unto him and discerned and severed from the rest of this world they impair and make faint in parents and children the study of thankefulnesse and keeping their bond they impudently contradict the Apostles affirming that they cannot be forbidden water who are endowed with the holy Ghost they saucily restrain and keep back the infants from Christ who biddeth them to be brought unto him lastly they profanely detract from Christs generall precept of baptising all All which absurdities manifestly prove that the impugnation of infants baptisme whereon they are consequent is no light errour but an impious profane heresie contrary to Gods word and the comfort of the Church Wherefore this and the like follies of the Anabaptists sect is with the more circumspection and warinesse to be avoided which doubtlesse have been inspired by the divell and is an execrable monster composed and made of divers heresies and blasphemies Objections of Anabaptists against the baptising infants Object 1. No opinion is to be received whereof wee have neither expresse commandement nor apparent example in the Scripture But there is no commandement or example extant in Scripture of baptising infants Wherefore the baptisme of infants is not to be permitted in the Church Answ The Minor is an open falshood For we reade a generall commandement to this purpose Baptise all nations To these all the infants of the Church appertain There are famous examples of whole families baptised by the Apostles without excluding the infants belonging to those families Lydia a seller of purple and her whole houshold was baptised Acts 16.15 33. 1 Cor. 1.16 The jaylour of Philippi was baptised with all that belonged unto him straightway I baptised all the house of Stephanas Rep. 1. Christ doth not expresly command that infants should be baptised Ans Neither doth he expresly command that any of ripe yeers men women citizens countrey-men fullers threshers and other base artisans such as for the most part Anabaptists are hee commandeth that all be baptised of what age sex condition on state soever which pertain to the covenant and the Church and in generall prescripts and lawes the rehearsall of each particular is not required because lawes passe on the whole kind and will that the like censure take place in particulars of any generall which is of force in the generall it self The Anabaptists themselves forbid not women to come to the Supper yet have they no expresse commandement or example in Scripture for this fact Touching baptisme we have a generall precept Teach all nations saith Christ and baptise them His commandement is that all be baptised who are disciples but infants are disciples because they are born in Christs school and are taught in their kind Peter also enjoineth the same saying The promise is made to you and to your children Acts 2.38 39. Acts 10.47 therefore be baptised every one of you Can any man forbid water that these should not be baptised which have received the holy Ghost as well as wee And Paul prescribeth the same baptisme teaching us that we are circumcised in Christ and buried with him through baptisme Col. 2.11 12. Our baptisme therefore was appointed in place of circumcision which deputation or appointment standeth for a precept Repl. 2. They who are to be baptised must first be taught Teach all nations baptising them c. Infants cannot be taught Therefore they cannot be baptised Ans The Major is true of men of ripe yeers and full growth capable of instruction of which the first gathering of the Church was these Christ commandeth first to be taught then to be baptised so to be distinguished from others It is false of infants either born in the Church or entring into the Church with their faithfull parents in their conversion because Christ speaketh not of infants but of men of competent age to be taught that they ought not to be received into the Church except they be first taught the principles of faith and christianity But infants are comprehended under the form of the covenant I will be thy God and the God of thy seed even before they are capable of instruction therefore they ought to be baptised ere they can be taught Repl. 3. In the examples of baptising whole housholds a figure Synecdoche is implied taking the whole housholds for part of the housholds and it is meant that they onely were baptised who beleeved and confessed their faith Wherefore baptising of infants is not cleerly proved out of those examples Ans The Antecedent is false seeing the Apostles history maketh no such exclusion and wee need not run to a figure when there is no reason why the proper sense should not be retained Rep. 4. Yes there is a two fold reason of this Synecdoche One that the Apostles did not infringe Christs commandement and appointment Another that the circumstances of those examples exclude infants For it is there said Acts 16.31 They preached the word of the Lord to all that were in his house when yet by your grant they preached not to infants Again the whole house rejoiced The whole house of Stephanas ministred unto the Saints 1 Cor. 16.15 Wherefore infants are excluded Ans To the first exception we answer denying that infants baptism is repugnant to Christs institution who will that all who pertain to him and to his Church have the cognisance of baptisme as hath beeâ— sufficiently proved It is untrue therefore that they say the Apostles abstained from the baptisme of infants by Christs institution To the second exception we answer denying that out of the circumstances alledged there followeth a Synecdoche in the phrases of baptisme For the infants might be baptised with their parents though themselves heard not the word nor ministred to the Apostles but their parents onely and other aged in the house seeing infancy might exclude them from hearing the word and ministring but not sequester them from baptisme no more then from salvation it selfe Therefore it is said to Cornelius Acts 11.14 He shall speak words unto thee whereby both thou and all thine house shall be saved Wherefore setting aside such frivolous cavils we must hold fast this doctrine That baptism of infants was commanded by Christ and alwayes practised by the Apostles and the whole Church Augustine saith Lib. 4 cap. 23. coâ—t Donaâ— The whole Church holdeth by tradition the baptism of infants Where he also concludeth What the whole Church holdeth being no decree of any Councell but perpetually observed that wee justly beleeve to have been delivered and confirmed by Apostolick authority Object 2. Mark 16.16 They who beleeve not are not to be baptised for it is said Hee that shall beleeve and shall be baptised But infants doe not beleeve Therefore they are not to be baptised For unto the use of baptisme faith is necessarily required for whosoever shall not beleeve shall be condemned But unto those that are condemned the signe of grace must not be given Answ 1. The
day Likewise Galat. 5. â— Stand fast in the liberty wherewith Christ hath made us free Now if againe they reply that the office of Bishops is above the civill power 2 Instance The higher power doth more binde 1 Answer and therefore hath greater force than that to binde men to obey first wee grant that more obedience is due unto the superiour power then to the inferiour as long as it commandeth nothing contrary to Gods word As long therefore as the Ministers propound the word of God unto the Church and for avoiding of offence command such things to be observed as appertain to decency and order they do not now offend against them but against God whosoever obey them not But if they require their lawes concerning things different to be observed with putting an opinion of necessity in them and of the worship of God and doe make them necessary when there is no danger of offence to ensue because this charge is contrary to the word of God no obedience is due unto it Further we confesse that greater obedience is due unto the superiour power in those things in which it is superiour that is in which God would have other powers to obey it But the Ministeriall power is superiour unto the Civill in those things in which it is superiour that is which are of God delivered commanded and committed unto the Ministers that by them they may be declared unto the Church But In matters indifferent concerning which nothing is either commanded or forbidden of God the civill power is superiour by reason of the authority which God in these matters hath given unto the civill Magistrate and not to the Ministers of the Church 8 Object Fathers and Councels are cited But against this they returne againe That wee also doe alledge the testimonies of Councels and Fathers in confirming the doctrine of the Church which were but in vaine for us to doe if their sentences had not the force and authority of Ecclesiasticall doctrine But we never bring nor receive the testimonies of the ancient Church with that mind Answer as if without the authority of the holy Scripture they were sufficient for confirmation of any points of doctrine Neither yet is there regard had of them in vaine 2. Uses of the testimonies of Fathers in points of doctrine For 1. They which are rightly minded after they are instructed by the voice of the Scriptures concerning the truth are yet more confirmed by the Church as by a testimony of lower degree 2. They which attribute more authority unto them then they should or abuse their sayings against the truth are very well refuted by the testimony of them whom they have made their Judges Also they say 9 Object Traditions are order 1 Cor. 14. That order and decency in the Church is necessary by the commandement of God according as it is said Let all things be done comely and in order For God is not the authour of confusion Now the order and discipline of the Church doth a great part consist in traditions Ecclesiasticall wherefore they conclude that by the violating of these mens consciences are wounded Answ Of meere particulars there is no concluding A double liberty of the Church in matters of order and God offended But as God commandeth some order to be appointed and kept in the Church so hath he given a double liberty in it unto his Church To appoint it That it be arbitrary for the Church to appoint as may be most commodious for it what order shall be in every place and at every time observed To keep or not to keep it being appointed so it be without offence That also after any thing is certainly ordained it may be kept or not kept without hurt of conscience both of the whole Church and of every one of the godly if there be no danger of offence For it is necessary that ever a difference be put betwixt the commandements of God by the observing whereof God is worshipped and offended by the breaking of them and those things which God hath left to men to appoint neither is worshipped or offended as himselfe pronounceth either by the altering or omitting of them so long as there is no cause or danger of offence 1 Cor. 14.40 Galat. 5.1 Col. 2.16 And the same Apostle who commandeth all things to be done comely and in order willeth us to stand fast in the liberty wherewith Christ hath made us free and that we should be condemned of no man in meat or drinke or in respect of a holy-day Wherefore not they who without contempt of divine things or wantonnesse or danger of offence doe something otherwise in these things then is appointed but they rather offend against the commandement of God concerning keeping order who either would have no order in the Church or trouble that which is well appointed These men find fault also with the obscurity of the holy Scripture 10 Object Obscure things do not suffice without interpretation 1 Pet. 3.16 which they prove both by examples of hard places of Scripture and also out of Peter where it is said That there are some things hard to be understood in the Epistles of Paul And therefore sith that things darkly spoken without they be expounded cannot suffice to perfect and wholesome doctrine they urge that the interpretation of the Church also is necessary to be received with the Scripture But here above all things they injure the holy Ghost ascribing darknesse and obscurity unto him Answer The Minor is false if they respect the ground who of purpose endeavoured to apply himself in simplicity of speech to the capacity of the common people and the rudest For those things which appertaine to the ground of doctrine which is necessary to be known of all as are the articles of our Beliefe and the ten Commandements they are so plainly recited so often repeated so plentifully expounded in the Scriptures that they are open and easie to any but to him who will not learne even as the 119. Psalme teacheth where the word of the Lord is called a lanterne to our feet and a light to our pathes Againe the entrance into thy word sheweth light and giveth understanding to the simple The word of the Prophet is called a light shining in a darke place To which ye doe well that yee take heed as unto a light that shineth in a darke place untill the day dawne and the day-starre arise in your heart 2 Pet. 1.19 And Solomon affirmeth that hee writeth to give the simple sharpnesse of wit and to the child Prov. 1.4 20. knowledge and discretion Againe that wisedome cryeth without and uttereth her voice in the streets Paul also saith that Christ sent him to preach the Gospel 1 Corinth 1.17 1 Instance The ground of doctrine is unknowne to many Answ Yea to the reprobate 2 Cor. 4.3 Isa 65.2 Rom. 10.21 Psal 36.3 Mat. 11.25 not
they to whom it is given Things indifferent are diligently to be discerned from Gods worship And this is the difference betweene things indifferent or of middle quality and those things which are properly the worship of God Which difference we must diligently observe serve 1. Because when men feigne other worships of God in them they feigne another will of God which is to feigne another God When they therefore so do as erst Aaron and Jeroboam did they are no lesse accused of Idolatry then they who purposely worship another God besides that Jehovah revealed in the Church 2. Because by confounding of the true worship with false worships the true God is confounded with Idols which are worshipped with those worships invented by men 3. Because whatsoever is not of faith is sin And when any man doth a thing as thereby to worship God his conscience not knowing whether God will be worshipped after this manner or no he doth it not of faith but is ignorant and doubteth whether God be pleased or displeased with his worke and therefore he presumeth to do that albeit it may displease God Wherefore he doth not thereby worship but contemne God But because the defenders of worships invented by men alledge certaine places in which the Scripture willeth us to obey the commandements of men and do thence conclude that they have the force and nature of divine ordinances and so of divine worship it is therefore necessary that here we should say something touching humane traditions and their differences Of mens commandements and the authority of Ecclesiasticall Traditions THere are foure sorts of those things which men command Gods ordinances proposed by men The ordinances of God which God will that men propose unto others to be observed but not in their owne name but in the name of God himselfe as being themselves the ministers and messengers not the authors thereof So the Ministers of the Church propound the heavenly doctrine of God to the Church Parents to their Children and Masters to their Schollars so Magistrates propound the Commandments of the Decalogue unto their Subjects The obedience of those Commandements is and is called Gods worship because they are not humane ordinances but divine which are necessarily to be obeyed although no authority or commandement of any creature came thereto yea although all creatures should command the contrary Hitherto appertaine many places of Scripture Prov. 6.20 Deut. 17.2 Exod 16.8 Mat. 23.2 3. Luke 10.17 1 Cor. 4.21 2 Cor. 13.10 1 Thes 4.2 8. 2 Thes 3.14 Heb. 13.14 as My sonne keep thy fathers commandement and forsake not thy Mothers instruction Ye know the commandements we gave you by the Lord Jesus He therefore that despiseth these despiseth not man but God The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe and doe These and the like sayings will us to obey men as the ministers of God in those things which belong unto the ministery that is which God by expresse commandement hath testified that he will have published and commanded by them they grant not authority unto any to institute new worships of God at their owne pleasure according as it is said Prov. 30. â— 1 Tim. 1.3 4.11 6.2 3 4. 2 Tim. 3.16 17. Put nothing unto his words lest he reprove thee and thou be found a lyar Command some that they teach none other doctrine The civill ordinances of men which are determinations and prescriptions of circumstances necessary and profitable to the keeping of the Morall Commandements of the second Table 2. Civill ordinances of men Such are the positive laws of Magistrates Parents Masters and of all who beare rule over others in the Civill State The obedience of these Laws as touching the generall is the worship of God because the generall thereof is morall and commanded by God himselfe namely obedience towards magistrates and others which beare rule in the Common-wealth But as concerning the speciall of the action or as touching the circumstances it is no divine worship because those works are divine worship which must necessarily be done in respect of Gods Commandement although no Commandement or respect of any creature were adjoyned but these except they were commanded by the Magistrates might be done or omitted without any offence against God but yet notwithstanding such Civill ordinances of Magistrates and other Governours bind the consciences of men that is we must necessarily performe them neither are they neglected without the displeasing of God and therefore by reason of these commandements of Magistrates we are bound also to performe the works injoyned us by these commandements even although we could omit them without giving any offence if we meane to retaine our bedience pure and sound So To carry weapons or Not to carry weapons To pay a lesser or greater tribu e or Subsidie is not in it selfe the worship of God but the obedience which is in these and the like matters due to be rendred unto the Magistrate is Gods worship Therefore if the Magistrare neither command nor forbid either it is free to do either but if he command any one thing he sinneth whosoever doth the contrary although he could keep it never so close neither offend any man thereby The reason is because the generall namely obedience towards the Magistrate which is Gods worship is violated Wherefore these specials and particulars are by an accident made the worship of God to wit by the commandement of the Magistrate Hither belong these Scriptures Let every soule be subject to the higher powers Rom. 13.1 2 5. Titus 3.1 Ephes 8.1 Coâ— 3.22 23. Whosoever resisteth the power resisteth the ordinance of God Ecclesiasticall ordinances The Ecclesiasticall or Ceremoniall ordinances of men which are determinations or prescriptions of circumstances necessary or profitable for the keeping of the Morall Commandements of the first Table for they belong either to the keeping and maintaining of order and comelinesse in the Church assemblies and the Ecclesiasticall administration of the Ministery or to externall exercise of godlinesse both publique and private or to avoid the giving of offence unto the weaker and to bring them unto the Church and knowledge of the truth of which kinde are the time place forme and course of Sermons and Prayers and Readings in the Church likewise Fasts the manner of proceeding in election of Ministers in gathering and distributing of almes and such like whereof God hath commnded nothing in speciall The generall also of these Laws as of the Civill is morall if they be rightly and profitably made and therefore it is the worship of God as it is Gods worship to heare the word of God to pray unto God as well publiquely with the company of the faithfull as privately to bestow almes upon our poore brethren to receive the Sacraments But the Ceremonies themselves are not only no worship of God but neither doe they binde mens consciences neither is the
nothing though one should cut or wring it therefore 't is like a scabberd which admits of any sword not of steele only but of wood also or lead or brasse Doth then Parrie lye in this or hath the Jesuite lost his shame But yet they teare and defile the Scripture more miserably for thus Lindanus compares those that dispute out of Scripture to men drawing a woodden saw to whom being wearie there is no end of deluding Hosius in his book De expresso Dei verbo throughout it all handles these Positions That it is the propertie of Hereticks to dispute out of the Scriptures That they must not encounter with Hereticks out of the Scriptures That the Scriptures make Hereticks That the expresse word of God being alledged by Hereticks Protestants he meanes against the sense of all other that is of the Popish Church is the expresse word of the Divell We will not speak of other abominable passages which neither Jewes could attribute to Moses his Law nor Mahumetans to their Alchoran without punishment If heretofore such words had been spoken of Sibylla's leaves the Romans had punished them with death Yet for these or the like meritorious words by which they think they have cut off the Protestant sinews one receives a Bishops robe another a Cardinals Hat as a reward from the Pope O say they scoffingly what conferres your Scripture on you But boast not in thy wickednesse Psal 52.3 Pag. 24. the goodnesse of the Lord is powerfull every day But saith the Jesuite this is devised by Parrie Whitaker and such like deformed Reformers That in Popery the Scriptures are as much accounted as Aesops Fables without the Churches testimony That the Pope preferres the Church to the Scripture That in Popery they deny the word of God to be the rule of living and beleeving aright I answer that nothing of this is objected to us in the secular Theme why then doe you passe by things truly objected and accuse Poperie of these things Cover if you be wise the ulcers of your Babylon The first concerning Aesops Fables Brentius objected to Peter Asoto a black Friar anno 1556. Hee doth not obscurely saith hee intimate that hee hath plainly the same opinion of the Scriptures that any other Asoticus hath or hath written of to wit that the Scripture availeth as much as Aesops Fables without the Churches authority To whom Hosius answering anno 1557. saith thus This might be spoken in a pious meaning which any godly man endued with charity and that thinkes no evill might draw out of these words For truly if the Churches authority did not teach us that this Scripture is Canonicall it should have but little weight with us I pray you then how can you denie Poperie to be of this opinion which Hosius so great a pillar of the Romish Church confesseth may be spoken in a pious sense Tell me then what odds is there between these words To have a very little weight and between these To availe as much as Aesops Fables I wonder you touch the other sore Lib. de Concil col 12.13 which the chiefest of your side doe avoid willingly as a rock in the sea Bellarmine hath so touched it that hee equalls the Decrees of Councels in truth infallibilitie and Canonicall authoritie to the Gospels and holy Scriptures and extolls the Pope far above Decrees of Councels How then is the Pope according to Bellarmine not preferred to Scripture As for the third though we know not who objecteth it to you as you utter it yet it is doubtlesse true For according to the same Cardinall of yours the word of God written is but a partiall rule of right living and beleeving But a partiall rule is no rule if you will urge the nature of a rule for a rule in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an infallible rule requiring or admitting of no addition or diminution to this that it may be a rule as the Jesuite knowes a rule to be defined by Basil and Varinus If then in Poperie the written word of God be but a partiall law of good life and faith not onely admitting but requiring also the addition of traditions it followes that this is plainly denied in Poperie which this fellow lies was devised by Parrie to wit that the written word of God is the rule of right living and beleeving 22. Lastly what Irenaeus wrote of ancient Hereticks when Roman Poperie is argued out of Scriptures it is turned to the accusation of the very Scriptures as if they were not right or had any authoritie and because they are diversly taken and because truth cannot be found out of them that want tradition 23. Roman Poperie then so many waies the originall of faith which is beleeved by tearing in pieces and blaspheming is deficient from the faith it overthrows faith both to it selfe and to its friends The Assertion If at this day Irenaeus that most ancient defender of the holy Scriptures against Hereticks did see our present controversies what else would he say think you against Poperie then what he wrote against the traditionarie Hereticks of his time that they cannot abide an encounter when they are convicted out of Scripture but fall upon accusing of the very words of God and that three waies First that they are not of authoritie Secondly that they are diversly spoken obscure doubtfull That finally they are imperfect not containing all truth At last they fix upon traditions which they think to be more perfect then the Scriptures they received from the Apostles All the Popish Masters now these hundred yeers past have after no other way handled this argument then what was the proper way of Hereticks of old For as often as they are convicted by our men out of Scripture do not they disswade any meeting or encounter That it is a vaine thing to draw a woodden saw with us Doe they not fall upon accusing the Scriptures themselves that they have no authoritie but what they have from the Church That they are most obscure and diversly spoken That by reason of their imperfection all truth cannot be found in them Doth not at length all their disputation end in tradition See the disputes and discourses of the Scriptures in Bellarmine Stapleton Lindanus Hosius Valentian and others Poperie then I hope understands whose successors the Scholastick Synagogues and Canonisticall in this part are and what principle of faith which is beleeved hath by unworthy tearing and blaspheming fallen from the faith and hath made the way of salvation unpassable both to it selfe and friends 24. Secondly to shake saving Faith by which we beleeve unto righteousnesse and to pull it out of mens hearts is to fail from the Faith and to overthrow faith both to themselves and others 25. Saving faith by which we beleeve unto righteousnesse is not onely an assent or knowledge of these things which concerning God and Christ are written in Gods Word but especially a confidence in the promises of the
that had not the Sonne of God revealed it unto us out of his Fathers bosome no wit of men or Angels could have attained unto it In their subjects They vary in their subjects and matter which they handle For the doctrine of the Church comprehendeth the full perfect and entire sense both of the Law and Gospel but Philosophy is quite ignorant of the Gospel and omitteth the principall parts of the Law and rawly and obscurely propoundeth that small portion it retaineth concerning discipline and externall duties drawn but out of some few precepts of the Decalogue It teacherh us also other arts and sciences meete and serviceable for mans life as Logick Physick and the Mathematickes all which are not delivered in Church doctrine but have their proper necessary use in handling and learning the same In their effects They concurre not in their severall effects For the doctrine of the Church alone sheweth us the originall of all evils and mans misery to wit the fall disobedience or sin of our first parents Moreover it ministreth true and lively comfort unto our consciences pointing out the meanes by which wee may wade out of the danger of sin and death and assuring us of life eternall through Christ As for Philosophy it knoweth not the cause of our evils neither yeeldeth it us any sound comfort or consolation Philosophy hath certain comforts common unto her with Divinity Comforts common both to Philosophy and Divinity such are 1. The providence of God 2. The necessity of obeying of God 3. A good conscience 4. The worthinesse of vertue 5. The finall causes or the ends which vertue proposeth 6. The examples of others 7. Hope of reward 8. A comparing of events because a lesse evil compared unto a greater carrieth a shew and shadow of good but true comforts against sinne and death are proper to the Church Comforts proper to Gods Church such as are 1. Free remission of sins by and for Christ 2. The grace and presence of God in our very miseries 3. Our finall delivery and life everlasting Wherefore Philosophy though in respect of Divinity it be unperfect and faile in these premisses yet it never impugneth Divinity Whatsoever erroneous opinions contrary to the true doctrine of the Church occurre in the writings of Philosophers or are cited out of Philosophy to overthrow Scripture all these are either no way Philosophicall but the vaine sleights of mans wit and very biles and sores of true Philosophy such as was the opinion of Aristotle concerning the eternity of the world and of Epicurus touching the mortality of the soule and such like or else they are indeed Philosophicall opinions but unfitly applyed to Divinity The use of these differences in doctrine These maine differences between Christian doctrine and other Religions and Philosophy also are very worthy observation for these ends 1. That Gods glory be no way impaired of us but reserved wholly unto himselfe which cannot be unlesse wee acknowledge and confesse in the face and eye of the world whatsoever he hath precisely commanded us to beleeve either concerning himselfe or his will and that wee adde nothing of our owne braine unto that which hee hath revealed For God cannot be mingled with Idols nor his truth confounded with Satans forgeries without high dishonour to his name 2. That we hazzard not nor endanger our salvation which might happen if erroneously we should imbrace for true Religion any Schismaticall doctrine or heathenish Philosophy 3. That our faith and comfort in Christ Jesus might be strengthened and confirmed which falleth out when wee discerne the perfection of the doctrine of the Church before all other Religions how many important and weighty matters are found in our Religion which are wanting in others What are the causes why they alone are saved who professe this doctrine and other Religions with their Sectaries and adherents are damned and of God rejected Finally that we separate our selves from Epicures and Academicks who either make a mockery of pietie and godlinesse or so rack Religion that they thinke every man in every Religion shall be saved wresting in this sense that saying of the Apostle The just man shall live by HIS faith Now these Epicures are not worthy the answering Rom. 1.17 Hab. 2.4 as for those Academicks they manifestly falsifie the sentence and meaning of the Apostle and are easily refuted For the pronoune HIS in no sort signifieth whatsoever faith every man frameth unto himselfe but the true Catholike faith particularly appropriated unto every man and this word HIS standeth in opposition against any other mans faith though it be a true and good faith and thwarteth and crosseth also the opinion of Justification by works So that the naturall sense of that Text is The just man is justified not by the works of the Law but by faith alone in Christ and that by his owne private faith not by the faith of another man 4 Whence it may appeare that the doctrine of the Church alone was delivered of God 5 By what testimonies the certainty of Christian Religion or Church-doctrine is confirmed GOD in the very creation of the world put this bridle in the mouth of all reasonable creatures that no man without extreame and manifest impudeney such as was the Divell in Paradise durst say that any thing if it were once apparently known to have been spoken or commanded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heavens and hearken O earth for the Lord hath spoken Thus saith the Lord. The word of the Lord came to Esaias Jeremias c. Sith therefore it appeareth that the bookes of the Old and New Testament are the words of God there is no place left of doubting whether that be the true Religion and Doctrine which is contained in them but whether these books were written by divine instinct and by what proofes and testimonies we are certaine of so great a matter this is a question not to be let passe of us Wherefore this question is necessary For except this above all other things remaine stedfast and immoveable that whatsoever we read in the bookes of the Prophets and Apostles doth as truly declare the will of God unto us as if we did heare God openly speaking tous from heaven it cannot chuse but that the very foundation and whole certainty of Christian Religion must be weakned Wherefore it is a consideration worthy those who are desirous of the glory of God and doe seek for sure comfort to enquire whence it may appeare unto us The first part The authority of the Scripture doth depend on the Church that the holy Scripture is the Word of God To this question now long since answer hath been made by the Papists that forsooth it is not otherwise certaine then because the Church doth confirme it by her testimony But we
as we neither reject nor contemne the testimony of the true Church so we doubt not but their opinion is pestilent and detestable who do often say that the holy Scriptures have not their authority else-where then from the word of the Church 1 Reason The reproach of God For first wicked is it and blasphemous to say that the authority of Gods Word dependeth of the testimony of man And if it be so that the chiefest cause why we beleeve that the Scriptures were delivered from heaven be the witnesse of the Church who seeth not that hereby the authority of a mans voice is made greater then the voice of God For he that yeeldeth his testimony unto another so that he is the only or the chiefe cause why credence is given unto the other out of all doubt greater credit is given unto him then unto the other who receiveth his testimony Wherefore it is a speech most unworthy the majesty of God that the voice of God speaking in his holy Book is not acknowledged except it be confirmed by the witnesse of men 2 Reason Our comfort Faith is grounded on approved witnesse therefore not on mans Secondarily whereas the doctrine of the Prophets and Apostles doth preach of so great matters as the certaine knowledge whereof is so greatly desired of all who are well disposed and the conflicts of doubtfulnesse in all mens minds are so great what full assurance of our faith can there be what sure consolation against assaults or temptations if that that voice on which our confidence relieth be no otherwise knowne unto us to be indeed the voice of God but because men say so in whom we see so much ignorance errour and vanity to be that no man scarcely especially in matters of some weight doth attribute much unto their word except other reason concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and Christian Religion is plainly exposed unto the mocks and scoffes of the wicked if we going about to stop their mouths doe therefore only desire that we should be credited that our Religion is from God because our selves say so For if they be by no other confutation repressed they will with no lesse shew of truth deny it then we affirme it 4 Reason Witnesses Last of all the Scripture it selfe in many places is against this opinion and doth challenge a far higher authority unto it selfe then which hangeth upon mens words For so saith Christ himselfe I receive not the record of man signifying thereby John 5. that his doctrine stood not no not on John Baptists testimony although yet he did alledge it but as of lesse account that he might omit nothing by which men might be moved to beleeve Therefore he addeth But I say these things that you may beleeve I have a greater witnesse then the witnesse of John And if Christ now being humbled said these things of himselfe then surely shall they be no lesse true of him being in glory and sitting in his Throne Paul saith 1 Cor. 2. My word and my preaching stood not in entising speech of mans wisdome but in plaine evidence of spirit and of power that your faith should not be in the wisdome of men but in the power of God If so be then our faith must not rest no not upon reasons wisely framed by men much lesse shall it depend on the bare word of men Ephes 2. The Church her selfe is said to be built upon the foundation of the Prophets and Apostles If then the confidence and confession of the Church stayeth on the doctrine of the Prophets and Apostles as on the foundation the certainty of Scripture cannot hang on the Churches witnesse for so should not the Church be upheld by the testimony of the Prophets and Apostles but by her owne And it is said 1 John 5. If we receive the witnesse of men the witnesse of God is greater If it be greater then the authority of it hangeth not on the record of man but we are to give more credence unto God witnessing the Prophets and Apostles writings to be indeed his voice then unto the Church affirming the same 1 Object That they are true the Church alone doth witnesse Ans The Minor is false Now that it is said of the contrary That by the Churches record alone it doth appeare unto us that the sacred bookes which wee have were written by the Prophets and Apostles whose names they beare in their fore-head and that even unto us they are come uncorrupt this we grant not For God far more certainly testifieth both in Scripture and in the hearts of his Saints that no feigned or forged thing is in these books then it can be by the Church and all the creatures of the world confirmed They therefore who stand upon the Churches testimony alone in this point shew that themselves have not as yet felt or understood the chiefest testimony 2 Object The discerning of books Ans The Minor is false 1 The working of the holy Ghost Furthermore they say That the bookes authenticke or as they terme them Canonicall of both Testaments are discerned from the Apocryphall by the Churches judgement and therefore that the authority of holy Canon doth depend on the Churches wisdome But that this difference of the bookes is not determined by the Churches judgement but being imprinted into the bookes themselves by the Spirit of God is onely acknowledged and approved by the Church this is easily to be understood if the causes of this difference be considered For either in these which are called Apocryphall the force and majesty of the heavenly Spirit doth lesse evidently appeare in the weight and vehemency of word and matter then in others of which it is cleere that they are the heavenly Oracles 2 The certainty of Authors set down in writing by the divine instinct that they might be the rule of our faith or it cannot be determined neither out of these bookes themselves nor out of others which are Canonicall that they were written either by the Prophets or Apostles because either they were not opened by those whom God by certain testimonies hath warranted unto us to be endued with a Propheticall spirit or themselves doe not shew any certain Authours of them or by their form of speech or other reasons it may be gathered that they were not left of them whose names they beare Now as touching either this evidence of spirit or certainty of the authours we build not our judgement on the testimony of the Church but of the bookes themselves And therefore not for the Churches judgement only do we judge some books to be Canonicall and the foundation and rule of our faith and do therefore accept of the doctrine of other some because they agree with the Canonicall but rather for the very cause of this difference which we find in the bookes themselves 3 Object The Church is more
ancient then the Scripture 1 Ans The Minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater authority it is too trifling For the Word of God is the everlasting wisdome in God himselfe Neither was the knowledge of it then first manifested unto the Church when it was committed to writing but the manifesting of it began together with the creation of mankind and the first beginnings of the Church in Paradise yea the Word is that immortall seed of which the Church was borne The Church therefore could not be except the word were first delivered Now when we name the holy Scripture The Scripture is first in nature as the cause we mean not so much the characters of the letters and the volumes but rather the sentences which are contained in them which they shall never be able to prove to be of lesse antiquity then the Church For albeit they were repeated and declared often after the beginning of the gathering of the Church 2 Ans The Minor is false yet the summe of the Law and Gospel was the same for ever To conclude neither is that which they assume alwayes true That the authority of the ancienter witnesse is greater then of the younger A younger workman may be more skilfull then an elder for such may be the condition and quality of the younger witnesse that he may deserve greater credit then the ancienter Christ being man bare witnesse of himselfe Moses also and the Prophets had long time before borne witnesse of him yet neither his nor all other witnesses authority is therefore greater then Christs alone In like sort the Church witnesseth that the holy Scripture which wee have is the Word of God The Scripture it selfe also doth witnesse of it self the same but with that kind of witnesse that is more certaine and sure then all the others of Angels and men There is alledged also to this purpose a place 4 Object The pillar of truth 1 Tim 3. where the Church is called the pillar and ground of the truth But sith the Scripture doth teach other-where and that not once that the foundation of the Church is Christ and his word it is manifest enough that the Church is the pillar of the truth not a fundamentall or upholding pillar but a ministeriall that is a keeper and spreader of it abroad and as it were a mansion place or sure seat which might carry the truth left with her and committed unto her in the open face of all mankind Acts 9. Galat. 2. 1 Thes 2. 2 Thes 1. Titus 1. Galat. 2. even as the holy Apostle Paul was called an elect vessell to beare the Name of God before the Gentiles and Kings neither yet did Paul get credit unto the Gospel but the Gospel unto Paul So likewise are the Apostles termed pillars not that the Church rested on their persons but that they were the chiefe teachers of the Gospel and as it were the Chieftaines and Masters of doctrine for a man is not bound to beleeve those that teach on their bare word but for the proofes which they bring of their doctrine Furthermore they alledge a sentence of Austine out of his book entituled 5 Object Chap. 5. A place of Augustine 1 Ans An Example maketh no rule Against the Epistle of the foundation I saith Austine would not beleeve the Gospel except the authority of the Catholike Church did move mee thereunto But first if it were true that either Austine or some others did give credence unto the Gospel onely for the Churches authority yet might there not be fashioned a rule hence of that which all men either did or ought to doe But that this is not the meaning of Austine which these men would have they doe easily perceive who weigh both the whole course of this place and the phrase of speech which is usuall unto Austine For Austine going about to shew that the Manichees were destitute of all proofe of their doctrine first hee opposeth one who as yet beleeveth not the Gospel 2 Ans He speaketh of himselfe as yet not converted or not sufficiently confirmed and denieth that such a one is able any way to be convicted by the Manicheans for he were to be convicted either by arguments drawne out of the doctrine it selfe of which themselves were departed for example sake he proposeth himselfe who should not have beleeved the Gospel except the authority of the Catholike Church had moved him thereunto Austine therefore speaketh this not of himselfe as he was then when he writ these things against the Manicheans but of himselfe before he was yet converted or not sufficiently confirmed And that he speaketh not of the present but of the time past the words that follow doe manifestly declare Whom then I beleeved when they said Believe the Gospel why should I not beleeve them when they say Beleeve not a Manichean For hence it appeareth that when he saith he was moved especially by the authority of the Church hee meanes it of that time at which he obeyed the Churches voice that is departed from the Manicheans unto the true Church But after that once he was converted and had perceived the truth of doctrine that his faith was not now any more builded on the authority of the Church but on a farre other foundation himselfe is a most sufficient witnesse for us whereas in the selfe same booke hee saith on this wise Chap. 14. Therefore he did beleeve the Church especially before he was able to perceive it Thou hast proposed nothing else but to commend that thy selfe beleevest and to laugh at that which I beleeve And when as I of the other side shall commend that which my selfe beleeve and laugh at that which thou beleevest what dost thou thinke we must determine or doe but even to shake hands with them who bid us to know certaine things afterward will us to beleeve things that are uncertaine and Let us follow them who bid us first to beleeve that which as yet we are not able to perceive that being more enabled by faith it selfe we may discerne to understand that which wee beleeve not men now but God himselfe inwardly strengthening and enlightening our mind Wherefore they doe manifest injury unto Austine who draw that which himselfe confesseth of himselfe when he was not yet converted or was but weake unto that time when he affirmeth farre otherwise both of himselfe and all the godly For so reverent a regard ought wee to have of the word of God The application of the answer and such also is the force and efficacie of the holy Spirit in confirming the hearts of beleevers that we beleeve God yea without any creatures testimonie even as Elias forsooke not God no not when hee thought 1 Kings 19. That followeth not which they would 1 Because there is more in the consequent than in the antecedent 2 Because there is
a fallacy of the Accident A declaration of the like example that himselfe was onely left alive of the true worshippers of God If therefore either Austine or whosoever else being not as yet converted unto Religion not as yet having experience of the certainty of it in his heart was moved rather by humane than divine testimonies to embrace it it cannot thereof be gathered that the certainty of the holy Scripture dependeth on no other testimonies or that by no other we are assured of it because that some are moved especially by humane voyces to reverence it cometh not thereof to passe for that the Scripture is not maintained by any other authority but it chanceth through the fault and weaknesse of them who sticking upon humane records doe not feele as yet or understand divine An Image and example of these degrees of faith is the story of the Samaritane woman For many of the Samaritans are said to have beleeved in Christ 1 The Samaritans because of the speech of the woman who testified that hee had told her whatsoever she had done But after that they had Christ with them for two daies many more beleeved because of his owne speech and they said unto the woman Now wee beleeve not because of thy saying for wee have heard him our selves and know that this is indeed the Christ the Saviour of the world All men come not by the same occasions nor have not the same beginnings unto faith 2 The Emulation of the Jewes Rom. 11. Paul saith that salvation was come unto the Gentiles and that hee did magnifie his ministry that the Jewes might be provoked to follow the Gentiles In the first of Peter 3 The honesty of wives Chap. 3. wives are willed to be subject unto their husbands that even they which obey not the word may without the word be won by the conversation of the wives while they behold their pure conversation which is with feare Even then as the Samritans were moved first by the speech of the woman to beleeve in Christ but after they had seen Christ and heard him they were so confirmed that they said they would now beleeve though the woman held her peace so also may it be that they which are not as yet converted or but weaklings may be moved especially by the Churches testimony as which runneth more into their eies to give credence unto the Scripture who yet neverthelesse after they are once illuminated with a more plentifull light of faith do finde by experience that they are confirmed by a farre superiour and more certaine testimonie that the Scripture is the word of God and do know by the force and evidence of it that they must keep their faith were all the Angels and men perswaders to the contrary as it is said by the Apostle Though we or an Angel from heaven preach unto you otherwise then that which wee have preached unto you 〈…〉 let him be accursed By these things therefore it may be understood that the voice and consent of the catholike Church may and ought The conclusion of the first part amongst other testimonies to serve for our confirmation and yet the authority of the holy Scripture not to hang upon it but that out of the Scripture it selfe rather wee must learne by what arguments we may be brought to know that it was delivered from God because that God himselfe doth witnesse it and also such is the force and quality of that heavenly doctrine that although all men should gainsay it yet it should not be any otherwise more manifestly and certainly knowne to be the voice of God than by it self But left any man may thinke that by any arguments which even reason by a naturall light judgeth to be sound The second part Arguments shewing the certainty of the Scripture without the singular grace of the spirit this may be wrought in the mindes of the wicked as either to obey the truth or to leave off to reproach it first hee must remember that the arguments or testimonies are of two sorts which shew the certainty of Christian Religion and maintaine the authority of the Scripture For there is but one onely testimony which is appropriated unto them alone who are regenerated by the spirit of Christ and unto them alone is it knowne the force of which testimony is so great that it doth not onely abundantly testifie and seale in our mindes the truth of the doctrine of the Prophets and Apostles but it also inclineth and moveth our hearts to the embracing and following of it Other testimonies whatsoever may be brought they are understood indeed both of the godly and the wicked and doe compell their consciences to confesse that this Religion rather then others is pleasing unto God and that it came from him but unlesse that one other come also which is known of the godly alone these testimonies will never bring to passe that men shall imbrace the truth although it be knowne unto them The arguments therefore which shew the truth and certainty of the Scripture or Church-doctrine are these The purity of doctrine The purity and perfectnesse of the Law therein contained For impossible it is that that Religion should be true and derived from God which maketh Idols or approveth open out-rages flat against the expresse Law of God and sound judgement of reason Now all religions that only excepted which is delivered in Scripture and received of the Church are manifestly convicted of this crime For as before hath been sufficiently declared they either abrogate and cancell the first Table of Gods Law touching the true God and his worship or they shamefully defile and disgrace it with their feigned untruths and of the second Table they reserve onely a part touching outward decent demeanour and civill duties Only the Church according to the prescript of Scripture retaineth both Tables of the Law whole and sound Wherefore the doctrine of the Church alone is true and divine The Gospel shewing our deliverance The gospel which sheweth us the onely way to escape and find deliverance from out the power of sin and death For questionlesse that doctrine and religion is true and divine which directeth us unto the meanes of avoiding sin and death without violating Gods justice and which yeeldeth effectuall and lively consolation to mens consciences concerning life everlasting But it is the doctrine of the Church alone set downe in the Gospel which openeth and proclaimeth unto us this freedome from misery and sealeth unto mens consciences these solid comforts Therefore that doctrine alone is true and divine Antiquity The antiquity of this doctrine which is found to be most ancient For the doctrine of the Church alone delivered in Scripture deriveth her originall from God and is able to prove her continuall descent from the beginning of the world The conference of the histories of the whole world with divine history sheweth that all other religions rose long
perswade not move the mind to assent without the inward testimony of the holy Ghost But the Spirit of God when he once breedeth this most assured perswasion in our minds that the doctrine which is contained in the holy Bible is of a truth the will of God and worketh that comfort and change of our minds and hearts which is promised and taught in this book by our experience and feeling it is so confirmed that while this remaineth within us though all Angels and men should say contrary yet we would beleeve this to be the voice of God but if that remaine not or be not in us though all should say it yet we would not beleeve it Neither doth not the Spirit therefore establish the authority of the Scripture Object The Scripture beareth witnesse of the Spirit therefore the Spirit not of it Answer because we are to examine what the Spirit speaketh within us by the rule of the Scripture for before that this is done of us the Spirit himselfe declareth unto us that the Scripture is the word of God and inspired by him and that he will teach us nothing in our hearts which is not agreeable unto that testimony before set down of him in the Scripture And if this be not first most certainly perswaded us of the Spirit himselfe we will never re-call our opinions of God and his worship to the Scripture as the only rule to try them by Now then after it is declared unto us by divine inspiration that the Scripture is a sufficient witnesse of that divine revelation in our hearts then at length do we find our selves to be confirmed by the mutuall testimony of the same Spirit in the Scripture and in our hearts and we beleeve the Scripture affirming of it self 2 Tim. 3. 2 Pet. 1. That it was delivered by divine inspiration to the holy men of God 6 For what cause no doctrine besides the holy Scripture is to be received in the Church The Scripture is of God therefore the rule of faith Whereas it appeareth unto us that it is the word of God which the Prophets and Apostles have left in writing there is no man which doth not see that the Scripture must be the rule square by which all things which are taught done in the Church must be tried Now all things of which there useth to rise questions in the Christian Church do appertain either unto doctrine or unto discipline and ceremonies That the word of God ought to be the rule unto both sorts it is out of doubt But in this place we speak of the doctrine of the Church which consisteth in the sentences and decrees which we are bound by the commandement of god to beleeve or obey and therefore they cannot be changed by the authority of any creature and they are become obnoxious unto the wrath of God whosoever submit not themselves in faith and obedience unto them To these decrees and precepts the Papists adde many sentences which not only are no where delivered in Scripture but are repugnant unto it and they contend That the Church or the Bishops have authority of decreeing yea contrary and besides the Scripture what the Church must beleeve or doe and that mens consciences are bound by those decrees no lesse then by the words of the holy Scripture to beleeve or obey Contrariwise we beleeve and confesse That no doctrine is to be proposed unto the Church not only if it be repugnant unto the holy Scripture but if it be not contained in it And whatsoever either is not by the expresse testimony of the holy Scripture delivered or doth not consequently follow out of the words of the Scripture rightly understood that we hold may be without hurt of conscience beleeved or not beleeved changed abrogated and omitted The difference of the Scripture and of other mens opinions For we must ever hold a necessary difference between the bookes of the Prophets and Apostles and the writings and doctrine of others in the Church The Scripture only is of it selfe to be beleeved the rule of faith That the Scripture onely neither hath nor can have any errour in any matter other teachers both may erre and oftentimes also doe erre when they depart from the written word of God Againe that the Scriptures are beleeved on their own word because we know that God speaketh with us in them others have credit not because themselves say so but because the Scripture witnesseth so neither a whit more then they can prove by the Scripture Wherefore we do not reject others doctrine and labours in the Church but only setting them in their owne place we submit them unto the rule of Gods word This doctrine first is delivered of God himselfe and that not in one place only of the Scripture as You shall not adde unto the word which I spake unto you neither shall you take away from it And I protest unto every man that heareth the words of the prophecie of this booke Dent. 4. Revel 22. if any man shall adde unto thâ—se things God shall adde unto him the plagues that are written in this booke And if any man shall diminish of the words c. Neither only by these words is forbidden that no false things and openly repugnant to the written word be added to the doctrine of the Church but also that no uncertaine things or things not appertaining unto it be mingled therewith For it is not in the power of any creature to pronounce what we are to thinke of God and his will but this is onely to be learned out of that which is disclosed in his word And therefore the men of Beraea are commended Who searched the Scriptures daily Acts 17. whether these things were so 2 Faith is grounded only on the Word Secondly faith which is spoken of in the Church is a part of divine worship that is the sure assent by which we embrace every word of God delivered unto us because it is impossible for us to be deceived by it if we understand it aright Further also that it may breed in us a true worshipping of God and comfort of our soules it must stand sure and immoveable against temptations But there is no certain doctrine concerning God and Religion besides that which is knowne to be revealed in his word We may not therefore give the honour which is due unto God unto men neither may we go from certaine things to uncertaine but cleave only to the word of God in the doctrine concerning Religion and therefore humane decrees must not be accounted amongst those which we are to imbrace by faith Faith cometh by hearing hearing by the word of God c. 3 Things necessary to be beleeved or done are part of divine worship But things not prescribed are no part of divine worship Therefore they are not necessary Thirdly for so much as the worship of God is a worke commanded of God performed
by faith to this end principally that God may be honoured it is manifest that to beleeve and doe those things which cannot be denied or omitted without offending of God is the worship of God and contrariwise that God cannot be worshipped but by the prescript of his will both the consciences of all men and God himselfe in his holy word doth testifie as In vain doe they worship me who teach the doctrines and commandements of men It is as wicked therefore to number those things which are not expressed in the word of God Isa 29. Matth. 15. amongst those which are necessary to be beleeved and done in matters of Religion as it is unlawfull for any creature to thrust upon God that worship which himselfe never required 4. The Scripture is sufficient Fourthly there cannot be any thing added of men unto this doctrine without great injury and contumely done unto the holy Scripture For if other things besides these that are written are necessary to the perfection of true Religion then doth not the Scripture shew the perfect manner of worshipping God and of attaining to salvation which fighteth with the plain words of Scripture which affirme that God hath opened unto us in his Word as much as he would have us know in this life concerning his will towards us John 15. as Christ saith All things which I have heard of my Father I have made knowne unto you And Paul I have kept nothing backe but have shewed you all the counsell of God Acts 20. And Knowing that thou hast knowne the holy Scriptures from a child 2 Tim. 3. which are able to make thee wise unto salvation through the faith which is in Christ Jesus For the whole Scripture is given by inspiration of God and is profitable to teach to improve to correct and to instruct in righteousnesse 5. Other Doctors may erre the Prophets and Apostles cannot therefore they are tied to these Fifthly we are to consider the degrees of them who teach in the Church For therefore is the authority of the Prophets and Apostles far higher then of other Ministers of the Church because God called them immediatly to declare his will unto other men and adorned them with testimonies of miracles and other things by which he witnessed that he did so lighten and guide their minds with his Spirit that hee suffered them to erre in no one point of doctrine our Ministers are called by men and may erre and doe erre when they depart from the doctrine of the Prophets and Apostles Wherefore the Apostle Paul saith Ephes 2. 1 Cor. 3. That the Church is builded upon the foundation of the Prophets and Apostles And That hee had laid the foundation and other then that could no man lay others build upon it gold silver precious stones wood hay stubble Now it is manifest that they who may erre ought to be tied unto their doctrine who are warranted by the testimonies of God that they cannot erre Wherefore all other teachers in the Church must not bring any new point of doctrine but onely propound and expound those things unto the Church which are delivered by the Prophets and Apostles The consent of Fathers in this point For these causes therefore doth the whole ancient Church with great consent submit it selfe unto the rule of the sacred Scriptures whose authority yet ought of right to be greater then these mens who both in words and deeds fight against this opinion Basil serm de confess fidei Basil saith That it is a falling from the faith and a fault of pride either not to admit those things which are written in the holy Scriptures or to adde any thing unto them Agust Epist 3. And Augustine For neither ought wee to account of every ones discourses though they be catholike and worthy men as of the Canonicall Scriptures that it may not be lawfull for us without impairing the reverence which we owe to those men to dislike and refuse any thing in their writings if peradventure wee shall find that they have thought otherwise then the Scripture hath as it is by Gods assistance understood either of others Epist 112. or of our selves And If ought be confirmed by the plain authority of the divine Scriptures of those which are called in the Church Canonicall wee must without any doubting beleeve it as for other testimonies by which any thing is moved to be beleeved thou mayest chuse whether thou wilt beleeve them or no. But against these testimonies of the Scriptures and the ancient Church the adversaries of the truth contend that besides the doctrine which is comprised in the holy Bible other decrees also made by the authority of the Church are no lesse unchangeable and necessary to salvation then the Oracles Propheticall and Apostolike And that they may not without some shew and pretence take upon them this authority of decreeing what they list Objections of the Papists 1 Object The Scripture doth not remaine perfect Numb 21. Joshua 10. 1 Kin. 14.19 Jude 9. 14. 1 Cor. 5. Ephes 3. John 21.25 besides and contrary unto the Scripture they alledge places of Scripture in which some writings of the Prophets and Apostles are mentioned which are not come to our hands as The booke of the wars of the Lord The book of the just The booke of the Chronicles of the Kings of Judah The prophecie of Enoch and the story of the body of Moses And lastly the Apostle Paul maketh mention of his Epistles which now the Church hath not Hence therefore these men will conclude That the doctrine of the sacred Scripture is maimed and that therefore the defect hereof must be supplied by the Church But first of all concerning the holy Scripture we are to know that so much thereof hath been preserved of God for us as was necessary and profitable for the doctrine and consolation of the Church Furthermore concerning points of Religion though some holy books are wanting as those Epistles of Paul yet it is manifest that all necessary doctrine is contained in those which are extant They alledge That many things were delivered by word of mouth 2 Object Some things delivered by word of mouth Answer both before there were any Scriptures and afterward also by Christ and the Apostles as John 16.12 1 Corinth 11.34 2 Thessal 2.15 and elsewhere But those things which they delivered by word of mouth are the selfe same which they put in writing except some matters of ceremonies as Act. 15.20 1 Cor. 11.34 which maketh not for the adversaries whose traditions most of them repugne the Scriptures They alledge farther the practice and examples of the Apostles 3 Object That the Apostles have decreed against and besides the Scripture Titus 1. 1 Timothy 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. Answer as if they did make any ordinances or lawes either besides or against the Scripture as when Paul ordaineth many
Scripture lest those things should be thrust upon us under his name which are not his Further 6 The Church doth not erre Matth 18.19 they make their boast that the Church cannot erre and that therefore the decrees of the Church are of equall authority with the holy Scripture because the Church is ruled by the same spirit by which the Scripture is inspired even as it is promised If two of you shall agree in earth upon any thing whatsoever they shall desire it shall be given them of my Father which is in heaven For where two or three are gathered in my name there am I in the midst of them And I am with you alway unto the end of the world Matthew 28.20 1 John 2.20 27. So Yee have an ointment from him that is holy and ye know all things Likewise The annointing which ye received of him dwelleth in you and yee need not that any man teach you but as the same annointing teacheth you of all things and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know 1 Answer The true Church Matth. 13. Marke 4. Luke 8. that it is the true Church onely which erreth not and is ruled by the holy Spirit which is gathered in the name of Christ that is which heareth and followeth the voice of the Sonne of God And therefore these things doe nothing appertaine to a wicked multitude which openly maintaineth doctrine contrary to the Gospel though it never so much vaunt of the Churches name yea and beareth sway and rule in the Church according to that which is said To him that hath shall be given but from him that hath not even that which hee seemeth to have shall be taken away So did the Pharisees and Sadducees among the Israelites erre not knowing the Scriptures neither were they the true Church though they seised upon the name and place of it 2. The true Church indeed erreth not universally For alwaies the light of the truth 2 Answer Universally especially concerning the foundation of doctrine is preserved in some mens mindes whereupon the Church is called the pillar and ground of truth But yet neverthelesse some of the godly oftentimes fall into errours through ignorance and infirmity yet so that they hold the foundation neither do they defend their erroneous opinions contrary to their conscience and at length they forsake them even as it is said 1 Corinth 3. If any man build upon this foundation gold silver c. And If ye be otherwise minded Ephes 4. God shal reveal even the same unto you Last of all There is given unto every man grace 1 Corinth 12. according to the measure of the gift of Christ And The Spirit distributeth to every man severally as hee will Philip. 3.15 The Apostles before they had received the holy Ghost at Whitsontide were the lively members of the Church yet erred they concerning the kingdome and office of the Messias There were of the Chiliasts opinion great men in the Church as Papyas Irenaeus Apollinarius Tertullian Victorinus Lactantius Methodius Martyr And therefore although the Church erre not universally yet oftentimes some of her members erre when as they swerve from the word which God suffereth not seldome to happen unto them for to keep us being warned of our weaknesse and blindnesse in modesty and his true feare and in daily invocating of him and withall to teach us that the truth of doctrine is not to be measured by the title of the Church but by the word delivered of him by the hands of the Prophets and Apostles as it is said Thy word O Lord Psamle 129. is a lanterne unto my feet and a light unto my paths Likewise 1 Tim. 6.20 Keep that which is committed unto thee and avoid profane and vain babblings This ground being once laid that so farre forth the Church erreth not 7 Object The Church ought to obey Bishops by the commandement of God Acts 20.28 Marthew 18.7 Luke 10.16 Heb. 13.17 as it doth not swerve from the written word of God it is easie to answer to that which they make shew of to the contrary That the Church is ruled by Bishops and therefore must obey them as it is said Take heed unto all the flocke whereof the holy Ghost hath made you over-seers to governe the Church of God And If hee refuse to heare the Church let him be unto thee as an Heathen man and a Publican Hee that heareth you heareth mee and hee that despiseth you despiseth me And Obey those who bear rule over you For both they must rule and the Church must obey them according unto the prescript of Gods word as it is said If any man preach any other doctrine let him be accursed Galatians 1.9 Answer Necessarily in those things which belong to the Ministry freely in traditions Mat. 23.2 Whatsoever therefore the Ministers propound of the word of God unto the Church we must of necessity obey it that which the Lord teacheth when hee saith The Scribes and Pharisees sit in Moses chaire All therefore whatsoever they bid you observe that observe and doe For they sit in Moses chaire who teach Moses doctrine in the Church If also they ordaine any things indifferent and of a middle sort which are profitable these also are observed for maintaining of order and avoiding of offence But if they require us to beleeve or observe things repugnant to the word of God or things that are in their owne nature indifferent with putting an opinion of necessity in them and of worshipping of God they sit no longer in Moses chaire but in the chaire of scorners and of them it is said John 10. â— 1 Tim. 4.1 The sheepe heard them not Likewise In the latter times some shall depart from the faith and shall give heed unto the spirits of errour And that the decrees of the Bishops also are not to be received among the precepts and decrees of the Church is confirmed by the example of the civill Magistrate whose just and good lawes binde the consciences of the subjects For the dissimilitude of the examples consisteth in that 1 Instance The Magistrate doth bind the conscience therefore Bishops that God himselfe by expresse word hath decreed a necessity of obedience to the Lawes and Commandements of the civill Magistrate which are not repugnant unto his Law but hath given a libertie of conscience in traditions of the Church so that hee pronounceth himselfe to be angry with him who obeyeth not civill Magistrates as long as they command nothing repugnant to his Lawes but not with them which without offence do contrary to the constitutions of Bishops For of the Magistrate is is said Rom. 13.5 Wee must obey him for conscience sake But of things indifferent in the Church Col. 2.26 Let no man condemne you in me at or drink or in respect of a holy
3. That the doctrine be applied to the use of the Church which it hath in confirming true opinions or refuting errours in knowing of God and our selves in exhorting in comforting and in directing of our life 2 Tim. 2.15 Titus 1.9 as Paul commandeth Study to divide the word of truth aright And A Bishop must hold fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improve them that say against it And wisely did Epiphanius advise Lib. 2. cont haeres Not all words of Scripture have need to be allegorized or construed according to a strange sense but they must be understood as they are and further they require meditation and sense for the understanding of the drift and purpose of every argument That is All places of Scripture are not to be transformed into allegories but we must seek out the proper sense of the words by meditation and sense that is using the rules of Art and having a regard of the propriety of tongues and our own experience by which we know the nature of those things which are signified by words commonly used in the Church 6 Instance Concerning the deciding of a controversie about the text and meaning thereof But here is cast in another difficulty for that in controversies concerning the text and the meaning thereof such a Judge is required whose authority and testimony may suffice for determining the meaning of the text For when both parties say they who strive about the meaning pleadeth each of them that his interpretation is true except judgement be given of such a Judge from whom it may not be lawfull to make any appeale the contention will never be decided and wee shall still remaine doubtfull of the sense of the Scripture Furthermore this judgment must needs belong to the Church for in the Church alone wee are to seek for an examining and determining of controversies concerning Religion What the Church therefore doth pronounce in these matters wee must of necessity rest upon that as the assured meaning of the Scripture And hereof they say it is manifest that the decrees of the Church are of no lesse authority then the expresse sentence of Scripture But we as we willingly grant that the eontroversies of the Church must be at length determined Answ Not the Church but holy Ghost is Judge of the Word and that according to the sentence of that Judge of whom wee may be certainly assured that wee cannot be deceived so we acknowledge this Judge to be not the Church but the holy Ghost himselfe speaking unto us in the Scripture and declaring his owne words For he is the supream Judge whose judgment the Church onely demandeth declareth and signifieth he cannot be deceived whereas all men are subject to the danger of errour in a word hee being the author of the Scripture is the best and surest interpreter of his own words And therefore the Scripture it self in all doubts recalleth us and bindeth us unto it self 2 Pet. 1.19 John 5.39 Isa 8.20 We have a most sure word of the Prophets to which ye do well that ye take heed as unto a light that shineth in a dark place Search the Scriptures To the Law and to the Testimony If they speak not according to this word it is because there is no light in them The Church doth not alwaies speak the words of the holy Ghost For although the holy Ghost speaketh also by the Church yet because shee doth not alwaies speake the words of the holy Ghost she cannot be the supreame and chiefe Judge of controversies in Religion For this Judge must be such a one whose sentence may by no meanes be called in question But we have none such besides the word of God registred in the Scriptures Neither do we at all take away the deciding of controversies Deciding of controversies is not taken away when wee make Scripture Judge of meaning of the Scripture For although contentious persons alwaies seek sophismes by which they may delude and shift off the testimonies of Scripture yet do they this against their conscience and the lovers of the truth require no other interpreter of the Scripture but the Scripture and do acknowledge and confesse themselves to be plentifully satisfied by it 6 Waies how to decide doubtfull places For whereas unto men also it is granted to be themselves the best interpreters of their owne words how much more ought this honour to be yeelded unto the holy Scripture wherefore if controversies be moved concerning the meaning of some place in the Scripture we ought much more to do that here which we would doe in other writings The analogy of faith To consider and respect the analogy of faith that is to receive no exposition which is against the ground of doctrine that is against any article of Faith or commandement of the Decalogue or against any plaine testimony of Scripture Even as Paul admonisheth forbidding to build wood hay 1 Cor. 3.12 stubble upon the foundation Examining of Antecedents and Consequents To weigh the things that go before and follow after that place which is in question that so not onely nothing contrary to these may be feigned on it but also that they may be set for the meaning of it which these require For these either not being observed or being dissembled the meaning of the Scripture is not seldome depraved So those words of the Psalme Psal 91.11 Hee shall give his Angels charge over thee that they shall beare thee in their hands that thou hurt not thy foot against a stone the Divell tempting Christ interpreteth them as if they served to maintaine over-rash and curious attempts when yet that which is added In all thy waies doth shew that they are to be understood of men doing those things that are proper unto their calling Resorting to places which teach the same more clearly To search every where in the Scripture whether there be extant any place where it stands for confessed or is manifest or may be shewed that the same doctrine in other words is delivered touching the same matter which is contained in that place which is in controversie For if the meaning of the clearer and undoubted place be manifested unto us we shall also be assured of the place which is doubted of because in both places the same is taught As when it is said Rom. 3.28 We conclude that a man is justified by faith without the works of the Law that in this place to be justified by faith is not to please God for the worthinesse of faith but for the merit of Christ apprehended by faith and that the workes of the Law signifie not the ceremonies onely but the whole obedience of the Law chiefly the morall other places do teach us which in moe and clearer words delivered the same doctrine concerning the justification of man before God as in the
imparted by the Apostles and every one of them did bestow some part thereof but that cannot be proved This reason may be rendred thereof more probable that it was called a Symbole for that the Articles of faith are the square and rule whereunto the faith and doctrine of all orthodox or right beleeving Christians ought to agree and be conferred The Symbole is called Apostolick Two reasons why the Creed is called Apostolick Because it containeth the summe of the Apostolick doctrine which the Catechumenes were enforced to hold and professe Because the Apostles delivered that summe of doctrine to their Schollers and Disciples which the Church afterwards held as received from them This selfe same Symbole is called also Catholick because there is but one faith of all Christians Why it is called Catholick An answer to a question moved touching other Creeds Here some demand a reason Why after the Apostles Creed other Creeds as the Creed of the Councell of Nice Ephesus and Chalcedon with Athanasius his Creed were compiled and received in the Church Answ These Creeds properly are not others that is quite different in substance from the Apostolick Symbole but are onely a repetition and more ample declaration of this in all which certain words are added as an explication thereof by reason of Hereticks by whom because of the shortnesse thereof this was depraved there is no change either of the matter or of the doctrine but only of the form of declaring it as easily appeareth by comparing them together Other important and weighty causes there were which might compell the Bishops and Doctors of ancient Churches to compose and draw out these briefe compendious formes of confession especially the Church then increasing Four causes why other Creeds were made and received in the Church and heresies growing with and in the Church For instance in few That all both young and old might with more ease bear in minde the main and entire foundation of Christianity comprised in briefe That all might alwayes have in their sight and view the confession of their faith and consolation reaped thence knowing what that doctrine is for which persecution is to be sustained So God in times past made a short summary abstract of his law and promises that all might have it as a rule of life and ground of consolation obvious to their eyes That the faithfull might have a peculiar badge and cognisan whereby to be distinguished both then and in all future ages from infidels and hereticks which with wily glosing sophismes corrupt the writings of the Prophets and Apostles for which very cause also these Confessions were intituled Symboles 4. That there might be some perpetuall rule extant in publike plain briefe and easie to be known whereby to examine all manner of doctrine and interpretation of Scripture to approve and ratifie whatsoever accordeth therewith and refuse and disanull the contrary The Apostolick Creed preferred above other Creeds because 1. The phrase of it is most proper 2. The time most ancient 3. The copy most authenticall Notwithstanding the Apostles Creed far surpasseth the rest in authority 1. Because for the most part it literally consisteth of the proper words and phrases of Scripture 2. Because it is of greater antiquity then other Creeds and was delivered first unto the Church by the Apostles themselves or by their disciples and schollers and since them successively from hand to hand transferred unto us their posterity 3. Because it is the fountaine and originall draught even an authenticall rule of direction to other Creeds which for illustration of this to prevent the fraudulent sleights and forged corruption of hereticks have in universall and generall Synods or Councels been published and authorised by the whole joint-consent of the Church The certainty of this Creed dependeth not on the authority and arbitrement of men or definitive sentence of Councels but on the perpetuall concordance of holy Scripture with them and of the whole Church since the Apostles time retaining and holding fast the Apostles doctrine and testifying to all posterity that they received this doctrine at the Apostles mouthes and the mouthes of their hearers which consent is obvious to any man that daigneth to view it with both eyes and weigh it considerately For certain it is that no Congregation of Angels nor conventicle of men hath any power of instituting new lawes touching the worship of God or new Articles of faith binding the conscience for this is a work proper unto God Neither may we beleeve God for the testimony of the Church but the Church for the testimony of God This doctrine touching the causes and authority of divers Creeds is borrowed out of Ursinus Admonit Neustad de Concordia Burgens written Anno Dom. 1581. where young Divines may if they list reade a large discourse touching the truth and authority of Ecclesiasticall Writers learnedly discussed from 117. page unto the 142. page of the said Tract a briefe Type and Table whereof I have here decyphered THE TABLE The writings touching the doctrine of the Church are 1. Divine that is inspired immediately by God into the hearts of the Prophets and Apostles such as are the Canonicall books of the old and new Testament These alone are simply in their sentences and words full of divine inâ—piration and worthy credit and therefore are the sole rule of tryall unto all others 2. Ecclesiasticall that is written by the Doctors of the Church these are 1. Publick to wit written in the common name of the whole Church which again are subdivided into writings 1. Catholick I meane Creeds and Confessions written in the name and with the full consent of the whole orthodox right beleeving Church received and allowed by the authority thereof such as are The Apostles Creed The Creeds of the Councels of Nice ConstaÌ„tinople Chalcedon Athanasius his Creed 2. Particular namely the Confessions of certain Churches and Councels as divers Catechismes and the Augustanâ— Confession 2. Private that is written in the name and by the advice of some one private man or more as Common places Commentaries and such like ON THE 8. SABBATH Quest 24. Into how many parts is the Creed divided Answ Into three parts The first is of God the eternall Father and our Creation The second of God the Son and our Redemption The third of God the holy Ghost and our Sanctification The Explication THe principall parts of the Apostolick Creed are three 1. Of God the Father and our Creation 2. Of God the Son and our Redemption 3. Of God the holy Ghost and our Sanctification that is of the works of our Creation Redemption and Sanctification Ob. 1. Unto the Father is ascribed the Creation of heaven and earth unto the Son the Redemption of mankind unto the holy Ghost Sanctification Therefore the Son and the holy Ghost did not create heaven and earth How our Creation Redemption Sanctification are each appropriated to some one person of the
Person no separate thing from the essence That the persons are not any thing separated from the essence which is common unto them nor the essence is any fourth thing separate from the three persons but each of them are the very selfe same whole essence of the Divinity But the difference is this that the persons are each distinct from the other but the essence is common to them three And that the person is no other thing subsisting or other substance then the essence may be understood in some sort by the example of a man One and the same man or one and the same substance is a father and a man or a son and a man and yet the manhood or to be a man is one thing the fatherhood or to be a father another but there is not one subsistent which is the father and another subsistent which is a man but one and the same subsistent is both because both manhood and fatherhood is in him manhood absolutely fatherhood respectively as in regard of his son What reference essence hath unto person Of the word Essence also it is further to be noted that God or the Deity or divine essence is not in respect of the persons the same which the matter in respect of the effect because God is unchangeable neither is compounded of matter and form Therefore we cannot say well Three persons are or consist of one essence Neither is it as the whole in respect of the parts because God is indivisible Wherefore it is not well said that the person is a part of the essence or the essence consisteth of three persons for every person is the whole divine essence one and the same Neither is it as the generall to the speciall because essence is not the generall to the three persons nor person a speciall to essence But God is a more common name because the essence of the Deity is common to the three persons and therefore may be affirmed of each of them But these names Father Son and holy Ghost are more strict because the persons are indeed distinct and cannot be affirmed the one of the other Therefore it is well said God or the divine Essence is the Father is the Son is the holy Ghost Likewise The three persons are one God or in one God Again They are one and the same essence nature divinity wisdome c. They are of one and the same essence nature divinity c. Yet it cannot be well said They are of one God because there is no one of these persons but is whole and perfect God Wherefore the divine essence is in respect of the persons as a thing after a rare and singular manner communicated in respect of those things unto which it is common For neither is there the like example of community in any created things For a generall is a certain thing common to many specials and a generall and speciall to many individuals but yet so that they are affirmed of those many plurally not singularly as that the father and the son or this father and son are two living creatures two men But we may not speak after this sort of God and the divine persons as to say The Father and the Son are two Gods two Spirits two Omnipotents c. Because there is but one God one Spirit one Omnipotent c. Wherefore that affirmation The Father is God the Son is God the holy Ghost is God is a true affirmation affirming that which is more common of a thing which is more restrict that is affirming the essence of the individuall which hath in some sort an analogy and proportion only with the speciall affirmed of his individuall but it is not at all the same nor of the same kind What the Trinity is By the name of Trinity are understood the three Persons distinct in one essence of the Deity by three manners of being or subsisting Now Trinity and Triplicity as also Trinall and Triple differ That is said to be Triple which is comprehended of three essences or is distinct by three essences Trinall is that which in essence is but one and most simple but hath three manners of being of subsisting God therefore is not triple because there are not more essences but Trinall because he being one according to his essence is three according to his persons 5. Whether these names are to be used in the Church HEreticks of ancient carped at these termes because they occurre not in Scripture But wee imitate aright the manner of speech which was usuall in the ancient and purer Church and by their authority and example retain these names 1. Because though they are not found extant in so many syllables yet phrases and speeches of neer affinity and likelihood yea and sometimes words and terms of the same signification which these are are read in Scripture For instance that of the Lords own mouth I am that I am Again I am hath sent mee unto you Again Exod. 3. â—â— it cannot be denied but that the word Jehovah answereth to that wee call essence So the word Hypostasis is used to signifie a Person in the Epistle to the Hebrewes Who being the engraved form of his person Heb. 1.2 Neither doth the Church in any other sense call the persons the Trinity then as John saith that There are three which bear record in heaven the Father the Word and the holy Ghost 2. Because the course of interpretation requireth that the words of Scripture be expounded to the learned by such words as being more usuall in other languages or matters and doctrines are more easie for them to understand and paveth and maketh plain a way unto them for the understanding of the speech and phrase of Scripture Otherwise if no words were to be used but such as are extant in the Scriptures all interpretation should be taken away It is lawfull therefore that the Church invent and use words and phrases of speech whereby they may significantly expresse the sense of Scripture and their owne meaning 3. Because the sleights and sophisms of Hereticks which for the most part they go about to cloak and cover with the words of the holy Scripture are more easily espyed and taken heed of if the same things be expounded in divers words and those especially short perspicuous and significant For it cometh to passe that by reason of the pithinesse and plainnesse of these terms Hereticks are dismantled and can no longer shroud their sinister constructions and apparent corruptions Neverthelesse if there were a consent and agreement on the things wee should easily come to an agreement about the words for we detest contention brawling about words Neither is the Church at controversie with other Gentiles and Hereticks about bare terms but of this main substantiall doctrine That the eternall Father and the Son and the holy Ghost are one God and yet neither is the Father the Son or the holy Ghost nor the holy Ghost the
prophet from the beginning of the Church 〈◊〉 all câ—â—â—â—ty The great and chiefe Prophet which is Christ is a person immediately ordained of God even from the beginning and cradle of the Church in Paradise to all eternity sent of the Father to declare the will of God towards mankinde to institute and appoint a ministery to teach by the Word and Sacraments the holy Ghost working together with him and lastly in the flâ—â—h to preach the Gospel and to make knowne in his flesh by his doctrine and workes that he is the Some consubstantiall and of the same substance with the Father and authâ—â—â— of the Evangelike doctrine giving by it the holy Ghost and kindling faith in the hearts of men sending Apostles and gathering unto himselfe a Church â—â—t of mankâ—â—de of which he may be heard invocated and worshipped Wherefore the Proâ—â—â— call function of Christ is There paâ—â—â—â—â— Câ—â—st 〈…〉 1. To open and declare unto Angels and men God and his 〈◊〉 which could not be knowne but by the Son and by speciall revelarâ—◠〈◊〉 The â—â—m which is in the bosome of the Father hee hath declared him The things thâ— have heard of the Father Mâ—â—◠〈◊〉 5 〈◊〉 1â— 6 10. those speake I to the world Likewise to refine and puâ—â—â—â— the Law and worship of God from corruptions 2. To institute or ordaine and to maintain the ministry of the Gospel to raise up and to send Prophets Apostles and other ministers of the Church to bestow on them the gift of prophâ—cie and to furnish them with gifts necessary to their ministery He that is 〈…〉 11. Christ hath given some Apostles some Prophets and some Doctors c. Therefore said the â—â—sâ—ome of God I will send them Prophets and Apostles c. I will give you a mouch â—â—a wisedome where against all your adversâ—ries shall not be able to speake nor resist So the spirit of Christ is said to have spoken by the Prophets 3. To be through his ministery effectuall in the hearts of the heaters that is to teach us within our hearts by his spirit to lighten our mindes to move our hearts to beleeve and obey the Gospel Hee shall baptise you with the holy Ghost and with fire Then opened hee their understanding Mat. 3 11. 〈◊〉 24 4â— 2 pheâ— 5 â—0 â—â—â—ke 10.9 〈◊〉 â—â— 14 2â— 5 that they might understand the Scriptures Christ gave himselfe for the Church that he might sanctifie it and cleanse it by the washing of water through the word They went forth and preached every where and the Lord wrought with them and confirmed the word with signes that followed The Lord opened the heart of Lydia that thee attended unto the things which Paul spake The Lord gave testimony unto the word of his grace Briefly the parts of Christs propheticall office are these three 1. To reveale his Fathers will 2. To ordaine a Ministery 3. To teach the hearts of men or to be effectuall by his ministery And these three things Christ doth and did performe even from the beginning of the Church and will performe to the end of the world and that by his owne authority power and efficacy and therefore Christ is called the Word Why Christ is called 〈…〉 not onely in respect of the Father of whom in cogitation beholding himselfe and considering the image of himselfe not vanishing but subâ—sting consubstantiall co-equall co-eternall to the Father himselfe hee was begotten but also in respect of us because hee is that person which spake to the Fathers and brought forth the living and quickning word or Gospel out of the bosome of the Father Seven differences between Christ other Prophets By these things which have been now spoken is also understood what difference there is between Christ and other Prophets both of the Old and New Testament and why he is the chief Prophet and Doctor The difference and eminence consisteth in his nature and office Christ 〈…〉 Christ is the very Son of God and God and Lord of all and doth immediatly utter the word of the Father and is the Embassadour and Mediatour sent of the Father Other Prophets are only men and his servants called and sent by him Christ authour of the doctrine they preachers only of it John 1.16 Christ is authour and revealer of the doctrine and therefore the prince of all Prophets Others are signifiers of that which they have received from Christ For whatsoever knowledge and propheticall spirit is in them all that they have from Christ revealing and giving it to them Therefore is the spirit of Christ said to have spoken in the Prophets neither hath hee opened onely to the Prophets the doctrine which he teacheth but also to all the godly John 1.18 Of his fulnesse have we all received that is all the Elect even from the beginning of the world unto the end No man hath seen God at any time the onely begotten Son which is in the bosome of the Father he hath declared him Christs gifts infinite theirs finite His propheticall wisdome is infinite and perfect and therefore in all gifts he excelleth others even according to his humanity Christ giveth gifts and receiveth not they receive and give not John 10.14 This Prophet Christ appointeth the ministery sendeth and ordaineth Prophets and Apostles he giveth the holy Ghost and gifts necessary for the Prophets Apostles and all Ministers of the word to the performing of their duty He shall receive of mine and shall shew it unto you He shall lead you into all truth Christ principally moveth mens hearts they instrumentally Christ himself is not only the authour of the doctrine and erecter and maintainer of the external ministery but also by his own and other Prophets voice and outward ministery hee preacheth effectually to men inwardly through the vertue and working of the holy Ghost Others are only the instruments of Christ and that arbitrary and at his disposition and direction Christs doctrine full and cleere theirs dark defective The doctrine of Christ which being made man he uttered by his own and by his Apostles mouthes is much more cleere and full than the doctrine of Moses and the Prophets of the Old Testament Christ is authorised by himselfe they by Christ Christ therefore hath authority of himself others from him if Christ speake we must beleeve him of him selfe others because Christ speaketh in them These things are expresly proved by these places of holy Writ At sundry times and in divers manners God spake in the old time so our Fathers by the Prophets in these last dayes he hath spoken unto us by his Son Heb 1.1 3.3 John 10.14 Mat. 17.3 Luke 10.16 This man is counted worthy of more glory than Moses inasmuch as hee that buildeth the house hath more honour than the house The spirit of truth which I will send you shall receive of mine and shall shew it unto you This
the Father and the Sonne and the holy Ghost teaching them to observe all things whatsoever I have commanded you And we are to hold and keep these notes and marks 1. In respect of Gods glory that enemies may be discerned from sons 2. In respect of our own salvation that we may joyn our selves to the true Church Object 1. There were in all ages great errours both publike and private in the Church Against the first marke Ans 1. But still the foundation was held on which some built gold some stubble 2. Errours are not defended by the Church and this mark standeth sure if the foundation be held though on it stubble be built so that such errours and such stubble be not maintained Against the third marke Object 2. In many Churches which professe true doctrine this third mark is not seene Therefore they are no Churches Ans 1. There are many in them who indeed yeeld and indeavour to yeeld obedience 2. All obey acknowledging by their profession that sins ought not to be maintained But it is necessary that this third mark should be added because they should mock God Against all the foresaid markes Not all that challenge these marks are the Church because all have them not though they challenge them The ordinary succession of Bishops no necessary mark of the Church who would say that they received this Doctrine of Christ and would not frame their lives according unto it Object 3. But those which all Schismaticks and Hereticks doe challenge unto them are not the marks of the true Church But all of them doe challenge these unto them Therefore they are not marks of the true Church Ans I deny the Major For we are not to see whether they challenge them but whether they have them So also would it follow that the heavenly blessings which are proper to the true Church are theirs also because they challenge them Object 4. Without which the Church cannot be that is a mark thereof But without the ordinary succession of Bishops the Church cannot be Therefore it is a mark thereof Ans By ordinary succession in the ministery is meant the succession of Ministers in the same doctrine and administration of Sacraments And if the proposition be so understood it is true for such a succession is nothing else then those notes which we have put But in the conclusion of this objection is understood that there should be an ordinary succession into the same place whether they teach the same doctrine or a diverse from it And so also it should be a tying of the Church to a certaine City Region and so forth But in this sense the Minor and Conclusion are false 4. Why the Church is called one holy and Catholike One for consent in faith and doctrine THe Church is called one not in regard of the cohabitation or the neere dwelling of the members thereof or for their agreement in rites and ceremonies of their Religion but in respect of their consent in faith and doctrine It is also called Holy because it is sanctified of God by the bloud and spirit of Christ that it may be like unto him not in perfection but Holy 1. for imputed righteousness By imputation of righteousnesse because Christs holinesse and obedience is imputed unto it For inchoative righteousnesse By inchoation of righteousnesse because the holy Ghost doth renue it by little and little and cleanse it from the filth of sin that all the members may begin all the parts of obedience For the use to which it is consecrated Catholike in respect of place time and the members thereof Because it is consecrated to an holy and divine use and therefore sequestred from the rout of wicked ones who are without the Church It is called Catholike 1. In respect of place because it is spread through the whole world For there is one universall Church of all places and degrees of life neither is it tied to a certaine place and kingdome or to a certaine succession 2. In respect of time because there is but one true Church of all times which also is at all times so Catholike as that it is dispersed through the whole world neither is it at any time tied to any certaine place 3. In respect of the men who are members of the same For the Church is gathered out of all sorts of men all states kindreds and nations It is not Catholike because it possesseth many kingdomes For Catholike is a title given unto the Church in the Apostles time for before time the Church was limited within narrow bounds Now that there is but one Church of all times and ages One Church of all times and ages from the beginning of the world unto the end it is out of doubt For 1. It is manifest that the Church hath ever beene Neither can Abrahams daies be objected as if before he was called there had been no worship of the true God in his family and himselfe had beene after his calling alone without any others For before his calling he held the foundation and grounds of doctrine of the true God though it were darkned with superstitions mingled therewith Againe Melchisedech lived at the same time who was the Priest of the most high God and therefore neither was Abraham after his calling alone but there were others besides him worshippers of the true God whose Priest was Melchisedech 2. That the Church as it hath beene ever so shall it also continue ever appeareth by these testimonies My words shall not depart out of thy mouth nor out of the mouth of thy seed If the night and day may be changed Esay 59.21 then shall my Covenant also be changed I am with you alwayes unto the end of the world Jer. 33.20 Mat. 28.20 Moreover Christ was ever and ever shall be King Head and Priest of the Church Wherefore the Church was ever and ever shall be And hence also it is manifest That the Church of both Testaments is one and the same that which is confirmed also by the article following For Christ is the sanctifier of his Church who is common to men of both Testaments Hitherto appertaineth the question of the authority of the Church The Papists maintaine that the authority of the Church is greater then the authority of the Scripture But this is false For the Church made not the Scripture but the Scripture made the Church They urge S. Augustine his testimony S. Augustine against Manichaeus his Epistle cap. 5. sheweth how he was brought to the faith of the Catholike Church For he saith That he obeyed the Catholikes when they said Beleeve the Gospel and there he bringeth forth that common saying I would not beleeve the Gospel except the authority of the Catholike Church moved me thereunto By the testimony therefore of the Church he was moved to read the Gospel and to beleeve that heavenly doctrine was contained therein But doth he after he
beleeved the Gospel promise that he would beleeve the Church more then the Gospel if the Church determine or propound any thing which is either contrary to the Gospel or can be proved by no testimony of Scripture This doubtlesse Augustine never meant Nay elswhere he denounceth Anathema and biddeth a curse to come to them who declare any thing besides that that we have received in the writings of the Law and Gospel And in the selfe-same place he witnesseth That he because he beleeveth the Gospel cannot beleeve Manichaeus for that he readeth nothing in the Gospel of Manichaeus Apostleship Therefore traditions or ordinances of the Church bring us unto the Scripture and tie us to that voice which soundeth in the Scripture The Papists wrangling about Traditions But here it must be observed how honestly and fairly the Papists deale For wheresoever they meet with the word Tradition that by and by they wrest to their traditions which cannot be proved out of the Word of God as when Paul saith I delivered unto you that which I received Straight-wayes they cry out Heare you traditions I hear but read on there in the words following Paul himself by writing declaring what those traditions are I delivered unto you how that Christ died for our sinnes according to the Scripture And that he was buried and that he arose the third day according to the Scripture Here you heare Pauls traditions to be double things written For first they were taken out of the Scripture of the Old Testament Secondly they were committed to writing by Saint Paul himselfe So Paul saith of the Lords Supper I have received of the Lord that which I have delivered unto you 1 Cor. 11.23 But this traditions after the Evangelists himself also hath set downe in writing 2 Thes 3.16 The Jesuites cite the saying of Paul Withdraw your selves from every brother that walketh inordinately and not after the traditions which yee received of us But a little after in the same Chapter he describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prove that many things are to be beleeved which cannot be proved by any testimony of Scripture The like impudency they shew in another testimony taken our of Luke Acts 16.4 They delivered them the decrees to keep ordained of the Apostles and Elders which were at Jerusalem Ibid. 15.23 When a little before he witnesseth that those decrees were set downe in letters written by the Apostles How the Church may be said not to erre That opinion or saying of the Papists The Church doth not erre is true after this sort 1. The whole doth not erre though some members thereof doe erre 2. It doth not erre universally although in some points of doctrine it may 3. It erreth not in the foundation 5. In what the Church differeth from the Common-weale Seven differences betweene the Church and Common-weale THe Church differeth from the Common-weale 1. Because Common-weales are distinct and Kingdomes of the world are in divers places and times The Church is alwayes one and the same at all times and with all men 2. The Kingdoms and States of the world have many heads or one chiefe Head and many other inferiour heads besides and that on earth The Church hath but one and that in heaven 3. The Common-wealth is governed by certaine Lawes made for the maintenance of outward peace and tranquillity The Church is ruled by the holy Ghost and the Word of God 4. The Common-wealth or civill State requireth outward obedience onely The Church requireth both as well inward obedience as outward 5. In civill States and Common-wealths there is power and liberty to make new Lawes positive by the authority of the Magistrate the violating of which Lawes bindeth mens consciences and deserveth corporal punishments The Church is tied to the Word of God to which it is not lawfull to adde ought or to detract ought from it 6. The civill State hath corporall power wherewith it is armed against the obstinate and disobedient for he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing Gods wrath out of the Word of God 7. In the Church are alwayes some elect and holy but not alwayes in the Common-wealth 6. Whence ariseth the difference of the Church from the rest of mankinde Three sorts of men in the world THere are three sorts of men very much different one from another For 1. Some men are even in profession estranged and alients from the Church as who deny faith and repentance and therefore are open enemies of God and the Church 2. Others are called but not effectually which are Hypocrites who professe indeed the faith but without any true conversion unto God 3. Others are called effectually which are the elect who are but a little portion according to that of Christ Many are called Mat. 20.16 Election putteth the difference between the Church and others but few are chosen Now the difference being known let us in a word see what is the cause of this difference 1. The efficient cause of this difference is the Election of God willing to gather unto himselfe a Church in earth 2. The Sonne of God is the mediate executor of this his will and purpose the holy Ghost the immediate Acts 14.16 Rom. 9.18 John 6.37 Rom. 8.19 30. 3. The word of God is the instrumentall cause In times past God suffered all the Gentiles to walk in their owne wayes God hath mercy on whom he will and whom he will he hardneth All that the Father giveth me shall come to me Those which he knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called c. By these words we are taught that the promise of grace is generall in respect of the Elect or Beleevers God verily would have all to be saved and that 1. In respect that he loveth the salvation of all But the Elect onely have attained to that salvation 2. In respect that he inviteth all to salvation But the rest have beene hardened Rom. 11.7 7. Whether any one may be saved out of the Church NO man can be saved out of the Church None saved out of the Church John 13.5 Because without the Church there is no Saviour therefore no salvation also Without me you can doe nothing 2. Because whomsoever God hath chosen and elected to the end which is eternall life them he hath chosen to the meanes which is the inward and outward calling The elect therefore though they be not at all times members of the visible Church yet they are all made such before they die Object Therefore election is not free Answ It is free because God chose freely both to the end and to the meanes But after he hath once destined and ordained men to meanes he never
also the Church remitteth sins when according to the commandement of God shee pronounceth remission of sins to the repentant Againe one neighbour remitteth sins and trespasses unto another as concerning the pardoning of the private offence But God onely freeth us from the guilt of sin by his own authority God only washeth us clean from sin in the bloud of his Son In a word God only remitteth unto us all sins that is originall and actuall whether they be of omission or of ignorance Which healeth all their infirmities Psal 103.3 Rom. 8.1 There is no condemnation to them that are in Christ Jesus 3. For what remission of sins is granted REmission of sins is granted not verily of any lenity Remission of sins granted for Christs intercession and ment 1 Pet. 3.18 1 John 1.7 Col. 1.19 20. which is repugnant to justice but 1. Of the free mercy of God and of meer grace and Gods free love 2. For the intercession and merit of Christ applied by faith Christ hath once suffered for sins the just for the unjust that hee might bring us to God The blond of Jesus Christ cleanseth us from all sin It pleased the Father that in Christ should all fulnesse dwell and by him to reconcile all things to himself and to set at peace through the bloud of his crosse both the things in earth and the things in heaven Heb. 12.24 Ye are come to Jesus the Mediatour of the new Testament and to the bloud of sprinkling that speaketh better things then that of Abel By Christ we have redemption through his bloud even forgivenesse of sins Ephes 1.7 according to his rich grace For intreaty cannot be made without satisfaction because that we are to desire that God would yeeld somewhat of his justice 4. Whether remission of sins agreeth with Gods justice Gods justice satisfied for sin by Christ though it be remitted unto us IT is true indeed that it behooveth God as a just Judge not to leave sin unpunished and therefore not to remit it except some satisfaction be interposed But neither doth God leave it unpunished for hee punisheth sins in Christ or in the sinners themselves most sufficiently God pronounceth us in such sort just as he pronounceth us not to be obnoxious to punishment because of the most perfect satisfaction of Christ and this doth not contrary or crosse the justice and truth of God Object The justice of God requireth that they be punished who sin Therefore such a remission of sins as is granted without sufficient punishment of the party sinning is impossible or doth contrary and crosse the justice of God Ans It is contrary to Gods justice not to punish sin at all that is neither in him that sinneth nor in any other who undergoeth the punishment for him that sinneth Repl. To punish one that is innocent in place of him that hath offended is repugnant also to Gods justice Ans True if the innocent party be such a one who 1. Will not undergoe the punishment 2. Is not of the same nature with the offender 3. Is not able to suffer sufficient punishment 4. Is not able to recover out of it for God will not have him that is innocent to perish for an offender 5. Is not able to restore and convert the offender that he may thenceforward cease to offend and further to give him faith which may imbrace and receive this his benefit But all these conditions are in Christ as clearly appeareth by the testimonies following Christ hath loved us and hath given himself for us Ephes 5.2 to be an offering and sacrifice of a sweet smelling savour unto God I lay down my life for my sheep John 10.18 Isa 53.5 2 Cor. 5.15 He was wounded for our transgressions Christ died for all that they which live should not henceforth live unto themselves but unto him which died for them and rose again John 2.19 John 10.17 Ephes 5.25 Titus 2.14 Destroy this temple and in three dayes I will raise it up again I lay down my life that I may take it again Christ loved the Church and gave himselfe for it that hee might sanctifie it Hee gave himself for us that he might redeem us from all iniquity and purge us to be a peculiar people unto himselfe zealous of good works 5. Whether remission of sins be freely given Our sins remitted freely in respect of us though they cost Christ full dearly ALbeit God remitteth not our sins unto us except a most sufficient punishment be first paid for them yet he remitteth them freely unto us for Christs sake whom our debt cost enough Object If he pardoned them for Christs satisfaction then doth he not remit them freely Ans He remitteth them freely in respect of us that is without any satisfaction of ours and pardoneth them for the satisfaction made by another Repl. And he that after this sort pardoneth doth not freely pardon for this is a rule What a man doth by another that hee seemeth to do by himself Wherefore we our selves pay it in paying it by Christ Ans God also giveth us freely this price and ransome John 3.16 that is this satisfier and mediatour Christ who is not bought of us So God loved the world that he gave his only begotten Son that whosoever beleeveth in him should not perish but have life everlasting 6. To whom remission of sins is given Remission of sins given unto all the elect and to them only John 3.36 Acts 10.43 REmission of sins is given to all the elect and them alone because it is given to them all and alone who beleeve and none beleeve but the elect onely for the reprobate never have true faith and beleefe therefore they never obtain remission of their sins Hee that beleeveth in the Sonne hath everlasting life To him give all the Prophets witnesse that through his Name all that beleeve in him shall receive remission of sins Yet all the elect have not alwayes remission of sins but all beleevers have it alwayes because they onely have remission of sins who beleeve that they have it But this the elect do not alwayes beleeve but then first when they are converted and indued with faith yet in respect of the secret and fore-determined purpose of God they have alwayes remission of sins Now infants have remission of sins because they have faith and conversion in aptitude and inclination though not actually 7. How remission of sins is given Remission of sins given by faith through the working of the holy Ghost REmission of sins is given by faith alone by which being wrought and kindled in us by the holy Ghost we receive the same Therefore it is then also given when by faith it is received God verily decreed from everlasting to pardon in Christ for his satisfaction the sins of the elect but he doth actually forgive all and every faithfull man their sins then when reputing them for just he
or Crowne of any Countrey when wee intimate and signifie thereby the Kingdome of that Countrey Wherefore Paul saith 1 Tim. 3.15 1 Cor. 4.1 The Church is the house of the living God The Ministers of the Church are Gods Stewards For look what a faithfull Steward is in his Masters house ordering all things at his Masters beck the same a faithfull Minister is in Gods Church Wherefore the denouncing of Gods will in his Church is executed by the Ministers as the Stewards in his name God himself is authour of this Ministry who gave this power and priviledge to his Church and intituled it by the name of the Keys saying unto Peter I will give unto thee the Keys of the Kingdom of heaven that is the office or power of shutting and opening the Kingdome of God and unto all his Disciples Whatsoever yee binde on earth shall be bound in heaven Mat. 18.18 and whatsoever yee loose on earth shall be loosed in heaven So then the Keyes are that power of opening and shutting binding and loosing and are called Keyes from the efficacy of this power For the Church verily by the Word of God in Christs name whose place the Ministers supply doth open and shut heaven binde and loose men and the holy Ghost workes powerfully by the Word John 20.23 as Christ promised Whosesoever sins ye remit they are remitted unto them and whosesoever sins ye retain they are retained Now the chiefe and principall parts of this power of the Keyes are two The preaching of the Gospel Two parts of the power of the Keyes or Ministery of the Word and Church judgement which is called also spirituall Discipline or Jurisdiction whereunto Excommunication belongeth With either of these two parts the Church shutteth and openeth bindeth and looseth By the preaching of the Word it shutteth and bindeth when it denounceth to Hypocrites and Infidels Gods wrath and eternal damnation untill they repent and it openeth and looseth when it preacheth to the faithfull and penitent remission of sinnes and Gods favour through Christ By Ecclesiasticall judgement it shutteth and bindeth when it excommunicateth outragious and refractary or stubborne persons that is excludeth them from the communion of the Sacraments the Church and Kingdom of God Againe it openeth and looseth thereby when it receiveth the same persons upon their repentance as members of Christ and his Church Here we are to observe a difference in the order of these two parts For in the preaching of the Gospel the Keyes doe first loose and afterwards binde but in Ecclesiasticall discipline they first binde and afterwards loose Againe in the former they bind and loose the same or divers parties in the latter they binde and loose the same persons only Now What Excommunication is Excommunication is the banishing of a grievous transgressour or an open ungodly obstinate person from the fellowship of the faithfull by the judgement of the Elders or Chief men and by the consent of the whole Church exercised and executed in the name and authority of Christ and of the holy Ghost to the end that the offender being put to shame may repent and scandals in the Church may be prevented This exclusion or exile is not only from the Sacraments but even from the whole communion of the faithfull whereunto the obstinate pertain not at all Two sorts of Excommunication It is two-fold Internall which concerneth God only and Externall which belongeth to the Church The internall excommunication is manifested to men on earth by the externall and the externall is ratified in heaven by the internall according to Christs promise Whatsoever ye bind on earth Mat. 18.18 shall be bound in heaven 2. Whether Ecclesiasticall Discipline and Excommunication be necessary in the Church COncerning the Ministery of the Word there is no doubt but all the Prophets Christ and the Apostles have preached and whereas Ecclesiasticall Jurisdiction hath a necessary co-herence with the Ministery of Gods Word it is not to be doubted thereof inasmuch as God himself and Christ and the Apostle Paul have both by precepts and practice confirmed and established it Mat. 18 15. 2 Thes 3.14 1 Cor. 5.1 1 Tim. 1.20 And verily if no Territory no City can stand without discipline lawes and punishment the Church also which is the House of the living God hath need of some spirituall policy and discipline though it much differ from civill Jurisdiction Church-discipline therefore is necessary 1. In respect of Gods generall commandement of preventing the profanation of his Sacraments both in the Old and New Testament In the Old Testament God would not that the rebellious should be reputed so much as members of his people but would have them cut off much lesse would he indure that they should be admitted to his Sacraments Num. 15.30 31. The person that dothought presumptuously whether born in the land or a stranger the same blasphemeth the Lord Therefore that person shall be cut off from among his people Because hee hath despised the Word of the Lord and hath broken his commandement that person shall be utterly cut off God would that all should come unto the Passeover that is all the members of his people but the rebellious and obstinate breakers of his Covenant he utterly disclaimed and renounced from being members of his people therefore hee permitted them not to come thereunto That man that will doe presumptuously Deut. 17.11 not harkening unto the Priest that standeth before the Lord thy God to minister there or unto the Judge that man shall dye and thou shalt take away evill from Israel By these two places God will have those cut off which are rebellious against his law and that even from the civill state and Common-wealth neither doth he permit them to be any members of his people much lesse then will he have them to be accounted members of his visible Church and admitted to the Sacraments The civill or judiciall law indeed is taken away as also are the ceremonies but that especiall difference between the Citizens of the Church and others is not taken away In the first of Esay is a whole Sermon against the wicked which offered sacrifices unto God and there God will not that they should sacrifice unto him therefore now also he will not that such men be admitted to the Sacraments Bring no more oblations saith God in vaine Object God will that all should celebrate the Passeover Therefore here-hence hee excluded not the wicked Ans God will that all celebrate his Passeover that is all such as he will have accounted for members of his Church and people not the obstinate whom hee commanded to be sequestred from his congregation Againe Esay 66. he detesteth such as persist in their wickednesse and yet offer sacrifices unto him Hee that killeth a bullocks is as if he slew a man hee that sacrificeth a sheep Esay 66.3 as if he cut off a dogges necke hee that offereth
hath commanded If hee will not vouchsafe to heare them tell it unto the Church Now if a man transgress publikely by offending of the whole Church he must also publikely be corrected by the Church according as his trespasse is If neither yet he will repent being admonished and chastised by the Church whether it be he that committed a private trespasse or he that committed a publick offence at length excommunication must be inflicted by the Church as the extreme and last remedy to correct men obstinate and impenitent even as also Christ himself commandeth in these words next following the place before alledged If he refuse to heare the Church also let him be unto thee as an Heathen man and a Publican In these words Christ expresly commandeth all whosoever being after this sort admonished by the Church will not repent to be by the common consent of the Church excommunicated untill they repent This then is the lawfull course of reclaiming such as goe aside and refractary persons in Christs Church if the degrees prescribed be observed in the execution The degrees prescribed are foure 1. A brotherly private admonition 2. An admonition by many 3. An admonition by the Church 4. The publike deceee and sentence of the Church The first and second degree take place in private offences the third in notorious and grievous publike crimes or scandals the fourth in a case of contumacy in which only the Church proceedeth to excommunication reputing the obstinate party for an Heathen and Publican that is for an aliant and stranger from the Church and Kingdom of God untill he repent Wherefore necessarily before excommunication first goeth a knowledge of some slip or errour and a knowledge of obstinacy or stubbornesse If then any man become a Papist or an Arrian or a Davidian or an Apostata in any other kind he must not be reputed a member of the Church though himselfe professe that hee is and desire to continue therein unlesse he abjure and detest his errour and live according to the doctrine of the Gospel The reason is because God will have his Church separated from all other Sects and limbes of the Divell but they who reverse their oath made in Baptisme are limbes of the Divell Therefore they are to be exiled the Church yea though they professe themselves Christians For in deeds they deny what they professe in words and therefore it is evident that they lye and dissemble seeing faith and a Christian life cannot be dis-joyned and they who separate them mocke God and his Church Now an Apostata is not such an one as sometimes Who is an Apostata or oftentimes offendeth in life and doctrine and repenteth againe but such an one as who being apparently convicted of open errours and out-rages refuseth to desist from them Howbeit if any professe repentance and make outward shew thereof though inwardly he be an hypocrite the Church is bound to admit such an one untill he bewray himself For the Church may not judge of things secret and hidden 3. What are the ends of the Ecclesiasticall discipline and what abuses are therein to be avoided CHrist hath given to his Church the power of Excommunication not for the destruction of the sinner which is to be excommunicated but for his edification and salvation Wherefore the end of this discipline is not to establish the soveraignty and tyranny of the Ministers The Kings of the Gentiles reign over them Luke 22.25 but ye shall not be so The Ministers themselves must most of all be subject to this discipline and with this bridle they are specially contained within the bounds of their vocation because the Keyes belong not to Ministers alone but to the whole Church Much lesse is this the end of Ecclesiasticall discipline that wretched sinners should be vexed oppressed The ends and uses of Excommunication and driven to desperation these are the slanders of the enemies of this discipline but the true ends are those which the Apostle delivereth and sheweth 1. That the rebellious by this means disgraced and terrified may bethinke themselves and repent Let such a man be delivered unto Sathan 1 Cor. 5.5 for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus 2. Lest other Christians by the example and conversation of wicked ones should be corrupted For one scabbed sheep unlesse he be cured or excluded may infect the whole flock and a litle leaven leaveneth the whole lump Your rejoycing is not good 1 Cor. 5.6 know ye not that a little leaven leaveneth the whole lump 3. That others may be put in feare of offending Them that sin rebuke openly that the rest may feare 1 Tim. 1.20 4. That the Church be not defaced with scandals and to avoid the profanation of the Sacraments and Gods anger consequent thereon Purge out therefore the old leaven 1 Cor. 5.7 that yee may be a new lump as yee are unleavened For Christ our Passeover is sacrificed for us These then are the ends and uses of Ecclesiasticall discipline or excommunication The abuses that are to be avoided in Excommunication are 1. That the degrees of admonition be not neglected The abuses of it and that we begin not preposterously from the last but from the first First therefore let private admonition take place and let him be gently and courteously admonished which hath offended and let the admonition be a detecting and reproofe of his errour out of Gods Word and an exhortation to amendment 2. Let it be done in such sort as it ought that is according to Gods Word with signification of our brotherly love and desire of succouring them that erre and that to their salvation For God will not execute anothers sentence but his owne Therefore our offending brother must not presently be reckoned for an enemy or aliant from the Church but be admonished as a brother according to that of the Apostle Yet count him not as an enemy 2 Thes 3.15 but admonish him as a brother 3. Let it be done on just weighty and necessary causes and not on wrong doubtfull and causes of no importance Wee may not proceed on every suspicion to Excommunication but upon urgent necessity as Physicians who come not to lancing untill meere necessity inforce them Now this necessity is then when errours against the foundation of faith and open out rages are obstinately maintained and the whole congregation or some parties thereof are indangered 4. The cause must with circumspection be weighed by all the Elders the decision and judgement approved of the whole Church it may not be managed by any severall mans private authority or swayed by the Minister alone For this power is not appropriated by Christ to some few or to the Ministers onely howsoever the execution be devolved by the Church to a few or to the Minister alone but to the whole Church If hee will not vouchsafe to heare them and others
tell it unto the Church Mat. 18.17 Luke 22.25 26. The Kings of the Gentiles reign over them but ye shall not be so Wherefore the consent and decree of the Church is to be expected 1. Because of Gods expresse commandement to this purpose 2. That no man be injured 3. That the processe may be better authorised 4. That the Ministery of the Church grow not unto an Oligarchy or a Papisticall soveraignity of some few persons 5. That the condemnation of the rebellious may be the more just The last abuse to be prevented by Excommunication is 5. That we kindle no schismes not give occasion of scandall and offence in the Church whilst good men see many at variance between themselves that grievous evils follow one another on the head and that the Church is divided These evils if the Ministers see or feare they may not proceed but warne and exhort both privately and publikely If they profit nothing hereby they are held excused Blessed are they which hunger and thirst after righteousnesse Mat. 5.6 for they shall be filled Others shall give an account of their obstinacy 5. How the power of the Keyes committed to the Church differeth from the Civill power THe differences are many and manifest 1. Ecclesiasticall discipline is executed by the Church the civill power by the Judge or Magistrate 2. In the civill state judgement is exercised according to civill and positive lawes in the Church judgement proceedeth according to Gods Lawes and Word 3. The power of the Keyes committed unto the Church dependeth on Gods Word and the Church exerciseth her authority by the Word when it denounceth the anger and wrath of God against Infidels and unrepentant persons and punisheth the obstinate with the Word only yet so as that this punishment pierceth even unto their consciences the civill power is armed with the Sword and punisheth the obstinate with corporall punishments only 4. The judgement of the Church hath degrees of admonition and if repentance interpose it selfe it proceedeth not to punishment the civill judgement and the Magistrate proceeds to punishment though the offender repent 5. The end and purpose of the Church is that hee which hath offended should repent and be saved for ever the end and purpose of the Magistrate is that the offender be punished and so peace and externall order and discipline be maintained in the Common-wealth 6. As the Church proceedeth against refractary and obstinate persons only so it is bound to reverse and retract her judgement and punishment if there come repentance but the Magistrate when he hath once punished is not bound to recall his judgment and punishment neither is hee able sometimes to revoke and repeale it The Thiefe repenteth on the Crosse and is received of Christ into Paradise neverthelesse the Magistrate goeth on to execute this penalty adjudged unto him and putteth him out of the Common-wealth So oftentimes the discipline of the Church hath place where there is no place for civill judgement as when the Church casteth out of her congregation the impenitent and accounteth them no more for her members whom notwithstanding the civill Magistrate tolerateth And contrariwise the civill government oft-times exileth those whom the Church receiveth as when the Magistrate punisheth Adulterers Robbers Theeves and doth no more reckon them for members of the Common-wealth whether they repent or continue obstinate whom yet the Church if they repent abandoneth not but receiveth Wherefore the difference of the Ecclesiasticall and civill power is apparent and manifest There remaine objections of the Adversaries of Ecclesiasticall Discipline whereunto wee will in few words make answer Object 1. The charge and office of the Keyes is no where commanded Therefore it is not to be ordained in the Church and by consequent no man ought to be excluded from the Sacrament Ans The Antecedenc is false because frequently in Scripture manifest testimonies of this charge and commission are extant Matth. 16.19 I will give unto thee the keyes of the kingdome of heaven and whatsoever thou shalt bind upon earth shall be bound in heaven Here in plain words is expressed the power of the keyes committed to all ministers of the word Moreover what this office or charge of the keyes committed to the Church is and how the Church must discharge this charge and function Christ likewise plainly advertiseth and declareth If he will not vouchsafe to hear them tell it to the Church Mat. 18.17 1â— and if he refuse to hear the Church also let him be unto thee as an heathen man and a publican Verily I say unto you Whatsoever ye bind on earth shall be bound in heaven and whatsoever ye loose on earth shall be loosed in heaven These things given thus in precept by Christ Paul also doth in the thing it selfe confirm 1 Cor. 5.1 5. 11.20 Let such a one be delivered unto Sathan for the destruction of the flesh that the spirit may be saved in the day of the Lord Jesus When yee come together into one place this is not to eat the Lords Supper 2 Thes 3.14 If any man obey not your savings note him by a letter and have no company with him that he may be ashamed Of whom is Hymeneus and Alexander whom I have delivered unto Sathan 1 Tim. 1.20 that they may learn not to blaspheme In the Prophets also are manifest testimonies in which this is apparent to have been commanded by God Isa 1.11 What have I to do with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rams and of the fat of fed beasts and I desire not the bloud of bullocks nor of lambs nor of goats Isa 66.3 Hee that killeth a bullocke is as if he slew a man he that sacrificeth a sheep as if he cut off a dogs neck he that offereth an oblation as if he offered swines blond he that remembreth incense as if he blessed an idol I spake not unto your fathers nor commanded them Jerem. 7.22 when I brought them out of the land of Egypt concerning burnt-offerings and sacrifices Psal 30.16 Unto the wicked said God What hast thou to doe to declare mine ordinances that thou shouldst take my covenant in thy mouth Wherefore Christ also saith Matth. 5.24 Leave there thine offering before the Altar and goe thy way first be reconciled to thy brother and then come and offer thy gift There are other places also of Scripture besides these where it is commanded that all professed wicked persons be excluded from the Church and the use of the sacraments as wheresoever is reprehended the unlawfull use of the sacraments Likewise wheresoever the Ministers are commanded to receive only such for members of the Church as professe faith and repentance Rep. God indeed forbiddeth the ungodly to come unto the Sacraments but he willeth not that the Church should forbid them Ans What God forbiddeth to have done in the Church
the Ministers with the Seniory should have and should exercise a power of convicting reproving excommunicating and executing any other point of Ecclesiasticall discipline on any offenders whatsoever even on Princes themselves 1. WHere the Word and Sacraments are rightly to be administred there must the authority of discipline be established But in the Primitive Church and at this day in well ordered Churches the authority of discipline is not established Therefore the Word and Sacraments are not rightly there administred But absurd were it so to say Therefore abjurd also to impose a necessity of discipline on the Church Ans These words To be rightly administred are doubtfull and have a diverse meaning 1. To administer rightly signifieth so to administer as that the administration wholly agree with the prescript of the Lord. 2. It signifieth To administer not according to the right perfect and exact observing of it but so that the administration be pleasing to God and profitable for the salvation of the Church In this whole world the Sacraments are not rightly administred according to the former signification but according to the later signification they are For albeit some blemishes by reason of the Churches weaknesse and imbecillity cannot be corrected and amended on a sudden yet the administration may please God and profit the Church albeit we are neverthelesse to acknowledge and bewail the defects for Mat. 5.6 Blessed are they that hunger and thirst after righteousnesse Except these things be granted there will be no pure Church in the world We may seem now to have sufficiently assoyled this objection but yet further also we deny the Minor For the authority of discipline was and continued in the Primitive Church and shall also continue in an ill ordered Church but with great abuse as amongst the Papists Repl. In our Churches and in the Helvetian Churches excommunication is not in force Therefore the Minor of the former objection is true Ans Although in some Churches it be not exercised yet is it not then ill exercised but the Minor is neverthelesse infringed because in those Churches the Word and the Sacraments are rightly administred according to the other signification whereof we spake before Here Ursine alledged a saying out of Chrysostome Chrysostome saith If any wicked person come unto the Lords Table give not unto him the Lords Sacrament the body and bloud of the Lord if he will not beleeve signifie it unto me I will rather lose my life then I will admit him Excommunication therefore was in force and was exercised in the Church many hundred yeers after Christ Object 2. That doctrine which hath neither Gods word nor approved examples Mat. 18.17 is not to be thrust upon the Church But this doctrine hath neither of these 1 Cor. 5.5 1 Tim. 1 20. Therefore it is not to be thrust upon the Church Ans It hath the word for it If he refuse to hear the Church let him be unto thee as an heathen man It hath approved examples Let such a one be delivered unto Sathan And Whom I have delivered unto Sathan Objections against the Word or Scriptures alledged for proofe of Seniory and Excommunication REpl No mention is made of the Seniory or of Excommunication in the place Mat. 18. Therefore this Scripture proveth nothing Ans I deny the Antecedent For although there be not the formall words yet the thing it self is contained in them For the Seniory is intimated in these words Tell it to the Church and Excommunication in these Let him be unto thee as an heathen or publican Rep. 2. The Church is not the Seniory That by the name of the Church is meant the Seniorie But Christ commandeth that signification be given to the Church and that admonition be given by the Church therefore not by the Seniory Ans I deny the Major albeit the whole reason notwithstanding may be granted namely that Christ understandeth not the Seniory but taketh properly the name of the Church both of the Jewish before Christ and of the Christian after Christ But there must be notwithstanding some order of the jurisdiction of the Church some must be appointed and ordained by the Church to oversee and direct mens actions else will there be a confusion of all things We cannot observe that which Christ saith without defining of circumstances Therefore by the Church is comprehended the Seniory and by consequent it is understood of a Councell or assembly of Governours Repl. 3. It is true indeed that signification cannot be given to the whole Church but to the Councell or assembly of Governours which yet is civill so that the meaning is Tell the Church that is the Senate of the City Ans Now then they confesse that it cannot be signified to the whole Church but to some Councell or assembly of Governours which yet must be civill not ecclesiasticall The question then is whether Christs words are to be understood of a civill Councell and assembly They prove therefore that this Councel is civill thus That Councell which punisheth with corporall punishment is civill The Councell which gave Paul power to put Christians to death punisheth with corporall punishment Therefore it was civill Ans That Councell which punisheth so according to right is civill but they who gave that power to Paul did it wrongfully because they had not that right and authority but usurped it Which also is to be thought of their putting Stephen to death because it was done tumultuously and further the Priests themselves were consenting to it but unjustly Rep. 4. S. Austin saith John 18.31 Tract 114. in Joh. that the Jewes did lie when they said It is not lawfull for us to put any man to death Ans The words of Austin are these Did they not put him to death whom they yeelded up to be put to death But we must understand that they meant they might not put any to death because of the solemnity of the day which they began now to celebrate Ye false Israelites are ye so hard hearted Have ye so lost all sense through your over-much malice that you think your selves undefiled from the bloud of the innocent because ye delivered him to another to be slain Therefore Austin saith not that they lied but only saith that they did that neverthelesse which they said was not lawfull for them to doe Rep. 5. S. Chrysostome also saith In Mat. Hom. 83. It is not lawfull for us that is because of the feast approaching Ans This is not true with the good leave of S. Chrysostome be it spoken because it is witnessed by their stories that their civill jurisdiction and lawes were taken from them by Herod the Great Lib. 4. Antiq. c. 8. and Josephus writeth that the whole Councell was put to death by him and Hyrcanus one Sameas only excepted Therefore the Jews in effect say this unto Pilate Thou hast the power of the sword it is not lawfull for us to put any man to
is proclaim and declare him to be no member of the Church Therefore To account one for a publican is not only to think in mind but also to pronounce him an aliant from the Church and to excommunicate him Objections against the example of the Apostles excommunicating alledged 1 Cor. 5. 2 Cor. 8.5 2 Thess 3. 1 Tim. 1. c. THey who at this day disallow the Discipline of the Church elude the example of S. Paul two wayes Some simply deny that the Apostle speaketh of Excommunication when he saith He that hath thus done let him be delivered unto Sathan For say they to deliver unto Sathan is not to excommunicate but by some miraculous punishment through Sathans means to cut off or at least curse and banne him and deliver him to Sathan to be tortured yet so that hee continue a member of the Church notwithstanding Others grant that Paul speaketh of Excommunication but they deny that the example pertaineth to us because now there are Christian Magistrates maintainers of discipline of which Magistrates the Church was destitute in the Apostles time Ans But against the former of these make the Apostles words To deliver up to Sathan To put from the Church is to excommunicate 1 Cor. 5.2 Put away from your selves that wicked man and With such a one eat not These cannot be understood of a miraculous punishment by death such as Ananias and Sapphira suffered but they signifie the ordinary authority and judgement of the Church 1. Because he saith Put ye away and reprehendeth them because they have not yet abandoned him And Yee are puffed up and have not rather sorrowed that he which hath done this deed might be put from among you Now all these had not the gift which Peter had Therefore hee should wrongfully reprove them for not shewing some miracle 2. Because he requireth the consent of the Church When ye are gathered together 1 Cor. 5.4 and my spirit But there was no need of such a concourse or an assembly for manifestation of a miracle 3. Because hee will that the incestuous person be delivered unto Sathan for the destruction of the flesh 1 Cor. 5.5 that the spirit may be saved in the day of the Lord Jesus that is he will have him so dealt withall that notwithstanding he might live and repent that his flesh might be tamed with true contrition that the old man might be mortified and the new man quickned Wherefore the Apostle would not that he should be slain 4. He speaketh of the separating and exiling him from the Church when he saith Purge out the old leaven Company not together with fornicators With such a one eat not All these speeches intimate a separation not any mortall punishment 5. The conference of places of Scripture teacheth that they who either in word or in life deny the Christian faith are not to be reputed Christians Ambrose saith that this incestuous person when his offence was once known was to be banished from the company of the brotherhood that is from the Church Now they who are cast out of the Church are worthily said to be delivered up to Sathan because they are conversant and resident in his kingdome as long as they repent not Three causes why Paul commanded the incestuous person to be excommunicated They who maintaine the later opinion alledge a false cause when they say that Paul therefore would have the incestuous person excommunicated because then there was no Christian Magistrate For Paul rendreth farre different reasons hereof which continue in force unto this day 1. The Commandement of Christ When yee are gathered together and my spirit in the name of our Lord Jesus Christ that is by that authority and warrant of Christ Tell it unto the Church Let him be unto thee as an Heathen or a Publican 2. That the excommunicated person might repent and be saved Let him be delivered unto Sathan for the destruction of the flesh that the spirit may be saved in the day of our Lord Jesus 3. Lest others should be tainted and infected with the same fore Know ye not that a little leaven leaveneth the whole lumpe For Christ our Passeover is sacrificed for us that we should live with the unleavened bread of sincerity and truth and become a new sprinkling and cast out the old leaven of maliciousnesse and wickednesse or at least if we cannot cast it all out yet that we professe not the toleration thereof These are the causes why Paul commanded that the incestuous person should be excommunicated out of the Church but we no where reade that the Church did therefore excommunicate wicked persons because it wanted a Christian Magistrate For the duties of the Church and of the Magistrate alwayes were and yet remaine distinct It is certaine then that the Apostle speaketh of Excommunication when he saith Deliver him unto Sathan Put away the wicked man from among you and that he treateth of the ordinary power of the Church against malefactors whether any miracle then betide or no. Object 1. Nathan excommunicated not David an adulterer Therefore Paul excommunicated not the incestuous person Answ David repented after the first warning therefore he ought not to be excommunicated Paul also speaketh with condition of repentance Put him away to wit if he repent not or hath not already repented on which repentance he commandeth that he be received againe This condition we must necessarily understand because that Christ would that certaine degrees of admonition should first be practised and God at any time receiveth the penitent into favour The Theefe on the Crosse is not excommunicated but upon his repentance received of Christ Mat. 18.28 If thy brother shall sin against thee untill seventy times seven times thou shalt forgive him Wherefore not offenders but obstinate persons of which sort David was none are to be excommunicated Object 2. Christ excommunicated none Therefore Paul did it not neither ought the Church to excommunicate any Ans The consequence is not good to argue from the deniall of the fact to the deniall of the right and lawfulnesse of the fact The argument is no better than this Christ baptised none Therefore Paul might not and the Church may not baptise any For Christ indeed baptised none but he commanded his Apostles to baptise all Nations So likewise he excommunicated none but he commanded the Church to excommunicate the rebellious and obstinate Mat. 18.17 5.24 Acts 8.36 Let him be unto thee as an Heathen Leave thy gift at the Altar c. Philip said to the Eunuch Thou maist be baptised if thou beleevest with all thine heart Therefore he had not baptised him if he had not beleeved Object 3 Paul saith Ye have not * * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sorrowed that he which hath done this deed 1 Cor. 5.25 might be put from among you Therefore they should have prayed that God would miraculously take him away by the Devill Answ Yee
they presse this reply may we overthrow their own interpretation because Sathan also slayeth no man that his soule might be saved Obj. 8. If he would have had him excommunicated he would have expressed his intent more plainly Ans We are not to respect only the plainnesse of any speech but the purpose force and vigour thereof Here greater perspicuity needs not because the Corinthians understood what he meant else had he unjust reproved them Object 9. Whom Paul had willed to be noted by a letter 2 Thess 3.15 him he willeth the Thessalonians to account of as of a brother and therefore will not have him to be excommunicated This consequence or sequele is proved thus Contraries cannot stand together But to excommunicate one and account him for a brother are contraries Therefore if he be to be accounted for a brother he is not to be excommunicated That these are contraries is also thus proved To excommunicate is Not to account one for a brother But Not to account one for a brother and To account one for a brother are contraries Therefore also to excommunicate one and account him for a brother are contraries and so cannot stand together except Not to account and To account for a brother should be all one Ans There is an ambiguity and diverse understanding of these words To account for a brother seeing there are degrees of brother-hood Wherefore the contrariety is not here of force for all men are brethren both Christians and Turks But Christians neverthelesse though they account Turks for their brethren and neighbours and desire their salvation yet do they not account them for Christian brethren If then they are to account Turks for their brethren then much more must they account them and seek their salvation who were before-time brethren that is Christians 2. It is a fallacy of taking that simply and wholly to be true which is true but in part Account him for a brother that is in love desire and hope of saving him but not in reckoning him amongst the sons of God and members of the Church until he repent 3. He saith not * * Habete Account him for a brother but * * Monete Admonish him as a brother that is as him who sometimes was a brother and who if he repent must again be reputed a brother For they are not altogether deprived of all hope of salvation who are excommunicated but that they may return again by repentance and be included under the same hope Now Paul useth this phrase because he would that love and hope of amendment should be the rule of reproofe For a brother admonisheth a brother friendly and to a good end Object 10. What Paul did that are not we to follow 1 Tim. 1.20 Paul did excommunicate Hymenaeus and Alexander without the Churches consent Therefore wee must excommunicate no man Ans The Major proposition is false if it be generally understood Repl. The Major is thus proved What Paul did by his Apostolick authority that are not we to follow But he did this by his Apostolick authority Now the Minor is proved by Pauls words I have delivered saith he Hymenaeus and Alexander unto Sathan But our Ministers and Pastours of Churches cannot do this Therefore it must needs be that Paul did it of speciall authority Ans This whole reason I grant We must not follow his example if he did it alone But hereof it followeth not Therefore we may not excommunicate for so more is in the conclusion then in the premisses And again the Minor may be denied because in the text alledged it is reported only that Paul did it not in what sort and what manner he did it whether alone or with others THE THIRD PART Of Mans Thankfulnesse AFter the Treatise of mans Misery and of his Delivery thence by Christ the doctrine of Thankfulnesse hath his necessary place 1. Because it concerneth Gods glory seeing the principall end of our Redemption is our thankfulnesse that is our acknowledging and magnifying of Christs benefits 2. For our comfort which consisteth in our delivery and deliverance pertaineth not but to those who desire to approve themselves thankfull 3. That hence we may yeeld unto God his due and lawfull worship for God condemneth all mans will-worship We must therefore declare out of Gods word the nature of true thankfulnesse which is the due worship of God 4. That we may know that all our good works are thankfulnesse and not merits Now What thankfulnesse is in generall in generall Thankfulnesse is a vertue acknowledging and professing the person of whom wee have been interessed and the greatnesse of the benefits wee have received with a desire of returning and performing again to our benefactors all honest and possible duties It comprehendeth in it truth and justice Truth because it acknowledgeth and testifieth the benefits that are received Justice because it endeavoureth to render condigne thanks for good deserts What Christian thankfulnesse is So then Christian gratitude which is here handled is an acknowledgement and profession of our free redemption from sin and death by Christ and an earnest desire to decline and avoid sin and all displeasure of God and to order our life after his will to crave expect and receive all good things by true faith from him alone A connexion of the Common places of this third part by resolving gratitude into his parts and to render all possible thanks for benefits received at his hands Two parts there are also of this gratefulnesse Truth and Justice Truth acknowledgeth and testifieth the benefit of free redemption and yeeldeth thanks unto God for it Justice offereth up unto God such recompence as hee requireth which is nought else but a true worship of him obedience and good works Unto truth belongeth the doctrine of prayer and the doctrine of good works is referred to justice Now the fountain of all these is Mans conversion unto God for the works of the regenerate only are good and acceptable to God and Gods law is the rule of good works Wherefore in this third part of Catechisme Mans conversion to God and The law of God is largely handled So that these four Common places principally appertain to this part Of Mans Thankulfulnesse The Common place of Mans conversion of Good works of Gods law and of Prayer The order and coherence of these Common places may be gathered also on this wise Out of the diverse and manifold doctrine of the two former parts we have learned Another connexion by compounding gratitude of all his parts that we are not through any merit of ours but of Gods meer grace by and for Christ redeemed from sin and death and even from all evill both of crime and pain whereof it followeth that we should be thankfull for this exceeding benefit bestowed by Christ upon us But we cannot shew and approve our selves thankfull to God except we be truly converted for whatsoever is done by them
observation of them necessary except the omitting of them breed offence So it is no worship of God but a thing indifferent and not binding mens consciences to use this or that forme of prayer to pray standing or kneeling to pray at this or that time at this or that houre in this or that place to reade or interpret this or that Text of Scripture to eat or not to eat flesh c. Neither hath the Church only this right and power to constitute or abrogate or alter by her own authority these ordinances as she judgeth it to be most expedient for her common edification but the consciences also of particular men retain this liberty so that they may either omit these or do otherwise without any offence against God if there arise no scandall or offence thereby amongst men that is if they do it neither of contempt or neglect of the Ministery nor of wantonnesse or ambition or of a desire of contention and novelty nor with the offending of weak ones The reason is because then lawes are rightly observed when they are observed according to the mind and purpose of the Law-giver But the Church ought to will that such ordinances and statutes as are made concerning things indifferent be observed not in respect of our owne authority or commandement but only for the maintenance of order and comelinesse and for the avoiding of scandals and offences Wherefore as long as comelinesse or order is not violated neither offence given it leaveth every mans conscience free to himself For not in respect of the Churches or Ministers commandement but in respect of the just causes of commanding things indifferent are necessary sometimes to be done or â—o be omitted and the conscience is hurt not by the neglect of any humane commandement as in Civill matters but by the neglect of the causes for which they are commanded Hither belongeth the precept of S. Paul If any of them which beleeve not call you unto a feast 1 Cor. 10.27 and ifâ—e will go whatsoever is set before you eat asking no question for conscience sake But if any man say unto you This is sacrificed unto Idols eate it not because of him that shewed it and for the conscience for the earth is the Lords and all that therein is and the conscience I say not thine but of that other for why should my liberty be condemned of another mans conscience For if I through Gods benefit be partaker why am I evill spoken of Acts 15. for that wherefore I give thanks Likewise the decree of the Councell of the Apostles 1 Cor. 11. of things sacrificed to Idols of bloud and that which was strangled Likewise the precept given concerning women to be covered Likewise the Lords day substituted by the Church in place of the Sabbath for the exercise of the Ministery c. Object If the Edicts of Magistrates binde mens consciences why then do not the traditions of the Church binde them also A difference between Civill and Ecclesiasticall Laws Answ There is a difference in these examples God gave this power and authority of making Civill Laws unto the Magistrate and hath strengthned it with this band in that he threatneth and denounceth his anger against them which breake these Laws but unto the Church and to his Ministers he hath not given any such authority but yet notwithstanding he would have these Laws and constitutions to be observed which the Ministers and the Church of their own authority command not for any necessity that there is of obeying these Laws commanded by the Church but according to the rule of charity that is for a desire of avoiding offence Mat. 20.25 This answer is delivered in these places of Scripture Ye know that the Lords of the Gentiles have dominion over them and they that are great exercise authority over them But it shall not be so among you but whosoever will be great among you let him be your servant Not as if yee were lords over Gods heritage but that yee may be ensamples to the slock 1 Pet. 5.3 Coâ—os 2.16 Gal. 5.1 Two causes of this difference Let no man condemne you in meate you in meate and drink or in respect of an Holy-day or of the new Moone or of the Sabbath dayes Stand fast in the liberty wherewith Christ hath made us free Neither are the causes obscure or hard to come by for which God made this difference namely 1. That there might be an evident difference between the Civill Magistrate unto whom it belongeth to beare rule over his subjects and to constraine by corporall force such as obey not and the Ministers of the Church unto whom no such rule and power is granted but unto them is committed the charge and office of teaching and instructing men concerning the will of God 2. Because of the breach of Ecclesiasticall Laws if it be done without giving offence the first Table of the Decalogue for which they are to serve is not broken but by the breach of Civil Laws albeit no offence be given thereby the second Table is broken inasmuch as either some thing is taken from the Common-wealth Repâ— or some occasion is given of injuring it Neither is this reply of force That unto the greater and worthier office greater obedience is due and therefore the constitutions of the Ministers of the Church are no lesse necessary to be kept then the Laws of the Civill Magistrates Answ For unto the worthier greater obedience is due in those things which are properly belonging unto his office Now the proper office of the Civill Magistrate is to make Laws which are for the commandement it selfe to be observed but the proper office of the Ministery of the Church is to sound forth Gods Commandements and the proper office of the Church is to ordaine ceremoniall decrees which must be kept not for the commandement of man but for avoiding of offences 4. Humane ordinances 4. Wicked ordinances of men Acts 5.29 Mat. 15.3 which are repugnant unto the ordinances of God These God forbiddeth us to obey whether the Civill Magistrate command them or the Church or the Ministers of the Church We ought rather to obey God then men Why transgresse you the Commandement of God by your tradition Object Answ Having now considered these foure kinds of ordinances delivered by men it is easie to make answer unto that first objection God commandeth us to obey the commandements of men He doth so 1. Such as be good that is not repugnant unto the word 2. Such as he himselfe hath commanded by men that worship may be given him 3. Civill ordinances which depend on the authority of men not obeying them for divine worship but for conscience sake 4. Ecclesiasticall or ceremoniall ordinances obeying them but not respecting therein any divine worship or conscience neither of which they import but only the avoiding of offence Object 2. What things the Church commandeth by the
that the worshipping of them be avoided But we are to uphold the contrary namely that the images and pictures of God or the Saints are not to be tolerated in Christian Churches but utterly to be abolished and removed from the sight of men whether they be worshipped or no. Eight causes of suppressing images in Christian Churches 3. Why images and pictures are to be abolished in Christian Churches THe chiefe causes for which images and pictures are to be abandoned our Churches are The express cōmandement of God is that they should not bee made at all Because that images should be made and set up in Christian Churches it is quite contrary to the expresse commandement of God Thou shalt not make to thy selfe any graven image nor the likenesse of any thing c. And whereas God will have no images made whereby to represent him or at which to worship him in like manner will he not have them retained or kept which are made by others They are instrumēts of Idolatry Because in time of Popery they were the occasion and instruments of horrible Idolatry They are commanded to be abolished if they be made Exod. 23.24 and 34.13 Num. 33.52 Deut. 7.5 Because God precisely commanded all Idols to be abolished and all the corruptions of the true worship of God and of the true doctrine to testifie his wrath and anger against Idolatry The profession of sincere religion so requireth Deut. 7.5 6. 1 John 5.21 In respect of our confession of the sincere worship of God and of our hatred against Idolatry This confession whereby we professe our selves not to be Idolaters consisteth not onely in words but also in actions and in outward shewes and signes Yee shall overthrow their Altars and breake downe their pillars and yee shall cu◠downe their groves and burne their graven images with fire For thou art an holy people unto the Lord thy God Fly Idols namely in heart profession and signes The example of zealous godly Princes herein 1 King 15.13 a King 10.30 18.4 13. Because for the taking away and abolishing of Idols certaine zealous and godly Kings are praised in the Scripture as Asa Jehu Ezekias Josias To avoide offence superstition and Idolatry among our selves For avoiding of offence and perill of superstition and Idolatry lest by retaining of ancient images or by substituting and adding new the same danger come to the Church and to the ignorant people thereby which in times past we see to have issued hence on our Progenitors and Ancestors To avoid the offence of the Jews and other enemies of Christianity That the enemies of the Church by this spectacle having so great a shew of Idolatry be not the more alienated from the Church so that they despite and reproach therefore the truth of God Of this danger God himselfe fore-warneth us in that dreadfull judgement on the Israelites for sparing the Canaanites Judges 2.3 Wherefore I say also I will not cast them out before you but they shall be as thornes unto your sides and their gods shall be your destruction So verily the Jews at this day because they see Images and Pictures in the Churches of those that professe Christianity are greatly offended in so much that they prove the more averse from Christianity Their evill successe who of ancient maintained Images We see that Images never brought any good to them which had them but even Gods owne people was for the most part seduced thereby as we may see often in the sacred Story especially in the booke of Judges and in the Kings and in the Prophets So prone and ready is our nature unto this evill which hath after ensuing it most grievous punishments as those which the Lord reciteth by Moses Levit. 26.30 besides many others I will destroy saith he your high places and cut away your Images and cast your carcasses upon the bodies of of your Idols and my soule shall abhorre you In like manner also the Angel of the Lord upbraiding the Israelites that they had made a league with the Idolatrous Cananites Judges 2.3 saith Wherefore I will not cast them out before you but they shall be as thornes unto your sides and their gods shall be your destruction For these causes pictures and Images may not be tolerated in Christian Churches but must be taken downe and abolished yea though they be not worshipped 4. How and by whom Images are to be abolished Two things to be observed in abolishing Images IN abolishing and banishing Images two things are diligently to be observed The preaching of Gods true worship before their abolishment That the doctrine concerning the true worship of God be preached before the abolishing of Idols So we reade that Josias did who first commanded Gods Law to be read before all the people and afterward proceeded to the execution of it I meane the suppression and deposition of all Idolatrous abominations For a change in externall matters without declaration and understanding of the causes for which the change must goe on 2 King 23.2 either maketh them Hypocrites or alienateth and changeth their minds and affections from them who are authors of the change Let the word therefore goe before and the Idols will fall to the ground The abolishment must be executed not by private men but by publique authority The Images and the seats of Images their Altars and the like instruments of Idolatry must be taken away not by private men but by publique Authority whether of Magistrates or of the people it the right of Empire and Soveraignty belong unto them and in those places where the Church hath chiefe rule and dominion For so hath God commanded the Israelites and so we reade that the Israelites and their godly Kings put in practice and so also Paul Acts 17.8 being but a private man seeing and disliking the Idols of the Athenians Ephesians and others did not yet himselfe pull them downe and abolish them nor exhort Christians to pull them downe but onely to avoid them because indeed neither himselfe was a Magistrate neither had the Church there the sway and soveraigne authority 1 Cor. 5.12 13. and in this case he giveth this rule What have I to do to judge them also which are without Doe ye not judge them that are within But God judgeth them that are without Object 1. The books of lay-men or the unlearned are profitable and therefore to be retained in Churches Images are the books of the unlearned Therefore they are profitable and may be retained in Churches Answ 1. Such books of lay-men are profitable as are delivered unto them by God But Images are forbidden them by God 2. The Minor is false Habac. 2.18 Zach. 10.2 For the Prophets teach far otherwise as An Image is a teacher of lyes The Idols have spoken vanity Whence we may thus reason We ought not to speake vaine things or
breadth move his body from the earth 6. To ascend to heaven is to put off infirmity to passe to a heavenly and immortall state to vanish to be united to God to sit at Gods right hand to be raised to high honours 7. That Christ in his Ascension hid himselfe in a cloud and Proteus-like turned himselfe into shapes or as they say he put on a cloudy hood as the Poets feigne of Venus Hom. Illiad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 who when she delivered Paris hid him in a thick cloud So Jeremie Lament 3.44 Thou hast opposed to thy selfe a thick cloud that the speeth may not passe through 8. We will not omit these bitter scoffes of the Brentians that by Mathematicall computation Christ in regard of the bulke and violent motion of his body upward hath not as yet perhaps pierced the planeticall Spheres and arrived unto his Fathers house 9. That there he is walking up and downe or perhaps laid downe to rest ARTICLE IV. of Christs sitting at the right hand of God I. CHrists sitting at the right hand of God is not the ascension it selfe into heaven for they differ 1. In order of time for he first ascended before he sat downe at Gods right a hand 2. In their forme Ascension is a locall motion b upward Session is the glorious condition of the person c ascending 3. In their proximate ends Ascension was performed for the d Session but Session for the e Church 4. In duration Ascension was done but once as being a transient act but Session as an immanent act the Kingdome and glory of Christ indure for f ever Lastly in their subjects for Ascension belongs also to the g Saints but the Session at Gods right hand is the glory of the exalted Mediatour h alone Testimonies of Scripture a Mark 16.19 After that the Lord had spoken to them he was received up into heaven and sits at Gods right hand b Acts 1.9 Whilst his Disciples beheld he was lifted up c Heb. 8.1 We have such an High-Priest who is set downe at the right hand of the throne of the majesty in the heavens d Phil. 2.9 Wherefore God hath highly exalted him and hath given him a name above all names that at the name of Jesus every knee should how 1 Pet. 3.22 Christ at the right hand of God is gone into heaven Heb. 9.24 Christ is entred into heaven that he might appeare in the sight of God for us e Ephes 4.10 Christ hath ascended far above all heavens that he might fill all things c. f Luke 1.33 Of his Kingdome there shall be no end 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet g 1 Thes 4.17 We shall be caught up together with them in the clouds to meet the Lord in the aire and so shall we ever be with the Lord. h Heb. 1.13 To which of the Angels said he at any time Sit at my right hand II. Neither is this sitting of Christ the Incarnation it selfe or the personall union of the flesh with the Word as some giddy heads contend because 1. In the Symbole in which is no tautologie these are distinguished 2. No where in Scripture is the humanity said to sit at the Word but to be assumed by the a Word 3. The union was made in the womb of the mother the sitting is in b heaven 4. The union was in the first minute of the conception but the sitting began after the e ascension 5. The union is simply immutable the sitting is in some sort mutable in respect of the externall forme of the Kingdome which as the Apostle d witnesseth when death is abolished shall be altogether immediate and without enemy for now Christ being in the midst of his enemies as a Rose among thornes reignes by divers media or governes by divers meanes but then he shall reigne without any medium or enemy because God shall be all e in all Testimonies of Scripture a Heb. 2.16 For he did not assume the Angels John 1.14 The Word was made flesh bc Luke 1.31 Thou shalt conceive in thy womb and shalt bring forth a Son Ephes 1.20 God hath placed Christ at his right hand in heaven d 1 Cor. 15.25 He must reigne till he hath put all his enemies under his feet the last enemy that shall be destroyed is death e Rev. 21.23 Esay 60.19 The Sun shall no more be thy light by day nor shall the brightnesse of the Moone enlighten thee but the Lord shall be thy everlasting light III. But the full and absolute glory of Christ being exalted in his heavenly Priesthood and Kingdome is expressed by this phrase taken from humane affaires and applyed to divine because Kings do most honour those whom they place at their right hand for by the right hand of God who is a spirit we cannot understand any corporeall member or place neither doth the sitting at Gods right hand signifie the corporall situation of Christ for except we understand this spiritually Tom. 6. contra Scr. Arian saith Austine the Father will be upon the Sons left hand IV. And this glory is so proper to Christ the Mediatour that it belongs not to the Father nor to the Holy Ghost much lesse to any creature for it was not said to the Father nor to the Holy Ghost nor to any Angel Sit at my right hand Heb. 1.13 untill I make thine enemies thy foot-stoole But of the Son only it is said 1 Cor. 15.25 He must reigne untill c. Whence it followes that to sit at Gods right hand is not the same that Christs humane nature omnipotent omniscient omnipresent or lastly to be equall with God or to be God himselfe whether he hath obtained that dignity by the personall union or by his ascending into heaven or by other cause V. But albeit this glory of the Mediatour is to us ineffable while we are in this life yet if we carefully compare the Apostles three places by which he chiefely describes it we shall in some manner conceive it that it principally consisteth in these Testimonies of Scripture touching Christs sitting at Gods right hand Ephes 1.20 21 22 23. God raised Christ from the dead and set him at his own right hand in the heavenly places Far above all principality and power and might and dominion and every name that is named not onely in this world but also in that which is to come And hath put all things under his feet and gave him to be head over all things to the Church Which is his body the fulnesse of him that silleth all in all 1 Cor. 15.24 25 26. Then cometh the end when he shall have delivered up the kingdome to God even the Father when he shall have put downe all rule and all authority and power For he must reigne till he hath put all his enemies under his feet The last enemy that shall be destroyed is death Phil. 2.9 10. Therefore God hath highly
Arch-Palatinate of Heidelberge Andrew Pragai an Hungarian then answering Novem. 1. 1617. Also his Assertion or Defence against the foolish scoffes of Maximilian Sandaeus Priest and Jesuite of Herbipolis WHereas one Maximilian a Jesuite Conzio-Sandaeus or Sandaeo-Conzius hath lately in a satyricall wanton straine boldly canvised and with lies torne and defiled the secular Theme concerning the causes why an hundred yeers since Popery which is alwaies to be avoided was driven out of our Evangelicall Churches which Theme was the former yeere the first of November proposed and divulged at Heidelberge by publick authoritie D. David Parrie Professor of Divinitie being President and Andrew Pragai an Hungarian a Candidate or Student in Divinitie at that time Respondent But the Jesuite doth nothing in this unusuall to his Sect which hath from the cradle resolved to restore with all the lies they can the decayed condition of the Roman Antichrist and to keep under the doctrine of the Gospel of Christ with their calumnies and sophistrie But wee must look for nothing else from them who if they dare belye the sacred Name of our Saviour JESUS what wonder if they lye in every thing else But because he hath made no scruple to direct by writing and obtrude to us his lies we thought it was our part not to reject altogether his provocation not yet to answer a foole according to his folly therefore we thought it best to divulge againe the whole secular Theme with a short Defence of those passages which we find depraved by his lies and sophistrie whence the ingenuous Reader may easily judge that the causes demonstrated in the secular Theme are no waies shaken or weakned by that thick close joyned heap of lies reproaches and calumnies which the folly malice and impudence of Sandaeo-Conzius hath so incredibly complicated He makes shew as if he did not deny but that an Apostolicall Synagogue an Idolatrous profanation and Tyrannicall crueltie ought to be avoided and exterminated but hee denies that any of these is to be found in Poperie I warrant you as that servant in Terence excusing his masters naughtinesse Eunuch 5.4 Who quoth he ever saw in a whores house any man apprehended for an adulterer Will you exspect that the Beast will confesse himselfe to be the Beast Or that the whore will professe her selfe to be the great Whore Or that her worshippers will not deny what they doe The contumelies of ancient Christians belong nothing to them in that they were called Asinarii Sarmentitii Semissii These do no more belong to Poperie then the praises of the Virgin to Bacchus these were so many badges of the Christians innocencie That these men doe not worship the Whore who sits upon the seven-hilled Citie that they are not the ministers of Antichristian tyrannie and that they doe not sacrifice to Idols the Christian world will then beleeve when they give over to practise such vanities Your fornication is too naked and apparent God by the light of his word hath detected your filthy pollutions that for the covering thereof this Sandaeo-Conzius doth in vaine crack of the Protestantick Synagogue calling our Assemblies so in scoffe In vaine doth he goe about to paint the Whore and to hide her filthinesse from us by casting a cloak patched up of so many calumnies and of old torne and rotten complaints upon us of purpose to blind-fold us All which are either apparently false or reproachfull or frivolous and ridiculous and indeed documents of Jesuiticall falshood ignorance and impudence of purpose devised to avoid open plea in the Court of Justice in which the guilty partie convented ought first to put in his answer to the interrogatories before he can have libertie to sue his accuser Now whereas there are above two hundred Positions he hath scarce snapt at and gnawn the fourth part of them and that cursorily or like that little curre Lycisca hee hath barked at the Moon But though wee give him leave to bark yet our cause remaines unconquered But it is sufficient that we have pointed at this As for his Corybantick Scheme or cloak fit for the Corybantes Cybelles Priests which he calls the Protestantick Synagogue hee should rather have named it The Jesuiticall sink of lies reproaches and pratling whereas his filth belongs not to us we returne it to the authors of it by the postliminian right or that law whereby things unlawfully taken away were lawfully recovered The secular Theme or Argument of the causes why an hundred yeers ago by Gods great mercy Popery still to be avoided was driven out of the Evangelicall CHURCHES Against the wranglings subtle shifts and calumnies of Maximilian Sands Jesuite briefly asserted 1. Whosoever will be saved above all things 't is needfull that he avoid Popery 2. For Popery is the overthrow of the whole Christian Religion under the name of Christ which cannot stand with salvation 3. Christian Religion consisteth in Faith and Evangelicall obedience obedience in worship and discipline 4. Popery hath turned Faith into Apostasie worship into Idolatrie discipline into Tyrannie 5. So the many causes of abandoning by Gods assistance Popery of old being by others handled at large we will briefly reduce to three First the damnable apostasie from faith Secondly horrible Idolatrie in stead of Gods worship Thirdly Antichristian tyrannie for Evangelicall discipline I. The damnable apostasie of Popery from the faith which we beleeve and by which we beleeve 6. Concerning the apostasie of Poperie from the faith wee will not handle a past but a present history 7. To shake first the principle of faith which is beleeved and into which Christian faith is lastly resolved is to fall off from the faith to overthrow faith and salvation 8. The principle of faith which is beleeved and lastly terminating Christian faith is the holy Scripture contained in the bookes of the Prophets and Apostles and that alone 9. For The Scripture is given by inspiration of God and is profitable for doctrine for reproofe 2 Tim. 2.16 for correction for instruction in righteousnesse that the man of God may be perfect thorowly furnished unto all good workes 10. This principle of faith which is beleeved Poperie hath many waies and at this day is still pulling at it 11. It teacheth that in the holy Scripture there is no Divinitie but what it receiveth from the Church The Assertion The Jesuite in a whispering way hath allowed of these ten Positions therefore they need no defence but by the way we must note that the distinction of faith Lib. 12. de Trinit c. 2. which we beleeve and by which we beleeve is extant in Austine and is delivered by Lombard l. 3. distinct 23. C. Against the eleventh he exclaimes Parrie lies What if the Jesuite lie Parrie wrote truth out of Andradius the Portugall Doctor Lib. 11. defensionis pag. 257. the authentick Defender of the Councell of Trent whose words are these Neither is there in the bookes themselves in which the
sacred mysteries are written any Divinity which can tie us by any religion to beleeve the things contained in them but such force and amplitude there is in the Church which teacheth us that those bookes are sacred and recommends the faith and piety of the ancient Fathers that no man can oppugne them without grievous impiety Thus he Now he speaks not of the characters papers or parchment of the bookes the trust and authoritie whereof is among the Book-keepers or Stationers but of the Scriptures themselves of whose authoritie we dispute Concerning these hee affirmes both the heads of the Position 1. That there is no Divinitie in them for these words Nor any thing and Nothing are equivalent 2. Except so much as it receives from the Church for this is the meaning of the adversary but there is so much force in the Church We omit other Writers for brevities sake Let the Christian world judge of this Jesuites boldnesse and whether this Position alone be not sufficient to defend the assumption 12. Neither doth he account them authenticall but by the Churches authoritie 13. Yea he beleeves not God himselfe but for the Church The Assertion Here the Jesuite flings away both buckler and speare for he knowes too well that Poperie is held here Both these false and impious Positions have been blabbed abroad by their Triarian and Manipular that is their better and meaner sort of Writers The former by Eckius in his Enchiridion in these words The Scripture is not authenticall without the Churches authority This hee calls in the margine His Achilles for the Catholicks And shortly after Hence it appeares that the Church is more ancient then the Scripture and that the Scripture is not authenticall but by the Churches authority The other by Stapleton against Whitaker Cap. 10. §. 3. lib. De author Script We doe not beleeve God but for the Church Is not this I pray you blasphemously to subject God and his word to the Pope and his Church Neither can so great a blasphemy be eluded by the Jesuites cavills to wit That the Scripture in respect of it selfe hath its owne authentick authority from its owne worth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it should be credited whose author is the first Truth not the Pope and that the Church as the ground and pillar of truth doth conferre somewhat to the credit of Scripture For this later point was never yet questioned for ought wee know Whether the Church conferres any thing towards the credit of the Scripture But that former assertion of the Sophisters Whether we doe not beleeve God and the Scripture but for the Church that former passage though it be truly said yet it is not truly beleeved in Popery For they detract from the Scripture that internall worth of credit as it was but now shewed out of Andradius denying any Divinitie to be in Scripture And their opinion is still firme That the Scripture is not worthy to be credited either in it selfe or by us but for the Church 14. It makes the Scriptures authoritie depend upon the Popes arbitrement because that authoritie resides in the Pope as in the head of the whole Church The Assertion Here that he might make shew of denying the former he hath cunningly muttered out the later which being added hee saw necessarily that the former would follow For if in the Pope as in the head of the whole Church the whole authority of the Church resides and if in the authoritie of the Church the Scriptures authority resides as the two former Positions have it must necessarily follow that in the Pope the whole authoritie of Scripture resides depends upon his beck Now that this authoritie of the Church resides in the Pope alone as in the head of the universall Church it is the common stile of the Canonists and Sophisters who advance the Pope above Councels Gregory de Valentia a Jesuite of an approved cut or coine tells us plainly that in the Pope as in the head of the whole Church this authoritie resides The Position then remaines and the proofe of the assumption 15. And because the Pope alone or with his Prelats is the Church therefore the Pope and his Prelats beleeve the Scriptures for themselves but they will have the lay-people to beleeve the Scriptures for the Pope and Prelats The Assertion The Jesuites were fools if they should openly speak so but as foolishly do they deny this affirming what they do affirme That we beleeve not either Scripture or God himselfe but for the Church and that the Pope with his Prelats are the Church For from hence it is as needfull to affirm both to wit that the Pope Prelats beleeve the Scriptures and God for themselves because they beleeve not but for the Church which themselves are the Laicks beleeve for the Pope and Prelats because they beleeve for the Church which is the Pope and Prelats This as necessarily followes as if we should prove there be foure Evangelists on this ground that there are twice two Evangelists Therefore not Parrie in affirming but the Jesuite in denying this Thesis lieth and the assumption remaines 16. Thus the faith of Popes Prelats Lay-men concerning the Scriptures stands upon the sandy foundation of humane testimony which indeed is no foundation The Assertion Every one may see that this is the consectary of the former For if the faith of Popes Prelats Mat. 7. Bellar. l. 3. de Justificat c. 2. who are men not gods nor angels stands upon themselves and if the faith of the Laitie stands upon the Pope and Prelats it must needs stand upon humane testimony Now for faith in divine things to stand upon this what else is it but to stand upon a sandy foundation that is upon an unstable movable each houre uncertain and indeed no foundation For in divine things an uncertain faith is no faith when by Bellarmine's own testimony it behoveth true faith to be most certain Neither will that painted shift of the Valentian Jesuite availe him saying That the authoritie of the Church that is of the Pope and Prelats is not purely humane nor purely divine but partly divine partly humane Such indeed was the authoritie of the Prophets and Apostles who wee know were immediatly called and illuminated by God Though they were men yet they spake wrote in the Church by divine inspiration We will give equall authoritie to the Pope and Prelats with the Apostles if they can shew us that they write and speak by the same inspiration If they can produce the word of those that were divinely inspired that is the holy Scriptures otherwise their Decrees are but humane testimonies and sand 17. They accuse the Scriptures of so great obscuritie in things that concerne faith worship and manners that without the Popes interpretation no man can understand them The Assertion The first part is the ordinarie stile of Papists and it is at large defended by Bellarmine That the