A PRUDENT AND SECURE CHOICE. Worthy of due Consideration being a sure Landmark to all those who have been tossed to and fro in these wavering Times. Written by H. G. Gent. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. Apoc. 2. 5. Remember from whence thou art fallen and Repent, and do thy first works. Printed, ANNO DOM. 1650. TO THE READER. IT is the garb of this Age to gild the outside with fair pretences. Yet (courteous Reader) take me as I am, free from superficial actions: I have a long time lived in this Sea of afflictions: and by these late Tempests have been driven from my Harbour, to which I was wont. I have found my Ship uncertain; the Cable being feeble; and in all my search, and that no short one, I never found a more sure Pilot, than this Prudent and Secure choice. Take it, and throughly view it; and I doubt not but it will prove a safe ballast to thee, as I hope it will to me; Containing all the Controversies, most briefly and learnedly, between the Church and the Apostate members. Make it thy own, and I doubt not but thou wilt return thanks to God. I had thought to have made a larger Preface; but that had been, to have lighted a candle before the Sun, which obscureth the Stars; wherefore pardon, Thy most affectionate Friend, W. V. A PRUDENT AND Secure choice of Belief. TO HIS DEAR PROTESTANT FRIEND. Sr. SInce it hath pleased God to put a period to the common professed Religion of this Nation, and that by Authority of PARLIAMENT; me thinks you stand at a gaze what to resolve, especially observing what a laughter it hath hatched, never feathered, until the destruction thereof. You know that nothing can be of greater importance then: he profession of a true Religion, though little apprehended by such as rise no higher than sense can level, especially in those scandalous confusions, where Truth may seem more excusably declined what hath been my clear and peaceable resolution, in the distempers give me leave in love and friendship, to communicate, by these few Papers, to yourself whose Happiness I tender as my own: assured, that if you peruse them with diligence and sincere love of Truth in this more than ever, you shall experience me, Your true Friend and Servant, H. G. A PRUDENT AND SECURE CHOICE. CHAP. 1. The Question stated upon Suppositions prudently not questionable. 1. I Suppose first, That our blessed Saviour, being to departed in visible presence from this World, his last care was to leave his Church provided of such as should sufficiently Teach, Govern, and advance it. To whom and their Successors for that purpose, he promised his especial assistance and protection to the end of the world. As my Father sent me so I send you, Joh. 20. vers. 21. Going into the whole world Preach the Gospel, Mark. 16. Here we see the Apostles commission not only to go as being sent, but also to send others their successors with the like Authority to be successively delivered, since the Apostles, in their own persons could not go into the whole World. Especially, if by the whole world, we 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 especial consideration: All power is given to me in heaven and in earth, going therefore teach all Nations. Where having said all Power is given to me, He presently practiseth and giveth the like, saying, Going therefore, etc. Moreover, that we may know nothing is wanting to the perpetual 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 I will pray my Father and he will give you another Comforter, that he may abide with you for ever, the Spirit of Truth. 2. It cannot be denied, but these places taken together enforce an eminent, perpetual, and infallible authority of Christ's Church: for they are to be understood as they lie or not, if they are, than 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, than Scripture; witness the times experience. Thus all Sectaries, though contrary amongst them themselves, avouch for their undoubted warrant holy Scripture; when it is evident their Proofs 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, we may err in the sense thereof. 3. I suppose there is a Visible Church, that beareth the true marks of Christ's promised Providence converting Nations, known throughout all the World, renowned for continual Succession, knit in Unity, adorned with unanimous consent of Doctors in all Nations, maintained by Counsels, 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 voice, by Christ, and his Apostle, and succeeding Church, not disjointed by damnable Doctrines: for what Age of men could so conspire with uniform Contradiction to their venerable Predecessors, and to their own ruin, embrace Errors 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, than these not disproved, to overthrow it. 4. Fourthly, I suppose, what Truth itself denounceth Mark. 16. He that will not believe shall be damned. This sentence doubtless extends to all disbeliefe of the Gospel sufficiently proposed, for before he said, going into the World preach the Gospel. Which is not only his Resurrection (though it was pronounced by occasion of doubt made, thereof) but many things which he had to say to them, which then they could not bear away. However no Christian will deny, but the disbeleif of God's 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 less secure that denyeth, since for Disbelief, damnation is denounced, not for belief. 5. Fifthly, I 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 Belief is not hard?) It is not secure for him to condemn it, relying only upon humane reason, though joined with private interpretation of Scripture (for he may with the same breath deny all mysteries) and the most he can bring is but a show of Probability not different from Arians and other confessed Heretics: consequently insufficient to disprove the contrary professed Belief, though it be supposed but probably proved out of holy Scripture. But he must produce clear Scripture; without addition, diminution, supposition, or interpretation; since these are subject to doubt, and consequently in danger of leading into disbeliefe. 6. Sixthly, for my purpose, I require of Disbelievers only, an acknowledgement of a moral * Here (Reader) mistake not the Author, for whereas in many places he useth the term, Probable, he taketh them not for mere Probabilities, but for infallible Truths. But giving thee the longer end of the staff, he desireth no more of thee. Probability, in the proof, Beleivers bring out of holy Scripture; and this cannot be denied to an ancient Church, consisting of Counsels, 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 God's eternal Truth, declared by his Church, the most impartial interpreter of his Word, not looking so much upon the hardness of the thing proposed, as the proposal; which if it fail 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 divers sorts, pretending Scripture, but according to their private Opinions; hence it is that they agree in little more than opposing Believers. 8. These Grounds supposed prudently not questionable: the question is among all Religious, which is securely to be chosen? I answer The Ancient believing: because it must be supposed at least to have Probable proofs out of Scripture and to contain no hurt, in which case the Belief is justified. Disbelievers though their grounds be as probable as those of the Arians, yet they are in danger, because they ; according to this rule all particular Points controverted are easily and clearly proved: For Example. CHAP. 2. 9 The real presence of Christ's body and blood in the Sacrament of our Lord's Supper is securely believed, with danger denied. TO justify this Belief, we have first the words of Christ promising John. 6. My flesh is truly meat, and my blood is truly drink, he that eateth my flesh, etc. He that, contrary to the Ancient Church, will not believe this of the real flesh of Christ in the Sacrament, induced by these obscure words, The Spirit giveth life, the flesh profiteth nothing; exposeth himself to danger of Disbeliefe with the Jews, and blasphemy; since vers. 56. It is said, he that eateth my flesh, and drinketh my blood, dwelleth in me and I in him. And St. Paul. Colos. 1. You which were in times past strangers and enemies, etc. hath he 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 we in him? That we are reconciled in the body of his flesh? 10. Secondly, we have the words of Christ performing: This is my body, take, eat, do this, etc. Which words, if we wrist from the plain received, to a figurative sense, we must bring clear Scripture for it, else our interpretation is dangerous, denying so clear, and high a mystery of Faith, upon humane Motives only. Thirdly, we have the testimony of St. Paul. 1 Cor. 11. If these places be obscure; we have besides the consent of Nations, for a Thousand five hundred years, without notorious contradiction. Finally, in Belief and Practice there is no impiety, but praise and honour to Christ, who upon prudent grounds is supposed present, under the forms of Bread and Wine, after the words of Consecration pronounced in the person of Christ: he is received with Reverence, love, thankfulness, and lively remembrance of his Sacred passion, etc. For denial of this Belief, we have but small Authority, not one clear testimony of Scripture. 11. Only it may be objected, That if Christ be not under those forms 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, conjoined with interior as of Body and Soul. The outward is indifferent to God and Creatures, the interior joined with it, makes the difference; Exterior reverence applied by our intention to a temporal Lord, is but a Civil worship; the same applied by our intention to a Saint, as a Creature highly in God's favour, is a higher degree of honour, than the former; yet within the limits of Worship, inferior 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 esteem of the object adored. He then that beleiveth that Christ is contained Sacramentally under the forms 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 belief, he should possibly be supposed mistaken. There remaineth no danger then in the Beleif, but much in the denial, He that will not believe, etc. CHAP. 3. 12. The Sacrifice of Mass is securely believed, dangerously denied. Mass is a complete performance of that Command: Do this in remembrance of me, Luk. 22. Wherein by the Priest, 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 means 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 known Prophecy of Malac. chap. 1. fulfilled; From the rising of the Sun, to the going down of the same, my Name is great among the Gentiles, and in every place a pure oblation is Sacrificed and offered to my Name, according to ancient and common translation. Thus the Church always from the Apostles taught and practised. Securely I follow it; It is dangerous to deny it. CHAP. 4. 13. Sacramental confession and Absolution are securely practised. HEre a Christian, after due examination of his Conscience, with heart'ly sorrow for his sins▪ 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 Jews charged Christ of blasphemy, Saying; who can forgive sins but God? Against Christ they sinned, first denying him to be God, which sin he chastised by miracle. Math. 9 Secondly▪ not believing a Power given to man to forgive sins: this also he blamed; And that you may know, that the Son of man hath Authority in earth to forgive sins, etc. And the multitude glorified God who had given such Authority to men; to his Apostles, John. 22. He saith, Receive ye the holy Ghost, whose sins ye remit, they are remitted to them, whose sins ye retain they are retained, Math. 18. Whatsoever ye shall bind on earth shall be bound in heaven, and whatsoever ye shall lose on earth, shall be loosed in heaven. Questionless, the prime sense of these words imports a power given to men to forgive sins: nothing than is presumptuously believed but received as a merciful privilege, left by Christ to his dearly redeemed Church. In opposition, I find no Scripture; but only admirations of a few deniers in comparison of the Believers, though they deny not, but temporal Princes may give Commission to subjects, to forgive Treasons against themselves dangerous then is their denial. CHAP. 5. Securely we believe one Church, under one Head thereof. 14. Necessary it is, in one Family one Master, in one City one Major, in one Company one Captain, in one Army one General, in one Commonwealth one State, in one Kingdom one King. And can it bear any colour of offence, to believe that in the most perfect Commonwealth, instituted by Christ, there should be one flock under one Pastor? ut fiat unum ovile et unus Pastor. Where there are two, not subordinate Governements, there is not one Commonwealth, and two peaceable governing Kings, argue two Kingdoms, where then in Christians we find divers Spiritual governments, not subordinate; we must acknowledge divers Churches, yet we all say in one Creed, delivered by the Apostles, conformable to what Christ promised, I believe the holy Catholic Church. Not one if not subordinate to one visible head, who as he ordained a visible Church, so he ordained a visible Pastor. That there may be made one flock and one Pastor. Necessary for the preservation of Unity, and decent Conformity, without which no Commonwealth is permaent. 15. I find this no where verified but in the successors of Peter, and the Church adhering to them, clearly promised, Math. 16. vers. 8. Thou art Peter, and upon this rock will I build my Church, and the Gates of Hell shall not prevail against it. Behold one rock, one Church, and that permanent, against all assaults: now known by its singular Constancy, in the midst of continual assaults, john. 21. To Peter Christ said, Feed my sheep; which words imply the office of a Pastor; that is, not only to provide nourishment, but also to Govern and defend, without which it were not complete. That also these words were spoken to Peter only, and consequently only to his successors; It is manifest by that threefold Interrogation, Simon Peter lovest thou me? Especially when he added, More than these. Whereby he excluded the rest of his Apostles. To which when Saint Peter had answered, that he loved him. Christ replied to him siingularly; Feed my sheep. That is, the supreme dignity of Pastorship and Vicegerency I give you, requireth a singular love, and as you love me, so be a true Pastor in my Church. Grant that by probable arguments all said may appear not evident, I will not dispute it; yet the common voice of the World so long continued, expressed also in the Creeds, may justify the Believers of one, holy Catholic, and Apostolic Church: and not one, unless in one belief under one supreme visible Governor; whom such as reject out of a persuasion, that they need none, but Christ; make many Churches disagreeing in confused Beliefs, every one equally challenging CHRIST for their Governor; securely then one Church under one visible Pastor is believed, but with danger denied: He that will not believe the Catholic Church, he that heareth you heareth me, he that despiseth you despiseth me etc. CHAP. 6. 16. Securely we commend ourselves to the intercession of Saints. TO justify this, it is sufficient if we prove it conformable to reason, and no injury to Christ. Saint Paul commended himself to the prayers of Christians; what must be answered in his excuse will secure us, since we go to Saints, as Intercessors, not as Givers, and so truly go to Christ. You say Saints cannot hear us. How know you this? Not by Scripture. It witnesseth that many Prophets saw objects, not only absent, but not existent until many hundred years after their time, only by Divine inspiration, and shall we now deny this to Saints enjoying God face to face? Nor by reason: for if their hearing were by corporal ears, there might be some difficulty; yet since their hearing is understanding, which is indifferent to conceive objects, as well absent as present, this difficulty is vain, since we know not how our soul understands, nor how our eyes see, or ears hear; 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, I will discourse of the Image of CHRIST Crucified, whereby it will appear, what with proportion may be said of the rest. The Worship than pretended lawful, tendeth not to the Image, out of apprehension of Divinity therein contained, but only 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; that is, for Himself, and his Picture only for him, both morally one object of the worship. Secondly, that no honour due to GOD is transferred to a Creature, since God is only truly Worshipped for himself, and no Creature religiously worshipped, but for GOD. Thirdly, that whatsoever honour exterior or interior, tendeth toward the Image, is not for it, nor resteth there (as in case of Jdolatry) but by our Faith, and interior reverence is transferred to CHRIST, for whom and to whom it is exhibited. Since therefore perfect Worship consisteth both in interior, and exterior acts conjoined; the interior giving life, and the very being of worship to the exterior, the interior respecting Christ for himself, and the Image, only for CHRIST; Jmage-worship differeth infinitely from Jdolatry. In a word, the worship here in question, is only an outward honour toward the Image, proceeding from an outward reverence to CHRIST represented. As St. Mary Magdalen worshipped Christ as Man, out of a belief of the Divinity in him, or rather as some worship their Communion for the relation it hath to CHRIST, by their Belief: So in like manner, worship given to Jmages, is for the connexion they have with Christ himself. The Question than is, whether the worship of Jmages thus understood, be lawful? 18. ACcording to the new Translation of our English Bibles, the negative part against the Believers seemeth justified, Exod. 20. Expressly forbidding both making and worshipping any Image whatsoever. But this Translation is evidently false, unless it mean Jmages with relation to Jdolatry; For in the Law, what is forbidden to be worshipped, is also forbidden to be made. Thou shalt not make to thyself, nor Worship: But the Law forbiddeth nor Jmages to be made, as it appeareth by the Jmages in the Temple, and Cherubims over the Ark, the brazen Serpent, Numb. 21. King's lib. 1. Chap. 6. vers. 23, 27, 29. (according to the English translation) Lions, Oxen, etc. 1 Kings, chap. 7. vers. 29. Then likewise, it forbiddeth not Jmage-worship. Image then is a false Translation, unless it be understood with relation to Idolatry, than it maketh nothing against the use of Jmages declared. Moreover, we 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 footstool of our Lord, for he is holy. Was not the Ark a creature? Yet because God is holy, whose footstool it was, it was judged worthy to be worshipped. Joshua chap. 7. Fell prostrate before the Ark: what did he less than is required in the worship of Images? Or did he break God's Command? We 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, 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 be unviolably kept, by giving Divine worship only to him: Therefore in the beginning he said, I am thy Lord God, thou shalt have no other Gods before me. The reason also he added, why they should make no Idols; For I am thy Lord God, a jealous God; That is, make to thyself nothing for thy GOD; for I am thy God. Jmages, I have proved were Commanded; therefore Jmages as declared, oppose not God's honour, consequently are not forbidden, else we must prove a manifest contradiction in the Law. Thus the received use of Jmages is justified, and not to be cried down by new Disbelievers, whose danger is apparent, until they bring evident proofs. It may be objected, that since Jdolatry hath been begun, and maintained by Jmages; and since men are prone to apply themselves most to Corporal 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 I have proved warrantable in holy Scripture. Nor Reason; for whereas an jdol representeth nothing besides itself, and so is worshipped without any farther relation; an Image representeth a true object, distinct from itself; therefore moveth a man to a reverence, proportionable to the object represented. Whence in reason, an jdol occasioneth Jdolatry, not representing any farther object, whether our thoughts and honour may be transferred; when an Image of a true object, necessarily draweth our minds and reverence to something besides itself. So that ask any simple Believer, whether he pray to the Image, or put any confidence in it, he will answer, No. Ask him again, 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 he desireth. What hurt is in this? St. Marry Magdalen prostrated herself, kissed and bathed with her tears 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 between Christ and his Picture, there be not so immediate, yet there is a moral connexion sufficient to termine one moral act of Adoration. Securely then I honour CHRIST and his Image as one moral object; therefore cannot dishonour the Picture without danger of dishonouring the Prototypon. CHAP. 8. 20. The like security is showed in all other Articles believed in general. Who can doubt, but that Purgatory, , Merit of good works, by the grace of God; Tradition, Indulgences, etc. are probably proved by Believers; That also the Belief containeth no hurt; securely than they are believed. Probability also is the most Disbelievers can challenge; unsufficient to secure them, since the contrary may be true and obliging to Belief; for though they produce seeming places of Scripture, obscure Authority of ancient Fathers, endless reasonings, and disputes; satisfactory to few, they can convince no more, even in their own judgements, than a show of Probability, which all, though contradictory, equally pretend. If then there appear no harm, but probability in the Belief, Disbelievers are in danger, being nearer to that sentence. He that will not Believe shall be condemned. Wherefore, if any endeavour to disprove any such Point of belief, by Scripture, Reason, or Authority; unless they be so evident that they suffer no Interpretation, or solution (which is not possible) I reject them as impertinent, and proving an insufficient Probability, which to prevent endless Contention I grant, and the most that can be expected. But withal asks, whether they can deny, but that the contrary Belief is apparently proved by great Authority, and probable places of Scripture: they must grant it. Whence it must needs follow, That to Believe is secure, and to deny is evidently dangerous. Hence that Security which some pretend is manifestly proved to be vain. They say, God obligeth not men to impossibilities, since then at least, the vulgar sort of people cannot discern those differences wherein Learned men disagree; each one may securely rest in that he hath been taught, believing his Creed, etc. If we rely only upon Arguments out of Scripture, the probability of the Believer is only Secure, which is evident notwithstanding the disputable Differences be not discernible; for who cannot discern a difference between Believing and Disbelieving, which though they have equal arguments, yet they cannot be equally Secure; Probability only securing Belief. But that discourse clearly 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 men's interpretations of God's word; Therefore he obligeth us not to the belief of his Word upon that account: but hath provided a Church, which for that end he protecteth, as is before showed, Numb. 1. 3. Which we profess to Believe, when we say; I believe the holy Catholic Church: Sufficient as I will prove to guide us in our Belief, if there had been no Scripture written. CHAP. 9 Grant to Disbelievers probability of Reason, yet their danger is certain. 12. SOme may think that this discourse proveth Believers secure, but not that Disbelievers are in danger, if they be ruled according to the means and capacity GOD hath given them, and that such are not obstinate deniers of Truth, consequently secure. I grant that invincible Ignorance may excuse disbelievers, as such, from sin; yet it followeth not that final Disbeliefe (though invincible) can consist with grace necessary to Salvation; but this I dispute not, nor against these; but such as do or may discern a difference between Belief and Disbeliefe, and who may see, that the grounds of Belief are at least probable, and the practice harmless. Notwithstanding, adventure upon the denying part, moved only by the same motives, which they must suppose in confessed Heretics. Or, let any one define what Disbelievers may be guilty, he shall either conclude these Disbelievers I speak of, or else acknowledge that there never have been any. 22. Again, it may be urged, that if the Belief be supposed probably true, than the denial is also Probable, than not damnable. I say the Belief is not only probably proved; but out of the undeniable Probability, I show it is sufficient to prove the Belief secure, which cannot be 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 be mistaken, Probability may justify their consent, especially appearing greater than the contrary. But Disbelieving upon probable seeming grounds (and what Heretic did not think he had probable grounds?) leaveth the disbeliever in certain danger of denying Christ his Word. First, because his danger is certain, in the same degree, as the Belief is supposed probably proved: but the Belief is manifestly supposed to be, at least, Probably proved. Therefore the Disbelivers danger is manifest. You will deny the first Proposition; because GOD obligeth us not to the Belief of controverted Points, though the one side be true; but you must consider, who they be that breed the Controversy, and against what Authority; For if every thing that is controverted, is not obligatory, it may be proved we are obliged to believe scarce any thing: Or, can it be imagined, that CHRIST leaving so strict a Command of Belief, would have the execution of it, depend upon Probabilities of dispute? Manifest it is, that the Scriptures are hard. Manifest it is, he left a Church to direct us, manifest also, is his Command. Then manifest also it is, that 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 Belief) but the disbeliefe is certainly not evident; Therefore, it is certainly dangerous. The first Proposition is clear; for if there be 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. Neither 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 Heresy? However, it is without question, that if Prohability excuse Disbelievers, much more it will justify Believers: Who then would not be secure? 23. It followeth, that although Disbelievers frame to themselves a probable judgement, yet their danger is certain, because the contrary Belief is doubtless probably proved; which may convince them, that they leave the secure Belief, wherein there can be no danger, and choose that part, where on CHRIST'S denunciation doth fall: and danger known breedeth an obligation to a farther inquiry, and removeth such ignorance, which alone can excuse error in Belief. It may be replied, that where there is Probability of the disbeliefe, it is not faulty; because than God's word is not manifest, consequently not injury to God, not to believe it. If Probability in disbeliefe excuse from fault, Jews, Arians, etc. are excused; for they have a probability at least, that is, an esteem and liking of their private grounds (in their Judgements probable) and since such Probabilities may be found against any point of Faith, none can be obliged to believe. I confess, that standing in the Probability conceived, a man denyeth not to believe God's word, which then he doth not know to be his Word, if his Ignorance be invincible; yet because he cannot but know that the Belief is as probably proposed, as Commanded, he is obliged to a higher search, which certainly will bring him to more evidence of his danger and security of that his Belief, by observation of a greater probability in the Belief, which hereafter Numb. 26, 27. and 30. I will prove to be 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 God's 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 show what is to be Believed. 24. HItherto I have proved Belief secure; Disbeliefe dangerous, standing only upon private Interpretation of Scripture; Prudence moving me to choose that part, which is most remote from danger of CHRIST'S sentence. Now since the obligation of CHRIST'S Command depends not upon Probabilities, I will in these Differences arising from diversity of Wit, show a necessity of a common Rule, without which Experience showeth 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 belief of his Word under pain of Damnation; therefore must be supposed to manifest to men, what is his Word, otherwise how can they be obliged to believe it? But he doth not manifest, which is his Word, especially in controverted Points, by holy Scripture, or private Spirit; therefore some other rule must be supposed. Private Spirit is not sufficient, because it is not universal, leading to Unity, but multiplied with Contradiction, not discernible amongst so many disagreeing Spirits, which is the true: and who can maintain 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 implieth a contradiction, private Spirits being but private directions; and so private, that it is not known wherein they agree; for to one it teacheth one point of Belief, 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, etc. So that by some Spirit or other, every point of Belief is taught, and every Point denied: How then is it a Rule? Scripture also is unsufficient to declare its own sense, as appeareth by the great difference amongst Interpreters left to their own judgements, and contradictory Religions framed thereby; when some must needs be 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 clearness of Scriptures alone, hath caused these experienced Confusions and will maintain them, if It be not laid aside. And prodigious is the blindness which seethe it not. For one may truly say, there is nothing in the World, that more divideth Scholars and Commonwealths into monstrous differences, than the sense of Scriptures, left to private Judgements; when every man's judgement is left free to guess what he pleaseth; that looking this way only, no man can find any assurance of what we are to Believe; What wonder then, if we have so many contradictory Doctors: Every one the sole true understander of God's word? Sole true impugner of Belief? Every one disproving one Article, and proving another? Whence all Belief is proved, and every Article disproved by their unfallible Rule, an evident argument of the insufficiency of this course, and that the Scripture doth not declare itself; therefore it can be no Rule, to determine contradictory Opinions of the sense of the same, consequently of itself, not sufficient what is God's word. 25. I declare it evidently; for there is scarce any point of Belief, but some disbeliever or other finds it in Scripture, then by their rule, they either prove all points of Faith, or that Scripture is no Rule. For amongst them they find out almost all we believe, in their undoubted Rule; yet looking upon one another's disagreements, they must say, It is no Rule: The same Scripture regulating to them every point of Belief, and the same regulating their disbeliefe in all: Which of these shall the World follow? Finally, It is as clear, that resting upon private Interpretations of holy Scripture no high mystery can oblige to Belief; because being subject to Controversies, Probability must be supposed upon all sides; and why not in one as well as in another? Then they do not appear Divine revelations, consequently they oblige not to Belief, if then probable arguments against Belief be sufficient to excuse the Disbeliefe, all disbeliefe is excusable, consequently not Faith obligeth; another Rule than is necessary. The texts inducing to this confidence are weak: You shall not add 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 doubtless was an infallible Rule, and could not cease by the access of Scriptures. Neither do 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 only. But now we seem to deny with the same danger. We 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 than is necessary to fulfil God's Command, since he doth not command a saving Belief, and leave us so unassured of his Word. CHAP. 11. The only unfallible Rule to know God's word. 26. IS the Church holy, Apostolical, not hindered in her Continuance, nor disproved in her Doctrine, which remaineth incorrupt, Though the gates of Hell (as was foretell) breathe forth malice at all times against it. Of this the holy Scripture giveth clear testimony, Math. ult. Teach all Nations, behold I am with you every day even to the end of the World. Math. 18. 17. If he shall not hear the Church, let him be to thee as a Heathen and Publican. Luk. 10. 16. He that heareth you, heareth me, and he that contemneth you contemneth me. 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 only rule of all Belief. True it is, The Church and Scripture give mutual evidence of one another: yet the first Rule by which we know both Scripture and the sense thereof, is only the Church: How then do we 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 CHRIST'S Promises of teaching all Nations, of being with it every day to the consummation of the World; of all being obliged to hear 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 Successors, the same Church, even till the World's end, is an infallible Rule to know what is to be Believed, until it be evidently proved; what Age first began to conspire against their Teachers, by devising damnable Errors, hard even to reason and sense, without encountering any public Opposers, even till these last Hundred years, or thereabout; and without this Church we could not be assured of holy Scriptures. Certainly there is not any greater proof of God's word, nor show of his Providence, nor clearer means to decide Controversies, than the believing Church we speak of. What Authority can compare with it! the Disbelievers only because it confounded their hardness of Belief, were forced to that poor shift of adhering to a Church invisible. If this be not evident, yet it is manifest that there is no motive of disbeliefe comparable to it. See Numb. 3. 26. Hence I prove the Church to be the only unfallible Rule whereby to know what is to be believed. GOD commanding Belief under pain of damnation, must be supposed to declare sufficiently what is to be believed: But if the Church be not a sufficient rule, GOD doth not sufficiently declare to the world what is to be believed: Therefore we must confess the Church to be the sufficient Rule consequently infallible. The first Proposition is undoubted. The second evident, I have showed Chapter 10. That the Scripture is no sufficient Rule to determine the sense thereof, private Spirit is also uncertain and not known, as I shown, Numb. 24. It followeth then, that either the Church must be the Rule, or that we have no rule. Moreover, who will have the Scripture the rule, mean, as it is interpreted by themselves, not as it is interpreted by themselves, not as it is Interpreted by the Church. I ask them? Doth their wit lead them to the true Sense? Or the bare Word? Or, both? If the first, than their Wit is the rule: If the second, why doth not the bare Word regulate all sincere understandings, or how could the whole ancient Church be so blind, as not to see it, if it erred as Disbelievers suppose? If both; I ask again: 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 be prudently esteemed comparable to the consent of an Ancient Church, interpreting Scriptures uniformly, never yet evidently disproved, nor questioned for dissenting from the Primitive, till of late. 27. Hence again, I prove the Church the only Rule whereby we know what is to be Believed. THat must be supposed to be the Rule, which is the most probable Proposal; but the Church is the more probable proposal; Therefore it is the Rule. The first Proposition is manifest, for where GOD commands Belief, he cannot permit the contrary Error to be proposed with greater Probability. That the Church is the more probable Proposal, hath all proofs, except only its Adversaries denial: what Authority, Sanctity, Antiquity, extent, and Unity is comparable to it? If you ask here, whether the Wit of men be the rule in the Church; I answer, That the Church guided by the Spirit of GOD, is the rule. How do I know this? By the Church itself, endued with such marks and tokens of God's presence in it, that prudently I cannot doubt it. See Numb. 3. The Jews Law was to continue but until the Coming of the MESSIAH, yet in respect of the great Authority thereof, CHRIST held them excusable adhering to their Law, and denying himself to be the Messiah; had he not wrought such Miracles, as no man ever wrought. No wonder then, if the Church be a rule to Christian belief, until God work Miracles to disprove it. And of what nature had they need to be? Disbelievers will tell you; They are the Church. The new Church of Disbeliefe, not the ancient believing Church: They cannot be of the Church, and by Disbelieving fight against the Church, which consisteth of Believers. Their first and only contention with the Church was because it Believed, and they could not understand how. Yet they could never prove, when the Church first devised that Belief; wherefore leaving it, they left also the Primitive Church, though, in words only, they pretend to follow it. Securely and prudently such a Rule is believed, with danger denied; maugre all show of Reason to the contrary, since it can be but in show Probable. CHAP. 12. He that leaveth this Rule is in evident danger. 28. IT cannot be denied, but that it is Prudence to rely on such a Church, believing it, rather than any private Wits or reason denying; therefore Secure. It is evident also, that there is no other Rule, as I shown Chapter 10. Then to forsake this Rule is to run into danger of errors in Belief, this also is proved, Numb. 24. You say, the Church hath erred; therefore is not to be 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 be assured, that he only understandeth them? In the Church protected by CHRIST, you will suppose Errors without proof; because you will have no Rule to contain your judgement within the bonds of Humility, but you can produce no evident proof as you must confess. Your calling some Scriptures in question, your Interpretations of others, your questions how? Your modern disagreeing Doctors, your obscurities out of Antiquity, which is all you can bring; are but the fruits of Wit, and argue even in your own Judgements, but a Probability against the former received Articles, invincibly credible. First, Because the ancient and only known Church hath constantly proved them, by an Uniform interpretation of holy Scriptures, more prevalent than any new Authority can be to the contrary. 2. Secondly, If they were devised since the Primitive Church, it is not possible but it would have been Recorded by many, or some ancient Writers: They being Articles, hard and of highest concernment. 3. Thirdly, Why shall the judgement of a few Denyers condemn a Belief delivered by the same Scripture, interpreted by the same Church, as all other Articles were. 29. BY these Proofs well pondered, those supposed Errors will appear objects of a Christian belief invincibly Prudent, and they evidently credible: First declared, not by a Parliament, but by General Counsels, not in one Kingdom but in many; not by a few dis-agreeing, but by a Consonant voice throughout all Parts and times of the Christian world; what more Credible? Then no Errors, than no marks of an apostating Church. The Church than remains a Rule, this is at least Probable; then dangerous to forsake it; Lest he that hateth it, hateth CHRIST. 30. BEcause all that will not Believe what most prudently appeareth to be CHRIST'S word, are in danger of denying CHRIST'S word. But such are the forsakers of this Rule; therefore they are in danger, etc. The major is proved; because CHRIST cannot be supposed to command Belief, and permit the most prudent motives to Error. The minor is certain; because the forsakers of this Rule have no other, nor Church ancienter than themselves, to warrant their Inventions. The Church than remaineth not manifestly blemished; than not convinced to differ from the Primitive: Then the only Catholic, than the deliverer of GOD's Word, than a Secure rule; dangerous then to forsake it. If all this be not evident; it is at least Probably proved, and free from harm. Securely then believed, dangerously denied; Since the authority of the Church must appear more prevalent to justify those Articles (pretended Errors) than Wit of man to blemish it by them. The Conclusion. 31. THus have I shown the Security of Believers probably, at least, conformable to CHRIST'S word: The danger also of Disbelievers, contemning the Authority of an ancient Church, and as yet not convicted of Corruption in Faith, nor so much as charged by any authority greater than itself; but such as regenerate by her in CHRIST, did forsake her for liberty of life and Belief. He that despiseth it despiseth CHRIST: Who will not hear the Church, let him be reputed as a Heathen and a Publican. And choosing the disbelieving part out of seeming Reasons, exposing themselves to needless danger of that Sentence, who will not believe shall be condemned. For if the contrary Belief must be supposed, at the least, Probable, than the Disbeliefe may be a faulty denial of CHRIST'S word; consequently, it may deserve damnation. This is evident to reason. Moreover, since GOD hath commanded a belief of his Gospel, I have showed by Reason and evident Experience of the infinite contradiction of Interpreters, left to their own private judgements or Spirits, an absolute necessity of some living Rule; and that no other can be imagined than the Ancient, believing, undisproved Church, against which all Arguments that wit can produce; if they be not clearly evident, and beyond the degree of Probability (to which purpose it will be necessary to disprove evidently all the proofs the said Church hath) they are unsufficient to overthrow an ancient received Church, declaring and proving the contrary ever since the first Institution thereof. Who then seethe not, how much it concerneth a Christian not rashly to deny what is delivered by an ancient Church? Upon true belief God's favour dependeth, on this Eternal welfare; we expect but one Death, one irrevocable judgement, one eternity of Happiness, or Misery: This is the effect of Disbelief; That is promised to Believers. Shall a Christian adventure upon such extremities with seeming Probabilities, and leave Security? Belief is secure void of harm. But to Disbelievers it is said, Who will not believe shall be damned. Graviter p●ccat (saith St. August. cap. de Baptis.) qui in rebus ad Salutem animae pertinentibus certis incerta praeponit. Heavy is his sin who in matters concerning the safety of his Soul, preferreth uncertain means before certain. Read and consider. Farewell. FINIS. Errata. COurteous reader, besides many slips, I desire you in the 2, Epistle, line 15. to read for the these. pag. 3. l. 9, for the, these. ● the 11, leave out them, line 21. put in Secondly, p, 4, for fourthly, thirdly, &c, p, 7, for religious, religions, p. 11, l, 8, for duly, daily, p, 12, l, 2, for heattly, hearty, p. 14, l. 15. read permanent, l, 10, for 8. put 18. p. 15, l. 20, insert two, before Creeds, p. 17. l, 18, for the read he, p. 19 l. 11 for is it, p. 20. l. 18. for 28, 24, p. 26. l. 8. for 12, 21, pa. 25, l, 4, insert, to show pa. 36, l, 22, insert true, p. 39, for (see number, 3, and the 26) see numb, 3, pag. 45, l, 15, put out first.