and worshipping of Images.

FOr a safe resolution in this Point, it is necessary.

First, to declare, what manner of Worship is pretended due to Images; and for Ex­ample, J will discourse of the Image of CHRIST Crucified, whereby it will ap­peare, what with proportion may be said of the rest. The Worship then pretended lawfull, tendeth not to the Image, out of apprehension of Divinity therein contained, but onely out of a Faith in CHRIST; re­presented and imagined to us by that Image, that is, believing CHRIST represented by it in manner as the once Visibly appeared, worthy of all honour, which by his I­mage, as his representative, I give him; Whence evident it is. First, that by such worship CHRIST is immediately worship­ped; [Page 18] that is, for Himselfe, and his Picture onely for him, both morally one object of the worship.

Secondly, that no honour due to GOD is transferred to a Creature, since God is onely truly Worshipped for himselfe, and no Creature religiously worshipped, but for GOD.

Thirdly, that whatsoever honour exteri­our or interiour, tendeth toward the I­mage, is not for it, nor resteth there (as in case of Jdolatry) but by our Faith, and in­teriour reverence is transferred to CHRIST, for whom and to whom it is exhibited.

Since therefore perfect Worship consisteth both in interiour, and exteriour acts conjoy­ned; the interiour giving life, and the very being of worship to the exteriour, the inte­riour respecting Christ for himselfe, and the Jmage, onely for CHRIST; Jmage-worship differeth infinitely from Jdolatry. In a word, the worship here in question, is on­ly an outward honour toward the Jmage, proceeding from an outward reverence to CHRIST represented. As St. Mary Mag­dalen worshipped Christ as Man, out of a beliefe of the Divinity in him, or rather as some worship their Communion for the re­lation [Page 19] it hath to CHRIST, by their Belief: So in like manner, worship given to Jmages, is for the connexion they have with Christ himselfe.

The Question then is, whether the worship of Jmages thus understood, bee law­full?

18. ACcording to the new Translation of our English Bibles, the negative part against the Believers seemeth justified, Exod. 20. Expresly forbidding both making and worshipping any Jmage whatsoever.

But this Translation is evidently false, unlesse it meane Jmages with relation to Jdolatry; For in the Law, what is forbidden to be worshipped, is also forbidden to bee made. Thou shalt not make to thy selfe, nor Worship: But the Law forbiddeth nor Jma­ges to be made, as it appeareth by the Jma­ges in the Temple, and Cherubims over the Arke, the brazen Serpent, Numb. 21. Kings lib. 1. Chap. 6. vers. 23, 27, 29. (according to the English translation) Lyons, Oxen, &c. 1 Kings, chap. 7. vers. 29. Then likewise, it forbiddeth not Jmage-worship. Jmage then is a false Translation, unlesse it be under­stood [Page 20] with relation to Idolatry, then it maketh nothing against the use of Jmages declared.

Moreover, wee have manifest warrant in holy Scripture, both for the making and worshipping of Jmages, not reconcileable with the Law, if understood as the new Translations import.

The Prophet David teacheth, Adore the foot-stoole of our Lord, for hee is holy. Was not the Arke a creature? Yet because God is holy, whose foot-stoole it was, it was jud­ged worthy to be worshipped.

Joshua chap. 7. Fell prostrate before the Arke: what did hee lesse then is required in the worship of Images? Or did he breake Gods Command?

Wee read, Exod. 3. 28. Genes. 18. Jos. 5. 14. Apoc. 5. and in other places, How the holy Prophets adored GOD in Images, or in Angels representing his Person, prostrating themselves before them, and though their intention was directed to God; yet their outward act of worship was directed to those sensible apparitions, or Jmages representing God to their Imaginations; wherein they conceived God as represented, and those J­mages representing God morally one object, [Page 21] in the same manner; as it happeneth in the honour of Jmages, and in the worship of the figurative Communion.

19. Finally, it is manifest, by the end of the Law; that Idolatry, not Jmage-worship is forbidden; which was, that the honour of GOD should bee unviolably kept, by gi­ving Divine worship onely to him: There­fore in the beginning hee said, J am thy Lord God, thou shalt have no other Gods before me. The reason also hee added, why they should make no Idols; For J am thy Lord God, a jealous God; That is, make to thy selfe no­thing for thy GOD; for J am thy God.

Jmages, J have proved were Comman­ded; therefore Jmages as declared, oppose not Gods honour, consequently are not for­bidden, else wee must prove a manifest con­tradiction in the Law. Thus the received use of Jmages is justified, and not to bee cryed downe by new Dis-believers, whose dan­ger is apparent, untill they bring evident proofes.

It may be objected, that since Jdolatry hath beene begun, and maintained by Jma­ges; and since men are prone to apply [Page 22] themselves most to Corporall objects, the secure way is to abandon Jmages, at the least in Churches.

This is spoken without Law or reason: Law there can be none brought, since, not Jmages, but Jdols, were the beginning of J­dolatry. Jmages J have proved warranta­ble in holy Scripture.

Nor Reason; for whereas an Jdoll re­presenteth nothing besides it selfe, and so is worshipp'd without any farther relation; an Jmage representeth a true object, distinct from it selfe; therefore moveth a man to a reverence, proportionable to the object re­presented.

Whence in reason, an Jdoll occasioneth Jdolatry, not representing any farther object, whether our thoughts and honour may be transferred; when an Jmage of a true ob­ject, necessarily draweth our minds and reve­rence to something besides it selfe. So that aske any simple Believer, whether hee pray to the Jmage, or put any confidence in it, he will answer, No. Aske him againe, when he is kneeling before a Picture, with his eyes fixed on it, whether he directs his Prayer? He will answer to God, or some Saint re­presented, whose intercession hee desireth. [Page 23] What hurt is in this?

St. Mary Magdalen prostrated her selfe, kissed and bathed with her teares the feet of CHRIST, what justified that act? But the union which those Sacred feet have with his Divinity, which yet she saw not, but apprehended by Faith? Though betweene Christ and his Picture, there be not so im­mediate, yet there is a morall connexion sufficient to termine one morall act of Ado­ration. Securely then J honour CHRIST and his Jmage as one morall object; there­fore cannot dishonour the Picture without danger of dishonouring the Prototypon.

CHAP. 8.

20. The like security is shewed in all other Articles believed in generall.

VVHo can doubt, but that Purgatory, Free-will, Merit of good workes, by the grace of God; Tradition, Indulgen­ces, &c. are probably proved by Believers; That also the Belief containeth no hurt; securely then they are believed. Probability also is the most Disbelievers can challenge; [Page 24] unsufficient to secure them, since the contra­ry may be true and obliging to Beliefe; for though they produce seeming places of Scripture, obscure Authority of auntient Fa­thers, endlesse reasonings, and disputes; satisfactory to few, they can convince no more, even in their owne judgements, then a shew of Probability, which all, though contradictory, equally pretend.

If then there appeare no harme, but pro­bability in the Beliefe, Disbelievers are in danger, being nearer to that sentence. Hee that will not Believe shall bee condem­ned.

Wherefore, if any endeavour to disprove any such Point of beliefe, by Scripture, Reason, or Authority; unlesse they bee so evident that they suffer no Interpretation, or solution (which is not possible) J reject them as impertinent, and proving an in­sufficient Probability, which to prevent end­lesse Contention J grant, and the most that can be expected. But withall askes, whe­ther they can deny, but that the contrary Beliefe is apparently proved by great Au­thority, and probable places of Scripture: they must grant it.

Whence it must needs follow, That to [Page 25] Believe is secure, and to deny is evidently dangerous.

Hence that Security which some pretend is manifestly proved to be vaine.

They say, God obligeth not men to im­possibilities, since then at least, the vulgar sort of people cannot discerne those differen­ces wherein Learned men disagree; each one may securely rest in that hee hath beene taught, believing his Creed, &c.

If wee rely onely upon Arguments out of Scripture, the probability of the Believer is onely Secure, which is evident notwith­standing the disputable Differences bee not discernable; for who cannot discerne a dif­ference betweene Believing and Disbelie­ving, which though they have equall ar­guments, yet they cannot bee equally Se­cure; Probability onely securing Belief.

But that discourse cleerly convinceth the necessity of a Church, as a living rule; For God obligeth us not to impossibilities, but it is impossible for many to judge between the monstrous differences of private mens in­terpretations of Gods word; Therefore hee obligeth us not to the beliefe of his Word upon that accompt: but hath provided a [Page 26] Church, which for that end hee protecteth, as is before shewed, Numb. 1. 3. Which we professe to Believe, when wee say; J be­lieve the holy Catholique Church: Suffici­ent as J will prove to guide us in our Be­liefe, if there had beene no Scripture writ­ten.

CHAP. 9. Grant to Disbelievers probability of Reason, yet their danger is certaine.

12. SOme may thinke that this discourse proveth Believers secure, but not that Disbelievers are in danger, if they be ruled according to the meanes and capaci­ty GOD hath given them, and that such are not obstinate denyers of Truth, conse­quently secure.

J grant that invincible Ignorance may ex­cuse disbelievers, as such, from sinne; yet it followeth not that finall Disbeliefe (though invincible) can consist with grace necessary to Salvation; but this J dispute not, nor against these; but such as doe or [Page 27] may discerne a difference betweene Beliefe and Disbeliefe, and who may see, that the grounds of Belief are at least probable, and the practice harmlesse.

Notwithstanding, adventure upon the de­nying part, moved only by the same mo­tives, which they must suppose in confessed Heretickes. Or, let any one define what Disbelievers may be guilty, hee shall ey­ther conclude these Disbelievers J speake of, or else acknowledge that there never have been any.

22. Againe, it may bee urged, that if the Beliefe be supposed probably true, then the denyall is also Probable, then not damnable. J say the Beliefe is not only probably pro­ved; but out of the undeniable Probabili­ty, J shew it is sufficient to prove the Be­liefe secure, which cannot bee in the Dis­beliefe, though it be supposed to have Pro­bability of arguments.

The difference is, because in the things believed, there appeareth no hurt, and in case they bee mistaken, Probability may ju­stifie their consent, especially appearing grea­ter then the contrary.

But Disbelieving upon probable seeming grounds (and what Heritique did not thinke hee had probable grounds?) leaveth the dis­believer in certaine danger of denying Christ his Word.

First, because his danger is certaine, in the same degree, as the Belief is supposed probably proved: but the Belief is manifest­ly supposed to bee, at least, Probably pro­ved.

Therefore the Disbelivers danger is ma­nifest.

You will deny the first Proposition; be­cause GOD obligeth us not to the Beliefe of controverted Points, though the one side bee true; but you must consider, who they be that breed the Controversie, and against what Authority; For if every thing that is controverted, is not obligatory, it may be proved wee are obliged to believe scarce any thing: Or, can it be imagined, that CHRIST leaving so strict a Command of Beliefe, would have the execution of it, depend upon Probabilities of dispute? Manifest it is, that the Scriptures are hard. Manifest it is, hee left a Church to direct us, manifest also, is his Command. Then manifest also it is, that [Page 29] private disputes cannot discharge our obli­gation to Belief. See Numb. 25.

Secondly, the Disbelief is as certainly dangerous, as it is certainly not evident (and more evidence is required to free the disbeliefe from danger then is necessary to free the Beliefe) but the disbeliefe is certainly not evident; Therefore, it is certainly dan­gerous.

The first Proposition is cleare; for if there bee not evidence, the contrary may be true, obliging to Belief: That also the disbeliefe is not evident, appeareth by its Novelty, Inconstancy, disagreements (for there is scarce any Point of Belief but some disbeliever or other assenteth to it) and strong opposition it hath. Neyther can the want of evidence in the Articles believed warrant the disbelievers, who may observe a greater probability for the Belief, else who could believe? Or rather, who could be charged of Heresie? However, it is without questi­on, that if Prohability excuse Disbelievers, much more it will justifie Believers: Who then would not be secure?

23. It followeth, that although Disbelievers [Page 30] frame to themselves a probable judgement, yet their danger is certaine, because the con­trary Belief is doubtlesse probably proved; which may convince them, that they leave the secure Belief, wherein there can bee no danger, and choose that part, where on CHRIST'S denunciation doth fall: and danger knowne breedeth an obligation to a farther inquiry, and removeth such igno­rance, which alone can excuse errour in Beliefe.

It may bee replyed, that where there is Probability of the disbeliefe, it is not faul­ty; because then Gods word is not mani­fest, consequently no injury to God, not to beleeve it.

If Probability in disbeliefe excuse from fault, Jewes, Arians, &c. are excused; for they have a probability at least, that is, an esteeme and liking of their private grounds (in their Judgements probable) and since such Probabilities may bee found against a­ny point of Faith, none can be obliged to believe.

J confesse, that standing in the Probability conceived, a man denyeth not to believe Gods word, which then he doth not know [Page 31] to bee his Word, if his Ignorance bee in­vincible; yet because hee cannot but know that the Beliefe is as probably proposed, as Commanded, hee is obliged to a higher search, which certainly will bring him to more evidence of his danger and security of that his Beliefe, by observation of a grea­ter probability in the Beliefe, which here­after Numb. 26, 27. and 30. J will prove to bee an invincible argument of Truth in point of Faith.

Disbelievers finally flatter thamselves, that they believe GOD's word, and deny only what they find not contained in holy Scripture.

But first, they must know what is Gods word, before they believe it; they take not the way to know it, by interpreting Scrip­tures, according to private Judgement, but by looking upon the rule God hath left to the world.

CHAP. 10. A Rule is necessary to shew what is to bee Believed.

24. HItherto J have proved Beliefe se­cure; Disbeliefe dangerous, stan­ding onely upon private Interpretation of Scripture; Prudence moving me to choose that part, which is most remote from danger of CHRISTS sentence.

Now since the obligation of CHRISTS Command depends not upon Probabilities, J will in these Differences arising from diver­sity of Wit, shew a necessity of a common Rule, without which Experience sheweth there is no agreement amongst Christians, no Constancy, no true Faith; because resolved no higher than into private Judgement, which alone maketh Disbeliefe unexcusable, though it have never so seeming probability.

God commandeth a beliefe of his Word under paine of Damnation; therefore must bee supposed to manifest to men, what is his Word, otherwise how can they be ob­liged to believe it?

But hee doth not manifest, which is his Word, especially in controverted Points, by holy Scripture, or private Spirit; there­fore some other rule must bee supposed.

Private Spirit is not sufficient, because it is not universall, leading to Unity, but mul­tiplyed with Contradiction, not discernable amongst so many disagreeing Spirits, which is the true: and who can maintaine his own meaning, only true; and the rest false?

Moreover, a Rule is supposed a common and Secure direction, else no Rule; which with a private Spirit implyeth a contradicti­on, private Spirits being but private directi­ons; and so private, that it is not knowne wherein they agree; for to one it teacheth one point of Beliefe, and denyeth the rest; To another it teacheth another Point, and denyeth the rest; to a third it teacheth ano­ther, and likewise denyeth the rest, &c. So that by some Spirit or other, every point of Beliefe is taught, and every Point denyed: How then is it a Rule?

Scripture also is unsufficient to declare its owne sence, as appeareth by the great diffe­rence amongst Interpreters left to their owne judgements, and contradictory Religions [Page 34] framed thereby; when some must needs bee deceived of their so assured Sense; and who they are who can sufficiently prove by Scrip­ture alone?

It is evident, that the presumptuous con­fidence of the sufficiency and cleernesse of Scriptures alone, hath caused these experien­ced Confusions and will maintaine them, if It bee not layd aside.

And prodigious is the blindnesse which seeth it not. For one may truly say, there is nothing in the World, that more divideth Schollers and Common-wealths into mon­strous differences, then the sense of Scrip­tures, left to private Judgements; when e­very mans judgement is left free to guesse what hee pleaseth; that looking this way onely, no man can find any assurance of what we are to Believe; What wonder then, if wee have so many contradictory Doctors: Every one the sole true understander of Gods word? Sole true impugner of Be­liefe? Every one disproving one Article, and proving another? Whence all Beliefe is proved, and every Article disproved by their unfallible Rule, an evident argument of the insufficiency of this course, and that [Page 35] the Scripture doth not declare it selfe; there­fore it can bee no Rule, to determine con­tradictory Opinions of the sense of the same, consequently of it selfe, not sufficient what is Gods word.

25. J declare it evidently; for there is scarce any point of Beliefe, but some disbeliever or other finds it in Scripture, then by their rule, they eyther prove all points of Faith, or that Scripture is no Rule. For amongst them they find out almost all wee believe, in their undoubted Rule; yet looking upon one anothers disagreements, they must say, It is no Rule: The same Scripture regulating to them every point of Beliefe, and the same regulating their disbeliefe in all: Which of these shall the World follow?

Finally, It is as cleare, that resting upon private Interpretations of holy Scripture no high mysterie can oblige to Beliefe; because being subject to Controversies, Probability must bee supposed upon all sides; and why not in one as well as in another? Then they doe not appeare Divine revelations, conse­quently they oblige not to Beliefe, if then probable arguments against Beliefe be suffi­cient [Page 36] to excuse the Disbeliefe, all disbeliefe is excusable, consequently no Faith obli­geth; another Rule then is necessary.

The texts inducing to this confidence are weake: You shall not adde a Word, Deut. 4. Search the Scriptures, Joh. 5. These things are written that you may Believe, Joh. 20. All Scripture divinely inspired is profitable: They prove as much against the Primitive Church, which doubtlesse was an infalli­ble Rule, and could not cease by the ac­cesse of Scriptures. Neyther doe these Places say, that all is written which CHRIST taught, or that what is written is divine Scripture, or that it needeth no Interpreter, especially not a Church, but a private Spi­rit onely.

But now wee seeme to deny with the same danger.

Wee deny not any sufficiency on the part of holy Scripture for it is the undoubted Word of GOD, left to the interpretation of his Church. But only we deny the suffi­ciency of our unmannerly Judgements that presume too high.

A Rule then is necessary to fulfill Gods Command, since hee doth not command a [Page 37] saving Beliefe, and leave us so unassured of his Word.

CHAP. 11. The onely unfallible Rule to know Gods word.

26. IS the Church holy, Apostolicall, not hindered in her Continuance, nor dis­proved in her Doctrine, which remaineth incorrupt, Though the gates of Hell (as was fore-told) breath forth malice at all times against it.

Of this the holy Scripture giveth cleare testimony, Math. ult. Teach all Nations, behold J am with you every day even to the end of the World.

Math. 18. 17. If hee shall not heare the Church, let him bee to thee as a Heathen and Publican.

Luk. 10. 16. Hee that heareth you, heareth mee, and hee that contemneth you contemneth mee.

Besides, the Church is called, Math. 5. The light of the World. Tim. 3. 15. A pillar and firmament of Truth. These texts sufficiently prove a living and infallible Rule.

Then you will say, The Scripture is the Rule whereby to know the Church, conse­quently the onely rule of all Beliefe.

True it is, The Church and Scripture give mutuall evidence of one another: yet the first Rule by which wee know both Scripture and the sense thereof, is onely the Church: How then doe wee know the Church?

As the Apostles and Disciples knew CHRIST, by the Testimonies, from God of his Mission; and as succeeding Ages knew their Predecessors even till this time, by the providence of God, without interruption, never disproved; otherwise there can be no true sense made of CHRISTS Promises of teaching all Nations, of being with it every day to the consummation of the World; of all being obliged to heare it; of being a firmament of Truth and light of the world. That were there no Scripture; as CHRIST was, and his Primitive Church was; so likewise in their Successours, the same Church, even till the Worlds end, is an infallible Rule to know what is to bee Be­lieved, untill it be evidently proved; what Age first began to conspire against their [Page 39] Teachers, by devising damnable Errours, hard even to reason and sense, without en­countering any publique Opposers, even till these last Hundred yeares, or thereabout; and without this Church wee could not be assured of holy Scriptures.

Certainly there is not any greater proofe of Gods word, nor shew of his Providence, nor clearer meanes to discide Controversies, than the believing Church wee speake of.

What Authority can compare with it! the Disbelievers only because it confounded their hardnesse of Belief, were forced to that poore shift of adhering to a Church in­visible.

If this bee not evident, yet it is manifest that there is no motive of disbeliefe compa­rable to it. See Numb. 3. 26. Hence J prove the Church to bee the onely unfallible Rule whereby to know what is to be believed. GOD commanding Belief under paine of damnation, must bee supposed to declare sufficiently what is to be believed: But if the Church bee not a sufficient rule, GOD doth not sufficiently declare to the world what is to bee believed: Therefore we must confesse the Church to be the sufficient Rule consequently infallible.

The first Proposition is undoubted. The second evident, J have shewed Chapter 10. That the Scripture is no sufficient Rule to de­termine the sense thereof, private Spirit is also uncertaine and not knowne, as J shew­ed, Numb. 24. It followeth then, that ey­ther the Church must bee the Rule, or that we have no rule.

Moreover, who will have the Scripture the rule, meane, as it is interpreted by themselves, not as it is interpreted by themselves, not as it is Interpreted by the Church.

J aske them? Doth their wit lead them to the true Sense? Or the bare Word? Or, both? If the first, then their Wit is the rule: If the second, why doth not the bare Word regulate all sincere understandings, or how could the whole auntient Church be so blind, as not to see it, if it erred as Disbelievers suppose? If both; J aske againe: Whe­ther the Authority of some in this last Age disagreeing in their pretended Rule, and granting it to teach almost every particular Doctrine they deny, can bee prudently e­steemed comparable to the consent of an An­tient Church, interpreting Scriptures uni­formly, never yet evidently disproved, nor [Page 41] questioned for dissenting from the Primitive, till of late.

27. Hence againe, J prove the Church the onely Rule whereby wee know what is to be Believed.

THat must be supposed to be the Rule, which is the most probable Proposall; but the Church is the more probable propo­sall; Therefore it is the Rule.

The first Proposition is manifest, for where GOD commands Belief, hee cannot permit the contrary Errour to be proposed with grea­ter Probabilitie.

That the Church is the more probable Pro­posall, hath all proofes, except only its Ad­versaries denyall: what Authority, Sancti­ty, Antiquity, extent, and Unity is compa­rable to it?

If you aske here, whether the Wit of men bee the rule in the Church; J answer, That the Church guided by the Spirit of GOD, is the rule.

How doe J know this? By the Church it selfe, indued with such marks and tokens of [Page 42] Gods presence in it, that prudently J cannot doubt it. See Numb. 3.

The Jewes Law was to continue but untill the Comming of the MESSIAS, yet in respect of the great Authority there­of, CHRIST held them excusable ad­hering to their Law, and denying himselfe to bee the Messias; had hee not wrought such Miracles, as no man ever wrought.

No wonder then, if the Church be a rule to Christian beliefe, untill God worke Mi­racles to disprove it.

And of what nature had they need to bee?

Disbelievers will tell you; They are the Church.

The new Church of Disbeliefe, not the auntient believing Church: They cannot bee of the Church, and by Disbelieving fight against the Church, which consisteth of Believers.

Their first and onely contention with the Church was because it Believed, and they could not understand how. Yet they could never prove, when the Church first devi­sed [Page 43] that Beliefe; wherefore leaving it, they left also the Primitive Church, though, in words onely, they pretend to follow it.

Securely and prudently such a Rule is be­lieved, with danger denyed; maugre all shew of Reason to the contrary, since it can bee but in shew Probable.

CHAP. 12. Hee that leaveth this Rule is in evident danger.

28. IT cannot bee denyed, but that it is Prudence to rely on such a Church, believing it, rather then any private Wits or reason denying; therefore Secure.

It is evident also, that there is no other Rule, as J shewed Chapter 10. Then to for­sake this Rule is to runne into danger of er­rours in Beliefe, this also is proved, Numb. 24.

You say, the Church hath erred; there­fore is not to bee looked upon as a Rule.

What then? Are you sure none will say, that the Scriptures have been corrupted? Grant they have not, yet who can bee as­sured, that hee only understandeth them?

In the Church protected by CHRIST, you will suppose Errours without proofe; because you will have no Rule to containe your judgement within the bonds of Humi­lity, but you can produce no evident proofe as you must confesse.

Your calling some Scriptures in question, your Interpretations of others, your questi­ons how? Your moderne disagreeing Do­ctors, your obscurities out of Antiquity, which is all you can bring; are but the fruits of Wit, and argue even in your owne Judgements, but a Probability against the former received Articles, invincibly credi­ble.

First, Because the auntient and one­ly knowne Church hath constantly pro­ved them, by an Ʋniforme interpreta­tion of holy Scriptures, more prevalent than any new Authoritie can bee to the contrary.

2. Secondly, If they were devised since the Primitive Church, it is not pos­sible but it would have beene Recorded by many, or some antient Writers: They being Articles, hard and of high­est concernment.

3. Thirdly, Why shall the judgement of a few Denyers condemne a Beliefe delivered by the same Scripture, in­terpreted by the same Church, as all other Articles were.

29. BY these Proofes well pondered, those supposed Errours will appeare objects of a Christian beliefe invincibly Prudent, and they evidently credible: First declared, not by a Parliament, but by Generall Councels, not in one Kingdome but in ma­ny; not by a few dis-agreeing, but by a Consonant voyce throughout all Parts and [Page 46] times of the Christian world; what more Credible? Then no Errours, then no markes of an apostating Church.

The Church then remaines a Rule, this is at least Probable; then dangerous to for­sake it; Least hee that hateth it, hateth CHRIST.

30. BEcause all that will not Believe what most prudently appeareth to bee CHRISTS word, are in danger of de­nying CHRIST'S word.

But such are the forsakers of this Rule; therefore they are in danger, &c.

The major is proved; because CHRIST cannot bee supposed to command Beliefe, and permit the most prudent motives to Errour.

The minor is certaine; because the for­sakers of this Rule have no other, nor Church antienter then themselves, to war­rant their Inventions.

The Church then remaineth not mani­festly blemished; then not convinced to differ from the Primitive: Then the onely [Page 47] Catholique, then the deliverer of GOD's Word, then a Secure rule; dangerous then to forsake it.

If all this bee not evident; it is at least Probably proved, and free from harme.

Securely then believed, dangerously de­nyed; Since the authority of the Church must appeare more prevalent to justifie those Articles (pretended Errours) then Wit of man to blemish it by them.