unto their little children the whole history of the Law then published And againe in the sixth he willeth that the doctrine touching one God and the perfect love of God be often inculcated in the eares of children And farther in the eleventh he biddeth that the whole Law and Decalogue should be expounded unto them Wherefore in the Old Testament children were taught the chiefe points of the doctrine of the Prophets whetheâ— touching God or the Law or the promise of the Gospel or the use of the Sacraments and Sacrifices of those times which were types of the Messias to come and of his benefits these and whatsoever other points of doctrine children were taught either at home by their Parents or in publike schooles and congregations by the Prophets 2 Kin. 4.38 and 6.1 For I doubt not but that to this use the houses of the Prophets of Eliseus and others were erected To this purpose God himselfe in briefe delivered the whole doctrine of the Law thus Thou shalt love the Lord thy God with all thine heart c. and thy neighbour as thy selfe To this purpose likewise delivered God summarily the whole doctrine of the Gospel thus The seed of the woman shall break the head of the Serpent And In thy seed shall all the nations be blessed They had also Sacrifices Praiers and other things which God would that Abraham and his posterity should teach their children and their whole family and therefore this doctrine was framed fit for the capacity of children and the ruder sort In the New Testament wee reade how Christ commanded little children to be brought unto him In the time of the New Testament Mat. 10.14 on whom he laid his hands and blessed them Suffer the little children to come unto mee saith Christ and forbid them not for of such is the Kingdome of God And that catechising of children was in use in the Apostles time witnesse the example of Timothy 1 Tim. 3.15 of whom Paul writeth that he had learned the Scriptures of a childe A farther and more direct proofe hereof we have in the Epistle to the Hebrewes Heb. 6.1 2. which Epistle layeth downe certaine heads of the Apostles Catechisme of repentance from dead workes of faith towards God of the doctrine of Baptism and of Sacraments and the laying on of hands of the resurrection from the dead and of eternall judgement all which he entituleth Milke for children These and such like grounds of doctrine were required at the hands of the Catechumeni at the time of Baptisme and of little children at the time of Confirmation by laying on of hands Therefore the Apostle termeth them The doctrine of Baptisme and laying on of hands Semblably the Fathers also wrote briefe summes of doctrine certaine remnants of which we see as yet in Popery Eâ—seb hist Eccles â—ib 6. cap. 3. Eusebius writeth of Origen that he restored in Alexandria the custome of catechising which in time of persecution was decayed Socrates also reporteth of catechising thus Our forme of catechising saith he is after the manner we received of the Bishops our predecessors going before us according as we were taught when we laid the foundation of faith and were baptised according as we have learned out of the Scripture Pope Gregories Catechisme Pope Gregory erected and set up Idols and Images in Churches that they might be the bookes of Lay-men and children After these times the doctrine of the Church through the negligence of other Bishops and subtlety of the Bishop of Rome was by little and little corrupted catechising decayed and at length was transformed into that ridiculous ceremonie which at this day is by them called Confirmation Thus far of the originall and perpetuall practice of catechising in the Church 3. What are the parts and chiefe points of Catechisme THe especiall parts of the rudiments of Christian Doctrine as it is said in the place afore-named unto the Hebrewes were Repentance and Faith in Christ that is to say The Law and the Gospel Catechisme therefore may primarily and in the largest sense it beareth be divided as the whole doctrine of the Church is into the Law and the Gospel For Catechisme differeth not from the doctrine of the Church in subject and substance of the matter it handleth but in the forme and manner of handling it as solid strong meat prepared for men of yeares which representeth the doctrine of the Church and milke and weak meats chewed for children which shadow and resemble Catechisme vary not in the subject I meane the essence and nature of meat but in these qualities of being strong and weake meats These two parts the vulgar and common sort call by the name of the Decalogue or the Apostles Creed because the Decalogue comprehendeth the summe of the Law the Creed in briefe the substance of the Gospel They term it also the doctrine of faith and works Or the doctrine of things to be beleeved and done Some of the learned divide it into the doctrine concerning God his will and his workes Againe they distinguish Gods workes into workes of Creation Preservation and Redemption But these three members of this division are all handled either in the Law or the Gospel or in both and therefore this division is easily reduced to the former Others make five parts The Decalogue The Apostles Creed Baptisme the Supper of the Lord and Prayer of which parts some were immediately delivered by God himselfe as The Decalogue Others mediately and that either by his Sonne manifested in the flesh as The Lords Prayer Baptisme and the Supper of the Lord or by the Ministery of the Apostles as The Apostles Creed But these parts are also couched within the two before rehearsed For The Decalogue is the summe of the Law The Creed the briefe of the Gospel The Sacraments are as appurtenances of the Gospel and therefore have reference unto the Gospel as farre forth as they are the Seales of grace promised in the Gospel but as they are testimonies of our obedience towards God so they carry the nature of Sacrifices and appertaine to the Law Prayer is a part of the worship of God and therefore referred to the Law The parts of this Catechisme This Catechisme consisteth of three parts which are 1. Mans misery 2. Mans delivery from this misery 3. Mans thankefulnesse for this delivery Which division in effect swerveth not from the rest because the other parts are coupled in these The Decalogue pertaineth to the first part inasmuch as it is the glasse wherein we view and have sight of our sin and misery and to the third part inasmuch as it is the exact rule of true thankefulnesse to God and of Christian conversation The Creed because it describeth the manner of our delivery is contained under the second part Thither also belong the Sacraments which are as the appurtenances and seales of the doctrine of faith Lastly Prayer as the principall part of our spirituall
evils And these though hell repines doth he work and witnes by the miserable cryes of men As it is said 2 Cor. 10.4 The weapons of our warfare are not carnall but mighty through God to the pulling down of the strong holds casting down imaginations and every high thing that exalteth it self against the knowledge of God and bringing into captivity every thought to the obedience of Christ And having in a readinesse to revenge all disobedience when your obedience is fulfilled As therefore the basenes of the vessell detracts nothing from the worth of the wares it containeth so our meane and infant expression of the doctrine may not so far be slighted as than it should derogate one whit from the weight of those motives which invite you to an ardent study of Divinity But whiles I meditate with my self that I am to take a view of some of those motives in this rehearfall Preface I am sensibly so overwhelmed with an infinite masse of matter of main importance that scarcely can I resolve whence to make an entrance But seeing that some of them must come into consideration The necessity of Catechismal instruction is pressed from these motives 1. Gods command we will put that foremost which ought to rule all our actions and indeavours namely the serious will of God expressed in apparent commands For now we which are citizens of the Church have conference together and know for certain that the books of the Prophets and Apostles are most infallible declarations of the mind and will of God And in them here and there are certain precepts delivered and rehearsed which injoyn men a diligent search and knowledg of the doctrine contained in those books Such is the precept of the Decalogue touching the Sabbath Such is that speech of our Saviour Luke 10.41 One thing is necessary The knowledge of this wisdom saith he is eternall life This David commendeth as frequently in other places so in the first Psalme which he writeth as an Epitomie of it for that it is a companion of true blessednes But these have not satisfied our man-loving heavenly Father that is solicitous of our salvation He addeth further peculiar precepts touching that summe of doctrine that is to be published to all especially the youth namely the doctrine of Catechismall instruction Deut. 4.9 Teach them thy sons Deut. 6.6 7. These words shall be in thine heart Thou shalt teach them diligently unto thy children c. And thou shalt binde them for a signe upon thine hand and they shall be as frontlets between thine eyes Here doe we heare Parents and those to whom the charge of Parents is committed commanded that they care to teach or see taught the youth the youth commanded that they learne and both are commanded that they daily inculcate rehearse and meditate on this doctrine This doctrine would the Lord have both to be delivered unto children and also to be in our view continually And its apparent that brevity and plainnes are required which what else they but a Catechisme or summe of doctrine neither prolixe nor obscure So Saint Paul 2. Tim. 1.13 Hold fast the forme of sound words which thou hast heard of mee in faith and love which is in Christ Jesus In this precept of using and holding his Catechisme we heare the definition of ours The forme of sound words of Câ—â—echismâ—l instructâ—oâ— described 1 More largely The Apostle meaning a draught or plat-forme of sound positions concerning each point of doctrine methodically and briefly comprised as if it were painted before the eye together with a kinde and maner of teaching and expression as is both proper plain and agreeable with the stile of the Prophets and Apostles Therefore doth he name sound words delivered by him concerning faith and love in Christ i.e. in the knowledge of Christ as in sundry places he reduceth all piety to faith and love A Catechisme then is a summe of doctrine delivered by the Prophets and Apostles concerning faith and love in Christ 2 More briefly two wayes Or is a summe of doctrine of Christianity briefly methodically and plainly couched together For it is not for us to invent opinions but of necessity we must referre our selves as it is Esay 8.20 to the Law and the Testimony And there must be added an exposition which may be both a manifestation of the parts and method and an interpretation of words and phrases This reason if there were no more is of efficacy to them that are not of prophane minds to excite them to the study of this sacred doctrine For to such the command of God is a cause of all causes though nothing more be added But when as God is so indulgent to our weaknes as to declare unto us the causes of this command needs must we weigh them wtih reverence Now God avoucheth that therefore must we learn this doctrine because by the knowledge thereof 2. Motive our salvation and not any other way will he convert and save all that by age are of understanding and are to be made heires of eternall life Marvelous confidently is that spoken of Saint Paul Rom. 1.16 The Gospel is the power of God to salvation c. And 1 Cor. 1.18 The preaching of the Crosse is to them that perish foolishnesse but unto us which are saved it is the power of God And Ver. 21. It pleased God by the fool shnesse of preaching to save them that beleeve But this opinion howsoever it be delivered and confirmed by divers and weighty testimonies of the holy Spirit is oppugned by the utmost endeavours of Sathan Against the Zwenckfâ—â—dians touching the point of the â—fficacy of the Spirit by the ministiy of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Father of lyes seeing how the Paradox of the foolishnesse of preaching the Crosse of Christ doth not a little pierce the minds of men snatcheth an occasion of suborning fanaticall minded men who cry out that the worke of the ministry is nothing lesse than the means of converting men but that God communicates himself to us immediately and that wee Ministers make our voice an Idoll They babble forth many wonderfull words carrying with them indeed a shew of special illumination but heare and consider I pray upon what foundation they relye and how they oppose their wisedome to the divine The omnipotent God say they doth not at all need that voice ministry reading meditation to convert men Therefore he useth not this instrument neither is a necessity of labour in learning it to be imposed upon those that are to be saved Now say I to you young men Is there any one among you so weak and childish in judgment that doth not perceive such a one to be hissed at that would so argue God can by his omnipotency easily bring to passe that one without bookes teachers study should become skilfull in all learning and doctrine as the Apostles and others of the Primitive Church spake with tongues
as we neither reject nor contemne the testimony of the true Church so we doubt not but their opinion is pestilent and detestable who do often say that the holy Scriptures have not their authority else-where then from the word of the Church 1 Reason The reproach of God For first wicked is it and blasphemous to say that the authority of Gods Word dependeth of the testimony of man And if it be so that the chiefest cause why we beleeve that the Scriptures were delivered from heaven be the witnesse of the Church who seeth not that hereby the authority of a mans voice is made greater then the voice of God For he that yeeldeth his testimony unto another so that he is the only or the chiefe cause why credence is given unto the other out of all doubt greater credit is given unto him then unto the other who receiveth his testimony Wherefore it is a speech most unworthy the majesty of God that the voice of God speaking in his holy Book is not acknowledged except it be confirmed by the witnesse of men 2 Reason Our comfort Faith is grounded on approved witnesse therefore not on mans Secondarily whereas the doctrine of the Prophets and Apostles doth preach of so great matters as the certaine knowledge whereof is so greatly desired of all who are well disposed and the conflicts of doubtfulnesse in all mens minds are so great what full assurance of our faith can there be what sure consolation against assaults or temptations if that that voice on which our confidence relieth be no otherwise knowne unto us to be indeed the voice of God but because men say so in whom we see so much ignorance errour and vanity to be that no man scarcely especially in matters of some weight doth attribute much unto their word except other reason concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and Christian Religion is plainly exposed unto the mocks and scoffes of the wicked if we going about to stop their mouths doe therefore only desire that we should be credited that our Religion is from God because our selves say so For if they be by no other confutation repressed they will with no lesse shew of truth deny it then we affirme it 4 Reason Witnesses Last of all the Scripture it selfe in many places is against this opinion and doth challenge a far higher authority unto it selfe then which hangeth upon mens words For so saith Christ himselfe I receive not the record of man signifying thereby John 5. that his doctrine stood not no not on John Baptists testimony although yet he did alledge it but as of lesse account that he might omit nothing by which men might be moved to beleeve Therefore he addeth But I say these things that you may beleeve I have a greater witnesse then the witnesse of John And if Christ now being humbled said these things of himselfe then surely shall they be no lesse true of him being in glory and sitting in his Throne Paul saith 1 Cor. 2. My word and my preaching stood not in entising speech of mans wisdome but in plaine evidence of spirit and of power that your faith should not be in the wisdome of men but in the power of God If so be then our faith must not rest no not upon reasons wisely framed by men much lesse shall it depend on the bare word of men Ephes 2. The Church her selfe is said to be built upon the foundation of the Prophets and Apostles If then the confidence and confession of the Church stayeth on the doctrine of the Prophets and Apostles as on the foundation the certainty of Scripture cannot hang on the Churches witnesse for so should not the Church be upheld by the testimony of the Prophets and Apostles but by her owne And it is said 1 John 5. If we receive the witnesse of men the witnesse of God is greater If it be greater then the authority of it hangeth not on the record of man but we are to give more credence unto God witnessing the Prophets and Apostles writings to be indeed his voice then unto the Church affirming the same 1 Object That they are true the Church alone doth witnesse Ans The Minor is false Now that it is said of the contrary That by the Churches record alone it doth appeare unto us that the sacred bookes which wee have were written by the Prophets and Apostles whose names they beare in their fore-head and that even unto us they are come uncorrupt this we grant not For God far more certainly testifieth both in Scripture and in the hearts of his Saints that no feigned or forged thing is in these books then it can be by the Church and all the creatures of the world confirmed They therefore who stand upon the Churches testimony alone in this point shew that themselves have not as yet felt or understood the chiefest testimony 2 Object The discerning of books Ans The Minor is false 1 The working of the holy Ghost Furthermore they say That the bookes authenticke or as they terme them Canonicall of both Testaments are discerned from the Apocryphall by the Churches judgement and therefore that the authority of holy Canon doth depend on the Churches wisdome But that this difference of the bookes is not determined by the Churches judgement but being imprinted into the bookes themselves by the Spirit of God is onely acknowledged and approved by the Church this is easily to be understood if the causes of this difference be considered For either in these which are called Apocryphall the force and majesty of the heavenly Spirit doth lesse evidently appeare in the weight and vehemency of word and matter then in others of which it is cleere that they are the heavenly Oracles 2 The certainty of Authors set down in writing by the divine instinct that they might be the rule of our faith or it cannot be determined neither out of these bookes themselves nor out of others which are Canonicall that they were written either by the Prophets or Apostles because either they were not opened by those whom God by certain testimonies hath warranted unto us to be endued with a Propheticall spirit or themselves doe not shew any certain Authours of them or by their form of speech or other reasons it may be gathered that they were not left of them whose names they beare Now as touching either this evidence of spirit or certainty of the authours we build not our judgement on the testimony of the Church but of the bookes themselves And therefore not for the Churches judgement only do we judge some books to be Canonicall and the foundation and rule of our faith and do therefore accept of the doctrine of other some because they agree with the Canonicall but rather for the very cause of this difference which we find in the bookes themselves 3 Object The Church is more
ancient then the Scripture 1 Ans The Minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater authority it is too trifling For the Word of God is the everlasting wisdome in God himselfe Neither was the knowledge of it then first manifested unto the Church when it was committed to writing but the manifesting of it began together with the creation of mankind and the first beginnings of the Church in Paradise yea the Word is that immortall seed of which the Church was borne The Church therefore could not be except the word were first delivered Now when we name the holy Scripture The Scripture is first in nature as the cause we mean not so much the characters of the letters and the volumes but rather the sentences which are contained in them which they shall never be able to prove to be of lesse antiquity then the Church For albeit they were repeated and declared often after the beginning of the gathering of the Church 2 Ans The Minor is false yet the summe of the Law and Gospel was the same for ever To conclude neither is that which they assume alwayes true That the authority of the ancienter witnesse is greater then of the younger A younger workman may be more skilfull then an elder for such may be the condition and quality of the younger witnesse that he may deserve greater credit then the ancienter Christ being man bare witnesse of himselfe Moses also and the Prophets had long time before borne witnesse of him yet neither his nor all other witnesses authority is therefore greater then Christs alone In like sort the Church witnesseth that the holy Scripture which wee have is the Word of God The Scripture it selfe also doth witnesse of it self the same but with that kind of witnesse that is more certaine and sure then all the others of Angels and men There is alledged also to this purpose a place 4 Object The pillar of truth 1 Tim 3. where the Church is called the pillar and ground of the truth But sith the Scripture doth teach other-where and that not once that the foundation of the Church is Christ and his word it is manifest enough that the Church is the pillar of the truth not a fundamentall or upholding pillar but a ministeriall that is a keeper and spreader of it abroad and as it were a mansion place or sure seat which might carry the truth left with her and committed unto her in the open face of all mankind Acts 9. Galat. 2. 1 Thes 2. 2 Thes 1. Titus 1. Galat. 2. even as the holy Apostle Paul was called an elect vessell to beare the Name of God before the Gentiles and Kings neither yet did Paul get credit unto the Gospel but the Gospel unto Paul So likewise are the Apostles termed pillars not that the Church rested on their persons but that they were the chiefe teachers of the Gospel and as it were the Chieftaines and Masters of doctrine for a man is not bound to beleeve those that teach on their bare word but for the proofes which they bring of their doctrine Furthermore they alledge a sentence of Austine out of his book entituled 5 Object Chap. 5. A place of Augustine 1 Ans An Example maketh no rule Against the Epistle of the foundation I saith Austine would not beleeve the Gospel except the authority of the Catholike Church did move mee thereunto But first if it were true that either Austine or some others did give credence unto the Gospel onely for the Churches authority yet might there not be fashioned a rule hence of that which all men either did or ought to doe But that this is not the meaning of Austine which these men would have they doe easily perceive who weigh both the whole course of this place and the phrase of speech which is usuall unto Austine For Austine going about to shew that the Manichees were destitute of all proofe of their doctrine first hee opposeth one who as yet beleeveth not the Gospel 2 Ans He speaketh of himselfe as yet not converted or not sufficiently confirmed and denieth that such a one is able any way to be convicted by the Manicheans for he were to be convicted either by arguments drawne out of the doctrine it selfe of which themselves were departed for example sake he proposeth himselfe who should not have beleeved the Gospel except the authority of the Catholike Church had moved him thereunto Austine therefore speaketh this not of himselfe as he was then when he writ these things against the Manicheans but of himselfe before he was yet converted or not sufficiently confirmed And that he speaketh not of the present but of the time past the words that follow doe manifestly declare Whom then I beleeved when they said Believe the Gospel why should I not beleeve them when they say Beleeve not a Manichean For hence it appeareth that when he saith he was moved especially by the authority of the Church hee meanes it of that time at which he obeyed the Churches voice that is departed from the Manicheans unto the true Church But after that once he was converted and had perceived the truth of doctrine that his faith was not now any more builded on the authority of the Church but on a farre other foundation himselfe is a most sufficient witnesse for us whereas in the selfe same booke hee saith on this wise Chap. 14. Therefore he did beleeve the Church especially before he was able to perceive it Thou hast proposed nothing else but to commend that thy selfe beleevest and to laugh at that which I beleeve And when as I of the other side shall commend that which my selfe beleeve and laugh at that which thou beleevest what dost thou thinke we must determine or doe but even to shake hands with them who bid us to know certaine things afterward will us to beleeve things that are uncertaine and Let us follow them who bid us first to beleeve that which as yet we are not able to perceive that being more enabled by faith it selfe we may discerne to understand that which wee beleeve not men now but God himselfe inwardly strengthening and enlightening our mind Wherefore they doe manifest injury unto Austine who draw that which himselfe confesseth of himselfe when he was not yet converted or was but weake unto that time when he affirmeth farre otherwise both of himselfe and all the godly For so reverent a regard ought wee to have of the word of God The application of the answer and such also is the force and efficacie of the holy Spirit in confirming the hearts of beleevers that we beleeve God yea without any creatures testimonie even as Elias forsooke not God no not when hee thought 1 Kings 19. That followeth not which they would 1 Because there is more in the consequent than in the antecedent 2 Because there is
by faith to this end principally that God may be honoured it is manifest that to beleeve and doe those things which cannot be denied or omitted without offending of God is the worship of God and contrariwise that God cannot be worshipped but by the prescript of his will both the consciences of all men and God himselfe in his holy word doth testifie as In vain doe they worship me who teach the doctrines and commandements of men It is as wicked therefore to number those things which are not expressed in the word of God Isa 29. Matth. 15. amongst those which are necessary to be beleeved and done in matters of Religion as it is unlawfull for any creature to thrust upon God that worship which himselfe never required 4. The Scripture is sufficient Fourthly there cannot be any thing added of men unto this doctrine without great injury and contumely done unto the holy Scripture For if other things besides these that are written are necessary to the perfection of true Religion then doth not the Scripture shew the perfect manner of worshipping God and of attaining to salvation which fighteth with the plain words of Scripture which affirme that God hath opened unto us in his Word as much as he would have us know in this life concerning his will towards us John 15. as Christ saith All things which I have heard of my Father I have made knowne unto you And Paul I have kept nothing backe but have shewed you all the counsell of God Acts 20. And Knowing that thou hast knowne the holy Scriptures from a child 2 Tim. 3. which are able to make thee wise unto salvation through the faith which is in Christ Jesus For the whole Scripture is given by inspiration of God and is profitable to teach to improve to correct and to instruct in righteousnesse 5. Other Doctors may erre the Prophets and Apostles cannot therefore they are tied to these Fifthly we are to consider the degrees of them who teach in the Church For therefore is the authority of the Prophets and Apostles far higher then of other Ministers of the Church because God called them immediatly to declare his will unto other men and adorned them with testimonies of miracles and other things by which he witnessed that he did so lighten and guide their minds with his Spirit that hee suffered them to erre in no one point of doctrine our Ministers are called by men and may erre and doe erre when they depart from the doctrine of the Prophets and Apostles Wherefore the Apostle Paul saith Ephes 2. 1 Cor. 3. That the Church is builded upon the foundation of the Prophets and Apostles And That hee had laid the foundation and other then that could no man lay others build upon it gold silver precious stones wood hay stubble Now it is manifest that they who may erre ought to be tied unto their doctrine who are warranted by the testimonies of God that they cannot erre Wherefore all other teachers in the Church must not bring any new point of doctrine but onely propound and expound those things unto the Church which are delivered by the Prophets and Apostles The consent of Fathers in this point For these causes therefore doth the whole ancient Church with great consent submit it selfe unto the rule of the sacred Scriptures whose authority yet ought of right to be greater then these mens who both in words and deeds fight against this opinion Basil serm de confess fidei Basil saith That it is a falling from the faith and a fault of pride either not to admit those things which are written in the holy Scriptures or to adde any thing unto them Agust Epist 3. And Augustine For neither ought wee to account of every ones discourses though they be catholike and worthy men as of the Canonicall Scriptures that it may not be lawfull for us without impairing the reverence which we owe to those men to dislike and refuse any thing in their writings if peradventure wee shall find that they have thought otherwise then the Scripture hath as it is by Gods assistance understood either of others Epist 112. or of our selves And If ought be confirmed by the plain authority of the divine Scriptures of those which are called in the Church Canonicall wee must without any doubting beleeve it as for other testimonies by which any thing is moved to be beleeved thou mayest chuse whether thou wilt beleeve them or no. But against these testimonies of the Scriptures and the ancient Church the adversaries of the truth contend that besides the doctrine which is comprised in the holy Bible other decrees also made by the authority of the Church are no lesse unchangeable and necessary to salvation then the Oracles Propheticall and Apostolike And that they may not without some shew and pretence take upon them this authority of decreeing what they list Objections of the Papists 1 Object The Scripture doth not remaine perfect Numb 21. Joshua 10. 1 Kin. 14.19 Jude 9. 14. 1 Cor. 5. Ephes 3. John 21.25 besides and contrary unto the Scripture they alledge places of Scripture in which some writings of the Prophets and Apostles are mentioned which are not come to our hands as The booke of the wars of the Lord The book of the just The booke of the Chronicles of the Kings of Judah The prophecie of Enoch and the story of the body of Moses And lastly the Apostle Paul maketh mention of his Epistles which now the Church hath not Hence therefore these men will conclude That the doctrine of the sacred Scripture is maimed and that therefore the defect hereof must be supplied by the Church But first of all concerning the holy Scripture we are to know that so much thereof hath been preserved of God for us as was necessary and profitable for the doctrine and consolation of the Church Furthermore concerning points of Religion though some holy books are wanting as those Epistles of Paul yet it is manifest that all necessary doctrine is contained in those which are extant They alledge That many things were delivered by word of mouth 2 Object Some things delivered by word of mouth Answer both before there were any Scriptures and afterward also by Christ and the Apostles as John 16.12 1 Corinth 11.34 2 Thessal 2.15 and elsewhere But those things which they delivered by word of mouth are the selfe same which they put in writing except some matters of ceremonies as Act. 15.20 1 Cor. 11.34 which maketh not for the adversaries whose traditions most of them repugne the Scriptures They alledge farther the practice and examples of the Apostles 3 Object That the Apostles have decreed against and besides the Scripture Titus 1. 1 Timothy 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. Answer as if they did make any ordinances or lawes either besides or against the Scripture as when Paul ordaineth many
imparted by the Apostles and every one of them did bestow some part thereof but that cannot be proved This reason may be rendred thereof more probable that it was called a Symbole for that the Articles of faith are the square and rule whereunto the faith and doctrine of all orthodox or right beleeving Christians ought to agree and be conferred The Symbole is called Apostolick Two reasons why the Creed is called Apostolick Because it containeth the summe of the Apostolick doctrine which the Catechumenes were enforced to hold and professe Because the Apostles delivered that summe of doctrine to their Schollers and Disciples which the Church afterwards held as received from them This selfe same Symbole is called also Catholick because there is but one faith of all Christians Why it is called Catholick An answer to a question moved touching other Creeds Here some demand a reason Why after the Apostles Creed other Creeds as the Creed of the Councell of Nice Ephesus and Chalcedon with Athanasius his Creed were compiled and received in the Church Answ These Creeds properly are not others that is quite different in substance from the Apostolick Symbole but are onely a repetition and more ample declaration of this in all which certain words are added as an explication thereof by reason of Hereticks by whom because of the shortnesse thereof this was depraved there is no change either of the matter or of the doctrine but only of the form of declaring it as easily appeareth by comparing them together Other important and weighty causes there were which might compell the Bishops and Doctors of ancient Churches to compose and draw out these briefe compendious formes of confession especially the Church then increasing Four causes why other Creeds were made and received in the Church and heresies growing with and in the Church For instance in few That all both young and old might with more ease bear in minde the main and entire foundation of Christianity comprised in briefe That all might alwayes have in their sight and view the confession of their faith and consolation reaped thence knowing what that doctrine is for which persecution is to be sustained So God in times past made a short summary abstract of his law and promises that all might have it as a rule of life and ground of consolation obvious to their eyes That the faithfull might have a peculiar badge and cognisan whereby to be distinguished both then and in all future ages from infidels and hereticks which with wily glosing sophismes corrupt the writings of the Prophets and Apostles for which very cause also these Confessions were intituled Symboles 4. That there might be some perpetuall rule extant in publike plain briefe and easie to be known whereby to examine all manner of doctrine and interpretation of Scripture to approve and ratifie whatsoever accordeth therewith and refuse and disanull the contrary The Apostolick Creed preferred above other Creeds because 1. The phrase of it is most proper 2. The time most ancient 3. The copy most authenticall Notwithstanding the Apostles Creed far surpasseth the rest in authority 1. Because for the most part it literally consisteth of the proper words and phrases of Scripture 2. Because it is of greater antiquity then other Creeds and was delivered first unto the Church by the Apostles themselves or by their disciples and schollers and since them successively from hand to hand transferred unto us their posterity 3. Because it is the fountaine and originall draught even an authenticall rule of direction to other Creeds which for illustration of this to prevent the fraudulent sleights and forged corruption of hereticks have in universall and generall Synods or Councels been published and authorised by the whole joint-consent of the Church The certainty of this Creed dependeth not on the authority and arbitrement of men or definitive sentence of Councels but on the perpetuall concordance of holy Scripture with them and of the whole Church since the Apostles time retaining and holding fast the Apostles doctrine and testifying to all posterity that they received this doctrine at the Apostles mouthes and the mouthes of their hearers which consent is obvious to any man that daigneth to view it with both eyes and weigh it considerately For certain it is that no Congregation of Angels nor conventicle of men hath any power of instituting new lawes touching the worship of God or new Articles of faith binding the conscience for this is a work proper unto God Neither may we beleeve God for the testimony of the Church but the Church for the testimony of God This doctrine touching the causes and authority of divers Creeds is borrowed out of Ursinus Admonit Neustad de Concordia Burgens written Anno Dom. 1581. where young Divines may if they list reade a large discourse touching the truth and authority of Ecclesiasticall Writers learnedly discussed from 117. page unto the 142. page of the said Tract a briefe Type and Table whereof I have here decyphered THE TABLE The writings touching the doctrine of the Church are 1. Divine that is inspired immediately by God into the hearts of the Prophets and Apostles such as are the Canonicall books of the old and new Testament These alone are simply in their sentences and words full of divine inâ—piration and worthy credit and therefore are the sole rule of tryall unto all others 2. Ecclesiasticall that is written by the Doctors of the Church these are 1. Publick to wit written in the common name of the whole Church which again are subdivided into writings 1. Catholick I meane Creeds and Confessions written in the name and with the full consent of the whole orthodox right beleeving Church received and allowed by the authority thereof such as are The Apostles Creed The Creeds of the Councels of Nice ConstaÌ„tinople Chalcedon Athanasius his Creed 2. Particular namely the Confessions of certain Churches and Councels as divers Catechismes and the Augustanâ— Confession 2. Private that is written in the name and by the advice of some one private man or more as Common places Commentaries and such like ON THE 8. SABBATH Quest 24. Into how many parts is the Creed divided Answ Into three parts The first is of God the eternall Father and our Creation The second of God the Son and our Redemption The third of God the holy Ghost and our Sanctification The Explication THe principall parts of the Apostolick Creed are three 1. Of God the Father and our Creation 2. Of God the Son and our Redemption 3. Of God the holy Ghost and our Sanctification that is of the works of our Creation Redemption and Sanctification Ob. 1. Unto the Father is ascribed the Creation of heaven and earth unto the Son the Redemption of mankind unto the holy Ghost Sanctification Therefore the Son and the holy Ghost did not create heaven and earth How our Creation Redemption Sanctification are each appropriated to some one person of the
worshipping of God and thankfulnesse towards him is placed under the third part 4. The reasons why Catechising is necessary in the Church THe diligent exercise of Catechising is necessary in the Church Deut. 4.9 11.19 1. Because of the commandement of God Ye shall teach them your children 2. Because of the glory of God which requireth that God be not onely knowne aright and magnified by those of riper yeares but of children also Thirdly For our owne comfort and salvation for without the true knowledge of God and his Son Christ Jesus that is to say without Faith and Repentance no man of sufficient yeares and able to receive instruction can be saved or have any stable or sure confidence that he pleaseth God John 17.3 Heb. 11.6 For This is life eternall that they know thee to be the onely very God And Without Faith it is impossible to please God Now no man beleeveth on him whom he knoweth not or of whom he never heard How shall they beleeve on him of whom they never heard Rom. 10.17 Faith is by hearing and hearing by the Word of God As many then as will be saved must needs hold the foundation which is the doctrine touching Christ Wherefore all must be instructed and such a summe of doctrine must be delivered in the Church of which the ruder and younger sort also may be capable Fourthly For the maintaining of a Church and Common weale in this life For to the establishing of Church and Common-weale there is need of Religion and the worship of God Christian discipline studies and exercises of godlinesse honesty justice and truth amongst men All which in vaine we seek for amidst the barbarous Nations where there is no practice of piety or vertue at all Now therefore it behoveth that we be instructed herein from our child-hood because the heart of man is evill and perverse from his youth Gen. 1.21 Nay such is the corruption of nature that unlesse there be sudden redresse we then too late take physick when our evill and griefe through long delay hath gathered strength and is become past cure Wherefore except we be instructed aright in the will of God out of his Word in our child-hood and exercised unto godlinesse hardly or never doe wee suffer our selves to be withdrawne from those errours which are in-bred in us and which we drunk in like water in our child-hood scarcely can we endure to be revoked and weaned from those vices in which we have been trained up Wherefore we must betimes meet with and bridle mans depraved nature lest Church and Common-weale go to wracke Fifthly Because the rule of examining opinions and discussing the truth of them must be generally knowne unto all lest they erre and be seduced according to the commandement Beware of false prophets Prove all things Try the spirits whether they be of God Now the rule of this tryall is no other then those chiefe grounds of Catechisme The Decalogue and the Apostles Creed Sixthly Because they who have throughly learned Catechisme better understand Sermons in that they are able easily to reduce whatsoever they heare out of Gods Word to their severall heads of Catechisme which they have learned whereas otherwise Sermons for the most part are heard with little fruit and benefit Seventhly Because Catechisme best fitteth the unskilfull and weak judgement of learners For a copious and vagrant forme of instruction is hard for youth and beginners and very unprofitable therefore the doctrine delivered unto them must be briefe and plaine packstaffe such as is Catechisme Eighthly Because it is necessary that the rude and younger sort be severed from Schismatickes and from the profane Heathen which distinction is no way made but by the knowledge of Catechisme Ninthly Catechisme doctrine is most needfull for Scholars because they ought to be more expert in Christian doctrine then others both in regard of their calling that one day they may instruct others as also in respect of their many occasions which daily occurre of learning this doctrine which after the example of Timothy they may not neglect To these may be added many impulsive causes especially with the people to win them drawne either from the end of our Creation or from the cause of Gods prolonging and preserving our lives untill the time of youth c. Also from the dignity andexcellency of the object of Catechisme doctrine which is the highest and perfectest good even God himselfe and from the effect of Catechisme which is the knowledge of this great good and a community therewith a thing more precious then all the treasures of the world This is that costly Jewell digged and hidden in the field of the Church Mat. 13.44 whereof Christ speaketh and for whose sake in ancient times Christians with their little children suffered martyrdome with cheerfulnesse Let us view with our eyes the example of Origen in Eusebius his sixth book of Ecclesiasticall History Euseb hist Eccles lib. 6. cap. 3. Theod. hist lib. 4. cap. 16. and third chapter Let us read to this purpose Theodoret his fourth booke of History and sixteenth chapter But contrariwise what is it that we will gladly suffer for Christs glory if we be ignorant of this doctrine and how shall we not be ignorant if we learn it not in our child-hood Wherefore the ignorance of Catechisme is not the last and least cause why many now-adaies are carried hither and thither with every winde of doctrine and why many fall from Christ unto Antichrist 5 What is the end of Catechisme and Christian doctrine THE scope of Catechisme-doctrine is our comfort and salvation Salvation consisteth in the fruition and participation of the highest Good The comfort thereof is a certaine hope and expectation of this Good in the life to come together with a fruition in part begun in this life The chiefest Good is that which if we have we are blessed if we want we become most unhappy and miserable Further what and what manner this onely comfort is it is resolved in the first question of this Catechisme whereunto these Prefaces now ended we will proceed A CATECHISME OF CHRISTIAN RELIGION On the first Sabbath Quest 1. What is thy only comfort in life and death Answ That both in soule and body whether I live or dye a Rom. 14.8 I am not mine owne b 1 Cor. 6.19 but belong wholly unto my most faithfull Lord and Saviour Jesus Christ c 1 Cor. 3.23 Tit. 2.14 who by his precious bloud most fully satisfying for all my sins d 1 Pet. 1.18 1 John 1.7 2.2 hath delivered me from all the power of the Divell e Heb. 2.14 1 John 3.8 and to preserve mee f John 6.39 John 10.28 2 Thes 3.3 1 Pet. 1.5 that without the will of my heavenly Father not so much as an haire may fall from my head g Mat. 10.30 Luk. 21.18 yea all things must serve for my safety h Rom.
that he should magnifie him for ever which cannot be if there were no resurrection nor judgement All other proofs and arguments may be referred unto these 2. What is the last judgement IN every wordly judgement are the Accused the Accuser the Judge the Cause Examination and Hearing of the cause the Law according to which judgement is given the Sentence of absolution or condemnation and the Execution thereof according to the Law Worldly judgement then in generall is an inquisition or examination of a cause by an ordinary and lawfull Judge according to just lawes and a pronouncing of sentence and the execution thereof according to the just lawes Now it is easie to define this last judgment of God which he will execute by Christ This Judge hath no need of inquisition or examination of the cause or of witnesses and accusers seeing he himselfe will make the works of all manifest because he is himselfe the searcher of hearts Therefore there shall be only the Judge and the offenders on whom sentence shall be given and the law according to which sentence shall be given and executed The definition of it is this 1. The last judgement is a judgement which God shall exercise in the end of the world by Christ The definition of the last judgment who shall then visibly descend from heaven in a cloud in the glory and majesty of his Father and Angels by whom also then shall be raised from the dead all men which have died since the beginning of the world unto the end thereof but the rest who are then living shall be suddenly changed and all presented before the tribunall seat of Christ who shall give sentence on all and shall cast the wicked with the divels into everlasting torments but shall receive up the godly unto himselfe that they may with him and blessed Angels enjoy eternall happinesse and glory in heaven Acts 1.11 A more brief definition Hee shall so come as yee have seen him goe into heaven It may be defined more briefly on this wise The last judgement shall be a manifestation of the hearts and inward thoughts of all men and a declaration of all their actions and a separation of the just and unjust who ever have lived or shall live from the beginning of the world unto the end proceeding from God by Christ and a pronouncing of sentence on these men and an execution thereof according to the doctrine of the law and Gospel the issue whereof shall be the perfect delivery of the Church and the finall abjection of wicked men and divels into everlasting punishment The confirmation of each part The parts of this definition we will now in few words confirme 1. The judgement shall be a manifestation of the just and unjust For the books shall be opened that the secrets of hearts may be laid open Rev. 20.12 2. There shall be a separation of the just and unjust For Christ shall place the sheep on his right hand but the goates on his left hand 3. This manifestation and separation shall be wrought of God by Christ Mat. 25.28 If of God then shall it be a most divine and just judgement If God be unrighteous how shall he judge the world It shall be made and wrought by Christ because Rom. 3.6 The Father hath committed all judgement to the Son John 5.22 Acts 17.13 God hath appointed to judge the world by a man 4. It shall be a pronouncing of sentence because the judge shall say to them on his right hand Come yee blessed of my Father To those on the left Goe yee cursed into everlasting fire Mat. 25.34.41 which is prepared for the Divell and his Angels 5. It shall be an everlasting execution And these shall goe into everlasting fire and the righteous into life eternall 6. After this manner the wicked and the godly shall be judged according to the Law and Gospel that is they shall be pronounced and declared just or unjust before the tribunall seat of Christ For the absolution of the just shall be principally according to the Gospel but shall be confirmed by the law The condemnation of the unjust shall be principally by the law but shall be confirmed of the Gospel Sentence shall be given on the wicked according to their owne merit Sentence shall be given on the godly according to Christs merit applied unto them by faith a testimony and witnesse of which faith shall be their workes Therefore also shall the godly confesse that the retribution of rewards cometh not by their merit but by his grace they shall say When saw we thee hungring or thirsting By nature we are all subject unto the wrath of God but we shall be pronounced blessed of God Mat. 25.37 not in Adam but in the blessed seed even in Christ Therefore the sentence shall be given according to the Gospel Object Vnto every man shall be given according to his workes Therefore judgement shall be given to all Rom. 2.6 not according to the Gospel but according to the doctrine of the Law Ans In this sense shall be given also unto the elect according to their works not that their works are merits but in that they are the effects of faith Wherefore then unto the elect shall be given according to their workes that is they shall be judged according to the effects of faith and to be judged according to faith is to be judged according to the Gospel Two causes why Christ will in the last â—ay raâ—her judge us according to the effects of faith than according to faith Now Christ shall rather judge according to workes the effects of faith than according to faith 1. Because he will have it known to others why he so judgeth lest the ungodly and condemned persons might object that he giveth us eternall life unjustly He will prove by our works the fruits of our faith that our faith was sincere and true and that therefore we are such as to whom life is due according to the promise Wherefore he will shew them our works and will bring them forth as restimonies to refute them that we have in this life applied unto us Christs merit 2. That we may have comfort in this life that we shall hereafter according to our works stand at his right hand 3. Who shall be Judge CHrist shall be the Judge John 5.22 27. the same person which is the Mediatour For the Father hath committed all judgement unto the Sonne and hath given him power also to execute judgement Acts 10.42 and 17.31 The Father and the holy Ghost shall judge by consent and authority in that he is the Sonne of Man Hee hath committed all judgement unto the Sonne Hee is ordained of God a Judge of quick and dead Hee will judge the world in righteousnesse by that man whom hee hath appointed Neither yet are the Father and the holy Ghost removed from this judgement But Christ immediatly shall
withall or for some dangerous kind of ornament 2. Whether all worshipping at Images be forbidden and may not in any sort be defended TO this question we make answer out of the second part of the commandement which simply forbiddeth us to impart divine honor and worship to Images and pictures not onely that which is given thereby or referred to creatures but also which is referred to the true God Thou shalt not bow downe to them nor worship them Object 1. We worship not the Images say the Papists but God of whom those are signes and tokens according to those versicles of the second Nicene Councel That which the Image sheweth is God the Image it selfe is not God Look on the Image but worship in thine heart that which thou beholdest therein and according to those of Thomas Whensoever thou passest by the Image of Christ see thou doe obeisance yet worship not the Image but worship that which the Image representeth Answ 1. We deny that Images are signes of God because God cannot be truely signified by them seeing he is immense and though he could yet he ought not because he hath expressely forbidden them and because it is not in the power of any creature to ordaine or establish any signes whereby to signifie God but onely in the will and pleasure of God Answ 2. In this argument our adversaries tender and alledge unto us a false and needlesse cause For not onely the worshipping of Images is the cause and forme of Idolatry but even the very worship of God also which is given to Images or other creatures besides or contrary to his word 1 Kings 12.28 Exod. 32.5 as the story of Aarons and Jeroboams calves doth sufficiently declare For though these men said Behold O Israel thy gods which brought thee up c. To morrow shall be the holy day of the Lord yet God both detested and severely punished those worships as horrible and abominable Idolatry Wherefore howsoever Idolaters pretend the name and honour of God yet in Idols not God but the Devill is worshipped according as Paul testifieth of the Gentiles 1 Cor. 10.12 These things which the Gentiles sacrifice to Idols they sacrifice c. though even they also in their worshippings pretended the name and honour of God Object 2. The honour which is given unto the signe is the honour of the thing signified Images are a signe of God Therefore the honour which is given unto Images is also given unto God Answ We againe deny the Minor or distinguish of the Major thus The honour of the signe is also the honour of the thing signified namely when the signe is a true signe that is ordained by him who hath authority to ordaine it and when also that honour is given to the signe which the right and lawfull author of it will have done to the signe For not the will of him that honoureth but of him that is honoured is the rule which must prescribe the due honour Now whereas God hath forbidden both these namely that Images should be erected to him and that himselfe should be honoured at Images erected to him or to any creatures he is not honoured but contumeliously wronged and reproached when any honour done to images is fastned on him Repl. Whatsoever contumely is done to the signe that redoundeth on God although the signe be not instituted by his commandement Therefore the honour also that is given to the signe redoundeth on God although that honour be not commanded to be given to the signe Answ This reason doth not follow because then are contrary things rightly attributed to contraries when the contrariety of the attributes dependeth of that according to which the subject is opposed and not of some other thing So we grant that contumely against God followeth indeed the contumely against the signe albeit the signe were not instituted by God but not simply in respect of the signe it selfe unto which that contumely was done but in respect of his corrupt and bad will who by shewing contumely against the sinne which is thought to represent God purposeth himselfe and is minded to despite with contumely and reproach God himselfe For to the shewing of despite and contumely against God it sufficeth if there be any intent or purpose of departing from his commandement But if through a desire that we have to avoide Idolatry we detest Images and other false reputed signes of God by this contumely done to the signes we rather promote further and advance Gods glory But the honour of God doth not follow the honour of the signe except both the honour and the signe be ordained by God because it is not the intent and purpose of honouring God that sufficeth to the doing of honour unto God but the manner also which himselfe hath prescribed whereby to be honoured is required and must be observed Object 3. It is lawfull to honour the Images of noble renowned and well-deserving men Therefore much more is it lawfull to honour the Images of blessed Angels and Saints Ans 1. To the Antecedent we answer That honour of monuments is lawfull which is a gratefull and honourable memory of those whose monuments they are and also that which is applyed to the use which themselves would justly have it and not to the worship of them or to the worship of God by their monuments yea and the defacing and utter razing of those monuments if necessity require such a change so it be done without any will or desire of despighting or dishonouring them whose monuments they are is also lawfull But by no meanes may we attribute divine honour unto them such as that is which these Papists yeeld unto their Idols whether they cloak it with the name of adoration and worship or veneration and service 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. The images or monuments of notable men must be such as have not been drawne into Idolatry for if so we are not to honour them but to suppresse them altogether after the example of the brasen Serpent which Ezekias brake in peeces 2 Kings 18.4 Num. 11.8 9. when it was abused to Iolatry though in former times it were kept as a monument of Gods goodnesse shewed in the wildernesse in healing by the aspect or beholding of it them that were bitten with the fiery Serpents Quest 98. But may not Images be tolerated in Churches which may serve for the use of the common people Answ No. For it is not seemly that we should be wiser then God who will have his Church to be taught with the lively preaching of his word a Rom. 1.17 2 Pet. 1.19 2 Tim. 3.16 17. and not with dumb images b Jer. 10.8 c. Hab. 2.18 19. The Explication THis is their demand who grant that indeed the picture and images of God and Saints are not to be adored but maintaine that they are to be retained in Christian Churches as the books of lay-men and for other causes also so
that the worshipping of them be avoided But we are to uphold the contrary namely that the images and pictures of God or the Saints are not to be tolerated in Christian Churches but utterly to be abolished and removed from the sight of men whether they be worshipped or no. Eight causes of suppressing images in Christian Churches 3. Why images and pictures are to be abolished in Christian Churches THe chiefe causes for which images and pictures are to be abandoned our Churches are The express cōmandement of God is that they should not bee made at all Because that images should be made and set up in Christian Churches it is quite contrary to the expresse commandement of God Thou shalt not make to thy selfe any graven image nor the likenesse of any thing c. And whereas God will have no images made whereby to represent him or at which to worship him in like manner will he not have them retained or kept which are made by others They are instrumēts of Idolatry Because in time of Popery they were the occasion and instruments of horrible Idolatry They are commanded to be abolished if they be made Exod. 23.24 and 34.13 Num. 33.52 Deut. 7.5 Because God precisely commanded all Idols to be abolished and all the corruptions of the true worship of God and of the true doctrine to testifie his wrath and anger against Idolatry The profession of sincere religion so requireth Deut. 7.5 6. 1 John 5.21 In respect of our confession of the sincere worship of God and of our hatred against Idolatry This confession whereby we professe our selves not to be Idolaters consisteth not onely in words but also in actions and in outward shewes and signes Yee shall overthrow their Altars and breake downe their pillars and yee shall cu◠downe their groves and burne their graven images with fire For thou art an holy people unto the Lord thy God Fly Idols namely in heart profession and signes The example of zealous godly Princes herein 1 King 15.13 a King 10.30 18.4 13. Because for the taking away and abolishing of Idols certaine zealous and godly Kings are praised in the Scripture as Asa Jehu Ezekias Josias To avoide offence superstition and Idolatry among our selves For avoiding of offence and perill of superstition and Idolatry lest by retaining of ancient images or by substituting and adding new the same danger come to the Church and to the ignorant people thereby which in times past we see to have issued hence on our Progenitors and Ancestors To avoid the offence of the Jews and other enemies of Christianity That the enemies of the Church by this spectacle having so great a shew of Idolatry be not the more alienated from the Church so that they despite and reproach therefore the truth of God Of this danger God himselfe fore-warneth us in that dreadfull judgement on the Israelites for sparing the Canaanites Judges 2.3 Wherefore I say also I will not cast them out before you but they shall be as thornes unto your sides and their gods shall be your destruction So verily the Jews at this day because they see Images and Pictures in the Churches of those that professe Christianity are greatly offended in so much that they prove the more averse from Christianity Their evill successe who of ancient maintained Images We see that Images never brought any good to them which had them but even Gods owne people was for the most part seduced thereby as we may see often in the sacred Story especially in the booke of Judges and in the Kings and in the Prophets So prone and ready is our nature unto this evill which hath after ensuing it most grievous punishments as those which the Lord reciteth by Moses Levit. 26.30 besides many others I will destroy saith he your high places and cut away your Images and cast your carcasses upon the bodies of of your Idols and my soule shall abhorre you In like manner also the Angel of the Lord upbraiding the Israelites that they had made a league with the Idolatrous Cananites Judges 2.3 saith Wherefore I will not cast them out before you but they shall be as thornes unto your sides and their gods shall be your destruction For these causes pictures and Images may not be tolerated in Christian Churches but must be taken downe and abolished yea though they be not worshipped 4. How and by whom Images are to be abolished Two things to be observed in abolishing Images IN abolishing and banishing Images two things are diligently to be observed The preaching of Gods true worship before their abolishment That the doctrine concerning the true worship of God be preached before the abolishing of Idols So we reade that Josias did who first commanded Gods Law to be read before all the people and afterward proceeded to the execution of it I meane the suppression and deposition of all Idolatrous abominations For a change in externall matters without declaration and understanding of the causes for which the change must goe on 2 King 23.2 either maketh them Hypocrites or alienateth and changeth their minds and affections from them who are authors of the change Let the word therefore goe before and the Idols will fall to the ground The abolishment must be executed not by private men but by publique authority The Images and the seats of Images their Altars and the like instruments of Idolatry must be taken away not by private men but by publique Authority whether of Magistrates or of the people it the right of Empire and Soveraignty belong unto them and in those places where the Church hath chiefe rule and dominion For so hath God commanded the Israelites and so we reade that the Israelites and their godly Kings put in practice and so also Paul Acts 17.8 being but a private man seeing and disliking the Idols of the Athenians Ephesians and others did not yet himselfe pull them downe and abolish them nor exhort Christians to pull them downe but onely to avoid them because indeed neither himselfe was a Magistrate neither had the Church there the sway and soveraigne authority 1 Cor. 5.12 13. and in this case he giveth this rule What have I to do to judge them also which are without Doe ye not judge them that are within But God judgeth them that are without Object 1. The books of lay-men or the unlearned are profitable and therefore to be retained in Churches Images are the books of the unlearned Therefore they are profitable and may be retained in Churches Answ 1. Such books of lay-men are profitable as are delivered unto them by God But Images are forbidden them by God 2. The Minor is false Habac. 2.18 Zach. 10.2 For the Prophets teach far otherwise as An Image is a teacher of lyes The Idols have spoken vanity Whence we may thus reason We ought not to speake vaine things or
to lye of God either in words or in gestures But wood or graven Images are lies of God because they cannot represent God yea because they swerve so farre and carry us with them from God as their figure and shape is unlike God and so consequently they cause us also to lye of God If then we will not lie of God we must needs neither make nor have any images or graven semblances For as Jeremie saith The stocke is a doctrine of vanity Cap. 10.8 Now in this sense we grant Images to be the books of the unlearned to wit because partly they teach and signfie false things of God and partly because through the reverence of the thing signified and the place when as they stand to the open view in the Churches and elsewhere they easily draw away others unto superstition and teach the people Idolatry as experience sufficiently beareth witnesse 3. It followeth not if it were so that Images did teach the unlearned that therefore they should be retained in the Church as profitable books For God will not have his Church to be taught by dumb Images but by lively preaching of his word because faith is not by the sight of Images but by the hearing of Gods word Object 2. The commandement concerning the abolishing of Images is ceremoniall Therefore it pertaineth not to Christians but to the Jewes Answ We deny the Antecedent For it is no ceremony to abolish Images seeing they are the instruments signes causes and occasions of Idolatry Neither are the causes for which this commandement was of ancient given any way changed or diminished as namely that the glory of God be maintained against Idolaters and the enemies of the Church and that God be not tempted through offering an occasion of superstition and of conceiving false and corrupt opinions of Gods worship unto weak and ignorant men which are of their owne accord inclining and prone unto Idolatry Wherefore this commandement of taking away and abolishing Images made for the representing of God or for divine worship is morall and dureth perpetually Three differences between the images in Salomons temple in ours Object 3. Salomon by the commandement of God set up Images of Cherubins Lyons Oxen Palme-trees c. Therefore Images may be tolerated also in our Temples Ans The examples are unlike They had Gods speciall warrant ours have not The figures and resemblances of divers things and living creatures as Oxen Lions Palme-trees Cherubins and such like painted in the Temple of Salomon were warranted by the word of God and by his speciall commandement But the word of God is flat against those Images which the Papists have in their Churches They could not easily be abused ours have bin and may be The Images which were painted in Salomons Temple were such as could not easily be drawne by any man into a superstitious abuse But the Images of God and of the Saints not onely may easily be used to superstition but alas have beene a long time hitherto the cause of too too filthie and shamefull Idolatry in Popery They were types of spirituall things ours can have no such use God had this cause for which he would have those Images to be painted in the Temple that namely they should be types of spirituall things But this cause is now taken away by Christ Therefore our Images cannot be patronised by this example rather we are to obey the generall commandement whereby we are forbidden to set up such Images which or in such a place where they may be a scandall to the members or enemies of the Church Object 4. Images and Pictures are not worshipped in the reformed Churches Therefore there they may be tolerated Answ 1. God not only forbiddeth Images to be worshipped but to be made also or to be had being made Thou shalt not make to thy selfe any graven image c. 2. They are alwayes an occasion of superstition and Idolatry to ignorant people witnesse the experience of former and of present times 3. They give occasion of scandall and matter of blaspheming the Gospel to Jewes Turkes Pagans and other enemies Object 5. Images are the ornament of Churches Therefore they may be tolerated Answ 1. The true ornament of the Churches is the sincere preaching of the Gospel the lawfull use of the Sacraments true prayer and worship according to the prescription and direction of Gods word 2. Churches were built that in them lively images of God might be seene not that they should become stalls of Idols and dumb blockish images 3. The ornament of the Church must not be contrary to Gods commandement 4. It must not be dangerous to the members of the Church nor scandalous to the enemies thereof Repl. The thing it selfe and the use thereof is not to be inhibited and taken away for the casuall abuse of it But Images by accident onely or casually become perilous and scandalous Therefore they are not hereupon upon to be abandoned our Churches Answ The Major is true if the thing of it selfe and in its own nature be good and the use thereof lawfull and if the accident inseparably concurring therewith be not precisely condemned by God For otherwise both the thing and the use of the thing is unlawfull and to be eschewed Now the Images of God and the Saints erected in Churches for Religions sake neither are good nor their use lawfull but forbidden by the expresse Commandement of God Besides and evill accident namely Superstition or Idolatry whatsoever the learned vaunt and boast of their knowledge alwayes attend these Images and accompany them amongst the unlearned sort and this accident Superstition and Idolatry is in like manner condemned in Gods Commandement Repl. It sufficeth that these Images by preaching of the word are rooted out of mens hearts Therefore it is not necessary they should be throwne and cast out of our Churches Answ 1. The Antecedent is false For God forbiddeth not onely that they be set up in our hearts but also that they be advanced in the sight of men seeing it is his will that not only we should not be Idolaters but also that we should not so much as seeme to be such Abstaine from all appearance of evill 2. Such is the perversnesse of mans heart and his pronenesse to superstition that Idols especially garnished trimmed and decked and so presented to the view of the eyes of themselves sink into and seate themselves in the hearts of simple and ignorant men what soever others teach to the contrary 3. We thus retort this argument They are to be rooted out of our hearts by preaching Therefore also to be cast out of our Churches For Gods word revealed from heaven commandeth us not onely not to adore and worship them but neither to make not have them And thus far have we insisted on the declaration of the Commandement The Exhortation added unto the second Commandement THe Exhortation which is annexed to the Commandement I am the Lord
sacred mysteries are written any Divinity which can tie us by any religion to beleeve the things contained in them but such force and amplitude there is in the Church which teacheth us that those bookes are sacred and recommends the faith and piety of the ancient Fathers that no man can oppugne them without grievous impiety Thus he Now he speaks not of the characters papers or parchment of the bookes the trust and authoritie whereof is among the Book-keepers or Stationers but of the Scriptures themselves of whose authoritie we dispute Concerning these hee affirmes both the heads of the Position 1. That there is no Divinitie in them for these words Nor any thing and Nothing are equivalent 2. Except so much as it receives from the Church for this is the meaning of the adversary but there is so much force in the Church We omit other Writers for brevities sake Let the Christian world judge of this Jesuites boldnesse and whether this Position alone be not sufficient to defend the assumption 12. Neither doth he account them authenticall but by the Churches authoritie 13. Yea he beleeves not God himselfe but for the Church The Assertion Here the Jesuite flings away both buckler and speare for he knowes too well that Poperie is held here Both these false and impious Positions have been blabbed abroad by their Triarian and Manipular that is their better and meaner sort of Writers The former by Eckius in his Enchiridion in these words The Scripture is not authenticall without the Churches authority This hee calls in the margine His Achilles for the Catholicks And shortly after Hence it appeares that the Church is more ancient then the Scripture and that the Scripture is not authenticall but by the Churches authority The other by Stapleton against Whitaker Cap. 10. §. 3. lib. De author Script We doe not beleeve God but for the Church Is not this I pray you blasphemously to subject God and his word to the Pope and his Church Neither can so great a blasphemy be eluded by the Jesuites cavills to wit That the Scripture in respect of it selfe hath its owne authentick authority from its owne worth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it should be credited whose author is the first Truth not the Pope and that the Church as the ground and pillar of truth doth conferre somewhat to the credit of Scripture For this later point was never yet questioned for ought wee know Whether the Church conferres any thing towards the credit of the Scripture But that former assertion of the Sophisters Whether we doe not beleeve God and the Scripture but for the Church that former passage though it be truly said yet it is not truly beleeved in Popery For they detract from the Scripture that internall worth of credit as it was but now shewed out of Andradius denying any Divinitie to be in Scripture And their opinion is still firme That the Scripture is not worthy to be credited either in it selfe or by us but for the Church 14. It makes the Scriptures authoritie depend upon the Popes arbitrement because that authoritie resides in the Pope as in the head of the whole Church The Assertion Here that he might make shew of denying the former he hath cunningly muttered out the later which being added hee saw necessarily that the former would follow For if in the Pope as in the head of the whole Church the whole authority of the Church resides and if in the authoritie of the Church the Scriptures authority resides as the two former Positions have it must necessarily follow that in the Pope the whole authoritie of Scripture resides depends upon his beck Now that this authoritie of the Church resides in the Pope alone as in the head of the universall Church it is the common stile of the Canonists and Sophisters who advance the Pope above Councels Gregory de Valentia a Jesuite of an approved cut or coine tells us plainly that in the Pope as in the head of the whole Church this authoritie resides The Position then remaines and the proofe of the assumption 15. And because the Pope alone or with his Prelats is the Church therefore the Pope and his Prelats beleeve the Scriptures for themselves but they will have the lay-people to beleeve the Scriptures for the Pope and Prelats The Assertion The Jesuites were fools if they should openly speak so but as foolishly do they deny this affirming what they do affirme That we beleeve not either Scripture or God himselfe but for the Church and that the Pope with his Prelats are the Church For from hence it is as needfull to affirm both to wit that the Pope Prelats beleeve the Scriptures and God for themselves because they beleeve not but for the Church which themselves are the Laicks beleeve for the Pope and Prelats because they beleeve for the Church which is the Pope and Prelats This as necessarily followes as if we should prove there be foure Evangelists on this ground that there are twice two Evangelists Therefore not Parrie in affirming but the Jesuite in denying this Thesis lieth and the assumption remaines 16. Thus the faith of Popes Prelats Lay-men concerning the Scriptures stands upon the sandy foundation of humane testimony which indeed is no foundation The Assertion Every one may see that this is the consectary of the former For if the faith of Popes Prelats Mat. 7. Bellar. l. 3. de Justificat c. 2. who are men not gods nor angels stands upon themselves and if the faith of the Laitie stands upon the Pope and Prelats it must needs stand upon humane testimony Now for faith in divine things to stand upon this what else is it but to stand upon a sandy foundation that is upon an unstable movable each houre uncertain and indeed no foundation For in divine things an uncertain faith is no faith when by Bellarmine's own testimony it behoveth true faith to be most certain Neither will that painted shift of the Valentian Jesuite availe him saying That the authoritie of the Church that is of the Pope and Prelats is not purely humane nor purely divine but partly divine partly humane Such indeed was the authoritie of the Prophets and Apostles who wee know were immediatly called and illuminated by God Though they were men yet they spake wrote in the Church by divine inspiration We will give equall authoritie to the Pope and Prelats with the Apostles if they can shew us that they write and speak by the same inspiration If they can produce the word of those that were divinely inspired that is the holy Scriptures otherwise their Decrees are but humane testimonies and sand 17. They accuse the Scriptures of so great obscuritie in things that concerne faith worship and manners that without the Popes interpretation no man can understand them The Assertion The first part is the ordinarie stile of Papists and it is at large defended by Bellarmine That the
Scriptures are very obscure Lib. 1. de Verb. cap. 1. 2. both in the things that are set down and in the manner of setting them downe But what can be more false or more contumelious against God and his holy Prophets and Apostles seeing the word of God and of the Prophets but much more of the Apostles Psal 119.105 is called a lanterne to our feet and a light to our paths shining in a dark place 2 Pet. 1.19 This indeed the Jesuite whispered but afterward shamelesly denied it As though forsooth this were not the common stile of Poperie That no man can be the Interpreter of Scripture or Judge of the true meaning thereof but the Church that is the Pope either with or without a Councell And that in the Pope as in the head of the Catholick Church all power of interpreting resides Is not this to tell us that the Scriptures can be understood by none without the Popes interpretation See Bellarmine Lib. 3. de verb. cap. 3. where he strives to prove that the meaning of Scripture depends upon one Judge which is the Pope 18. It makes the Pope supreme Judge of all questions concerning faith in which it behoveth faith to stay at last even in those things that are in controversie between the Pope and Protestants The Assertion Whereas there be three members in this Position the first and third as being known to every one are by the Jesnite swallowed down in silence The Pope makes himself supreme Judge of all questions of faith but by what right It is a question of faith If there be a God if there be a Trinitie in unitie if hee made the world if Christ be God and man if he died for us if he rose againe if there be heaven and hell c. Shall then Christians Jewes Turkes and Atheists repaire to the Pope as the supreme Judge for resolution of these What greater madnesse can be The question is If the Pope be head of the Church if Christs Viceroy if the Monarch of Christendome if the Lord of Kings and Emperors if the supreme Interpreter Censor Judge of Scripture of all questions of faith Or if he be not rather that man of perdition sitting in the Temple of God as God the Beast the Whore sitting in the great Citie upon seven hills Finally Antichrist What shall the Protestants who are at controversie with the Jesuits about these questions repaire to the Pope as supreme Judge what 's more foolish what more unjust The middle member the Jesuite calls a lie to wit that our faith must at last stay upon the Pope Truly what he sayes is a lye but that Poperie teacheth this is no lye except it be a lye also that the Pope is supreme Judge of all questions of faith for it is only he on whom the faith of all questions doth at last stay Or that we may speak more cleerly from whom there is no appealing to a superiour But an appeale may be made from the Pope to the Scriptures or to God as to a Superiour and the Jesuite himselfe confessing Christian faith is resolved into this first veritie which is beleeved for it selfe therefore this Position stands firme in all its members and the proofe of the assumption Furthermore who ought to be supreme Judge of faith interpretations and controversies of faith whether the Pope or not and whether the Scripture alone be the rule of faith and controversies or traditions also Or whether the Scriptures alone can be both a Rule and a Judge which the Jesuite barks out with a dogs not with a mans mouth that we may pay him home in his own language whole books of Protestants are extant concerning these nor do they belong to the argument of our secular Theme 19. It accuseth the Scripture of imperfection as if it were neither sufficient to beget faith and pietie nor to attain to salvation except it be supplied by traditions 20. Hence it calls traditions The unwritten word of God as certaine in fallible canonicall and as necessarie to salvation as the written word of God and to be received with the like affection of pietie and reverence The Assertion Whereas our adversarie conceales both these Positions they need no defence It is the common stile of Poperie thus to speak of both and it is unspeakable how witty eloquent and earnest they are at this day all of them in aggravating the imperfection and defects of the Bibles or Scriptures which are among Christians And on the contrary in extolling the divinitie and necessitie of their traditions In stead of all see Bellarmine lib. 4. of the unwritten word throughout all the book But how contumelious it is against God to defile with the blemish of imperfection his written word which as it testifieth of it self is able to make the man of God perfect for every good work And to give life eternall to them that beleeve On the contrary what arrogance vanitie and how full of danger it is not only to equall to but to extoll above and more religiously to reverence humane traditions with which God whatsoever men lie to the contrarie is worshipped in vaine I say to extoll these above Gods sacred word is not now our purpose to speak many words seeing all good men doe easily understand this point and it hath been often demonstrated by our Writers 21. It blasphemously calls the Scripture a Nose of waxe a doubtfull and dead letter written with inke which needed the Churches confirmation Like a sheath receiving any blade whether it be of steele lead wood or brasse The Assertion The Jesuite silently acknowledgeth these blasphemies worthy of Anathema yet he is willing to wash them away with a lye as if injuriously they were imputed to Poperie but indeed here is no fiction yet too little hath been said for Lindanus doth openly professe In Panoplia that the holy Scripture in Poperie is commonly accounted a Nose of waxe an ambiguous word and such as may be turned which way you will and that it is rightly so esteemed For hee adviseth Papists not to dispute with Hereticks he meanes Protestants out of the holy Scriptures hereafter Because saith hee as commonly you may see it is easily bent to what opinion you will therefore it is compared and very fitly too to a Nose of waxe Thus he approves excuses defends that reproach which the Jesuite calls a lie Costerus one of their chiefe Jesuites deviseth a three-fold holy Scripture One spirituall inspired by the holy Ghost in the minds of the Church and Pope The other left by the Apostles to the Church written with inke in paper and parchment books The third grounded on the Pontificiall Decrees and generall Councels Of the paper Scriptures for so this paper-brawler disgracefully calls the Propheticall and Apostolicall books speaking These former saith hee needed the confirmation of that for these are a dead letter written with inke in parchment or paper which can feele