Iehoua is one in number of essence not of persons 12 Where are three and one there are foure But in God are three one to wit three persons and one essence Therefore there are foure in God Answere The Maior is to be distinguished Where are three and one reallie distinct there are foure But these three in God are not another thing distinct in the thing it selfe from the essence but each is that one essence the same and whole and they differ from their essence onely in their manner of subsisting or being The manner of existing is not a diuers substance from the existence being or essence 13 Christ according to that nature according to which in scripture he is called Son is the Son of god But according to his humane nature onely hee is called Sonne Therefore according to that onely and not according to his diuine also hee is the sonne of god and so by a consequent the sonne is not verie god Aunswere The minor is false For Christ is called the onely begotten and proper sonne of the Father and equal with the Father Iohn 3.16 Iohn 5.18 Rom. 8.32 The father hath created all thinges by the sonne The sonne from the verie beginning worketh all things likewise which the Father doth Iohn 5.17.19 The sonne reueiled the Fathers wil of receiuing mankinde into fauour vnto the Church before his flesh was borne Iohn 1.18 The sonne was sent into the worlde descended from heauen and tooke flesh Heb. 2.16 Iohn 3.13.17 But the Word which is God is the onely begotten and proper sonne of God and tooke flesh Iohn 1.14 And not the humane but the diuine nature of Christ is creatres and worketh with equal autoritie and power with the Father and descended from heauen Therefore God or the Godhead or diuine nature of Christ is both called in the scripture and is the sonne and by a consequent the sonne is that one true and verie God I BELEEVE IN CHRIST OVR LORD THree diuerse speeches are heere to bee obserued 1. To beleeue that Christ is Lord. To beleeue this is not sufficient for we beleeue also that the diuel is Lord but not of al nor ours as wee doe beleeue Christ to bee Lorde of vs all 2. To beleeue that Christ is Lord and that of al and also ours Neither is it enough to beleeue this For the Diuels beleeue also that Christ is their Lord as he hath ful right and autority not only ouer all other thinges but ouer them also to determin of them whatsoeuer pleaseth him 3. To beleeue in Christ our Lorde that is so to beleeue Christ to bee our Lorde that in him wee place our trust and confidence and bee thoroughly perswaded that by him wee are wholy freed and deliuered from all euill and are defended and safegarded against all our enemies and this is it which we especiallie ought to beleeue Whenas therefore we saie that wee beleeue in our Lorde we beleeue 1. That the Sonne of GOD Christ is Lorde of all creatures 2. But especiallie of his Church which beeing purchased with his owne bloode hee guideth defendeth and preserueth by his spirit 3. And that I am also one of his subiectes whom beeing redeemed from the power of the Diuell he mightilie preserueth ruleth maketh obedient vnto him and at length enricheth with eternal glorie that is I beleeue that hitherto I haue bin by and for Christ preserued and shal hereafter be preserued of him thorough al eternitie lastly that he vseth wil vse his dominion power which hee hath as ouer all other creatures so ouer me vnto my saluation and his owne glory But for the better vnderstanding of this that hath bin spoken wee are to obserue these two things 1 In what sense Christ is called Lord. 2 For what causes he is our Lord. 1 IN WHAT SENSE HE IS CALLED LORD TO bee a Lord is to haue right and power granted by Lawe either diuine or humane ouer some thing or person as to vse and enioie it and to dispose thereof at thy owne will and pleasure Christ therefore is our Lord First because he hath care of vs that is ruleth preserueth and keepeth vs as his owne to eternall life and glorie as beeing bought with his precious bloode Iohn 17.12 None of them is lost whom thou gauest me Ioh. 10.28 None shal plucke them out of my hand Secondlie because wee are bound to serue him both in bodie and soule that hee maie bee glorified by vs. 1. Cor. 6 20. Yee are bought with a price therefore glorifie God in your bodie and in your spirite for they are Gods Hereof also wee maie vnderstande that the woorde Lorde in the Creede is not a name of the diuine essence but of his office and is referred to both natures of Christ like as the names of Priest King and Prophet Christ then is our Lorde not onely in respect of his Diuinitie which created vs but also in respect of his humanity which redeemed vs. For the humane nature of Christ is the price of our redemption his diuine nature dooth giue and offer that price vnto the Father and dooth by the vertue of his spirite effectuallie applie it vnto vs sanctifie rule saue and defend vs against our enemies and dooth al these thinges the humane nature beeing priuie thereunto and most earnestlie willing it Yea further as hee is man also hee hath power not only ouer men but also ouer all creatures and therfore ouer the Angels themselues For the names of the office benefits dignity of christ are affirmed of his whole person to speak simply properly by communicating but not by confounding the properties of both natures 2 For what causes he is our Lord. CHRIST is Lord. 1. By right of creation gouernment Christ our Lord 1 By right of creation Of this rule and dominion it is said Al things that the father hath are mine Ioh. 16.15 For by him in him are al things created and by his mighty word that is by his forcible pleasure and wil or prouidence they are susteined and gouerned and whatsoeuer good is in al the creatures that wholy proceedeth from him And this is a most generall dominiō which extendeth it self vnto al creatures euen vnto diuels wicked men albeit not altogether after the same maner to vs to al the wicked diuels For. 1. he created vs to eternal life but them to destruction 2. The dominiō which christ hath ouer the wicked diuels cōsisteth in the right of requiring cōmanding of exercising his power bridling his enimies that is hee hath right power ouer the diuels and the wicked to doe with them what him listeth so that without his wil and pleasure they cannot so much as moue themselues And he permitteth them by bereauing and destituting them of the grace of his spirit to run headlong into sin and eternal destruction Hee hath also ouer vs right and power to do with vs what him listeth
is agreeing vnto the true god only This kind of Idolatry is especially forbidden in the first commandement and furder also in some part in the third commandement 2 When mē er in the kind of woorshippe that is when worship or honour is imagined to be doone vnto the true god by some such woorke which himselfe hath not commanded This kind is properly condemned in this second commandement and is called will-worshippe or superstition They are saide to be superstitious whosoeuer ad humane inuētions to the commandements of God 2 Hypocrisie which is a pretending or faining true godlinesse and worship of God doing the external works commaunded by god whether morall or ceremoniall without true faith and conuersion This vice is depainted and described in these woordes by the Prophet Isaias This people come neere vnto me with their mouth and honour mee with their lips but haue remooued their heart far from me and their fear toward me was taught by the preceptes of men In the same words and those that followe and also euery where thoroughout the whole Scripture is hypocrisie condemned of the Lord. 3 Prophanenes which is a voluntary letting goe or contempt of all religion and of the whole worship of God both internal external or else of some part of diuine worship This prophanenes is repugnant also to the whole worship of God in the first and second table Now let vs entreate a little more at large of superstition That Wil-worship whereof we before made mention is reprehended of the Lord in many places of holy Scripture So by Moses it is forbidden Deut. 12.8 Yee shall not doe after al these things that we do here this daie that is euerie mā whatsoeuer seeemeth good in his owne eies And in the end of the same chapter he saith Whatsoeuer I commaund you take heede you doe it thou shalt put nothing thereto nor take ought there-from It is also reprehended by Isaias whose woords before recited are alleadged by Christ himselfe Matth. 15.8 for the condemning of superstition or Wil-woorshippe The same is condemned also by Paul Col. 2.8 Beware least there be any man that spoile you through Philosophy and vaine deceite through the traditions of men according to the rudimentes of the world and not after Christ Obiection Such places and saiengs speak of the wicked and vngodlie commaundementes of men and of Mosaical and Jewish ceremonies Aunswere That this is false which is replied some demonstrances which are added vnto certaine places declare which also reiect those humane Lawes and ordinaunces that commaund any thing in regard of diuine worshippe which is not commaunded by God although the same be a thing in his own kind not forbidden of God So Christ reiecteth the Iewes tradition of washing of handes whereof he saith Matth. 15.11 That which goeth into the mouth defileth not the man but that which commeth out of the mouth that defileth the man Hither also may that be referred which Christ speaketh 23.25 Wo be to you Scribes Pharisees Hypocrites for ye make cleane the vtter side of the cup and of the platter but within they are ful of briberie and excesse Now that these and the like thinges are lawful setting aside of an opinion of superstition in them the Apostle in sundry places doth shew Roman 14.6 He that obserueth the daie obserueth it to the Lord and he that obserueth not the daie obserueth it not to the Lord Hee that eateth eateth to the Lord for hee giueth god thanks and he that eateth not eateth not to the Lord and giueth God thankes Againe 1. Corinth 10.25 Whatsoeuer is sold in the shamble eate yee and aske no question for conscience sake For the earth is the Lords and al that therein is Wherefore they are not simplie so condemned but onely so far as they are prescribed for diuine worship In the same respect is single life also condemned especially seeing the same is not a thing indifferent but to those only who haue the gift of continēcy according as it is said of Christ Matth. 19 12. He that is able to receiue this let him receiue it For al men as in the same place Christ saith cannot receiue this thing saue they to whom it is giuen And this is the difference between things indifferent or of middle qualitie and those things which are properly the worshippe of god Which difference we must diligently obserue 1. Bicause when men faigne other worships of god in them they faigne another wil of god which is to faigne another god 2. Because by confounding of the true worshippe with false worships the true god is confounded with Idoles Rom. 14.23 which are worshipped with those worships inuēted by men 3. Because whatsoeuer is not of faith is sinne And when any man doth a thing as thereby to worship God his conscience not knowing whether God wil be worshipped after this manner or no he doth it not of faith but is ignoraunt and doubteth whether God be pleased or displeased with his work and therefore he presumeth to do that albeit it may displease god Wherefore hee dooth not thereby worship but contemne god OF TRADITIONS MOreouer that wee may make that difference of diuine worship and of things indifferent fully and wholy manifest and answere to an obiection of theirs who defend worshippes inuented by men with such places of Scripture as where god willeth vs to obey the commandements of mē we wil note and obserue that there are foure sorts of those things which men commaund 1. The ordinaunces of god which god wil that men propose vnto others to be obserued but not in their own name but in the name of god himselfe as being themselues the ministers and messengers not the autors thereof So the ministers of the church propound the heauenly doctrin of god to the church parents to their children Maisters to their scholers so Magistrates propound the commaundements of the Decalogue vnto their subects The obedince of these commaundementes is and is called Gods woorship because they are not humane ordinances but diuine which are necessarily to bee obeied although no autoritie or commaundement of any creature came thereto yea although all creatures should commaund the contrary Hither appertaine many places of Scripture As Prouer. 6.20 My Sonne keepe thy Fathers commaundement and forsake not thy Mothers instruction 1. Thessal 4.2 Yee know what commaundementes we gaue you by the Lord Iesus He therefore that despiseth these despiseth not man but god Matth. 23.2 The Scribes and Pharisees sit in Moses seate Al therefore whatsoeuer they bid you obserue that obserue and doe These and the like sayinges will vs to obey men as the ministers of god in these thinges which belong vnto the ministery that is which god by expresse commaundement hath testified that hee will haue published and commaunded by them but they graunt not authority vnto any to institute newe worshippes of god at their owne pleasure according as it is said Prouer. 36. Put
conuicted by the force of the trueth to haue stubbornely sought after error and blindnes The difference of this true doctrine from others 1 This doctrine was deliuered from God other Sectes are sprung from men and haue beene inuented by Diuels 2 True Religion hath firme testimonies diuine such as quiet consciences The Law by nature known yet darckened and conuince al other Sects of error 3 In the doctrine of the Prophets and Apostles is deliuered the whole Lawe of God rightly vnderstood and vncorrupt and both the Tables of the Law are perfectly kept As for other Sects they cast away the principal parts of Gods Law that is to say the doctrine concerning the true knowledge and worshippe of God which is contained in the former Table of the Decalog as also they do reiect the inward and spirituall obedience of the second Table That little good and true which they haue is a part of the commandement concerning the discipline conteined in the second Table or concerning the outwarde and ciuile duties towardes men The Gospel by nature not knowen 4 The whole Gospel of Christ that rightly vnderstood is in the true church alone taught and in this true doctrine alone is it contained Other sects either are clean ignorant of it as the Ethnickes Philosophers Iewes Turkes who also are as very enemies of the Church or they doe patch some litle part of it out of the doctrine of the Apostles vnto their owne errors of which part yet they neither know nor perceiue the vse as the Arrians Papists Anabaptists and al other Heretikes of whom some concerning the person others concerning the office of our mediator maintaine errors Al these though they arrogate vnto themselues the title of the Church and professe the name of Christ yet since that they depart from that onely foundation of the Church which is Christ that is since they do not acknowledge Christ either to be true God or true man neither do seek for righteousnes and saluation wholy in him they are not the members of the true Church not so much as in outward profession as it is said 1. Iohn 4. Euery spirit which confesseth not that Iesus Christ is come in the flesh is not of God and this is the spirit of Antichrist The difference of this true Doctrine from Philosophie It is true that wee studie Philosophie and not the Doctrine of other sectes but yet there is a very great differēce between these twoo Doctrines 1. Philosophie is whollie naturall but the principall part of this doctrine that is the Gospel is reuealed from aboue euen from God 2. Only this doctrine declareth the Gospel Philosophie is quite ignorant of it 3. The Doctrine of the Church sheweth the originals of our miseries Philosophie doth not so 4 This doctrine whereas it doth assure vs of eternal life it doth minister comfort vnto our consciences and sheweth vs the way how to wade out of dangers Philosophie teacheth vs not so much as this 5. Of this we are taught the whole Law Philosophie letteth passe the chiefest partes Indeede Philosophie conteineth two partes profitable for mans life as Logick Mathematikes others which God would not deliuer in this doctrine But as concerning this doctrine Philosophie hath but a little part of the Law that obscurely and that taken out but of a few preceptes of the Law It hath certain common comforts those that are not common it hath not as being proper vnto the Church Commō comfortes are these 1 The prouidence of God or the necessitie of obaying him 2. A good conscience 3. The woorthines of vertue 4. The final causes or the endes which vertue proposeth 5. The examples of others 6. Hope of reward 7. A comparing of euentes because a lesse euil is compared vnto a greater Those comforts which are not common but proper vnto the Church are 1. Remission of sinnes 2. The presence of God in miseries themselues 3. Our finall deliuerie Certaine notes or markes by which the Church is distinguished from others The marks which distinguish the Church or the professors of true doctrine from others are these 1. Puritie of doctrine 2. The right vse of the Sacramentes 3. Obedience towards God and his doctrine both in life and maners Many times truly great vices do grow in the Church but they are not maintained as falleth out in other Sectes For the true Church is the first her selfe that doth comprehend and condemne them before any other As long as this remaineth so long remaineth the Church OF THE THIRD QVESTION Whence it may appeare that this Religion alone was deliuered of God which is conteined in the Scripture GOD in the very creation of the woorld put this bridle in the mouth of all reasonable creatures that no man without extreme and manifest impudencie such as was the Diuels in paradise durst saie that anie thing if it were once apparantly knowen to haue beene spoken or commaunded 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 heauens hearken O earth For the Lord hath spoken Thus saith the Lord. The woorde of the Lord came to Esaias Ieremias c. Since therefore it appeareth that the bookes of the olde and new Testament are the wordes of God there is no place left of doubting whether that bee the true Religion and doctrine which is conteined in them But whether these bookes were written by diuine 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 vs. Wherefore this question is necassary For except this aboue all other things remain stedfast and immoueable that whatsoeuer we read in the bookes of the Prophets and Apostles doth as truely declare the wil of God vnto vs as if wee did heare God openly speaking to vs from heauen it cannot chuse but that the very foundation and whole certainty of Christian Religion must bee weakned Wherefore it is a consideration worthy those who are desirous of the Glory of God and do seeke for sure comfort to enquire whence it may appeare vnto vs that the holy Scripture is the word of God To this question now long since answere hath bin made by the Papists that forsooth it is not otherwise certain The first part The autority of the Scripture doth not depēd of the Church then because the Church doth confirme it by her Testimonie But we as we neither reiect nor contemne the Testimony of the true Church so we doubt not but their opinion is pestilent and detestable who often saie that the holie Scriptures haue not their authoritie else-where then from the woorde of the Church For first wicked is it and blasphemous to say 1. Reason The reproch of God that the autority of Gods woord dependeth of the testimonie of man And if it be so that the chiefest cause why
wee beleeue that the scriptures were deliuered from heauen be the witnes of the church who seeth not that heerby the autoritie of mans voice is made greater then of the voice of God For he that yeeldeth his testimonie vnto an other so that he is the onely or the chiefe cause why credence is giuen vnto the other out of all doubt greater credite is giuen vnto him then vnto the other who receiueth his testimonie Wherefore it is a speech most vnwoorthy the maiestie of God that the voice of God speaking in his holie booke is not acknowledged except it bee confirmed by the witnesse of men Secondarily 2. Reason Our comfort Faith is groūded on approoued witnes therfore not on mans wheras the doctrine of the Prophets Apostles doth preach of so great matters as the certaine knowledge of thē is so greatly desired of all who are well disposed and the conflictes of doubtfulnes in all mens mindes are so great what full assurance of our faith can there bee what sure consolation against the assaultes of temptations if that that voice on which our confidence relieth bee no otherwise knowen vnto vs to bee indeed the voice of God but because men say so in whom wee see so much ignorance error and vanitie to bee that no man scarcely especially in matters of some weight doth attribute much vnto their woorde except other reasons concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and christian religion is plainly exposed vnto the mockes and scoffes of the wicked if we going about to stop their mouthes do therefore onely desire that we should be credited that our Religion is from God because our selues say so For if they bee by no other confutation repressed they will with no lesse shew of truth deny it than wee affirme it 4 Reason Witnesses Last of all the scripture it selfe in many places is against this opinion doth chalenge a far higher authoritie vnto it selfe thē which hangeth vpon mens woords For so sayth Christ himselfe Iohn 5. I receiue not the record of man signifieng thereby that his doctrine stood not no not on Iohn Baptists testimonie although yet he did alleadge it but as of lesse account that he might omit nothing by which men might be moued to beleeue Therefore he addeth But I saie these thinges that you may beleeue I haue a greater witnes then the witnes of Iohn And if Christ nowe beeing humbled said these thinges of himselfe then surely shall they be no lesse true of him being in glory and sitting in his throne And 1. Corinth 2. Paul saith My word and my preaching stood not in the entising speech of mans wisedome but in plaine euidence of the spirit and of power that your faith should not be in the wisedome of men but in the power of God If so bee then our faith must not rest no not vpon reasons wisely framed by men much lesse shal it depend on the bare word of men Eph. 2. the Church herselfe is said to bee builded vpon the foundation of the Prophets and Apostles If then the confidence and confession of the Church staieth on the doctrine of the Prophets and Apostles as on the foundation the certainty of the Scripture cannot hang on the Churches witnes For so should not the Church be vpheld by the testimonie of the Prophets and Apostles but by her owne And 1. Iohn 5. it is said If we receiue the witnes of men the witnes of God is greater If it be greater then the authoritie of it hangeth not on the record of man But wee are to giue more credence vnto God witnessing the Prophets and Apostles writings to bee indeede his voice then vnto the Church affirming the same Now that it is said of the contrary That they are true the Church alone doth witnesse Answere The minor is false That by the Churches Obiection 1 record alone it doth appeare vnto vs that the sacred bookes which wee haue were written by the Prophets and Apostles whose names they beare in their forhead and that euen vnto vs they are come vncorrupt this we grant not For God farre more certainly testifyeth both in the Scripture and in the hartes of his Saints that no fained or forged thing is in these books thē it can be by the Church and all the creatures of the world confirmed They therefore who stand vpon the Churches testimonie alone in this point shew that themselues haue not as yet felt or vnderstood the chiefest testimonies Furthermore they say that the bookes authentike The discerning of bookes Answere The Minor is false 1 The working of the holy Ghost or as they Obiection 2 terme them Canonical of both Testamentes are discerned from the Apocryphall by the Churches iudgement and therefore that the autority of holy canon doth depend on the churches wisedome But that this difference of the bookes is not determined by the churches iudgement but being imprinted into the books themselues by the Spirite of God is onely acknowledged and approoued by the Church this is easily to be vnderstood if the causes of this difference be considered For either in these which are called Apocryphall the force and maiesty of the heauenly spirit doth lesse euidently appeare in the weight and vehemency of woordes and matter then in others of which it is clear that they are the heauenly oracles therefore set downe in writing by diuine instinct that they might be the rule of our faith or it cannot be determined neither out of these books themselues 2 The certainty of authours nor out of others which are canonicall that they were written either by the Prophets or Apostles because either they were not penned by those whom God by certaine testimonies hath warranted vnto vs to be endued with a prophetical spirit or themselues do not shew any certaine authors of them or by their forme 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 euidence of the spirit or certainty of the authors we builde not our iudgement on the testimonie of the Church but of the bookes themselues And therefore not for the Churches iudgement onely do we iudge some bookes 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 verie causes of this difference which wee finde in the bookes them-selues Obiection 3 The Church is more ancient than the Scripture 1. Answere The minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater autoritie it is too trifling For the woord of God is the euerlasting wisedome in God him-selfe Neither was the knowledge of it then first manifested vnto 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 paradice yea the woord is that immortall seede of which the Church was borne The Scripture is first in nature as the cause The Church therefore could not bee except the woord were first deliuered Now when wee name the holy Scripture wee meane not so much the characters of the letters and the volumes but rather the sentences which are conteined in them which they shal neuer be able to prooue to be of lesse antiquitie then the Church For albeit they were repeated and declared often after the beginning of the gathering of the Church 2. Answere The Maior is false A yonger workmā may be more skilful than an elder yet the summe of the Law Gospell was the same for euer To conclude neither is that which they assume alwaies true That the autority of the ancienter witnes is greater thā of th◠yōger For such may be the conditiō quality of the yonger witnes that he may deserue greater credit then the ancienter Christ being man bare witnes of himselfe Moses also and the Prophets had long time before borne witnes of him neither yet is the autoritie therefore greater no not of all the other witnesses then of Christ alone In like sort the Church witnesseth that the holy Scripture which wee haue is the woord of God The Scripture it selfe also doth witnes of it selfe the same but with that kinde of witnes that is more certaine and sure than all the othes of Angels and men There is alleadged also to this purpose a place 1. The pillar of truth to Timot Obiection 4 3. Where the Church is called the pillar and ground of the truth But since the Scripture doth teach otherwhere and that not once that the foundation of the Church is Christ and his word it is manifest inough that the Church is the pillar of the truth not a foundamentall or vpholding piller but a ministeriall that is a keeper and spreader of it abroad and as it were a mansion place or sure seat which might carrie the truth left with her and committed vnto her in the open face of all mankinde Acts. 9. Gal. 2. 1 Thes 2. 2 Thes 1. Tit. 1. euen as the holy Apostle Paul was called an elect vessell to beare the name of God before the gentiles and kinges neither yet did Paul get credit vnto the Gospell but the Gospell vnto Paul So likewise are the Apostles termed pillars Galat. 2. not that the Church rested on their persons but that they were the chiefe teachers of the gospell and as it were the chieftaines and maisters of doctrine For a man is not bound to beleeue those that teach on their bare woord but for the proofes which they bring of their doctrine Furthermore they alleage a sentence of Austin out of Obiection 5 his booke entituled against the Epistle of the foundation A place of Augustine 1 Answere An example maketh no rule chap. 5. I saith Augustine would not beleeue the Gospell except the authoritie of the catholicke Church did mooue mee thereunto But first if it were true that either Austin or some others did giue credence vnto the Gospell onely for the Churches autoritie yet might there not bee fashioned a rule hence of that which all men either did or ought to doe But that this is not the meaning of Austine 2 Aunswere He speaketh of himselfe as yet not cōuerted or not sufficientlie confirmed which these mē wold haue they do easily perceaue who weigh both the whole course of this place the phrase of speech which is vsual vnto Austen For Austen going about to shew that the Manichees were destitute of al proof of their doctrine first he opposeth one who as yet beleeueth not the gospel and denieth that such a one is able any way to be conuicted by the Manichaeans for he were to be conuicted either by argumentes drawen out of the doctrine it selfe of which the Manichaeans haue none or by the consent of the catholike Church from which themselues were departed for example sake he proposeth himselfe who should not haue had beleeued the Gospel except the authoritie of the catholik Church had moued him thereunto Austen therefore speaketh this not of himselfe as hee was then when hee writ these things against the Manichaeans but of himselfe before hee was yet conuerted or not sufficiently confirmed And that hee speaketh not of the present but of the time past the words that follow do manifestly declare whom then I beleeued when they said Beleeue the Gospel why should I not beleeue them when they say Beleeue not a Manichean For hence it appeareth that when he saith he was mooued especially by the authority of the Church he meaneth it of that time at which he obeied the Churches voice that is departed from the Manichaeans vnto the true Church But after that once he was conuerted and had perceaued the truth of doctrine that his faith was not now any more builded on the authoritie of the Church but on a far other foundation himselfe is a most sufficient witnes for vs whereas in the selfesame book Therefore he did beleeue the Church especially before he was able to perceiue it cap. 14. he saith on this wise Thou hast purposed nothing els but to commend that thy selfe beleeuest and to laugh at that which I beleeue And when as I of the other side shal commend that which myselfe beleeue laugh at that which thou beleeuest what dost thou thinke we must determine or do but euen to shake handes with them who bid vs to know certaine things and afterward will vs to beleeue things that are vncertain and let vs follow them who bid vs first to beleeue that which as yet we are not able to perceaue that being more enhabled by faith it self we may discerne to vnderstand that which we do beleeue not men now but God himselfe inwardly strengthning and illightning our mind Wherefore they do manifest iniury vnto Austen who draw that which himselfe confesseth of himselfe when hee was not yet conuerted or was but weake vnto that time when he affirmeth far otherwise not of himselfe onely but of al the godly For so reuerent a regard ought we to haue of the worde of God and such also is the force and efficacy of the holie spirit in confirming the harts of beleeuers that we beleeue God yea without any creatures Testimony euen as Elias forsooke not god 1. Reg. 19. The application of the answere no not when he thought that himselfe only was left aliue of the true worshippers of God If therefore either Austen or whosoeuer els being not as yet conuerted vnto religiō nor as yet hauing experiēce of the certainty of it in his hart That followeth not which they would 1 Because there is more in the Consequent than in the Antecedent 2 Because thereis a fallacy of the Accident A declaration of the like example 1 The
Samaritan was moued rather by humane theÌ„ diuine Testimonies to imbrace it it caÌ„not therof be gathered that the certainty of the holy scripture depeÌ„deth on no other Testimonies or that by no other wee are assured of it because that that some are moued especially by humane voices to reuereÌ„ce it commeth not therof to passe for that the Scripture is not maintained by any other authority but it chaunceth through the fault and weaknes of them who sticking vpon humane records do not feel as yet or vnderstaÌ„d diuine An image and example of these degrees of faith is in the storie of the Samaritan woman Iohn 4. For many of the Samaritans are said to haue beleeued in Christ because of the speech of the woman who testified that he had told her whatsoeuer shee had done But after that they had had Christ with theÌ„ for two daies many more beleeued because of his owne speech and they said vnto the woman Now we beleeue not because of thy saying for we haue heard him our selues 2 The Emulation of the Iewes and know that this is indeed the Christ the Sauiour of the world Al men come not by the same occasions nor haue not the same beginninges vnto faith Rom. 11. Paul saith that saluation was come vnto the Gentiles and that he did magnifie his ministerie that the Iewes might bee prouoked to follow the Gentiles In the first of Peter cap. 3. 3 The honestie of wiues wiues are willed to be subiect vnto their husbandes that eueÌ„ they which obey not the woord may without the woord be wonne by the conuersation of the wiues while they behold their pure coÌ„uersation which is with feare Euen then as the Samaritans were moued first by the speech of the woman to beleeue in Christ but after they had seen Christ and heard him they were so confirmed that they said they would now beleeue though the woman hold her peace so also may it bee that they which are not as yet conuerted or are but weaklings may be moued especiallie by the Churches testimonie as which runneth more into their eies to giue credence vnto the Scripture who yet neuerthelesse after they are once illuminated with a more plentifull light of faith do find by experience that they are confirmed by a far superior and more certain testimonie that the Scripture is the woord of God and do know by the force and euidence of it that they must keepe 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 heauen preach vnto you otherwise theÌ„ that which we haue preached vnto you Gal. 1. The conclusion of the first part let him bee accursed By these thinges therefore it may bee vnderstood that the voice and consent of the catholicke Church may and ought amongest other testimonies to serue for our confirmation and yet the autoritie of the holy Scripture not to hang vpon it but that out of the Scripture it selfe rather wee must learn by what argumentes wee may bee brought to know that it was deliuered from God Because that God himselfe doth witnes it and also such is the force and quality of that heauenly doctrine that although all men should gainsay it yet it would not be any otherwise more manifestly certainly knowen to bee the voice of God then by it selfe The 2. part Arguments shewing the certaâ—ntie of the scripture But least any man may thinke that by any argumentes which eueÌ„ reason by a naturall light iudgeth to bee sound without the singular grace of the spirite this may bee wrought in the mindes of the wicked as either to obey the truth or to leaue off to reproch it first hee must remember that the arguments or testimonies are of two sortes which shew the certainty of Christian religion and maintaine the autority of the Scripture For there is but one onely testimonie which is appropriated vnto them alone who are regenerated by the Spirit of Christ and vnto them alone is it knowen the force of which testimonie is so great that it doth not onely abundantlie testify and seale in our mindes the truth of the doctrine of the Prophets and Apostles but it also forcibly inclineth and moueth our hartes to the embracing and following of it Other testimonies whatsoeuer may bee brought they are vnderstood indeed both of the godly and the wicked and do compell their consciences to confes that this religion rather than others is pleasing vnto God that it came from him but vnlesse that one other come also which is knoweÌ„ of the godly alone these testimonies wil neuer bring to pas that meÌ„ shal embrace the truth although it be knowen vnto them The arguments therfore which shew the truth certainty of the scripture are these 1 The puritie of doctrine 1 Puritie and perfectnes of doctrine For wee haue the pure perfect doctrine as of the Gospel so also of the Law Now other sectes haue not both the tables of the Law perfect the first many haue in part the second but in some part also and that stained with many lies 2 The Gospel it self 2 The Gospel shewing our deliuerance Because it yeeldeth sure consolatioÌ„ to mens consciences shewing the onely way of escaping sin death The nature of man was not created to destruction Wherfore that doctrine which sheweth deliuerie without violating the iustice of God is vndoubtedly true certain 3 The antiquity of this doctrine 3 Antiquity because it is found to be most auncient partly by conference For if wee confer this with other doctrines wee shall find it to be pure and most true as deliuered from God from which men afterwardes fell away Other sectes haue sprung vp at other times and again haue perished this hath continued though it hath bin mightily oppugned by her enimies 4 Miracles proper vnto the Church 4 Miracles which tend to the same end that they may declare confirme this doctrine 1 Obiection Others also haue miracles Aunswere It is not true For albeit mention is made also of some miracles of the heathen it is said of Antichrist and false prophets that they shall woorke signes and great woonders so that the verie elect themselues if it were possible should be seduced yet these neither in number nor in greatnes are equall vnto the miracles of the Church and by the ende for which they are done it may easily be discerned that they are not wrought by any diuine power Wherefore there is a double difference especially by which true miracles are seuered from false For first those miracles which are vaunted of by the enemies of the church are such They differ 1 In the substance as without changing the course and order of nature may bee done by the sleightes iuglings of men or diuels seeme therefore to others to be miracles because they perceiue not the causes of them 2
you into all truth for hee shall not speake of himselfe but whatsoeuer hee shal heare shal hee speake and hee wil shew you the things to come Hee shall glorify mee for hee shall receiue of mine and shall shew it vnto you To this witnes do the Apostles appeal as beeing the chiefe and alone sufficient The Apostle Paul 2. Cor. 1. And it is God which stablisheth vs with you in Christ who hath also sealed vs and hath giuen the earnest of the spirit in our hartes And 1. Thes 1. For our Gospel was not vnto you in word onely but also in power and in the holy Ghost and in much assurance And 1. Iohn 2. But yee haue an ointment from him that is holie and yee haue knowen al thinges Wherefore wee must euer remember this that by the alone witnes of the holy spirite wee are mooued forcibly in our harts to beleeue the Scripture and to submit our selues vnto it as vnto the voice of God and that by al the other before alleadged Testimonies al men indeed are conuicted and the godlie also profitably confirmed but no man is turned vnto God thereby without the spirit witnessing within him For whenas he once breedeth this most assured persuasion in our mindes that the doctrine which is conteined in the holy Bible is of a truth the wil of God worketh that comfort and change of our minds and harts which is promised and taught in this booke by our experience and feeling it is so confirmed that while this remaineth within vs though al Angels men should say contrarie yet we would beleeue this to be the voice of God Obiection The scripture beareth witnes of the spirit therefore the spirit not of it Answere but if that remaine not or be not in vs though al should say it yet we would not beleeue it Neither doth not the spirit therefore establish the autoritie of the Scripture because we are to examine what the spirit speaketh within vs by the rule of the Scripture for before that this is done of vs the spirite himselfe declareth vnto vs that the Scripture is the word of God and inspired by him that he wil teach vs nothing in our hartes which is not agreeable vnto that Testimonie before set downe of him in the Scripture And if this be not first most certainlie persuaded vs of the spirit himselfe we will neuer recal our opinions of God his worship to the Scripture as the onelie rule to trie them by Now then after it is declared vnto vs by diuine inspiration that the Scripture is a sufficient witnes of that diuine Reuelation in our harts then at length do we find our selues to be confirmed by the mutual Testimonie of the same spirite in the Scripture and in our harts and we beleeue the Scripture affirming of it selfe that it was deliuered by diuine inspiration to the holie men of God as it said 2 Tim. 3. and 2. Pet. 1. OF THE FOVRTH QVESTION For what cause no doctrine beside the holy Scripture is to be receaued in the Church The scripture is of God therefore the rule of faith WHEREAS it appeareth vnto vs that it is the woorde of God which the Prophets and Apostles haue left in writing there is no man which doth not see that the Scripture must bee the rule and squire by which all thinges which are taught and done in the church must be tried Now all thinges of which there vseth to arise questions in the Christian Church doe appertaine either vnto doctrine or vnto discipline and ceremonies That the word of God ought to be the rule vnto both sorts it is out of doubt But in this place wee speake of the doctrine of the church which consisteth in the sentences and decrees which wee are bound by the commandement of God to beleeue or obey and therefore they can not bee chaunged by the autoritie of any creature they are become obnoxious vnto the wrath of God whosoeuer submit not themselues in faith and obedience vnto them To these decrees and preceptes the Papists adde many sentences which not onely are no where deliuered in the Scripture but are repugnant vnto it and they contend that the Church or the Bishops haue autoritie of decreeing yea contrarie and besides the Scripture what the Church must beleeue or doe and that mens consciences are bound by those decrees no lesse than by the woordes of the holy Scripture to beleeue or obey Contrariwise wee beleeue and confesse that no doctrine is to bee proposed vnto the Church not onely if it bee repugnant vnto the holie Scripture but if it bee not conteined in it And whatsoeuer either is not by the expresse testimony of the holie Scripture deliuered The difference of the Scripture of other mens opiniōs or doth not consequently follow out of the woordes of the Scripture rightly vnderstood that wee hold may bee without any hurt or conscience beleeued or not beleeued chaunged abrogated and omitted 1 The Scripture only is of it selfe to be beleeued and the rule of faith For wee must euer hold a necessarie difference betweene the bookes of the Prophets and Apostles and the writinges and doctrine of others in the Church first that the Scripture onely neither hath nor can haue anie error in anie matter other teachers both maie erre and oftentimes also doe er when they depart from the written woord of God Againe that the Scriptures are beleeued on their own word because we know that God speaketh with vs in them others haue credit not because themselues say so but because the scripture witnesseth so neither a whit more than they can proue by the Scripture Wherefore we doe not reiect others doctrine and labors in the Church but onely setting them in their owne place we submit them vnto the rule of Gods word This doctrine first is deliuered of God himselfe and that not in one place onely of the Scripture as Deut. 4. You shal not ad vnto the word which I speak vnto you neither shal you take away frō it And in the last Chapter of the Apocalyps I protest vnto euerie man that heareth the words of the Prophesie of this book if any man shal ad vnto these things God shal adde vnto him the plagues that are written in this book And if anie man shal diminish of the words c. Neither onely by these wordes is forbidden that no false things openly repugnant to the written woord be added to the doctrine of the church but also that no vncertaine things or things not appertaining vnto 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 wil but this is onely to bee learned out of that which is disclosed in his woord And therefore the men of Beraea are commended Act. 17. Who searched the Scriptures daily whether those thinges were so 2 Faith is grounded only of the word Secondly
faith which is spoken of in the Church is a part of diuine worship that is the sure assent by which wee embrace euery word of God deliuered vnto vs because it is impossible for vs to be deceiued by it if we vnderstand it aright Further also that it may breed in vs a true woorshipping of God and comfort of our soules it must stand sure and immoueable against temptations But there is no certain doctrine cōcerning God religion besides that which is knowen to be reuealed in his woord We may not therefore giue the honor which is due vnto God vnto men neither may wee go from certain thinges vnto vncertaine but cleaue onely to the woord of God in the doctrine concerning religion and therefore humane decrees must not bee accounted amongst those preceptes which wee are to embrace by faith Faith commeth by hearing hearing by the word of God c. 3 Things necessary to be beleeued or done are part of diuine worship But things not prescribed are not part of diuine worship Therefore they are not necessarie Thirdly for so much as the woorship of God is a woorke commaunded of God perfourmed by faith to this ende principallie that God may bee honored it is manifest that to beleeue and doe those thinges which can not bee denied or omitted without offending of God is the woorship of God and contrariwise that God can not bee woorshipped but by the prescript of his will both the consciences of al men and God himselfe in his holy woord doth testify as Esai 29. and Matt. 15. In vain do they woorship mee who teach the doctrines and commaundementes of men It is as wicked therfore to number those things which are not expressed in the woord of God amongest those which are necessarie to bee beleeued and done in matters of religion as it is vnlawful for any creature to thrust vpon God that woorship which himselfe neuer required Fourthlie 4 The Scripture is sufficient there cannot be anie thing added of men vnto his doctrine without great iniurie and contumelie done vnto the holy Scripture For if other thinges besides these which are written are necessarie to the perfection of true Religion then doth not the Scripture shew the perfect maner of worshipping God of attaining to Saluation which fighteth with the plaine words of Scripture which affirme that God hath opened vnto vs in his word as much as hee would haue vs know in this life concerning his wil towards vs as Christ saith Iohn 15. Al thinges which I haue hard of my father I haue made knowen vnto you And Paul Act. 20. I haue kept nothing back but haue shewed you al the counsaile of God And 2. Tim. 3. Knowing that thou hast knowē the holie Scriptures from a Childe which are able to make thee wise vnto Saluation through the faith which is in Christ Iesus For the whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct to instruct in righteousnes Fiftly 5 Other Doctors may er the Prophets and Apostles cannot therfore they are tied to these we are to consider the degrees of them who teach in the Church For therefore is the authoritie of the Prophets and Apostles far higher then of other Ministers of the Church because God called thē immediatly to declare his will vnto other men and adorned them with Testimonies of miracles and other thinges by which hee witnessed that he did so lighten and guide their minds with his spirit that he suffered them to erre in no one point of doctrine other 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 Ephe. 2. saieth That the Church is builded vpon the foundation of the Prophets and Apostles And 1. Cor. 3. That hee had laied the foundation and other then that could no man lay others build vpon it gold siluer precious stones wood hay stubble Now it is manifest that they who may err ought to be tied vnto their doctrine who are warranted by the testimonies of God that they can not erre Wherefore all other teachers in the Church must not bring any new point of doctrine but onely propound and expound those thinges vnto the Church which are deliuered by the Prophets and Apostles For these causes therefore doth the whole auncient Church with great consent submit it selfe vnto the rule of the sacred Scriptures whose autoritie yet ought of right to bee somewhat greater than these men who both in woords and deedes fight against this opinion Basil in his Sermon of the confession of saith saieth that it is a falling from the faith and a fault of pride either not to admit those thinges which are writtē in the holie Scriptures or to add any thing to them And August in his third Epistle For neither ought wee to account of euery ones discourses though they bee catholick and woorthy men as of the canonical scriptures that it may not bee lawfull for vs without impairing the reuerence which wee owe to those men to dislike and refuse any thing in their writinges if peraduenture we shal find that they haue thought otherwise thē the Scripture hath as it is by Gods assistāce vnderstood either of others or of our selues And Epist 112. If ought be confirmed by the plain autoritie of the diuine Scriptures of those which are called in the Church canonical wee must without any doubting beleeue it as for other testimonies by which any thing is mooued to bee beleeued thou maist chuse whether thou wilt beleeue thē or no. But against these testimonies of the Scriptures the auncient church the aduersaries of the truth contend that besides the doctrine which is comprised in the holy Bible other decrees also made by the autoritie of the Church are no lesse vnchangeable and necessarie to saluation then the oracles Propheticall and Apostolick Obiections of the Papistes And that they may not without some shew and pretence take vpon them this autority of decreeing what Obiection 1 they list besides and contrary vnto the Scripture they alleage places of Scripture The scripture doth not remaine perfect in which some writinges of the Prophets and Apostles are mentioned which are not come to our handes as Num. 21. is named the Book of the warres of the Lord. Ios 10. The Booke of the iust And often in the books of Kings The Booke of the Chronicles of the Kings of Iuda In the Epistle catholicke of Iude are alleaged the prophecie of Enoch and the storie of the bodie of Moses And lastly the Apostle Paul 1. Cor. 5. and Eph. 3. 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 holie Scripture we are to know that so
was neither to last continually neither did it binde consciences for feare of the wrath of God if these things were not obserued but it dured but for a time for their infirmity who were conuerted from Iudaisme to Christ or were to be conuerted as Paul doth at large teach 1. Cor. 10. To these they ad the examples of the Church whom they say Obiection 4 euen from the Apostles to these verie times to haue beleeued and obserued some thinges not onelie not deliuered in the Scripture Present examples but contrarie to the Scripture They bring forth the selfesame decree of Ierusalem concerning things offered to idols and blood which being made of the Apostles and expresly set downe in the Scripture was yet abolished by the Church But it hath bin already ready said that that constitution was made not that it should last for euer but for a time for a certaine cause euē for the infirmitie of the Church which was gathered from among the Iewes and after that cause ceased that ordinance taketh place no longer Neither yet did it at that time fetter mens consciences as if the worshipping or offending of God did lie in it wherefore the abrogating of it is not contrarie but doth verie well agree with it To these also they recken the obseruing of the Lords Daie We trulie as we doe beleeue this to be an Apostolick tradition perceaue it to be profitable and a farre other maner of one then for the most part they are which they would faine thrust vpon vs vnder the Apostles name so we doe not put anie worship of God to consist in this thing but know it to be left arbitrarie vnto the Church Euen as Coloss 2. it is said Let no man condemne you in respect of a holie daie But they affirme also that some things not written are beleeued which yet to call in question we our selues confesse to be vnlawful as That infantes are to be baptised That Christ descended into Hel That the Sonne of God is cōsubstantial vnto the eternal father But they are too impudent if they take vnto themselues a licence of hatching newe opinions because the Church for to expound the meaning of the Scripture vseth some where wordes which are not extāt in the Scripture But impious are they blasphemous if they saie the doctrine it self which the Church professeth in these wordes is not extant in the Scriptures 5 Obiection The holie Ghost is to teach the Church therfore not the Scripture They say also that the holy Ghost is promised the Church that it may teach those things which ar not deliuered in the Scriptures as Iohn 14. But the cōforter which is the holy Ghost whō the father shal send in my name he shal teach you al things And cap. 16. whē the spirit of truth shal come he shal lead you into al truth But here they maliciously omit that which is added And shal bring all things to your remembrance which I haue told you Again He shal beare witnes of me Again He wil reproue the world of sin of righteousnes of iudgement Again He shal glorify me for he shal receiue of mine shall shew it vnto you For out of these it is manifest that the holy Ghost should speake nothing but that which was writtē in the Gospel Christ himself had before time taught his disciples so far is it that he should bring any thing contrary to thē For neither can he dissent frō Christ nor frō himself So also when they alleadge that of Ier. 31. I will put my Lawe in their inward partes and in their harts will I write it And 2. Cor. 3. Ye are the Epistle of Christ written not with incke but with the spirit of the liuing God not in tables of stone but in fleshie tables of the hart they doe not marke that the spirite cannot speake in mens hearts contrarie vnto these things which he reuealed in the Scripture neither would God write anie other Law in mens harts but that which is alreadie reuealed and written and that therefore the Apostle Paul opposeth not the matter written but the manner of writing in tables and hearts one against another for because that the same was written in both but there with ink and here with the spirit of God It hath lesse colour which they goe about to builde out of that place to the Philippians cap. 3. If you be otherwise minded God shall reueile euen the same vnto you If therefore saie they the Church think anie thing different from the written woorde that proceedeth from the holie Ghost For the Apostle comforteth and cōfirmeth the godly that albeit they did not vnderstād somewhat of that which there hee had written or were of another iudgement in it yet that hereafter they should bee taught it of God and should know those things to bee true which he had written Whenas therefore it is denied that the holy Ghost reuealeth any thing diuers from that which is written the rule maistership of the spirit in the Church is not taken awaie but the same spirit is matched with him selfe that is with the rule of Scripture least those thinges should be thrust vpon vs vnder his name which are not his Further they make their boast that the Church cannot erre 6 Obiection The Church doth not er and that therefore the decrees of the Church are of equall autoritie with the holie Scripture because the Church is ruled by the same spirite by which the Scripture is inspired euen as it is promised Matth. 18. If two of you shall agree in earth vpon any thing whatsoeuer they shal desire it shal be giuen them of my Father which is in heauen For where two or three are gathered in my name there am I in the middest of them And cap. 28. I am with you alway vnto the end of the world So 1. Ioh. 2 Yee haue anointment from him that is holy and yee know all thinges Likewise The anointing which yee receaued of him dwelleth in you and yee neede not that any man teach you But as the same annointing teacheth you of all thinges and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know that it is the true Church onely 1 Aunswere The true Church Mat. 13. Mar. 4. Luk. 8. which erreth not and is ruled by the holy spirite 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 appertain to a wicked multitude which openlie maintaineth doctrine contrary to the Gospel though it neuer 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 shal bee giuen But from him that hath not euen that which hee seemeth to haue shall bee taken away So did the Pharisees and Sadduces amongst the Israelits er
not knowing the scriptures neither were they the true Church though they seased vpon the name and place of it 2 Answere Vniuersallie Secondly the true Church indeede erreth not vniuersallie For alwaies the light of the truth especially concerning the foundation of doctrine is preserued in some mens minds wherupon the Church is called the pillar and ground of truth But yet neuertheles some also of the godly oftentimes fall into errors through ignorance and infirmitie yet so that they hold the foundation neither doe they defend their erronious opinions contrarie to their conscience and at length they forsake them euen as it is said If anie man builde vpon this foundation gold 1 Cor. 3. Ephes 4. 1 Cor. 12 siluer c. And Philip. 3. If ye bee otherwise minded God shal reueile euen the same vnto you Last of al there is giuen vnto euery man grace according vnto the measure of the gift of Christ And the spirit distributeth to euerie man seuerallie as he wil. The Apostles before they had receiued the holie Ghost at Whitsontide were the liuely members of the Church yet erred they concerning the kingdom office of the Messias There were of the Chiliasts opinion great men in the Church as Pasias Irenaeus Apollinarius Tertullian Victorinus Lactantius Methodius Martyr And therefore although the Church er not vniuersallie yet oftentimes some of her members erre when as they swarue from the woord which God suffereth not seldome to happen vnto them for to keepe vs beeing warned of our weakenes and blindnes in modestie and his true feare and in daily inuocating of him and withal to teach vs that the truth of doctrine is not to be measured by the title of the church but by the woord deliuered of him by the handes of the Prophets and Apostles as it is said Thy woord O Lord is a lanterne vnto my feet Psalm 119. and a light vnto my pathes Likewise 1 Tim. 6. Keepe that which is committed vnto thee and auoid profane and vaine bablinges This ground beeing once laied 7 Obiection The Church ought to obey Bishops by the commandement of God that so far foorth the Church erreth not as it doth not swarue from the written woord of God it is easy to answere to that which they make shew of to the contrarie that the Church is ruled by Bishops and therefore must obey them as it is saied Act. cap. 20. Take heede vnto all the flocke whereof the holy Ghost hath made you ouerseers to gouerne the Church of God And Mat. 18. If hee refuse to heare the Church let him bee vnto thee as an heathen man and a Publicane Luc. 10. Hee that heareth you heareth mee and hee that despiseth you despiseth mee And to the Hebrewes 13. Obey those who beare rule ouer you For both they must rule and the Church must obey them according vnto the prescript of Gods woord as it is said If any man preach any other doctrine let him bee accursed Aunswere Necessarilie in those 〈◊〉 things which belong to the ministery frely in traditions Gal. 1. Whatsoeuer therfore the ministers propound out of the woord of God vnto the Church wee must of necessity obey it that which the Lord teacheth Matt. 23.2 when hee saieth The Scribes the Pharisees sit in Moyses chaire All therefore whatsoeuer they bid you obserue that obserue and doe For they sit in Moses chaire who teach Moses doctrine in the Church If also they ordaine any thinges indifferen◠and of a middle sort which are profitable these also are to be obserued for maintaining of order and auoiding of offence But if they require vs to beleeue or obserue thinges repugnant to the woord of God or thinges that are in their owne nature indifferent with putting an opinion of necessitie in them and of woorshipping of God they sit no longer in Moses chaire but in the chaire of scorners and of them it is said Iohn 10. The sheepe heard them not Likewise 1. Tim. 4. In the latter times some shall depart from the faith and shal giue heed vnto the spirites of error And that the decrees of the Bishops also are not to bee receaued among the precepts and decrees of the Church is confirmed by the example of the ciuill magistrate whose iust good Lawes binde the cōsciences of the subiects 1 Inst For the dissimilitude of the examples consisteth in that that God himselfe by expresse woorde hath decreed a necessitie of obedience to the Lawes and commandements of the ciuil magistrate 1 Instance The magstrate doth bind the consciences therfore Bishops which are not repugnant vnto his Law but hath giuen a liberty of conscience in traditions of the Church so that he pronounceth himselfe to be angrie with him who obeieth not ciuil magistrats as long as they command nothing repugnant to his Lawes but not with them which without offence do contrarie to the constitutions of Bishops For of the magistrate it is said Rom. 13. We must obey him for conscience sake But of thinges indifferent in the Church Coloss 2. Let no man condemne you in meat or drink or in respect of a holy daie 2 Instance The higher power doth more bind 1 Answere Likewise Gal. 5. Stand fast in the liberty wherewith Christ hath made vs free Now if againe they reply that the office of Bishops is aboue the ciuil power and therefore hath greater force then that to bind men to obey first we graunt that more obedience is due vnto the superior power then to the inferiour as long as it commaundeth nothing contrarie to Gods woorde As long therefore as the ministers propound the word of God vnto the Church and for auoiding of offence commaund such thinges to be obserued as appertaine to decencie and order they do not now offend against them but against God whosoeuer obey them not But if they require their lawes concerning thinges indifferent to be obserued with putting an opinion of necessitie in them and of the worship of God and do make them necessarie when there is no danger of offence to ensue Because this charge is contrarie to the word of God no obedience is due vnto it Further we confesse that greater obedience is due vnto the superiour power in those things in which it is superiour that is in which God would haue other powers to obey it But the ministerial power is superiour vnto the ciuil in those things which belong properly vnto the ministerie that is which are of God deliuered commaunded and committed vnto the ministers that by them they may bee declared vnto the Church But of matters indifferent concerning which nothing is either commanded or forbidden of God the ciuil power is superiour by reason of the authoritie which God in these matters hath giuen vnto the ciuil magistrate and not to the ministers of the Church Obiection 8 But against this they returne againe That wee also doe alleadge the Testimonies of councels fathers in
confirming the doctrine of the Church which were but in vaine for vs to doe Fathers and councels ar cited if their sentences had not the force and authoritie of Ecclesiastical doctrine But we neither bring nor receaue the Testimonies of the ancient Church with that mind as if without the authority of the holie Scripture they were sufficient for confirmation of anie point of doctrine Neither yet is the regard had of them in vaine For both they which are rightlie minded after they are instructed by the voice of the Scriptures concerning the truth are yet more confirmed by the Church as by a Testimonie of lower degree and they which attribute more authoritie vnto them then they should or abuse their sayings against the trueth are very wel refuted by the testimonie of them whom they have made their iudges Also they say That order decencie in the Church is necessary Obiection 9 by the commandement of God according as it is said Traditions are order 1 Cor. 14. Let al thinges be done comelie and in order For God is not the author 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 and God offended But as God commaundeth some order to be appointed and kept in the Church Answere Of mere particulars there is no concluding so hath he given a double libertie in it vnto his Church first that it be arbitrarie for the Church to appoint as may bee most commodious for it what order shal be in euerie place and at euery time obserued Then that also after any thing is certainelie ordained may be kept or not kept without hurt of conscience both of the whole Church and of euerie one of the godly if there bee no danger of offence For it is necessarie that euer a difference be put betwixt the commaundements of God by the obseruing 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 And the same Apostle Gal. 5. who commandeth all things to be done comelie and in order willeth vs to stand fast in the liberty wherewith Christ hath made vs free and that we should bee condemned of no man in meate or drink or in respect of an holy day Wherefore not they who without contempt of diuine things or wantonnes or danger of offence doe something otherwise in there things then is appointed but they rather offend against the commaundement of God concerning keeping order who either woulde haue no order in the Church or trouble that which is wel appointed Obiection 10 Obscure things do not suffice without interpreration Aunswere The minor is false if they respect the ground These men find fault also with the obscuritie of the holy Scriptures which they proue both by exāples of hard places of Scripture also out of the second epistle of Peter cap. 3. where it is said That there are some thinges hard to be vnderstood in the epistles of Paul And therefore since that thinges darckly spoken without they bee expounded can not suffice to perfect and wholesome doctrine they vrge that the interpretation of the Church also is necessarily to bee receaued with the Scripture But here aboue all thinges they iniurie the holie Ghost ascribing darkenes obscuritie vnto him who of purpose endeuoured to applie himselfe in simplicitie of speech to the capacitie of the common people and the rudest For those thinges which appertaine to the ground of doctrine which is necessarie to be knowen of all as are the articles of our beleefe the tenne commaundementes 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 euen as the 119. Psalm teacheth Where the woorde of the Lord is called a Lanterne to our feete and a light to our pathes Againe The enterance into thy woordes sheweth light and giueth vnderstanding to the simple And 2. 1 Instance The ground of doctrine is vnknown to manie Peter 1. The woorde of the Prophets is called a light shining in a darke place To which yee doe well saith hee that yee take heede as vnto a light that shineth in a darke place vntill the day dawne and the day starre arise in your hartes And Salomon in the first of the Prouerbes affirmeth that hee writeth to giue the simple sharpnesse of witte and to the child knowledge and discretion Again that wisedome crieth without uttereth her voice in the streetes Paul also 1. Cor. 1. saith that Christ sent him to preach the Gospell not with wisedome of woordes least the crosse of Christ should be made of none effect The ground therefore and summe of doctrine is not obscure except it bee vnto the reprobates who contemne the truth or stubburnlie reiect it as the Apostle saith 2. Cor. 4. If our Gospell bee hid it is hid to them that are lost in whom the God of this world hath blinded their mindes that is of the infidels that the light of the glorious Gospell of Christ should not shine vnto thē And the prophet Esai 65. and the Apostle Rom. 10. All the day long haue I stretched foorth my handes to a disobedient and gainsaying people And Psalm 36. The woordes of his mouth are iniquitie and deceite he hath left off to vnderstand and to doe good And Mat. 11. I giue thee thankes o Father Lord of Heauen and Earth because thou hast hidde these thinges from the wise men and men of vnderstanding and hast opened them vnto babes Now if they replie againe 2 Instance Diuine matters are obscure vnto al men that diuine matters are hard and obscure to all men as it is said 1. Cor. 2. The naturall man perceiueth not the thinges of the spirit of God for they are foolishnesse vnto him neither can he know thē because they are spiritually discerned they should first haue called to mind that this ignorance and hardnes riseth not of the obscuritie of the scripture but of the blindnes of mans mind and furthermore that this obscuritie since in verie deed it is not in the Scripture but seemeth to bee the fault of our nature doth not alwaies remaine in those who are regenerate but is remoued from them by the illumination of the holie Spirite according to those sayinges Luc. 8. It is giuen vnto you to know the secrets of the kingdome of God but to others in parables that when they see they should not see when they heare they should not vnderstand And 2. Cor. 3. Vntil this day when Moses is read the vaile is laid ouer their hartes Neuerthelesse when their hart shall be turned vnto the Lord the vaile shal
be taken away 3 Instance The Scripture a long time not knowen From this verie place may we easily refute that which they obiect That wee our selues in that that we say the Scripture hath not bin vnderstood for these many ages in the Popish Church do confesse the obscuritie of it For the ignorance which hath bin from the beginning of the world and shall bee to the end in the aduersaries of the truth is not to bee imputed to the obscuritie of the Scriptures but to their owne peruersnesse who haue not a desire to know and embrace the truth As the Apostle saith 2 Thes 2. Because they receiued not the loue of the truth that they might bee saued therefore God shall send them strong delusions that they should beleeue lies Whereas therefore it appeareth that the ground and summe of doctrine is not obscure 4 Instance Manie places obscure yet wee confesse that there are some places of Scripture which haue losse light more difficulty then others But first they are such that although they were not vnderstood yet the ground may both stand and be vnderstood Furthermore the interpretation of these places dependeth not of the autority of mē but the exposition of thē is to be sought by the conference of other places of Scripture which are more cleare or if we can not finde it yet least wee should affirme any vncertaine thing concerning diuine matters our conscience not satisfying vs in it wee must suspend our iudgement vntill God shal open vnto vs some certaine meaning and in the mean season wee are to hold those with thankfull mindes in which God hath left no place of doubting for vs. 5 Instance Of the necessity of interpretation Act. 20. But when wee answere thus vnto our aduersaries they rise againe vpon vs out of those thinges which wee grant them For because we confesse that some places of Scripture are harder to be vnderstood then others and that by occasion of the dulnes and slownes of mans minde in learning diuine matters neither those things which are most cleare are vnderstood of the people as the Eunuch of Queene Candaces doth complain How can I saith he except I had a guide And that the ministerie it selfe was therefore ordained of God in the Church for that it seemed good vnto the holy ghost to ad for our instruction an exposition of the Scripture which is done by the voice of the Church To be short because our selues in writing and teaching doe expound the Scriptures and do exhort al men to the reading and hearing the exposition thereof Out of these they conclude that besides the reading of the Scripture the interpretation of the Church is necessarie and that therefore what the Church doth pronounce of the meaning of the Scripture that is without controuersie to be receaued But we first confesse that the interpretation of the scripture is necessarie in the Church not for that without this to come vnto the knowledge of heauenly doctrine is simplie impossible whereas both God is able when it pleaseth him to instruct his euen without the Scripture it selfe much more then without the exposition of his ministers and the godly learne many thinges out of the Scriptures without interpreters and of the contrary side except the eies of our mindes be opened by the grace of the holie spirit heauenly doctrine seemeth alwaies alike obscure vnto vs whether it be expoūded by the word of the Scripture or of the church but for that it pleased God to appoint this ordinarie way of instructing vs and himselfe hath commanded the maintenance and vse of his ministery in the Church that it should be an instrument which the holy Ghost might most freelie vse for our saluation Againe Interpreting must not be a deprauing of the Scriptures although interpretation of scripture be necessarie yet this is so far from graunting anie licence vnto the ministers to bring new ordinances into the Church that nothing doth more tie them to this doctrine alone which is comprehended in the Scriptures then this verie function of expounding the Scriptures For to interpret another mans woordes is not to faine at our pleasure a meaning either diuers from them or repugnant vnto them but to render the same meaning and Sentence either in more words or in more plaine words or at least in such as may be more fit for their capacitie whom wee teach and withal when there is need to shew that this is the mind of the autor which we affirme to be Three points to be obserued in interpreting Now such an interpretation of Scripture is made by these meanes that first the phrase be considered and the proper sense of the woordes found out then that the order and coherence of the members or parts of the doctrine which is conteined in the text of Scripture be declared Thirdly that the doctrine be applied to the vse of the Church which it hath in confirming true opinions or refuting errors in knowing of God and our selues in exhorting in comforting and in directing of our life as Paul commaundeth 2. Tim. 2. Studie to diuide the word of truth aright And to Titus cap. 1. A Bishop must holde fast the faithful word according to doctrine that he also may be able to exhort with wholesome doctrine Lib. 2. conhaereses and improue them that saie against it And wiselie did Epiphanius aduise Not al woords of Scripture haue neede to bee allegorised or construed according to a strange sense but they must be vnderstood as they are and further they require meditation and sense for the vnderstanding of the drift and purpose of euerie argument That is Al places of scripture are not to be transformed into allegories but we must seeke out the proper sense of the words by meditation and sense that is vsing the rules of art and hauing 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 vsed in the Church 6. Inst Concerning the diciding of a controuersie about the text and meaning thereof But here is cast in another difficultie for that in controuersies concerning the text and the meaning thereof such a iudge is required whose authoritie and testimonie may suffice for determining of the meaning of the text For when both parties saie they who striue about the meaning plead ech of them that his interpretation is true except iudgement bee giuen of such a iudge from whom it may not be lawful to make anie appeale the contention wil neuer bee decided and we shal stil remaine doubtful of the sense of the Scripture Furthermore this iudgement must needs belong vnto the Church for in the Church alone we are to seeke for an examining and determining of controuersies concerning Religion What the Church therefore doth pronounce in these matters wee must of necessitie rest vpon that as the assured meaning of the Scriptures And hereof they saie
it is manifest that the decrees of the Church are of no lesse authoritie then the expresse sentence of the Scripture But we as we willingly grant that the controuersies of the Church must bee at length determined Aun Not the Church but the holie ghost is iudge in the word and that according to the Sentence of that iudge of whom wee may bee certainlie assured that we can not be deceaued So wee acknowledge this iudge to be not the Church but the holy Ghost himself speaking vnto vs in the Scripture and declaring his owne woords For he is the supreme iudge whose iudgement the Church onely demandeth declareth and signifieth he can not bee deceaued whereas all men are subiect vnto the daunger of error in a word he being the author of the Scripture is the best and surest interpreter of his owne words And therefore the Scripture it selfe in al doubtes recalleth vs and bindeth vs vnto it selfe as 2. Pet. 1. We haue a most sure word of the Prophets to the which yee doe wel that yee take heede as vnto a light that shineth in a dark place Iohn 5. Search the Scriptures Esay 8 To the Lawe and to the Testimonie if they speake not according to this word The Church doth not alwaies speake the words of the holie Ghost it is because there is no light in them For although the holie Ghost speaketh also by the Church yet because shee doth not alwaies speak the words of the holy Ghost she can not be the supreme chiefe iudge of controuersies in Religion For this iudge must be such a one whose sentence may by no means bee called in question But wee haue none such besides the word of God registred in the Scriptures Deciding of controuersies is not taken away Neither doe we at all take away the deciding of controuersies when wee make Scripture iudge of the meaning of the scripture For although contentious persons alwaies seeke sophismes by which they may delude and shift off the testimonies of Scripture yet doe they this against their conscience and the louers of the truth require no other interpreter of the Scripture but the Scripture and doe acknowledge and confesse themselues to be plentifully satisfied by it For whereas vnto men also it is graunted to bee themselues the best interpreters of their own wordes how much more ought this honor to bee yeelded vnto the holy Scripture The way how to decide doubtful places 1 The Analogy of faith Wherefore if controuersie be mooued concerning the meaning of some place in the Scripture we ought much more to doe that here which we would doe in other writinges First of all to consider and respect the anologie of faith that is to receiue no exposition which is against the ground of doctrine that is against any article of faith or commaundement of the Decalog or against any plaine testimonie of Scripture 1 Cor. 3. 2 Examining of Antecedents Consequents euen as Paul admonisheth forbidding to build wood hey stubble vpon the foundation Secondly to weigh the thinges that goe before and follow after that place which is in question that so not onely nothing contrary to these may be faigned on it but also that that may bee set for the meaning of it which these require For these either not beeing obserued or beeing dissembled the meaning of the Scripture is not seldome depraued Psalm 91. So those words of the Psalme Hee shall giue his Angels charge ouer thee that they shall beare thee in their handes that thou hurte not thy foote against a stone The Diuell tempting Christ interpreteth them as if they serued to maintaine ouer-rash and curious attempts when yet that which is added In all thy waies doth shew that they are to bee vnderstood of men doing those thinges that are proper vnto their calling Thirdly 3 Resorting to places which teach the same more clearly wee ought to search euery where in the Scripture whether there bee extant any place where it stands for confessed or is manifest or may bee shewed that the same doctrine in other woordes is deliuered touching the same matter which is conteined in that place which is in controuersie For if the meaning of the clearer and vndoubted place be manifest vnto vs wee shall also be assured of the place which is doubted of because in both places the same is taught as when Rom. 3. it is said We conclude that a man is iustified by faith without the workes of the Lawe That in this place to be iustified by faith is not to please God for the worthines of faith but for the merit of Christ apprehended by faith and that the woorkes of the Law signifie not the ceremonies onely but the whole obedience of the Law chiefly the morall other places doe teach vs which in moe and clearer woordes deliuer the same doctrine concerning the iustification of man before God as in the same chapter By the woorkes of the Law shall no flesh bee iustified in his sight for by the Law commeth the knowledge of sinne But now is the righteousnes of God made manifest without the Law hauing witnes of the Law and of the Prophets The righteousnes of God by the faith of Iesus Christ vnto all and vpon al that beleeue for there is no difference For all haue sinned and are depriued of the glorie of God and are iustified freelie by his grace through the redemption that is in Christ Iesus 4 Conferring like places togither Fourthly wee must conferre places of Scripture where though the same woords bee not spoken of the same thing yet the like woordes and formes of speaking are vsed of the like thinges For if the interpretation of the like place bee certaine and there bee the same causes for the like interpretation to bee giuen in the place that is in controuersie which are in the other then of like places wee must giue one and the same iudgement The Lord willeth Mat. 5. to put out our eie to cut off our hand if it be a cause of offence vnto vs. Now whereas the Law forbiddeth vs to maime our bodie Thou shalt not kill that therefore by this figure of speech the Lord would haue vs that wee should rather forsake thinges most deere vnto vs then that by the lust and motion of thē wee should suffer our selues to be withdrawen from God the like forme of speech otherwhere vsed to signifie things most deer and precious doth shew as Ierem. 22. If Iechoniah were the signet of my right hand yet would I plucke thee thence And Deut. 32. Hee kept him as the apple of his eie 5 The catholike Church When once according to these rules the controuersie concerning the text meaning thereof is iudged we may lawfully also descend to the consent of the Church yet putting great space betwixt not without great aduisement For least by the name of the Church we be beguiled first of all no sentence or
god and through their owne blindnes malice reuolting frō gods diuine manifestations frō the doctrine of our first fathers hath in horrible madnesse forged a multitude of gods yeelding diuine honours partly to creatures partly to imaginarie gods and forgetting the true god or desiring to ioine and couple other gods with him And whereas there is no greater bond than whereby the creature is bound to honour his Creator and therefore no more griuous sinne than to obscure the glorie due vnto god or to conuey it ouer to any other god that he might meete with this sacrilege hath often testified and witnessed in his word that there is but one god not manie That is that there is but one diuine essence eternal of infinite power wisedome and goodnes Creator preseruer and ruler of all thinges As Deut. 6.4 Heare O Israel the Lord our god is Lord onely And cap. 32.39 Behold now for I I am he and there is no gods with me Isai 44.6 I am the first and I am the last and without me is there no god And cap. 45.5 I am the Lord and there is none other there is no god besides me 1. Cor. 8.4 Wee knowe that an Idole is nothing in the world and that there is no other god but one Eph. 4.5 One Lord one faith one baptisme one god and father of all which is aboue all and in vs all See also Deut. 4.35 2. Kings 22.32 Psalm 18.32 Isai 36.5 Reasons to shew that there is but one God 1. But one onely manifested by sufficient testimonies of miracles and prophecies and other workes 45.21 47.8.10 Hose 13.4 Mat. 2.10 Marc. 12.32 Rom. 3.30 Galat. 3.20 1. Tim. 2.10 c. There are not wanting reasons and arguments also vnto which the iudgement of reason assenteth and yeeldeth that there are no more true gods but one 1 We are to hold so manie for gods as haue manifested their diuinitie by certaine and vndoubted testimonies But there is but one onlie manifested by miracles prophecies other works which cannot be done but by an omnipotent nature Isai 44. Psalm 86. Therfore but one is to be held for god euen he whō the Church adoreth Obiect Other gods haue wrought miracles vttered prophecies Ans 1. Those miracles were no other thā might be done by creatures not proper to an omnipotent nature 2. They confirmed some manifest impietie or turpitude and therefore were not true miracles 2 His authoritie and Maiestie is greater 2 The maiestie of God admitteth no fellowes who alone raigneth ouer all and alone gouerneth all thinges than his who hath a fellow partaker of the rule and gouernement with him that is it is a point of the greatest maiestie to raigne alone but the Maiestie of god is so great that no greater can either bee or bee imagined Therefore there is but one God The Maior is prooued Because hee who is not Lord alone vnto him greater Maiestie may bee added but the greatest and highest Maiestie is that whereunto nothing can be added And the Minor is prooued by the perfectnes omnipotencie blessednes and surpassing goodnes of god by natural iudgement Exod. 34.14 Thou shalt bowe downe to none other god Isai 42.8 I am the Lord this is my name my glorie wil I not giue to another 1. Tim. 1.17 Vnto god onelie wise be honor Apoc. 4.11 Thou art worthie O Lord to receiue glorie and honor power for thou hast created all thinges 3 That which hath greatest perfection can bee but one 3. That which is most perfect is but one for the whole is greater and perfecter than anie part thereof Therefore he is perfect who hath the whole alone and they imperfect who haue anie thing diuided and distributed amongst them Furthermore the verie euidence of the thing it selfe doth so inforce vs to confesse the greatest perfection of goodnes wisedome and power to be in god seeing he is the cause of al that good is in nature that nothing is more absurd than to imagine anie thing to be god which is not most great and most perfect Wherefore there is but one only diuine essence for that the diuinitie beeing dispersed into more gods would be al and whole in none and so none of them would bee perfect therefore none the true god And herehence appeareth the vanity of that deuise and imagination whereby it fained that there is but one supreme god but to this are added other minor demy gods Whatsoeuer i◠God is Soueraigne and Supreme as subiect and vnder-powers to the highest For seeing it is impious to conceiue of the diuinitie otherwise than as being most great most perfect and such wherto nothing may be added which is subiect to none therfore neither that which is distributed into more gods neither any thing which commeth short neuer so little of the greatest perfection and surpassing al mans cogitation can be the true god as it is often saide Lord who is like vnto thee Whether therefore the others bee equall or inferiour yet would there be in none the whole diuinitie For in him that is supreme or soueraigne the rest iointly together is more of the diuinitie than in that one supreme onely Therefore neither in the supreme soueraign god should the whole deitie be And further those inferiour powers can not bee gods because they are not most perfect nor supreme 4 But one chief good 4 God is of infinite goodnes and the verie chief good But there ought to be one onelie chief good For if besides that there were another chief good also that should be either greater or lesser or equal If greater then should it also be god which were contumelious against god if lesser it should not be god if equall then neither the one nor the other should be god 5 But one Omnipotent 5 There is but one Omnipotent God is Omnipotent Therefore he is but one The Maior is proued thus He against whose will any thing may be done or whom another can hinder from doing that he would cannot be truely omnipotent but if there be more at one the same time put to be omnipotent then shall they be able to do anie thing though the others bee against it and one shall necessarilie haue the power to hinder another and to let his action and to doe any thing contrarie to the others wil for otherwise hee should not be able to doe all thinges for it is proper to him that is omnipotent that no man be able to resist him but should haue his power bounded and limited within a certaine compasse None of them therefore would be indeed omnipotent but in word onely and by intreatie each of other and therefore there cannot bee imagined more gods except omnipotencie be withall taken from them Obiection But they may agree all Wherefore omnipotencie hindereth not why there shoulde not bee moe omnipotent Aunswere Omnipotencie is not onely not to be hindered
and of saluation and euerlasting life 4 At length also assuming taking vnto him humane nature to teach as by his voice the will of god concerning vs and towards vs and to confirm this doctrine by Miracles 5 Not only to giue oracles and prophecies to open the will of god by prophets and to teach expound it himselfe present in humane nature but also to ordaine institute the ministery of the woord and sacraments that is to call and send Prophets Apostles and other ministers of the Church and to furnish them with giftes necessarie to this ministerie Iohn 20.21 As the Father hath sent mee so send I you Ephes 4.11 He Christ hath giuen some Apostles and some Prophetes some Doctours Luk. 21.15 I will giue you a mouth and wisedome where-against all your aduersaries shall not be able to speake nor resist So 1. Pet. 1.10 The spirit of Christ is saied to haue spoken by the prophetes 6. To giue the holy Ghost Mat. 3.11 Hee will baptise you with the holy Ghost and with fire 7. To be through his owne and others ministerie effectuall in the hartes of the hearers that is by his spirit to lighten our mindes that wee may vnderstand those thinges which hee teacheth vs of God and his will either by his own voice or by the voice of others Luk. 24 45. Then opened hee their vnderstanding that they might vnderstand the scriptures 8. To effectuate also that which by the efficacie of his spirit he speaketh in our heartes that is to moue our will that wee may yeeld our assent and obedience to those thinges which by his teaching wee learne and knowe Eph. 5.25 Christ gaue himselfe for the Church that he might sanctifie it and clense it by the washing of water through the worde And these thinges Christ did doth performe euen from the beginning of the church to the end of the world and that by his own authority and power and for this very cause is hee called the Word Mat. 11.27 No man knoweth the Father but the Sonne and he to whom the sonne wil reueile him Ioh. 5 21. As the Father so the Sonne quickneth whom he will By these things which haue beene now spoken is also vnderstood what difference there is betweene Christ other Prophets both of the old and newe testament why he is the chiefe prophet doctor The difference eminency consisteth in his nature office 1 Christ is the verie sonne of God god and lord of all doth immediatly vtter the woord of the Father is the embassador and mediator sent of the father Other prophets are only men his seruants called sent by him 2 Christ is autor reueiler of the doctrine therefore the Prince of all Prophets Others are s gnifiers of that which they haue receiued from Christ For whatsoeuer knoweledge and Propheticall spirite is in them all that they haue from Christ reueiling and giuing it to them Therefore is the spirit of christ said to haue spoken in the prophets Neither hath he opened only to the prophets the doctrine which he teacheth but also to all the godly Ioh. 1.16 Of his fulnes haue we all receiued that is al the Elect euen froÌ„ the beginning of the world vnto the end Ioh. 1.18 No man hath seen god at any time the only begotten sonne which is in the bosome of the father he hath declared him 3 His Prophetical wisedome is infinit and perfect therefore in al gifts he excelleth others 4 This Prophet christ appointeth the ministery sendeth ordaineth Prophets and Apostles he giueth the holie Ghost gifts necessarie for the prophets Apostles al ministers of the word to the perfourming of their duty Ioh. 16.14 He shall receiue of mine shall shew it vnto you He will lead you into al trueth 5 Christ himselfe is not onlie autor of the doctrine erectour maintainer of the external Ministery but also by his own other Prophets voice outward ministerie he preacheth effectuallie to men inwardlie through the vertue and working of the holy ghost Others are onely the instrumentes of Christ and that arbitrarie and at his disposition and direction 6 The Doctrine of christ which beeing made man hee vttered by his owne and his Apostles mouthes is much more cleare ful than the doctrine of Moses the Prophets of the old Testament Christ therefore hath authoritie of himselfe others from him if Christ speake wee must beleeue him for himselfe others because Christ speaketh in them These things are expresly prooued by these places of holy writ Hebr. 1.1 At sundrie times and in diuerse manners god spake in the old time to our Fathers by the Prophets Jn these last daies he hath spoken vnto vs by his Sonne And cap. 3.3 This man is counted woorthie of more glorie than Moses in as much as hee which hath builded the house hath more honour than the house Ioh. 16.14 The spirit of truth which I will send you shall receiue of mine and shal shew it vnto you Mat. 17.5 This is my beloued sonne in whom I am well pleased Heare him Luc. 10.16 Hee that heareth you heareth mee and hee that despiseth you despiseth mee and him that sent mee 3 WHAT CHRISTS PRIESTHOOD IS A priest in general A Priest in generall is a person ordeined by god to offer for himselfe and others oblations sacrifices to pray for others and to instruct Vnder praier is comprehended blessing which is to wish them good from God A typical priest There is one Priest which is signifieng or typical another signified The typicall Priest was a person appointed by God 1. to offer typical Sacrifices 2. to make intercession for himselfe and others 3. to declare to the people the doctrine of the Law and the promise of the Messias and true Sacrifice which was to come Such were al the Priestes of the old Testament For these three properties which we haue reckned were common to the High-Priest with other inferiour Priestes The High priest But some thinges the High-Priest had proper peculiar to himselfe 1. That he alone entered into the Tabernacle called the Holiest of al or Sanctuarie that but once euerie â—eare not without blood which he offered for himselfe and the people burning incense there and making intercession for the people 2. That his rayment was more gorgious 3. That he was set ouer the rest 4. That he onlie was consulted of questions or matters doubtful waightie and obscure whether appertaining to religion or to the common-wealth and did returne the aunsweres of God for the Princes and the people 5. and therefore did gouerne and order some counsels and offices of the state and kingdom did see that al things were lawfully administred The inferiours were all the other priests of the old Testament whose office it was to sacrifice to praie to teach the doctrine of the Lawe and the promise of the Messias to come
that vniuersall inuisible church which remaineth as yet in the field and is fighting on earth yet it is and lieth hid in the visible church And therefore there is almost the same difference betweene the vniuersal visible church and this Militant which is between the whole and a part Obiection If the whole be visible the part also is visible Aunswere That part is also visible as concerning the men Elected or as they are men and as they professe the doctrine of the visible church but it is not visible as concerning the godlinesse or faith of men or as concerning faith and repentaunce in men That this inuisible church militant here on earth is a part of the visible church is apparent euen out of this place of Paul Rom. 8.30 Whom the Lord predestinate them also he called This calling whereby the Lord calleth vs is of two sortes inward and outwarde the inwarde Sainct Paul saith was wrought according to the purpose of sauing men and the Elect are called by both Hypocrites are called onelie by the outwarde calling And in respect of this outwarde calling is the church called visible and the Church of the called wherein are hypocrits also But the inuisible is called the company or church of the Elect and chosen The Church of the old Testament and the New There is also another diuision of the Church into the Church of the olde Testament and of the newe The church of the olde testament is a companie or congregation embracing the doctrine of Moses and the Prophets and making profession that they will embrace in Iurie the Mosaicall ceremonies and keepe them and as well in Iurie as also out of Iurie embrace the thinges signified by those ceremonies that is beleeuing in the Messias which was to bee exhibited The church of the newe testament hath not these differences because all beleeue in the Messias already exhibited This Church is a companie embracing the doctrine of the Gospell vsing the Sacramentes instituted by Iesus christ beleeuing in him being exhibited the tru Messias 3 What are the tokens or marks of the Church THE markes of the true Church are 1. 1 Profession of the true doctrin Profession of the true vncorrupt rightlie vnderstood doctrin of the Law Gospell that is of the doctrine of the Prophetes and Apostles There concur withal oftentimes errors but yet notwithstanding this marke is sure if the foundation be kept albeit stubble be builded thereon yet so that those errors or stubble be not maintained 2. 2 The right vse of the sacraments 3 Profession of obedience to the doctrine The right and lawfull vse of the Sacramentes 3. Profession of obedience to the doctrine or ministerie Obiection In manie churches which professe true doctrine this third marke is not seene therefore they are no churches Aunswere 1 There are manie in them who indeed yeeld and endeuor to yeeld obedience 2. Al obey acknowledging by their profession that sinnes ought not to bee maintained But it is necessarie that this third mark should be added because they shoulde mocke God who woulde saie that they receiued this Doctrine of Christ and would not frame their liues according vnto it Matth. 28.19 Goe and teach all nations baptizing them in the name of the Father and the Sonne the holy Ghost Teaching them to obserue all thinges whatsoeuer I haue commaunded you In these woordes of Christ are all those three markes of the Church conteined Obiection 2. Not all that challenge these markes are the Church because all haue them not though they challenge them But those which all Schismatiques and heretiques doe challenge vnto them are not the markes of the true Church But all of them do challenge these vnto them therefore they are not the markes of the true Church Ans I denie the Maior For we are not to see whether they chalenge theÌ„ but whether they haue them So also woulde it follow that the heauenly blessings which are proper to the true Church are theirs also because they challenge them Obiect 3. Without which the church cannot bee that is a marke thereof But without the ordinarie succession of Bishops the church cannot be Therefore it is a marke thereof Ans By ordinarie succession in the ministerie The ordinarie succession of Bishops no necessarie marke of the Church is meant the succession of ministers in the same true doctrine and administration of Sacramentes And if the proposition bee so vnderstoode it is true for such a succession is nothing else than those notes which wee haue put But in the conclusion of this obiection is vnderstoode that there shoulde bee an ordinarie succession into the same place whether they teach the same doctrine or a diuerse from it And so also it should be a tying of the Church to a certaine Citie Region and so foorth Saint Augustine against Manichaeus his Epistle cap 5. sheweth how he was brought to the faith of the Catholique Church For hee saith That hee obeied the catholiques when they said Beleeue the gospell and there he bringeth forth that common saieng I woulde not beleeue the gospell except the autoritie of the catholique church mooued mee thereunto By the testimonie therefore of the church he was mooued to reade the gospell and to beleeue that heauenlie doctrine was conteined therein But doth hee after hee beleeued the gospell promise that hee would beleeue the church more than the gospel if the church determine or propound anie thing which is either contrarie to the gospell or can bee prooued by no testimonie of Scripture This doubtles Augustine neuer meant Naie elsewhere he denounceth Anathema and biddeth a curse come to them who declare any thing besides that which wee haue receiued in the writings of the Lawe and Gospell And in the selfe-same place he witnesseth That he because he beleeueth the Gospell cannot beleeue Manichaeus for that hee readeth nothing in the Gospell of Manichaeus Apostleship Therefore traditions or ordinances of the church bring vs vnto the scripture and ty vs to that voice which soundeth in the Scripture The Papistes wrâ—ngling about Traditions But here it must bee obserued howe honestly and fairely the Papistes deale For wheresoeuer they meete with the word Tradition that by and by they wrest to their traditions which can not bee proued out of the worde of god As when Paul saieth 1. Cor. 15.3 J deliuered vnto you that which J receiued straight waies they crie out heare you traditions I heare but reade on there in the woordes folowing Paul him-selfe by writing declaring what those traditions are J deliuered vnto you how that Christ died for our sinnes according to the scriptures And that hee was buried and that hee arose the third day according to the scriptures Pauls traditions written verities and registred scriptures Heare you heare Pauls traditions to bee doublie thinges written For first they were taken out of the scripture of the old Testament Secondly they were committed to
writing by S. Paul himselfe So Paul saith of the Lordes supper 1. Cor. 11.23 I haue receiued of the Lord that which also J haue deliuered vnto you But this tradition after the Euangelistes himselfe also hath set downe in writing The Iesuites cite the saying of Paul 2. Thes 3.6 Withdraw your selues frō euery brother that walketh inordinately and not after the tradition which hee receiued of vs. But a little after in the same chapter hee describeth what tradition he meaneth as it is manifest to him that looketh on the place And yet will they thence prooue that many thinges are to bee beleeued which can not bee proued by anie testimonie of Scripture The like impudencies they shewe in another testimony taken out of Luke Act. 16.14 They deliuered them the decrees to keep ordained of the Apostles Elders which were at Jerusalem When a little before Cap. 15.23 he witnesseth that those decrees were set downe in letters written by the Apostles But wee are to keepe and hold the notes and marcks before set downe First in respect of Gods glorie that enimies may be discerned from Sonnes Secondly In respect of our own saluation that we may ioine our selues to the true Church For there are three sorts of men 1 They who openly professe and declare themselues to be enimies 2 Hypocrits 3 The company of the Elect chosen 4 Why the Church is called holy and Catholicke THE Church is called Holy The church holy in respect of Christs holinesse imputed and their own begun Catholique in respect of place and time 1 Because Christes sanctification is imputed vnto it 2 Because al his members haue begunne al the parts of obedience It is called Catholicke 1 In respect of places because it is spread through the whole world For there is one Vniuersall Church of all places degrees of life neither is it tied to a certaine place kingdome or to certain succession 2 In respect of times Because there is but one true Church of all times which also is at all times so Catholicke as that it is dispersed through the whol world nether is at any time tied to any certain place Jt is not called Catholicke because it possesseth many kingdomes For Catholicke is a title giuen vnto the Church in the Apostles time for before time the Church was limited within narrowe bondes Nowe that there is but one Church of al times and ages from the beginning of the world vnto the end it is out of doubt For 1 It is manifested that the Church hath euer been Neither can Abrahams daies be obiected as if before he was called there had beene no worship of the true God in his familie and himselfe had beene after his calling alone without anie others For before his calling he held the foundations and grounds of Doctrine of the true God though it were darkned with superstitions mingled therewith Againe Melchisedec liued 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 Melchisedec 2 That the Church as it hath beene euer so shall also continue euer appeareth by these testimonies Isay 59.21 My woordes shall not depart out of thy mouth nor out of the mouth of thy seed Ier. 33.20 If the night and day may bee chaunged then shall my couenant also be changed Mat. 28.20 I am with you alway vntill the end of the world Moreouer Christ was euer and euer shal be King Head and Priest of the Church Wherefore the Church was euer and euer 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 folowing For Christ is the sanctifier of his Church who is common to men of both testaments Hither appertaineth the Question of the authoritie of the Church Which I omit In this we wil consider here onely that opinion or saying The church doth not erre How the church may bee saide not to erre Which is true after this sort First the whole doth not erre though some members thereof doe er Secondly it doth not erre Vniuersally although in some pointes of Doctrine it may Thirdly It erreth not in the foundation 5 In what the Church differeth from the common-weal 7 Differences betweene the Church and common-weale THE Church differeth from the common-weal 1. Because common-weales are distinct and kingdomes of the world in diuerse places and times The Church is alwaies one and the same at all times and with all men 2. The kingdomes and states of the world haue many Heads or one chiefe Heade and many other inferiour Heades besides and that on earth The Church hath but one and that in heauen 3. The common-wealth is gouerned by certaine lawes made for the maintenance of outwarde peace and tranquillity The Church is ruled by the Holy Ghost the worde of God 4. The common-wealth or ciuill state requireth outward obedience onely The Church requireth both as well inwarde obedience as outwarde 5. In ciuill states and common-weales there is power and libertie to make new lawes positiue by the authoritie of the magistrate the violating of which lawes bindeth mens consciences and deserueth corporal punishmentes The Church is tied to the woorde of God vnto which it is not lawfull to adde ought or to detract ought from it 6. The ciuill state hath corporall power where-with it is armed against the obstinate disobedient For he may and ought by force to curb these and to punish them by the sword The Church punisheth by denouncing of Gods wrath out of the worde of God 7. Jn the Church are alwaies some Elect Holie but not alwaies in the common-wealth 6 Whence ariseth the difference of the Church from the rest of mankinde THE cause of the difference is the Election of God Election putteth the difference betweene the Church and others Act. 14.16 Jn times past god suffered all the Gentiles to walke in their owne waies Rom. 9.18 God hath mercie on whom he will and whom he will he hardeneth Ioh. 6.37 Al that the Father giueth me shal come to me Rom. 8.29.30 Those which hee knew before he also predestinate to be made like to the Image of his Sonne and whom he predestinate them also he called By these wordes we are also taught that the promise of grace is generall in respect of the Elect or beleeuers God verilie would haue all to be saued and that Rom. 11.7 1 Jn respect that he loueth the saluation of all But the Elect only haue attained to that saluation 2 In respect that he inuiteth al to saluation But the rest haue beene hardened The Efficient cause then of this difference is the Election of God willing to gather vnto himselfe a Church in earth Secondly the Sonne is a mediate executour of this will and purpose The holy ghost immediate Thirdly The
soeuer sins ye retein they are reteined Therefore not God onely remitteth sinnes Answere The Apostles remit sinnes in that they are the signifiers and declarers of Gods remission Likewise also the Church remitteth sinnes when according to the commandement of God shee denounceth remission of sinnes to the repentant Againe one neighbour remitteth sinnes and trespasses vnto another as concerning the pardoning of the offence But God onely freeth vs from the gilt of sinne by his owne authoritie God onely washeth vs cleaâ—e from sinne In a worde God onely remitteth vnto vs all sinnes that is originall and actuall whether they bee of omission or of ignorance Psal 103.3 Which healâ—th all thine infirmities Rom. 8 1. There is no conâ—emnation to them that are in Christ Iesus 3 For what remission of sins is granted REmission of sinnes is granted not verily of any lenitie which is repugnant to iustice but of the free mercy of God Remission of sinne granted for Christs intercession and merit of meere grace and Gods free loue for the intercession merit of Christ applied by faith 1. Pet 3.18 Christ hath once suffered for sinnes â—he iust for the vniust that he might bring vs to God 1. Iohn 1.7 The blood of Jesus Christ clenseth vs from all sinne Colos 1.19 Jt pleased the Father that in Christ should all fulnesse dwell and by him to reconcile all thinges to himselfe and to set at peace through the blood of his Crosse both the thinges in earth the thinges in heauen Heb. 12.24 Yee are come to Iesus the Mediatour of the new Testament and to the blâ—ud of sprinkeling that speaketh better thinges than that of Abel Eph 1.7 By Christ wee haue redemption through his bloud euen forgiuenesse of sinnes according to his rich grace For entreatie can not bee made whithout satisfaction because that were to desire that God would yeeld sâ—me-what of his iustice 4 Whether remission of sinnes agreeth with Gods iustice IT is true indeed that it behoueth god as a iust iudge Gods iustice satisfied for sinne by christ though it bee remitted vnto vs. not to leaue sin vnpunished and therefore not to remit it except some satisfaction bee interposed But neither doth God leaue it vnpunished for he punisheth sinnes in Christ or in the sinners themselues most sufficientlie God pronounceth vs in such sort iust as hee pronounceth vs not to be obnoxious to punishment because of the most perfect satisfaction of christ this doth not contrarie or crosse the iustice and trueth of God Obiect The iustice of God requireth that they be punished who sinne Therefore such a remission of sinnes as is granted without sufficient punishment of the party sinning is vnpossible or doth contrary crosse the iustice of god Ans It is contrary to gods iustice not to punish sin at al that is neither in him that sinneth nor in any other who vndergoeth the punishment for him that sinneth Reply To punish one that is innoceÌ„t in place of him that hath offended is repugnant also to Gods iustice Ans True if the innocent partie be such a one who 1. wil not vndergo 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 recouer out of it for God will not haue him that is innocent to perish for an offender 5. Js not able to restore and conuert the offender that hee maie thence forwarde cease to offend and further to giue him faith which maie embrace and receiue this his benefite But all these conditions are in Christ as clearly appeareth by the testimonies following Ephes 5.2 Christ hath loued vs and hath giuen himselfe for vs to bee an offering and a sacrifice of a sweete smelling sauour to god Iohn 10.15 I laie downe my selfe for my sheep Isai 53.5 He was wounded for our transgression 2. Cor. 5.15 Christ died for all that they which liue should not henceforth liue vnto themselues but vnto him which died for them and rose againe Iohn 2.19 Destroie this temple and in three daies J will raise it vp againe Iohn 10.17 I laie downe my life that J might take it againe Ephe. 5.25 Christ loued the Church and gaue himselfe for it that he might sanctifie it Tit. 2.14 He gaue himselfe for vs â—hat he might redeeme vs from all iniquitie and purge vs to be a peculiar people vnto himselfe zealous of good woorkes 5. Whether remission of sinnes bee freelie giuen Our sins â—ted freely in respect of vs thouâ—h they cost Châ—â—st â—ul deeâ—ly ALbeit God remitteth not our sinnes vnto vs except a most sufficient punishment be first paied for them yet he remitteth them freely vnto vs for Christes sake whom our debts cost inough Obiect If he pardoneth them for christs satisfaction then doth he not remit them freelie Ans He remitteth them freely in respect of vs that is without any satisfaction of ours and pardoneth them for the satisfaction made by another Replie And he that after this sort pardoneth dooth not freelie pardon for this is a rule what a man doth by another that he seemeth to doe by himselfe Wherefore we our selues paie it in paying it by Christ Answ God also giueth vs freely this price and raunsome that is this satisfier and Mediatour Christ who is not bought of vs. Joh. 3.16 So God loued the world that he gaue his onelie begotten sonne that whosoeuer beleeueth in him â—hould not perish but haue life euerlasting It is all one tâ— hâ—â—e remissâ—on of sinnes and to be iust Replie The 〈◊〉 th◠〈…〉 vs to auoide sinne but to doe good also Therâ—fore 〈…〉 that our sinne be forgiuen but also good wâ—â—rkes 〈…〉 and necessarie that wee may bee iust Answ Tâ—e omâ—sion of good is also sinne But this also is remitted He that can doe good and doth it not is a sinner and accuâ—sed But God doth not hate vs neither hath he a will to punish vs for those sinnes for which Christ hath sufficiently satisfied in whom also we haue perfect remission of all our sinnes so that by his onely merit we are reputed iust before God 6 To whom remission of sinnes is giuen REmission of sinnes is giuen to all the elect and to them alone Remission of sinneâ— giuen vnto all the Elect and to them onely because it is giuen to them all and alone who beleeue and none beleeue but the elect onely for the reprobate neuer haue true faith and beliefe Yet all the elect haue not alwaies remission of sinnes but all beleeuers haue it alwaies because they onely haue remission of sinnes who beleeue that they haue it But this the elect do not alwaies beleeue but then first when they are conuerted and endued with faith yet in respect of the secret and fore-determined purpose of God they haue alwaies remission of sinnes Now Infants haue remission of sinnes because they haue faith and conuersion in aptitude and inclination though not actually 7. How
Church he must also publikely be corrected by the Church accordong as his trespasse is if neither yet he will repent being admonished and chastised by the Church whether it be he that committed a priuate trespasse or he that coÌ„mitted a publicke offence at length excommunication must bee inflicted by the church as the extremâ— and last remedie to correct men obstinate and impenitent euen as also Christ himselfe commaundeth in these woordes next following the place before alleaged Jf he refuse to heare the church also let him be vnto thee as an heathen man and a publicane In these wordes Christ expressely commaundeth all whosoeuer being after this sort admonished by the church wil not repent to be by the common consent of the church excommunicated vntill they repent It remaineth now that we see what Excommunication is Excommunication is the banishing of a grieuous transgressour or an open vngodly and obstinate person from the fellowshippe of the faithfull by the iudgement of the Elders by the consent of the church and by the authoritie of christ and by the holy Scripture When the Church therefore pronounceth of any that they are not godly they must be excommunicated and not admitted vnto the sacrament And whosoeuer are excommunicated they againe professing shewing in their actions amendmeÌ„t ar altogether in like sort receiued into the church as they were exiled froÌ„ it namely by the iugedmeÌ„t of the Elders by the consent of the Church the autority of Christ and the Scripture Furthermore the chiefe and principall part in excommunication is denunciation whereby is denounced that hee which denieth faith and repentance is no member of the church as long as hee cotinueth such how euer he make boast of the name of christians because the Scripture dooth not acknowledge him for a christian who although he professe himself in word to be a christian yet in deedes sheweth the contrary And this denunciation whereby one is excommunicated is not in the power of the minister of the Church but in the power of the Church and is doone in the name of the Church because this commandement was giuen by christ vnto the church For hee saith expressely tell the Church And verily this commaundement hee gaue vnto the church not for the destruction of the sinner which is to be excommunicated but for his edification oâ— saluation Neither ought this denunciation of the church to be vsed without effect for as was before saide of whome the church denounceth that they are not godly the church is bound to excommunicate them and not admitte them to the vse of the Sacramentes Now who are to be excommunicated is knowen sufficientlie by that which hath beene said before namelie such as either deny some article of faith or shewe that they wil not repent or submitte not them-selues to the will of God according to his commandements neither make any doubt of persisting stubbornly in manifest wickednesse Al such are not to be admitted into the Church or if they haue beene admitted into the Church in Baptisme yet we must not goe forwarde in offering them the Lordes sacred Supper but contrariwise such as professe faith and repentance the church is bound to admitte There remaine obiections of the aduersaries whereunto we will in few woords make answere 1 Obiection The charge and office of the keies is no where commaunded Therefore is not to be ordained in the Church by consequent no man ought to be excluded from the sacraments Ans The Antecedent is false because frequently in Scripture manifest testimonies of this charge and commission are extant Mat. 16.19 J will giue vnto thee the keies of the kingdome of heauen and whatsoeuer thou shalt binde vpon earth shall be bound in heauen Here in plaine wordes is expressed the power of the keies committed to all ministers of the word Moreouer what this office of charge of the keies committed to the Church is and how the Church must discharge this charge and funâ—tion Christ likewise plainly aduertiseth and declareth Mat. 18.17 18. If he will not vâ—â—â—safe to heare them tell it vnto the Church and if he efuse to heare the Church also let him bee vnto thee as an heathen man and a publicane Verily J say vnto you whatsoeuer yee shall binde on earth shall bee bound in Heauen and whatsoeuer yee loose on earth shall bee loosed in Heauen These thinges giuen thus in precept by Christ Paul also dooth in the thing it selfe confirme 1. Cor. 5.5 Let such a one be deliuered vnto Satan for the destructioÌ„ of the flesh that the spirit may be saued in the day of the Lord Jesus 1. Cor. 11.20 When ye come together into one place this is not to eate the Lords Supper 2. Thes 3.14 Jf any man obey not our sayings note him by a letter and haue no companie with him that hee may bee ashamed 1. Tim. 1.20 Of whom is Hymenaeus and Alexander whom I haue deliuered vnto Satan that they might learne not to blaspheme In the Prophets also are manifest testimonies in which this is apparent to haue beene commaunded by God Isai 1.11 What haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rams and of the fat of fed beastes and I desire not the bloud of bullockes nor of lambs nor of goates Isai 66.3 He that killeth a bullock is as if he slue a man he that sacrificeth a sheepe as if he cut off a dogs necke hee that offereth an oblation as if hee offered swines bloud he that remembreth incense as if he blessed an Jdoll Ier. 7.22 J spake not vnto your Fathers nor commaunded them when J brought them out of the land of Aegypt concerning burnt offerings and sacrifices Psal 50.16 Vnto the wicked said God What hast thou to doe to declare mine ordinaunces that thou shouldest take my couenant in thy mouth Wherefore Christ also saith Matt. 5.24 Leaue there thine offering before the Altar and goe thy waie first bee reconciled to thy brother and then come and offer thy gift There are other places also of Scripture besides these where it is coÌ„manded that all professed wicked persons be excluded from the church the vse of the sacraments as wheresoeuer is reprehended the vnlawfull vse of the sacraments Likewise wheresoeuer the ministers are commaunded to receiue only such for members of the church as professe faith repentaÌ„ce Reply God indeed forbiddeth the vngodlie to come vnto the sacraments but he willeth not that the church should forbid them Ans What god forbiddeth to be done in the church that wil he haue to be auoided by the Discipline of the church that God hath willed the church to forbid exclude professed vngodly persons is manifestly prooued by the fore alleadged places 2 Obiect Men are not able to discerne the woorthie from the vnworthie they cannot know who truelie repent who persist in impietie neither can they cast anie man into hell fire
Therefore that iudgement is not committed vnto the church whereby the godlie maie be distinguished from the vngodlie Aunswere The church doth not iudge of such as are hidden or secrete but of those that are manifest namely of those who shew them selues in outward life profession and this she doth when concerning such she subscribeth to the iudgement of god that is when shee iudgeth of them according to the prescript of Gods word as when out of the woord of God shee pronounceth the obstinate to be condemned as long as they continue such when out of the word of God she absolueth them which shew repentance But to discerne from others such as are close hidden as the church is not able so neither doth she take it vpon her 3 Obiection Christ saith in the Parable of the tares let both grow together vntil the haruest Therefore none ought to bee excluded Aunswere 1. Christ speaketh there of hypocrits who cannot be discerned alwaies from the true seruers of God Therefore his meaning is that hypocrites ought not to be cut off or separated frō the church as whom we know not to be such but that the Angels shall doe this at the last daie 2. Christ distinguisheth there the office of the Magistrate and of ministers Let them grow that is put not to death any which are estrāged from the church For the Ministers may not vse corporal force against any man as may the Magistrate Now if this difference be put the difference which is between the church and the kingdome of the Diuell shal not be taken awaie 4 Obiection Men are to bee forced and compelled vnto good workes The vse of the sacraments is a good worke Therefore they are to be forced and compelled to the vse of the sacraments Aunswere 1. The Minor is not true except it be vnderstoode of that vse which is celebrated by the faithfull otherwise when vnbeleeuers vse the sacraments their vse is no good work The vse of the sacraments is a good work when good moral works goe before this vse And then is it truly called the vse of the sacramentes otherwise it is rather an abuse and prophaning of the sacramentes For when the wicked take the sacramentes they abuse them whence it is that Christ expressely dehorteth the wicked from this good work when he saith Leaue there thine offring before the Altar and goe thy waie 2. The Maior proposition is to be distinguished Men are to bee compelled vnto good woorkes but in their order so that there goe before an enforcing to moral woorks and then follow after an enforcing to ceremoniall works and so is that to bee vnderstood which Christ saith Luk. 14 23. Compel them to come in 5 Obiection We haue no examples of this excluding The Prophets Apostles and Iohn excluded none nay Iohn Baptised a generation of vipers Aunswere The Prophets albeit they could not exclude the wicked from the sacrifices sacraments yet they condemned that wickednesse of theirs in approching thither and made oftentimes long sermons both against the wicked who did approch and against the Church which admitted them vnto the sacrifices But that the Apostles did exclude Paul alone doth sufficiently shew by his example as we saw before and John Baptised them onlie who promised faith and repentaunce he baptized a generation of vipers when now they did repent Wherefore although they were a vipers broode whome Iohn baptised yet were they not any longer vipers when they were baptised For Iohn baptised none but such as confessed their sinnes As also he preached the Baptisme of repentance for the remission of sinnes 6 Obiection Jf they are to bee admitted vnto the sacraments which professe faith and repentance the vnbeleeuers and wicked are to be excluded the same shall bee doone after the same manner as it was done by Iohn But John by himselfe alone admitted them who professed faith and repentance vnto baptism and he alone also reiected he impenitēt Therefore it shall be lawful for one minister alone either to admit them who professe the Doctrine and repentance or to reiect the obstinate Aunswere The reason is not like For Iohn was endued with a Propheticall and Apostolicke authoritie Againe at that time the gathering of the new Church was respected and not the excluding of them who were in the Church and had reuolted from it Certaine argumentes assoiled whereby some haue endeuoured to abolish excommunication 1 WHERE the woorde and Sacraments are rightly to be administred there must the authorite of discipline be established But in the primitiue Church and at this day in well ordered Churches the authoritie of discipline is not established Therefore the woord and Sacraments are not rightly there administred But absurd were it so to say therefore absurd also to impose a necessity of discipline on the Church Aunswere These wordes To be rightly administred are doubtfull and haue a diuerse meaning 1. To administer rightlie signifieth so to administer as that the administration wholy agree with the prescript of the Lorde 2 It signifieth to administer not according to the right perfect and exact obseruing of it but so that the administration be pleasing to God profitable for the saluation of the Church In this whole world the Sacramentes are not rightly administred according to the former signification but according to the latter signification they are For albeit there be some blemishes which by reasō of the churches weaknes imbecillity cannot be corrected amended on a sodain yet the administration may please God and profit the Church Albeit wee are neuerthelesse to acknowledge bewail the defects For blessed are they which hungre and thirst after righteousnesse Except these thinges be graunted there will be no pure church in the world We may seeme now to haue sufficiently assoiled this obiection but yet furder also we deny the Minor For the autority of discipline was cōtinued in the Primitiue church shal also continu in an il ordred church but with great abuse as amongst the Papists Reply Jn our Churches in the Heluetian churches Excommunication is not in force Therfore the Minor of the former obiectiō is true Ans Although in some Churches it be not exercised yet is it not then ill exercised but the Minor is neuerthelesse infringed Because in those churches the woord the Sacraments are rightly administred according to the other signification whereof we spake before Chrysostome saith If any wicked person come vnto the Lords table giue not vnto him the Lordes Sacrament the body bloud of the Lord if he wil not beleue signifie it vnto me I will rather leese my life than I will admitte him Excommunication therefore was in force many yeares after Christ 2 That Doctrine which hath neither Gods woorde nor examples is not to be thrust vpon the church But this doctrine hath neither of these Therfore it is not to be thrust vpō the church Ans It hath the word for it Mat. 18.17
Christes kingdome Now to pronounce a man to bee a Publicane and an aliene from Christes kingdome belongeth vnto the Ecclesiastical magistrate not vnto the ciuil because a Publican and an Heathen may be a member of the cittie but not of the church of Christ 2. Christ addeth Verily verily J saie vnto you whatsoeuer yee bind on earth shal be bound in heauen Heere Christ meeteth with an obiection For the excommuned person may obiect what doth this touch me Although the church account me for an infidel for an Heathen and Publicane I wil notwithstanding in the meane season eate and drink Christ answereth therefore That this iudgement shall not be frustrate or of no effect for I may selfe wil be the executour of it Before in the 16 Chapter he said I will giue thee the keies of the kingdome of heauen but there hee speaketh of the common and general authority of the ministerie here he speaketh namely and particularly of the ministers authority in this cause To bind and loose therefore is not belonging vnto the Magistrate but vnto the church 5 The wicked maie bee accounted for Heathens and Publicanes without anie excommunication Therefore a Publicane and an excommunicate are not alone Aunswere I denie the Antecedent because to account one out of the communion of the church to excommunicat are all one Reply But they maie account one that is think of one in their mind to be such a person Aunswere If hee heare not the church thou art to knowe not what the church thinketh of him in minde but what they publikely determine of him whether thou maiest account him for an Heathen and Publicane And furthermore Paul elsewhere forbiddeth vs to eate or drinke with a wicked person Therefore it is not a knowledge only in the mind Against the Examples PAVL willeth that the incestuous person be cast out of the Catholick church 1. Corinth 5.13 that is hee will haue him pronounced to be no member of the Church Therefore this eiection or casting out is not to think only but to pronounce also excommunicate The aduersaries vrge the contrary to this on this wise 6 The Apostle expoundeth himself 2. Corinth 2.6 Jt is sufficient vnto the same man that he was rebuked of many Therefore those words Account him for a Heathen a Publicane and put him awaie from among you signifie only a rebuking Answere This reason deceiueth by a fallacy of consequent because a generall rule is not builded vpon one example For because heere was neede of rebuking onely seeing the partie repented It doth not thereof follow that alwaies the same onely is required Reply What they did that Paul commanded But they did onlie reprehend and rebuke Therefore Paul commaunded them onelie to reprehend him when he commanded them to put him awaie from among them Ans Paul commaunded that but not that only because he cōmanded also that they should reiect him if he repēted not But if he repēted it should be sufficient to reprehend rebuke him Wherefore it doth not follow They onely reprehend him Therefore Paul commaunded them onely to reprehend him This is a true aunswere vnto the former reply but there is another also cleare and manifest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Greeke woorde which the Apostle here vseth signifieth not onelie reprehension and rebuking but also that excommunication which is by words onelie And in this sense not onelie it maie but also must bee taken because hee saieth So that now contrariwise yee ought rather to forgiue him Therefore he was now excommunicated and not as yet receiued but to be receiued Neither was he onely reprehended and rebuked but also cast out eiected And whē also he saith Of many hereby is cōfirmed that by the name of the church whereof Christ speaketh Matth. 18. is not vnderstoode the common multitude but the chief gouerners of the church Againe For this cause did I write saith the Apostle that J might know the proofe of you whether you would bee obedient in all things He praiseth them therefore because they obeied Wherefore before repentance he forbiddeth That they companie not together with the excommunicated person And further also hee saith I praie you that you would confirme your loue towardes him The Greeke woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which we interpret to confirme signifieth by publique sentence to speake a thing So is it taken Gal. 3.15 a mans couenant when it is confirmed that is ratified by publique autoritie The Apostles meaning therefore here is that they should declare their loue towardes man by publique testimonie Therefore to forgiue was to receiue the excommunicated erson into fauour and that doth hee often repete Now there was also some space betweene the writing of the former and the latter Epistle to the Corinthians Therefore hee stoode in the meane time excommuned In the former Epistle Paul saith that hee heareth that some wicked persons were amongest the flock Them he willeth to bee excōmuned And it is likely that the Corinthians obeyed this his commandement in excommuning them and so wrote to Paul that they had obeyed him therein because in his 2. Epistle Cap. 2. he commendeth them and willeth them to receiue againe the incestuous person vppon repentance 7 Whome Paul had willed to bee noted by a letter him hee willeth the Thessalonians to account of as of a brother and therefore will not haue him to be excommunicated This consequence or sequele is proued thus Contraries can-not stand together But to excommunicate one and to account him for a brother are contraries therefore if he bee to bee accounted for a brother hee is not to bee excommunicated That these are contraries is also thus proued 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 to account him for a brother are contraries and so can not stand together except not to account and to account for a brother shoulde bee all one Aunswere There is an ambiguitie and diuerse vnderstanding of these woords to account for a brother Wherefore the contrarietie is not here of force For all men are brethren both Christians and Turks But christians neuerthelesse although they account Turks for their brethren and neighbours and desire their saluation yet doe they not account them for christian bretheren If then they are to account Turks for their brethren then much more must they account them and seeke their saluation who were before time brethren that is christians 8 What Paul did that are not we to folow Paul did excommunicate Hymenaeus and Alexander without the churches consent 1. Timot. 1.20 Therefore wee must excommunicate no man Answere The Maior proposition is false if it be generally vnderstoode Reply The Maior is thus proued What Paul did by his Apostolique autoritie that are not we to follow But hee did this by his Apostolique autoritie Now this Minor is
prooued by Paules words I haue deliuered saith he Hymenaeus and Alexander vnto Satan But our Ministers and Pastours of churches cannot do this Therefore it must needes be that Paul did it by special autoritie Aunswere This whole reason I graunt Wee must not follow his example if he did it alone But hereof it followeth not Therefore we maie not excommunicate For so more is in the conclusion than in the premisses And againe the Minor may bee denied because in the text alleadged it is reported only that Paul did it not in what sort and maner he did it THE THIRD PART OF MANS THANKFVLNES 86 Whenas wee are deliuered from all our sinnes and miseries without any merit of ours by the mercy of God onlie for Christes sake for what cause are we to doe good-workes BEcause after that Christ hath redeemed vs with his bloud he renueth vs also by his spirite to the Image of himselfe that wee receiuing so great benefits should a Rom. 6.13 12.1.2 1. Pet. 2.5.9.10 1. Cor. 6.20 shewe our selues all our life-time thankefull to God and b Mat. 5.16 1 Pet. 2.12 honour him Secondly that euery of vs may bee c 2. Pet. 1.10 Mat. 7.17.18 Gal. 5.6.22 assured of his faith by his fruite And lastly that by our honest and good conuersation wee may d 1. Pet. 3.1.2 Mat. 5.16 Rom. 14.19 winne others vnto Christ 87 Cannot they then be saued which be vnthankefull and remaine still careleslie in their sinnes and are not conuerted from their wickednesse vnto God By no meanes For as the Scripture beareth witnesse neither vnchast persons nor Idolaters nor adulterers nor theeues nor couetous men nor drunkardes nor slaunderers nor robbers shall e 1. Cor. 6.9.10 Ephes 5.5.6 1. Ioh. 3.14.15 enter into the kingdome of god 88 Of what parts consisteth the conuersion of man vnto God It consisteth of the a Rom. 6.4.5.6 Ep. 4.22.23.42 Col. 3.5.6.7.8.9.10 1. Cor. 5.7 2. Cor. 7.11 mortifieng of the oulde man and the quickning of the new man 89 What is the mortifieng of the old man To bee truely and hartily sorry that thou hast offended god by thy sinnes and daily more and more to hate and b Rom. 8.13 Ioel. 2.13 Ho. 5.15 6.1 eschew them 90 What is the quickening of the new man True ioy in God through c Rom. 5.1 14.17 Isa 57.15 Christ and an earnest and ready desire to order thy life according to gods will and to d Rom. 6.10.11 Gal. 2.20 doe all good woorkes 91 What are good-workes Those only which are done by a true e Rom. 14.23 faith according to f 1. Sam. 15.22 Eph. 2.10 gods law are g 1. Cor. 10.31 referred only to his glorie and not those which are imagined by vs as seeming to vs to be right and good or which are h Deut. 11.32 Ezec. 20.18.19 Js 29.13 Mat. 15.9 deliuered and commanded by men 92 Which is the Law of God God spake all i Exo. 20. Deu. 5. these wordes 1 I am the Lorde thy God which hath brought thee out of Aegypt out of the house of bondage Thou shalt haue no other Gods in my sight 2 Thou shalt make to thee no grauen Image nor the likenes of any thing that is in heauē aboue or in the earth beneath nor in the water vnder the earth Thou shalt not bowe downe to them nor worship them for I the Lord thy God am a ielouse God and visit the sins of the fathers vpon the childrē vnto the third fourth generatiō of thē that hate me shew mercy vnto thousands of them that loue me and keepe my commandementes 3 Thou shalt not take the name of the Lorde thy God in vaine for the Lorde will not holde him guiltlesse that taketh his name in vaine 4 Remember thou keepe holy the sabboth day sixe daies shalt thou labour and doe al that thou hast to doe but the seuenth day is the sabboth of the Lord thy God in it thou shalt doe no maner of works thou and thy son thy daughter thy man-seruant thy maid seruāt thy cattle the stranger that is within thy gate For in six daies the Lord made heauen earth the sea all that in them is and rested the seuenth daie wherefore the Lorde blessed the seuenth daie and hallowed it 5 Honor thy father thy mother that thy daies may be long in the land which the Lord thy God giueth thee 6 Thou shalt doe no murther 7 Thou shalt not commit adultery 8 Thou shalt not steale 9 Thou shalt not beare false witnesse against thy neighbour 10 Thou shalt not couet thy neighbours house nor his wife nor his seruant nor his maide nor his oxe nor his asse nor any thing that is his 93 How are these commandements diuided Into two a Exo. 34.28 Deut. 4.13 10.3.4 tables whereof the former deliuereth in foure commaundementes how we ought to behaue our selues towards God The latter deliuereth in sixe commaundements what duties we b Mat. 22.37.38.39 owe vnto our neighbour 94 What dooth God require in the first commaundement That as dearlie as I tender the saluation of my own soul so earnestlie should I shun flie all c 1. Cor. 6.9 10. 10.7.14 Idolatry sorcery enchantmēts d Leu. 19 31. Deut. 18.11 superstitiō praying to Saints or anie other e Mat. 4.10 Apoc. 19.10 22.8.9 creatures should rightly f Joh. 17.3 acknowledge the only true god g Ier. 17.5 trust in him alone h Heb. 10.36 Col. 1.11 Rom. 5.3.4.1 Cor. 10.10 Phi. 2.14 submit subiect my self vnto him with al i 1. Pet. 5.5.6 humility patience k Ps 104.27.28.29.30 Js 45.7 Iac. 1.17 look for all good things from him alone and lastly with the entire affection of my hart l Deu. 6.5 Mat. 22.37 loue m Deu. 6.2 Ps 111.10 Prou. 1.7 9.10 Mat. 10.28 reuerence n Mat. 4.20 Deu. 10.20 worship him so that I am ready to renounce and forsake al creatures rather thā to o Mat. 5.29.30 10.37 Act. 5.29 commit the least thing that may be against his wil. 95 What is Idolatrie It is in place of that one God or besides that one and true God who hath manifested himself in his word to make or imagin and account any other thing wherein thou reposest thy a 1. Para. 16.26 Phi. 3.19 Eph. 5.5 Gal. 4.8 Eph. 2.12.1 Ioa. 2 23.2 Ioan. 9. Jo. 5.23 hope and confidence 96 What doth the second cōmandement require That wee shoulde not b Deut. 4.15 c. Is 40.18 c. Rom. 1.23 c. Act. 17.29 expresse or represent god by any image or shape figure or worship him anie otherwise than he hath commaunded in his word himselfe to be worshipped 97 Maie there then at all anie images or resemblances of things be made God neither ought nor can be represented by
If therefore the necessitie and safety of our neighbour require the omitting of a ceremony the ceremonie is rather to be omitted than the safetie of our neighbour to bee neglected Hosea 6. Matth. 9. I wil haue mercie and not sacrifice Mat. 15.4 God hath commanded saieng Honour thy Father and Mother and hee that curseth Father or Mother let him die the death But yee saie whosoeuer shall saie to Father or Mother By the gift that is offered by mee thou maiest haue profite Though he honour not his Father or his Mother shal be free Thus haue yee made the commaundement of God of no autority by your tradition Offeringes and sacrifices were commanded by God but if they be don with the neglect of the necessities of our parents kinred Christ saith that they are not an obseruing but a breach of Gods commaundement So is that which Dauid did commended by Christ who did rather eate the shew-bread against the ceremonial Law than endanger the safetie of himselfe and his by famine against the Moral law Wherefore this rule is also necessarie for the right vnderstanding of the Law CERTAINE CONCLVSIONS OF THE DECALOGVE 1 THE first table commandeth the duties towards God The second commaundeth the dueties towardes man But yet so notwithstanding as that the first is immediatelie this mediatelie referred vnto God 2. The first commaundement when as it commaundeth vs to holde and repute the onelie true God and GOD that is manifested in the Church for our GOD comprehendeth chieflie the inward worship of god which consisteth in the mind wil and heart 3 The chiefe partes or points of this woorshippe are the true knowledge of god faith hope loue of god feare of god humility lowlinesse in the sight of god and patience 4 God may be knowen of reasonable creatures so far forth as he will manifest himselfe vnto euerie one 5 The knowledge of god is either simplie and absolutelie perfect whereby god onelie knoweth himselfe thas is the Eternal father sonne and holie ghost know themselues in seueral and each other mutuallie and vnderstand wholie and most perfectlie their owne infinite essence and the manner of each persons existing and beeing For vnto the perfect knowledge of an infinite thing none but an infinite vnderstanding can attoine Or there is a knowledge of god belonging vnto reasonable creatures whereby Angels and men know indeed the whole and entire nature and Maiestie of god as being most simple but they knowe it not wholie that is they so farre onelie vnderstand it as he reueileth it vnto them 6 That knowledge of god which is in creatures if it be cōpared with that whereby god vnderstandeth and knoweth himselfe is to bee accounted vnperfect But if the degrees thereof in it selfe bee considered it is also either perfect or vnperfect yet not simplie but in comparison that is in respect of the inferiour and superiour degree The perfect knowledge of god in creatures is that whereby Angels and men in the celestial life know god by a most cleare and bright beholding of the minde so much as sufficeth for the conformitie of the reasonable creature with god The vnperfect is that whereby men in this life know god not so much as they could at first by the benefite of their creation and therefore were notwithstanding bound vnto it still by gods commandement 7 The vnperfect knowledge of god which men haue in this life is of two sorts One Christian or Theological the other Philosophicall That is receiued from the doctrine of the Prophets and Apostles This from the principles and generall rules naturallie knowen vnto men and from the beholding of the woorkes of god in the nature of things 8 The Christian knowledge of god is also of two sorts the one spiritual or true liuelie effectual sauing the other Literal The spiritual is that knowledge of god and his will which is kindled by the holie ghost in our mindes according to the woorde and by the word woorking in the will and heart an inclination and desire more and more to knowe and doe those things which god commaundeth so to be done The Literal is that knowledge of god which either hath beene in men from the creation or is wrought in their mindes of the holie ghost by the word which hath not accompanieng it an endeuour and desire of framing and conforming themselues vnto the commaundements 9 Both the spirituall and literall knowledge are also immediate or mediate Immediate which is wrought by the instinct of the holy Ghost without ordinarie meanes Mediate which is wrought of the holy ghost by the voice of heauenly doctrine heard read meditated 10 The ordinary meanes to knowe God which is prescribed vnto vs by God himselfe is by the study meditation of heauenly doctrine Wherefore we must striue this way vnto the knowledge of God neither require or looke for from god any extraordinary and immediate illumination except he of himselfe offer it and confirme it also vnto vs by certaine and euident testimonies 11 Now albeit so much as god would haue knowen of himselfe vnto vs in this life he hath sufficiently declared in his woorde yet notwithstanding those natural testimonies of god are not superfluous because they conuince and reprooue the impiety of the reprobate and confirme the godlinesse of the Elect chosen and therefore are by God himselfe often commended in Scripture and are of vs to be considered 12 But yet concerning them this we must holde and know that they are true indeede and agreeing with gods woorde but not sufficing for the true knowledge of god 13 Moreouer although naturall testimonies teach nothing that is false of god yet men except the light of gods woorde come thereto gather and conceiue out of them naught else but false and erronious opinions concerning god both because these testimonies shew not so much as is deliuered in the word and also because euen those thinges which may bee perceiued and vnderstood by naturall iudgement men notwithstanding by reason of that blindnesse and corruption which is engendred in them take and interpret amisse and diuerslie depraue and corrupt 14 Wherefore in the first commaundement of the Decalogue the ignorance of those thinges is forbidden and condemned which god hath proposed vnto the Church to be knowen of vs concerning him in his woorde and in his woorkes both of our creation and redemption Likewise all errours are condemned of such as imagin either that there is no god as the Epicures or mo gods as the Ethniches Manichees and those that praie vnto Angels dead men and other creatures and the vanitie of superstitious men which put their trust in other creatures or thinges diuerse from him who hath manifested himselfe in the church as Iewes Mahumetistes Sabellius Samosatenus Arrius Pneumato machists and such like who acknowledge not god to be the eternall Father with the Sonne and holie ghost coeternall Now are wee to speake of the sentence and meaning of the
nothing vnto his words least he reproue thee and thou bee found a liar And 1. Timoth. 1. Commaund some that they teach none other doctrine 2 The ciuill ordinances of men which are determinations and prescriptions of circumstances necessarie and profitable to the keeping of the morall commandements of the second Table Such are the positiue Lawes of magistrats parents masters of al who bear rule ouer others in the ciuil state The obedience of these Lawes as touching the generall is the worshippe of God because the generall thereof is morall and commaunded by God himselfe namely obedience towards magistrates and others which beare rule in the common-wealth But as concerning the special of the action or as touching the circumstances it is no diuine worship because those woorkes are diuine woorshippe which must necessarilie be doone in respect of Gods commaundement although no commandement or respect of any creature were adioined but these except they were commanded by the magistrates might be done or omitted without any offence against god but yet notwithstanding such ciuil ordinances of magistrates and other gouernours binde the consciences of men that is we must necessarily perfourme 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 enioined vs by these commandements euen although wee could omit them without giuing any offence if wee meane to reteine our obedience pure and sound So to carrie weapons or not to carry weapons to pay a lesser or greater tribute or subsidie is not in it selfe the worship of God but the obedience which is in these and the like matters due to bee rendered vnto the Magistrate is Gods worshippe Therefore if the Magistrate neither command nor forbid either it is free to be either but if he command any one thing he sinneth whosoeuer doth the contrarie although he coulde keepe it neuer so close neither offend any man thereby The reason is because the generall namelie obedience towardes the Magistrate which is gods worshippe is violated Wherefore these specials and particulars are by an accident made the worship of god to wit by the commaundement of the Magistrate 3 The Ecclesiastical or Ceremonial ordinances of men which are determinations or prescriptions of circumstances necessarie or profitable for the keeping of the commaundementes of the first table For they belong either to the keeping and maintaining of order and comelines in Church-assemblies and in the Ecclesiastical administration of the ministerie or to externall exercises of godlines both publique and priuate or to auoide the giuing of offence vnto the weaker to bring them vnto the Church and knowledge of the truth Of which kind are the time place form course of sermons prayers readings in the Church likewise fastes the manner of proceeding in election of ministers in gathering and distributing almes and such like whereof god hath commaunded nothing in speciall The generall also of these Lawes as of the ciuil is moral if they be rightlie profitably made and therefore is it the worship of God as it is gods worship to heare the woord of god to pray vnto god as wel publiquely with the company of the faithfull as priuately to bestowe almes vpon our poore brethren to receiue the sacramentes But the Ceremonies themselues are not onelie no worship of God but neither doe they binde mens consciences neither is the obseruation of them necessarie except the omitting of them breede offence So it is no worship of god but a thing indifferent and not binding mens conscience to vse this or that forme of praier at this or that time at this or that houre in this or that place to heare the woorde of god to pray to receiue the sacraments Neither hath the Church onely this right and power to constitute or abrogate or alter by her owne authoritie these ordinances as she iudgeth it to be most expedient for her common edification but the consciences also of particular men reteine this libertie so that they may either omit these or doe otherwise without any offence against god if there arise no scandal or offence thereby among men that is if they doe it neither of contempt or neglect of the ministerie nor of wantonnes or ambition or of a desire of contention noueltie nor with the offending of weake ones The reason is because then lawes are rightlie obserued when they are obserued according to the mind and purpose of the law-giuer But the Church ought to will that such ordinances and statutes as are made concerning thinges indifferent bee obserued not in respect of her owne authoritie or commaundement but onely for the maintenance of order and comlinesse and for the auoiding of scandals and offences Wherefore as long as comlinesse or order is not violated neither offence giuen it leaueth euerie mans conscience free to himselfe For not in respect of the Churches or ministers commandement but in respect of the iust causes of commaunding thinges indifferent are necessarily sometimes to be done or to bee omitted and the conscience is hurt not by the neglect of any humane commaundement as in ciuill matters but by the neglect of the causes for which they are commaunded Hither belongeth the precept of Saint Paul 1. Cor. 10.27 Jf anie of them which beleeue not call you vnto a feast and if yee will goe whatsoeuer is set before you eate asking no question for conscience sake But if anie man saie vnto you this is sacrificed vnto Jdoles 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 saie not thine but of that other For why should my libertie be condemned of another mans conscience For if J thorough Gods benefite bee partaker why am I euill spoken of for that wherefore J giue thankes Likewise the Decree of the councell of the Apostles Acts. 15. Of thinges sacrificed to Jdols of bloude and that which was strangled Likewise the precept giuen concerning women to be couered 1. Cor. 11. Likewise the Lordes daie substituted by the Church in place of the Sabboth for the exercise of the ministerie c. Reply If the edictes of Magistrates binde mens consciences why then doe not the traditions of the Church bind them also Answere God gaue this power and authority of making ciuill lawes vnto the Magistrate and hath strengthened it with this band in that hee threatneth and denounceth his anger against them which breake these lawes but vnto the Church and to his Ministers hee hath not giuen any such authoritie but yet notwithstanding hee would haue these lawes and constitutions to bee obserued which the Ministers the Church of their own authoritie command not for any necessity that there is of obeying these lawes commaunded by the Church but according to the rule of charitie that is for a desire of auoiding offence This aunswere is deliuered in these
selfesame particle betokeneth a certaintie or confirmation of our faith whereby we trust that we shal be heard Wherefore Amen signifieth 1. So be it and sure and certaine be that which wee desire and let God condiscend and aunswere vnto our request 2. So God being not vnmindful of his promise truly and certainly heare vs. FINIS ¶ A TABLE OF THE COMMON PLACES AND PRINCIPALL QVESTIONS HANDLED IN THIS SVMME OF CHRISTIAN RELIGION THE PREAMBLE A THREEFOLD order or three parts of the study of Diuinity 2 Of a Catechism or Catechising doctrine What a Catechisme is 2 In the Primitiue Church two sorts of Catechumeny 3 Catechising as the Doctrine of Baptisme of laying on of hands euer hath beene vsed in the Church and the reasons why still it ought 3. 4 Of the holy Scriptures Two opinions of religion but one alone true 5 What the holy Scripture teacheth or how Christian religion is diuided 6. 7 True religion ought to bee discerned from others and why 8 The difference of the true Doctrine of the Scriptures from others 10 The difference of true Doctrine from Philosophy 11 Certain notes whereby the tru church is distinguished from others 12 Whence it may appeare that this religion was once deliuered from god which is contained in the Scriptures 12 The authority of the Scriptures dooth not depend of the Church with reasons for proofe aunsweres to the contrarie obiections 13. 14. 15. 16. 17 Reasons for proofe of the certaintie truth of the holy Scriptures 20. 21 The difference betweene the prophecies of the heathen and them contained in the holy Scriptures 23 The spirit of Christ a sufficient witnesse of his Doctrine 27 No doctrin besides the holy Scripture is to be receiued into the church and the reasons why with answers to the contrary obiections 28. 29. 30 The obseruing of the Lords day left arbitrary to the Church 36 How controuersies doubtfull places are to be decided 46 Of the true comfort of the Godly The way to attaine to this comfort and the parts thereof 53 Why the knowledge of our misery deliuery and thankfulnesse is necessary to this comfort 55. 56. 57 THE FIRST PART OF THE MISERY OF MAN HOWE a man commeth to the knowledge of his misery 60 Of Sinne. Whether sin be or whence it appeareth to be in vs. 63 What sinne is 65 How many kinds of sin there are 67 Of Orginall sinne Whether there be Original sinne 6◠What Originall sinne is 68 Whether the souls of the children bee deriued from the souls of the Parents 71 What Actuall sinne is 78 Raigning sinne 78 Sinne not raigning or veniall 79 Sinne against the conscience not against the conscience 86 Sinne pardonable vnpardonable 87 Sin of itselfe sin by an accident 94 The workes of the regenerate vnregenerate differ seuen maner of waies 98 What are the causes of Sinne. 99 What are the effects of sinne 115 Of the creation of man What man was created of God 124 For what man was created 125 Of the image of God in man What the image of God in man is 128 How far foorth the image of God was lost how far it remaineth 130 How it is repaired in vs. 131 How the image of God is in Christ and how in vs. 132 Of the first sinne What that first sinne of Adam Eue was 134 What were the causes of the first sinne 135 What are the effects of the first sin 135 Why GOD permitted the first sin 136 Of free-will The causes of diuers controuersies risen about free-will 138 Of the word Liberty 140 What is the Liberty of will 141 What is like or common and what is different in the liberty of will which is in God in Angels and men 144 Whether there be any liberty in vs what it is 157 There are foure degrees of freewill 159 Of euils of punishment Of the euils of punishment 192. Howe many kinds of afflictions there be 194 What be the causes of them 198 What are the comforts that are to be opposed against them 200 THE SECOND PART OF MANS DELIVERY WHAT mans deliuery is 226 Whether any deliuery might bee wrought after the fall 227 Whether deliuerie bee necessarie and certaine 231 What manner of deliuerie this is 231 By what meanes mans deliuery may be wrought 233 Of the Mediatour What a Mediatour is 238 For what cause a Mediatour is necessarie 239 What is the office of a Mediator 241 What maner of Mediatour ours ought to be 243 Who is may be that Mediator 250 That there is but one Mediatour 252 Of the couenant What a couenaunt is 253 Howe a couenaunt may bee made betweene God and men 255 whether there be but one couenāt 255 In what the old and new couenaunt agree and in what they differ 256 Of the Gospel What the Gospel is 159 Whether the Gospel hath bin alwaies knowen 261 Howe the Gospell differeth from the Law 264 What are the proper effectes of the Gospel 267 Whence the trueth certainty of the Gospel may appeare 267 Of faith The necessitie of the true doctrine of faith 268 What faith is in general 270 What are the kinds of faith 272 How those kindes differ 275 How faith hope differ agree 278 What are the causes of faith 276 What are the effects of faith 280 Vnto whom faith is giuen 281 Conclusions comprising the summe of faith 285 Of the Creede or Symbole of the Apostles VVhat a Symbole is 287 What are the parts of the Apostolick Symbole 288 The first part of the Creede of God the Father Creatour The sense and meaning of the words I beleeue in God the father Almighty Creatour 291 Of God VVhether there be a God 294 VVho and what God is 301 An explication of the description of God deliuered by the church 305 VVhence it may appeare that there is but one God 336 VVhat these woordes Essence Person Trinity betoken and signifie 340 VVhat difference betweene Essence and Person 341 VVhether these names are to bee vsed in the church 345 How many persons there be of the Diuinity or Godhead 347 How the three persons of the godhead are distinguished 349 VVherefore this doctrine is to be held and maintained in the church 351 Of Creation VVhether the woorld were created of God 355 How God made the world 362 For what cause god created the world 367 Of Angels VVhat good Angels are 369 Of euil spirits or Angels 375 Of Gods prouidence Errors concerning Gods prouidence 379 Whether there bee any prouidence of God 380 VVhat the prouidence of God is 385 A confutation of certaine Sophismes or cauils which are wont to be obiected against the prouidence of God moouing and gouerning all and euery particular whether good or bad great or smal most iustly 405 VVhy the knowledge of this doctrine concerning Gods prouidence is necessarie 426 The second part of the Creed of God the redeemer VVhat is signified by the word Iesus 430
places of scripture Matth. 20.25 Yee knowe that the Lordes of the Gentiles haue domination ouer them and they that are great exercise authoritie ouer them But it shall not bee so among you but whosoeuer will bee great among you let him be your seruaunt 1. Pet. 5.3 Not as if ye were Lordes ouer Gods heritage but that yee maie be ensamples to the flocke Colos 2.16 Let no man condemne you in meate and drinke or in respect of an Holie-daie or of the newe Moone or of the Sabboth daies Gal. 5.1 Stand fast in the libertie wherewith Christ hath made vs free Neither are the causes obscure or harde to come by for which God made this difference namely that there might bee an euident difference betweene the ciuill Magistrate vnto whom it belongeth to beare rule ouer his subiects and to constrain by corporall force such as obeie not and the Ministers of the Church vnto whom no such rule and power is graunted but vnto them is committed the charge and office of teaching and instructing men concerning the will of GOD. Againe because by the breach of Ecclesiasticall lawes if it bee done without giuing of offence the first table of the Decalogue for which they are to serue is not broken but by the breach of ciuil lawes albeit no offence be giuen thereby the second table is broken in as much as either some thing is taken frō the common wealth or some occasion is giuē of iniurying it Neither is this replie of force That vnto the greater and worthier office greater obedience is due And therefore the constitutions of the Ministers of the Church are no lesse necessarilie to bee kept than the lawes of the ciuil Magistrate For vnto the worthier greater obedience is due in those thinges which are properly belonging vnto his office Now the proper office of the ciuil Magistrate is to make lawes which are for the commaundement it selfe to bee obserued but the proper office of the ministerie of the Church is to sound foorth Gods commaundements And the proper office of the Church is to ordaine Ceremoniall decrees which must bee kept not for the commaundement of man but for auoiding of offences 4 Humane ordinances which are repugnant vnto the ordinances of God These God forbiddeth vs to obey whether the ciuil Magistrate commaunde them or the Church or the Ministers of the Church Acts. 5.29 We ought rather to obey God than Men. Matth. 15.3 Why transgresse yee the commaundement of god by your tradition Hauing now considered these foure kindes of ordinances deliuered by men it is easie to make aunswere vnto that first obiection God commaundeth vs to obey the commandementes of men He doth so first Such as bee good that is not repugnant vnto his woorde Secondly such as hee himselfe hath commaunded by men that worship maie be giuen him Thirdly Ciuil ordinances which depend on the authoritie of men not obeiing them for diuine worshippe but for conscience sake Fourthly Ecclesiasticall or Ceremonial ordinances obeying them but not respecting therein anie diuine worshippe or conscience neither of which they import but onelie the auoiding of offence 2 Obie What things the church commandeth by the instinct of the holie ghost those are diuine ordinances belonging to the worship of god But the church decreeth good and profitable constitutions being guided by the guiding of the holie ghost Therefore good constitutiōs decreed by the church appertaine to the worship of god Aunswere The general indeede of those commandements which the church prescribeth by the instinct of the holie Ghost appertaineth to the worship of God This general compriseth the diuine Lawes of God of not breaking charity and of auoiding offence of keeping order and comelinesse in the church And in respect of this general the constitutions which the church decreeth by the instinct and motion of the holy Ghost are also diuine or the constitutions of God as namely they are a part of these diuine Lawes the care and keeping whereof is commended vnto vs by god himselfe in his word But those good constitutions of the church are humane or the constitutions of men as they doe in speciall designe that which was in generall by these diuine Lawes signified rather than expounded Wherefore those ordinances are no worship of god which the church aduiseth decreeth receiueth or commaundeth for the countenaunce of mutual charity among vs and for the preseruation of order and comelinesse or for the auoiding of offences albeit in the choosing and constituting of these shee be directed by the instinct of the holy ghost For the holy ghost declareth both vnto the church both what is profitable for the auoiding of offences and also that those things which are commaunded for the auoiding of offences are neither the worship of god nor necessary to be obserued but in case of auoiding offence and therefore that the church reteineth her libertie of deliberating of them or of chaunging of them or of omitting them if there be no feare of offence This doth Saint Paul manifestly declare when as 1. Corinth 7. counselling them to single life which haue the gift of continency yet hee addeth further But I speak this by permission not by commandement Again This J speake for your owne commoditie not to tangle you in a snare but that yee followe that which is honest and that ye cleaue fast vnto the Lord without separation Here he affirmeth both both that hee wisheth them that are continent to leade a single life that so they may the more fitlie serue god and that also hee leaueth it free vnto them to marry and hee speaketh both by the instinct of the holie ghost 3 Obiection God is worshipped by those thinges which are done to Gods glory The things that the Church doth decree are don to Gods glorie Therefore these also are the worship of God Aunswere Those thinges that are done to the glory of god by themselues that is which are commaunded by god to this end as that by these workes wee should declare our obedience towardes him they are the worshippe of god but not those thinges which serue for the glorie of god but by an accident that is which serue sometimes for the perfourming of those thinges which are commanded by god vpon some accidental respectes and causes which if they do not concur god yet may be honored both of those that do thē and of those that doe them not so that they be done or left vndoone of faith which is assured and resolueth that the person is not reconciled vnto god and that the action or omitting of the action doth agree with the word of god 4 Obiection The examples of those who haue worshipped God without his direct commandement confirme that it is permitted to men to worship God with that worship which themselues ordaine Auns The example of Samuel sacrificing in Ramoth cannot at al establish Wil-worship For as touching the sacrifices they were the worship of god because they were commaunded by god and as