the couenant that the bookes of the Prophets and apostles are called the old and new Testament For it is wel known that here by the name of Testament is meant the couenant If then the couenant which is between God and the faithfull bee described in these bookes it must needes bee that in them is declared what God promiseth and what hee doth vnto vs to wit his fauour remission of sinnes his holy spirit righteousnes and life euerlasting and preseruation of his Church in this life by and for his sonne our mediatour as also what he requireth of vs that is to say faith by the which we receaue his benefits and a life framed according to his commandementes by which wee declare our thankfulnes And these are the thinges which are taught in the Law and Gospell 5 Neither is the meaning of the holy Ghost otherwise From the Subiect correlatiue of the couenaÌ„t when in a woorde he sayeth that Christ is taught in the whole Scripture and that hee alone is to be sought there For Paul truely as also the rest of the Apostles did not propose a maimed but a whole doctrine vnto the churches euen as himselfe witnesseth Act. 20. That hee kept nothing backe but shewed all the counsell of God concerning the Ephesians And yet the selfe-same Apostle 1 Cor. 2. saith That hee knew nothing but Iesus Christ and him crucifyed And Cap. 3. That the foundation of the doctrine of the Church is Christ alone And that this foundation is common to the Prophets together with the Apostles Wherefore the Doctrine concerning Christ is the summe and scope of the Scripture and the foundation laid by the Prophets and Apostles on which whosoeuer rely not they are not stones of the Temple of God that is members of Christes Church OF THE SECOND QVESTION SINCE that we do vnderstand what is the Doctrine of the Church Wherefore true religion is to be discerned from others coÌ„teined in the books of the Prophets and Apostles to wit the sound and vncorrupt voice of the Law of God and the Gospell concerning Christ easie it is necessarie for vs to discerne it from al other religions 1 Because of the commandement of God 1 Cause The commandement of God 1. Iohn 5.39 1. Cor. 10. 1 Cor 6.17 Apoc 18.4 Eâ—aâ— 52.11 â— Iohn 10. 2. â—â—me The glory of God 2. Cor. 6.15 which ought to suffice vs whether we know the cause or no. Flie Idols Depart from her my people Be not yoked with Infidels Be yee holy Touch no vncleane thing yee that beare the vessels of the Lord. Hee that bringeth not this doctrine bid him not God speede 2 For the glorie of God who as hee will not haue him-self coupled with idols and diuels So also hee will haue his truth seuered from lies and his houshold to bee separated from the enemies of the Church that is from the children of Satan It were contumelious so to thinke of God as that he would haue such Children as persecute him There is no agreement betweene Christ and Belial â— Our saluation 3 For our owne saluation and that in two respects 1. That the Church may be known that is may be beheld vnto the which the faithful may ioyne them-selues Whereas if thou canst not discern the true Church from the false thou shalt â—ot know vnto which to ioyne thy selfe and what maner of woorship thou oughtest to follow For God will that all which are to he saued be gathered vnto the Church according as it is said Out of the Church there is no saluation 2. In regard of our comfort that euery one may know of what kingdome they are and whether they be of those vnto whom God promiseth saluation This canst thou not know except thou canst discerne the true Church from false churches 4 The doctrine of other sectes 4. The confirmation and the difference is necessarie to be knowen that our faith and comfort may bee the surer when as we see that to be in our Church which â—is wanting in others likewise when as wee perceiue what is the cause why they who make profession of our doctrine he saued but all other sectes together with their sectaries be damned 5 Least wee being deceaued should embrace the doctrine of some other sect for true Religion 5. The eschuing of danger Act. 4 Iohn 10. For there is no saluation in any other neither among men is there giuen any other name vnâ—der heauen whereby wee must bee saued Therefore is it said He that is the sheepheard of the sheepe him doe the sheep follow because they know his voice and they wil not follow a stranger but they flee from him for they know not the voice of strangers It is necessarie therefore that the sheep know how to discerne the voice of the sheepherd from the voice of wolues according vnto the rule 1. Iohn 4 Beleeue not euerie spirit For Sathan is wont to transforme himselfe into an Angel of light and the most part of Heretikes doe imitate the woords of true teachers whereas their opinions are most different And wee oftentimes see that the ruder sort when as they perceaue some similitude in some either rites or opinions are easily lead to beleeue that the aduersaries of the Church do professe either the same religion with vs or not so bad as wee make it or since that they haue some thing common with vs that it is not much material whether they let passe some thinges or ad some others Wherefore least some shewe of likenes may beguile any man it is profitable that the manifest and vniuersal differences of the true and false religions may be laid open to the sight 6 Least we be partakers of the punishments which are to 6. Punishment come on such men Apoc. 18.4 Goe out of her that ye be not partakers in her sinnes and that ye receaue not of her plagues 7 That the wicked may bee left vnexcuseable 7 That the wicked may bee left vnexcuseable For albeit an acknowledging of God is neither sufficient to saluation nor true without the doctrine of the Church yet so much of God is manifested vnto al men as is sufficient to take away al excuse from them for their impiety For neither vnto these very things which may truely bee gathered concerning God by the light of nature and frame of the world do they giue their assent neither go they forward to seeke a more full knowledge of God vnto the which those thinges are as it were spurs to pricke them forward but either they doe quite and clean reiect them or they draw them vnto an other meaning and stitch their own inuentions vnto them besides and against the testimonie of the whole nature of things and their owne consciences So that they are ignorant indeed of God but that of stubbornes and of purpose And this is the very cause why at length they are oppressed with desperation because they are
much thereof hath beene preserued of God for vs as was necessarie and profitable for the doctrine and comfort of the Church euen as Iohn witnesseth that Iesus did many thinges before his disciples 1 As much of the history as is sufficient doth remain Iohn 21. which are not written in the storie of the Gospel And that these thinges which are extant were written that wee might beleeue that Iesus is the Christ the Sonne of God and that beleeuing wee might haue life euerlasting in his name Furthermore 2 The holy Scripture is perfect in sense though not in words concerning doctrine and precepts albeit some thinges written by the Apostles be not extant whatsoeuer yet of necessarie doctrine was in them it is certaine that it is contained in those which we haue both because that Paul in both places doth repeate that which hee hath written in those Epistles and also because it hath bin before shewed that God hath deliuered the whole doctrine of our saluation in the Scripture which is extant and wil preserue it vnto the ende of the world They bring other places also by which they indeuour to Obiection 2 gather Some things were spoken by word of mouth that Christ his Apostles did deliuer some things vnto the Churches by mouth which are not comprised in the writings of the Apostles As Mat. 28. where Christ sendeth his Apostles to preach Iohn 16. I haue yet many things to say vnto you but you cannot beare them now Act. 16. Paul and Timothy deliuered vnto the Churches the decrees to keepe ordained by the Apostles and elders which were at Ierusalem 1. Cor. 11. I wil order other things when I come 2. Thes 2. Keepe the instructions which you haue beene taught either by word or by our Epistle And cap. 3. Withdrawe your selues from euerie brother which walketh not after the instruction which he receaued of vs. And in the 2. and 3. Epistles of Iohn I haue many things to write vnto you but I would not by paper and incke but I trust to come vnto you and speake mouth to mouth 1 Tim. 6. Tit. 1. and 2. And Paul chargeth Timothie to keep that which was committed vnto him and to commit those things which he had heard of him to men fit to teach Lastly they saie That before the bookes either of the olde or new Testament were written the doctrine was deliuered vnto the Church by mouth But neither the Prophets nor Christ nor the Apostles haue deliuered any other precepts by mouth then those which are written And if they ordained any ceremonial thinges in the Churches which they committed not to writing neither were they contrarie to these which are written neither ouer-many or vnprofitable neither put on them with an opinion of necessitie For neither was there any other Gospel from the beginning neither did Christ command anie other to be preached then that which we haue written Neither were those things any other which the Apostles then could not beare through infirmitie then the selfesame which the Lord had taught them before which the spirite should cal into their minds and expound vnto them which themselues afterwards did deliuer in writing to the church neither were they otherwise then sutable to those thinges which they had before receaued of the Lord neither olde wiues to is such as a great part of the Popish traditions are but the most authenticke doctrine of the Gospel either vnknowen or repugnant vnto the reason and wit of man But what Paul in the Acts is said to haue deliuered vnto the churches is there expressed euen the decree of the counsel of Ierusalem concerning blood strangled and thinges offered to idols Vnto the Corinthians hee promiseth that he will take order for matters of ceremonies euen such as appertained to the ministring of the Lords Supper Now by the instructions which he speaketh of to the Thessalonians he vnderstandeth not anie Lawes concerning ceremonies but the whole doctrine of the Gospel which he had taught euen the selfe same both by word and writing which hee had committed to Timothie and by the declaring of which mouth to mouth Iohn promiseth to bring true ioie vnto his auditours But bee it that Paul spake neuer so much of keeping traditions or ordinances which were not written as 1. Cor. 11. when hee saith Now brethren I command you that you keepe the ordinances as I deliuered them vnto you yet should not the aduersaries therefore obtaine that their traditions either are to be kept or are Apostolicke wheras most of them are singularly repugnant to the Apostles doctrine neither yet that there were more ordinances then in the Church then are written since that the Apostles did ordaine no rites by which the consciences of men should be bound Obiection 3 They alleadge farther the practise and examples of the Apostles That the Apostles haue decreed against and besides the Scripture Tit. 1. as if they did make anie ordinances or Lawes either besides or against the Scripture as when Paul ordaineih manie things of choosing Bishops and Deacons of widowes of weomen to be couered and to containe themselues in silence of not deuorcing the husband if he bee an infidel of controuersies betweene Christians 1 Tim. 3. 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. But these men remember not that their authority is not equal vnto the Apostles authoritie neither consider they that there is nothing in all these thinges appointed of Paul which is not agreeable to the rest of the word of God contained in writing and that manie of those things which they alleadge is comprehended in the commandements of the Decalog More trifling is it 1 Answere that they saie the forme of Baptisme appointed by Christ was changed by the Apostles because it is reade in the Acts. 2.8 and 19 that they Baptised in the name of Iesus Christ For in those places not the forme of Baptism but the vse is declared that is that men were baptised for to testifie that they did belong to Christ Neither yet by the example of the Apostles who interdicted the Churches thinges offered to idols blood and that which was strangled is it lawful for Councels and Bishops to make decrees and Lawes to tie mens consciences For first here againe there must needs be reteined a difference betweene the Apostles by whom God opened his wil vnto men whereupon they also saie It seemed good to the holie Ghost and to vs and other ministers of the Church who are tied vnto the Apostles doctrine Further as cōcerning this decree of the Apostles they decreed nothing else then what the rule of charitie commaundeth which at all times would haue that in things indifferent men should deale without offence Now if they vrge that these ordinances are called necessary againe it doth not thereupon follow that the traditions of Bishops are necessarie especially such as are the Bishops of Rome Then that necessity whereof the Apostles speak
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
fall Therefore perseuerance dependeth not of God promising but of our selues and therefore is doubtful standing vpon a doubtfull ground Aunswere This is a fallacy reasoning from that which is no cause as if it were a cause For by this verie exhortation hee goeth about to nourish make perfect and preserue the safetie of the faithfull For God vseth such threatninges thereby to retaine the godly in their dutie that they may not waxe proude and please themselues But hereof it doth not followe that hee permitteth the perseuerance of the godly in faith grace to their owne strength and arbiterment Moreouer Paul in that place speaketh not to particular men but to the bodie of the Church of Corinth in which many were hypocrites Wherefore they who truely bâ—leeue must certainly resolue that God wil saue them For if he will haue vs assured of his present fauour gâ—ace towards vs he will also haue vs assured of that which is to come because God is vnchangeable Reply 4. Salomon saith Man knoweth not whether he be worthy of loue or hatred Therefore we cannot be assured of the election of God neither resolue any thing of Gods present fauor s by consequent neither of that which is to come Answere To the Antecedent 1. Man knoweth not true as concerning second causes or by euents of thinges bee they good or euill For external and outward fortune is no certaine token whereby to iudge of Gods fauour 2. Againe man knoweth it not of himselfe but he knoweth it God reuealing it and certifiyng vs aboundantly of his loue towards vs by his word and spirite Replie 5. But no man hath knowen the mind of the Lord. Rom. 11.34 Aunswere No man hath knowen it that is before Gâ—d hath reuealed it neither after hee hath reueiled it doth any man perfectly know it for so much know we of god as himselfe hath reuealed vnto vs It is the spirit which reuealeth and witnesseth vnto vs that we are the sonnes of God 2. Cor. 1.22 Rom. 8.16 2 Obiection Ezech. 18.24 The iust man is said to perish if he turne himselfe out of the right way I herefore beleeuers also may defect from godlines and fall from euerlasting saluation Answere He in that place is called iust not who is truely iust but who seemeth vnto men iust For the sonnes and heires only are indewed with true conuersion and godlines Rom. 8.14 As many as are led by the spirite of God they are the sonnes of God And if sonnes then also heires 1. Cor. 2.12 We haue receiued the spirite which is of God that we might know the things which are giuen vnto vs of God vers 16. Wee haue the minde of Christ Eph. 1.13 2. Cor. 1.22 and 5.5 The spirite is called the earnest of our deliuerie which is to come 3 Obiection Paul 2. Cor 6.1 exhorteth the Corinthians that they receiue not the grace of God in vaine so Christ likewise biddeth vs watch and pray Aunswere Thereby carnal securitie is forbidden and certainety of saluation as also faith tranquillity watchfulnes and praier is commaunded For these are the necessary and proper effects of our election an infallible Argument of saluation For al beleeuers are elected and Eph. 1. Paul teacheth that by faith wee are made partakers of Gods adoption 4 Obiection Saul failed and fell away finally Saull was one of the godlie Therefore the godly also fall away Aunswere We denie the Minor that Saul was one of the godly Replie But he had the giftes of the holie ghost Aunswere Hee had such giftes of the holie Ghost as are common to the godly with the reprobate he had not the gifts of regeneration and therefore neither shall hee the holy Ghost sanctifiyng him which is proper to the elect 5 Obiection The doctrine of the certaintie of our saluation breedeth securitie Aunswere It breedeth indeede a spiritual securitie by it selfe in the elect alone and a carnal by an accident and that onely in the wicked and reprobate but not at all in the godly Conclusions comprising the summe of the doctrine of Faith 1 FAith if wee take the word amply and largelie signifieth a certaine knowledge rising from the asseueration of witnesses who are thought not to deceiue 2 In the doctrine of the Church mention is made of fower sortâ— of faith Historicall Temporarie working miracles and Iustifieng 3 Historicall faith is a knowledge resoluing those thinges to be true which are deliuered in the bookes of the Prophets and Apostles 4 TeÌ„porary faith is the knowlege of the doctrin of the church ioined with a ioy for the knowledge of the truth or for other either true or apparent good thinges without any applying of the promise of grace to the beleeuer and therefore without either true conuersion or finall perseuerance 5 Faith which worketh miracles is a certaine knowledge by especiall reuelation of the will of God of working some certain miracle according to the petition or foretelling of him by whom it is to be wrought 6 Iustifieng faith is a knowledge whereby a man doth firmly assent to euery word of God reuealed vnto him and resolueth that the promise of gods grace through christ belongeth to him further it is a ful persuasion and coÌ„fidence in this fauor of god towards him ouercomming al fear and pensiuenes 7 For the confidence of iustifieng faith is a motion of the will heart consisting of a ioy conceiued for the certainty of the present grace of God towardes vs and of a hope of our future deliuery from al euils 8 There is no faith therefore but which resteth on the wil of God reuealed in his word 9 All faith is wrought in men by the holie Ghost either by the voice of Gods heauenly doctrine or by immediat reuelation 10 Seeing God wil kindle frame and confirme ordinary faith in vs by the doctrine of the Church al are bound to hear it and meditate thereon 11 Temporarie faith befalleth to manie hypocrites which are in the Church Historical and the faith of miracles is common to the godly and vngodly Iustifieng faith is giuen in this life to all those only who are chosen vnto euerlasting life 12 Iustifieng faith doth not alwaies comprise Historicall neither is alwaies ioined with the faith of miracles As also the faith of miracles hath alwaies either historicall or temporarie faith ioyned therewith but Iustifieng it hath not alwaies 13 Faith also in the Saintes is imperfect in this life and languishing but yet whosoeuer feeleth in his hart an earnest desire of beleeuing and a strife against doubts arising in his mind he maie and ought certainely to resolue that hee is endewed with true faith 14 True faith being once kindled in our hearts albeit often it languisheth and is darkned for a time yet is it neuer wholy extinguished 15 But after this life it shall attaine vnto a more certaine and ful knowledge of God diuine matters euen to a feeling and experience with all the blessed
anie means and for the creatures although it be lawful to expesse them yet god forbiddeth notwithstanding their images to be made or had as thereby to woorship or d Exo. 23.24 34.13.14 17. Num. 33.52 Deut. 7.5 12.3 16.22 2. Reg. 18.4 honour either them or god by them c 1. Sam. 15.23 Deu. 12.30 c. Mat. 15.9 98 But maie not images be tolerated in Churches which may serue for bookes vnto the common people No. For it is not seemly that we should be wiser than god who will haue his church to bee e 2 Tim. 3.16.17 2. Pet. 1.19 taught with the liuely preaching of his worde and not with dumb f Iere. 10 8. c. Hab. 2.18 19. images 99 What doth God decree in the third Commaundement That not only by cursing or g Leuic 24.11 c. Leuit. 19.12 forswearing but also by h Mat 5 37. Iac. 5.12 rash swearing wee shoulde not vse his name despitefully or vnreuerently neither shuld by silence or conniuence bee partakers of these horrible sinnes in others But that wee i Jes 45.23 vse the sacred and holie name of God euer with great deuotion and reuerence that he may be k 1. Tim. 2.8 worshipped and honoured by vs with a true and stedfast l Rom. 2.24 1. Tim. 6.1 Col. 3.16.17 confession and m Mat. 10.32 inuocation of his name lastly in al our woords and actions whatsoeuer 100 Is it then so grieuous a sinne by swearing or banning to take the name of God in vaine as that God is also angrie with them who as much as in them lieth doe not forbid or hinder it Surely most a Leuit. 5.1 grieuous For neither is there any sinne greater or more offending God than the dispiting of his sacred name Wherefore also hee b Leuit. 24.15.16 would haue this sinne to bee punished with death 101 May a man sweare also religiously and lawfully by the name of God He may when as either the magistrate exacteth it or otherwise necessitie requireth by this meanes the faith and truth of any man or thing to be ratified and established whereby both the glorie of God may bee aduanced and the safetie of others procured For this kinde of swearing is c Deut. 6.13 10.20 Is 48.1 Heb. 6.16 ordained by Gods word and therefore was wel d Gen. 21.24 31.53 Jos 9.15.19 1. Sam. 24.22 2. Sam. 3.35 1. Reg. 1.29 Rom. 1.9 vsed of the Fathers both in the olde and newe Testament 102 Is it lawfull to sweare by Saints or other creatures No For a lawefull oth is an inuocation of God whereby we desire that he as the onely searcher of hearts beare witnesse vnto the trueth and punish the swearer if hee wittingly e 2. Cor. 1.23 sweare falsely But this honour f Mat. 5.34.35.36 Iac. 5.12 agreeth to no creature 103 What doth God commaunde in the fourth commandement First that the ministery of the gospel and the schooles of learning should be g Tit. 1.5 1. Tim. 3.14.15 1. Cor. 9.11 13.14 2. Tim. 1.2 3.15 1. Tim. 4.13.14.15.16 5.17 maintained and that I both at other times and especially on holy daies should h Psal 68.26 40.9.10 Act. 2.42.46 frequent studiouslie diuine assemblies i 1. Cor. 14 19.29.31 heare the word of God diligently vse the k 1. Cor. 11.33 Sacraments l 1. Tim. 2.1.2.3.8.9 1. Cor. 14.16 ioine my praiers with the common praiers of the assemblie and bestowe some thing according to my abilitie m 1. Cor 16.2 on the poore And further that all my life-time I bee free from misdeeds or euil actions yeelding vnto the lord that he may by his holy spirit woorke in mee his worke and so I may n Js 66.23 begin in this life that euerlasting Sabboth 104 What doth God inioyne vs in the fift commandement That we yeelde due honor loue faithfulnes to our Parentes and so to all who bear rule ouer vs a Eph. 6.1.2.5 c. Col. 3.18.20.22.23.24 Eph. 5.22 Prou. 1.8.4.1 15.20 20.20 Exo. 21.17 Rom. 13.1 submit our selues with such obedience as is meete to their faithful commaundements and chastisementes And further also that by our patience wee b Prou. 23. â—â— Gen. 9.25 1. Pet. 2.18 beare and suffer their vices and maners â—uer thinking with our selues that god will c Eph. 6.4.9 Col. 3.19 21. Rom. 13. Mat. 22.21 gouerne and guide vs by their hand 105 What dooth God exact in the sixt commaundement That neither in thought nor in gesture muchlesse in deede I reproch or hate or harme or d Mat. 5.12.22 Gen. 9.6 Mat. 26.52 kil my neighbour either by my selfe or by another but e Eph. 4 26. Rom. 12.19 Mat. 5.25 18.35 cast away al desire of reuenge Furthermore that I hurt not my selfe or cast my selfe wittinglie into anie daunger Wherefore also that murthers might not be committed f Rom. 13.14 Col. 2.23 Syraâ— 3.27 Mat. 4.7 hee hath g Gen. 9.6 Exod. 21.14 Mat. 26.52 Rom. 13.4 armed the Magistrate with the sword 106 But this commaundement seemeth to forbid murther only But in forbidding murther god dooth further teach that he hateth the roote and cause of murther to wit h Iac. 1.20 Gal. 5.20 anger i Rom. 1.29 enuy k 1. Joh. 2.9.11 hatred and desire of reuenge and doth l 1. Ioh. 3.15 account them al for murther 107 Is it enough then that we kil no man in such sort as hath beene said It is not enough For when god condemneth anger enuy hatred he requireth that wee m Mat. 22.39 7.12 loue our neighbour as our selues and that he vse n Rom. 12.10 humanity lenitie curtesie o Eph. 4.2 Gal. 6.1.2 Mat. 5.5 Rom. 12.18 Mat. 57. Luc. 6.3.6 patience and p Exod. 23.5 mercie towards him q Mat. 5.45 turne awaie from him as much as we may whatsoeuer maie be hurtful vnto him In a word that we be so affected in mind as that we r Rom. 12 20.2â— stick not to do good also vnto our enemies 108 What is the meaning of the seuenth commandement That god hath in Å¿ Leu. 18.27.28 execrational turpitude and filthines therefore we also must Iud. 22.23 vtterly hate and detest it and contrariwise liue temperately modestly and a 1. Thes 4.3.4.5 chastly whether we b Heb. 13.4 1. Cor. 7.4 liue in holy wedlock or in single life 109 Forbiddeth God nothing else in this commandement but adulterie and such kinds of vnclearnes Seeing both our bodie and soule are the temples of the holy ghost god wil haue vs to possesse both in puritie holines And therefore deeds gestures c Eph. 5 3. 1. Cor. 6.18.9 20. woordes thoughtes d Mat. 5.27.28 filthie lustes and whatsoeuer entiseth a man vnto these al that hee wholy e Eph. 5.18.19
science of casting caruing and painting is reckoned among those artes and craftes which are profitable for mans life Exod. 31.3 35.30 c. Syrac 38.28 and are the gifts of god Neither is the reason hereof hard or obscure because writing and painting are profitable for the memoriall of thinges doone for ornaments and for an ingenuous and liberall delight of mans life Wherefore the Law forbiddeth not the vse of Images but the abuse namely it forbiddeth that Images be made as by them to represent or woorship god For we ought not neither can we any way paint or graue or represent god much lesse must we tie gods woorshippe vnto carued or grauen Images This Doctrine doth the end scope of the commandement declare which is the obseruation of the vncorrupt worship of god And because god is incorporeall and infinite vnpossible is it that he should bee expressed or represented by any corporeall or finite image without an impairing of his diuine maiesty Esay 40.18 Rom 1 23. Deut. 4.15 To whome will ye liken God Or what similitude will ye set vp vnto him Moreouer as god will not haue himselfe to be engrauen or painted or anie Image or semblance of him to bee câ—â—ued and framed so also doth it not at all profit or auaile vs as being a cause an occasion of Idolatry 2 Why Images are to be abolished in the Churches of Christians Exod 23.24 34.13 Numb 33 25. Deut 7.5 1. Reg. 15.13 2. Reg 10.30 2. Reg. 18.4 Deut. 17 23. c. 1. Cor. 10.20 1 THey are to be abolished because of the commaundement of god who will haue Idoles to be abolished and all the corruptions of the true worshippe of god of true doctrine as his wrath anger against Idolatrie dooth testifie And hereof is it that for the taking away abolishing of Idols Iehu Ezechias and Iosias are praised in Scripture Jn respect of our confession of the syncere worship of god and of our hatred against Idolatrie 1. Iohn 5.21 This confession whereby we professe our selues not to be Idolaters consisteth not only in words but also in actions and in outward shew and signes 3 They are to be abolished for auoiding of offence superstition least by retaining of ancient Images or by substituting adding new the same daÌ„ger come to the church to the ignoraÌ„t people therby which in times past we see to haue issued hence and so the enimies of the Church be by this spectacle hauing so great a shew of Idolatry the more alienated from the Church so that they despite and reproch therefore the trueth of god So the Iewes because they see Images in the Churches of those which professe Christianity are greatly offended And wee see that Images neuer brought any good to them which had them but euen gods own people was seduced thereby as we may see often in the sacred storie especially in the booke of Iudges the Kings in the Prophets So prone and readie is our nature vnto this euill which hath after ensuing it most grieuous punishments as are those which the Lord reciteth by Moses besides many others I wil destroy saith he your high places and cut awaie your Jmages and cast your carkasses vpon the bodies of your Idoles and my soule shal abhor you In like manner also the Angel of the Lord vpbraiding the Israelites that they had made a league with the Idolatrous Cananites saith Wherefore I will not cast them out before you but they shall bee as thornes vnto your sides and their gods shall be your destruction It is no ceremony therefore to abolish Images seeing they are the instruments signes causes and occasions of Idolatry Neither are the causes of this commandement any way chaunged or diminished as namelie that the glory of god be maintained against Idolaters and the enemies of the church and that god bee not tempted through offering an occasion of superstition and of conceiuing false and corrupt opinions of gods worship vnto men which are of their owne accord inclining and prone vnto idolatry Wherefore this commaundement of taking away and abolishing images made for the representing of god or for diuine worshippe is Moral and dureth perpetuallie 3 Howe images are to be abolished IN abolishing and banishing Images two things are to be obserued 1. That the doctrine concerning the true woorship of God bee preached before the abolishing of Idols So wee read that Iosias did Let the woord therefore go before the idoles wil fal to the grouÌ„d 2. The images their altars the like instruments of idolatrie must be taken away not by priuat men but by publick autoritie For so hath god commanded the Israelites so likewise hath godly Kings put it in practise so also Paul disliking the Idoles of the Athenians Ephesians did not yet pul them downe or abolish them Certaine obiections of the Papists 1 VVE worship not the Jmages but God of whom those are signs and tokens Wherefore there is no cause why images shoulde bee abolished and taken out of churches Answere It is impiety to place and ordaine such signes as whereby God neither can bee truly signified neither at all ought to be signified And albeit they were such signes as whereby God might bee truely signified yet is it not in the power of any creature to ordain or establish them but only in the wil and pleasure of God 2 The bookes of Lai-men or the vnlearned are profitable Jmages are the bookes of the vnlearned Therefore they are profitable Aunswere 1. Such bookes of Lay-men are profitable as are deliuered vnto them by God 2. The Minor is false For the Prophetes teach far otherwise as Haba 2.18 An image is a teacher of lies Zacha. 10.2 The Jdoles haue spoken vanitie Whence we maie thus reason We ought not to speak vain things or to lie of God either in words or in gestures But wood or grauen Jmages are lies of God because they cannot represent God yea because they swarue so farre and carrie vs with them from God at their figure and shape is vnlike god so consequently they cause vs also to lie of God If then we wil not lie of god we must needs neither make nor haue anie Images or grauen semblances For as Ieremie saith 10.8 The stock is a doctrine of vanitie Nowe in this sense we graunt Images to be the books of the vnlearned to witte because partly they teach and signifie false things of God and partly because through the reuerence of the thing signified and the place when as they stand to the open view in churches and elsewhere they easily draw away others vnto superstition and teach the people Idolatry as experience sufficiently beareth witnes 3. It followeth not if it were so that Images did teach the vnlearned that therefore they should be reteined in the church as profitable books For God wil not haue his church to be taught by these but by his
withdrawen from those errors which happily we drunk in in our childhood 3. Because we are to hold the foundation vpon which we may build and vnto which we may referre those thinges which wee reade 4. Because God receaueth not into fauour those who by their iudgement cannot discerne betweene things honest and dishonest this is to be vnderstood touching those who are able to receaue instruction neither doth saluation befal to those who haue vnderstanding without agnising and profession of the truth or without faith repentance This is life eternall Iohn 17.3 Rom. 10.17 that they know thee to be the only verie God And faith commeth by hearing Now no man beleeueth in him of whom he hath neuer heard There must therefore in the Church be deliuered such a summe of doctrine of which the ruder and yonger sort also may bee capable 5. Because of order and seemlines For as the Children of the Iewes after Circumcision were instructed in the Lawe so it beseemeth vs also after Baptisme to instruct our little ones in the first principles of Religion 6 It is necessary also for the rude and yonger sort that they bee seuered and discerned from the Heathen Obiection But we may haue an implicit or confused faith Therefore no neede of instruction Aunswere No faith is without knowledge therfore there is need of instructiō Rom. 10.14 Iohn 3.36 How shal they beleeue in him of whom they haue not hard He that beleeueth not in the Sonne the wrath of God abideth on him OF THE HOLY SCRIPTVRE WE see all men who at leastwise striue not to cast off all sense of humanitie to imbrace and professe some opinion of God and his wil as also some manner of worshipping him partly drawen from nature her selfe and partly by persuasion receaued which is it that they cal Religiō Now albeit al wil easily grant that to be the true Religion which hath beene deliuered by God himselfe neither will they seem to haue come vnto that degree of impudency as not to yeeld their assent vnto God when he speaketh of himselfe and of his owne wil yet notwithstanding which maie be that Religion deliuered from aboue wil neuer be agreed vpon amongest men vntil our Lord Iesus Christ returning to iudge the quick and dead doe decide the controuersie There are two opinions of Religion The one deemeth that in euery Religion which doth leade a man towardes God saluation is to be found The iust man shal liue by his faith that is euery man as these men interpret it shall liue by his faith what maner so euer it be But this opinion is not true because there is but one true Religion others are false lying at variance with the true according as it is said He that beleeueth not in the Sonne the wrath of God abideth on him The other opinion thinketh and that rightly that that is the true Religion in which God is truely worshipped and that to be but one that in it onely men shal be saued But the Church of God doth certainly know and though all the Diuels and wicked ones stamp at it doth professe that this is the alone true and wholesome doctrine of God and his worship which God himselfe euen from the creation of man deliuered by his owne voice to our first fathers and afterwards would haue to be contained in the scriptures by the Prophets and Apostles Since then whatsoeuer we may affirme of God and the saluation of men doth depend on the written word we wil first consider these foure things as touching the Scripture before wee come to make recitall what our selues affirme 1 What the holie Scripture teacheth or how Christian doctrine is diuided 2 What Religion deliuered in the Scriptures differeth from other religions or how we ought to discerne the true Church and to disseuer her from other sects 3 From whence it appeareth this Religion alone to be true and diuine and al others to be forged 4 For what cause no doctrine besides the holy Scripture is to bee receaued into the Church OF THE FIRST QVESTION What the holy scripture teacheth THE argument and summe of the whole sacred Scripture cannot be more rightly nor more simply nor with more perspicuous breuitie comprised thē the holy Ghost hath comprised it in the ten commandements Creed in which the Articles of our Faith are rehearsed which will be manifest inough if we remēber that the whole Scripture consisteth of twoo partes the Law and the Gospell The Catechisme of Heidelberg maketh mention of three of which yet the first the third appertaine vnto the Law Others make fiue parts The Decalog or tenne commandements the Law the Creed the Sacraments and praier But the Decalog is the summe of the Law and therefore is it to be referred vnto the Law which is the former part The Creede conteineth the summe of the Gospel and therefore must it be referred vnto the Gospell which is the secōd part The Sacraments are as appurtenāces adioined vnto the doctrine of the Gospel therfore also they are referred vnto the second part Praier is a part of the worship of God and therefore to be referred vnto the Law There are also who say this doctrine of the Church is diuided 1. Into the doctrine as touching God 2. into the doctrin concerning his wil 3. into the doctrine concerning his works But these three parts are handled both in the Lawe and in the Gospel An argument from the diuision 1. For al the doctrine concerning God is either of the nature or of the will or of the workes of God Wherefore what the nature of God is is taught in the Law and Gospel His wil is seene either in his commandements or in his threatnings or in his promises Now his works either are his benefites or the iudgementes of his will which are to be beheld in the creation after the fal in the restoring of man Besides these the sinnes also of men and diuels are described And of all these wee are taught either in the Law or in the Gospel or in both Wherefore the Law the Gospel are the chiefe generall heads which comprehend al the doctrine of the Scripture 2 Christ himselfe hath made this diuision saying So it is written and so it behooued Christ to suffer Testimonies and to rise from the dead the third day and that in his name should be preached repentance and remission of sinnes Now all this is conteined in the Law and the Gospell 3 Because the Law and the Gospel doe comprehend the same which are comprehended in the writings of the Prophets and Apostles and in the doctrine of the Church in which is comprehended what God hath done vnto vs and what of vs hee requireth Therefore haue we well diuided the Doctrine of the Church into the Law and the Gospel 4 We doe gather also the self-same argument of the holy scripture by this From the definition of the subiect to wit