Selected quad for the lemma: doctrine_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
doctrine_n	bishop_n	church_n	exposition_n	3,560	5	11.1579	5	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64611	The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism, and then afterwards more enlarged by a sound and judicious exposition, and application of the same : wherein also are debated and resolved the questions of whatsoever points of moment have been, or are controversed in divinitie / first Englished by D. Henry Parry, and now again conferred with the best and last Latine edition of D. David Pareus, sometimes Professour of Divinity in Heidelberge ; whereunto is added a large and full alphabeticall table of such matters as are therein contained ; together with all the Scriptures that are occasionally handled, by way either of controversie, exposition, or reconciliation, neither of which was done before, but now is performed for the readers delight and benefit ; to this work of Ursinus are now at last annexed the Theologicall miscellanies of D. David Pareus in which the orthodoxall tenets are briefly and solidly confirmed, and the contrary errours of the Papists, Ubiquitaries, Antitrinitaries, Eutychians, Socinians, and Arminians fully refuted ; and now translated into English out of the originall Latine copie by A.R.	Ursinus, Zacharias, 1534-1583.; Parry, Henry, 1561-1616.; Pareus, David, 1548-1622. Theologicall miscellanies.; A. R.	1645 (1645)	Wing U142; ESTC R5982	1,344,322	1,128

perswade not move the mind to assent without the inward testimony of the holy Ghost But the Spirit of God when he once breedeth this most assured perswasion in our minds that the doctrine which is contained in the holy Bible is of a truth the will of God and worketh that comfort and change of our minds and hearts which is promised and taught in this book by our experience and feeling it is so confirmed that while this remaineth within us though all Angels and men should say contrary yet we would beleeve this to be the voice of God but if that remaine not or be not in us though all should say it yet we would not beleeve it Neither doth not the Spirit therefore establish the authority of the Scripture Object The Scripture beareth witnesse of the Spirit therefore the Spirit not of it Answer because we are to examine what the Spirit speaketh within us by the rule of the Scripture for before that this is done of us the Spirit himselfe declareth unto us that the Scripture is the word of God and inspired by him and that he will teach us nothing in our hearts which is not agreeable unto that testimony before set down of him in the Scripture And if this be not first most certainly perswaded us of the Spirit himselfe we will never re-call our opinions of God and his worship to the Scripture as the only rule to try them by Now then after it is declared unto us by divine inspiration that the Scripture is a sufficient witnesse of that divine revelation in our hearts then at length do we find our selves to be confirmed by the mutuall testimony of the same Spirit in the Scripture and in our hearts and we beleeve the Scripture affirming of it self 2 Tim. 3. 2 Pet. 1. That it was delivered by divine inspiration to the holy men of God 6 For what cause no doctrine besides the holy Scripture is to be received in the Church The Scripture is of God therefore the rule of faith Whereas it appeareth unto us that it is the word of God which the Prophets and Apostles have left in writing there is no man which doth not see that the Scripture must be the rule square by which all things which are taught done in the Church must be tried Now all things of which there useth to rise questions in the Christian Church do appertain either unto doctrine or unto discipline and ceremonies That the word of God ought to be the rule unto both sorts it is out of doubt But in this place we speak of the doctrine of the Church which consisteth in the sentences and decrees which we are bound by the commandement of god to beleeve or obey and therefore they cannot be changed by the authority of any creature and they are become obnoxious unto the wrath of God whosoever submit not themselves in faith and obedience unto them To these decrees and precepts the Papists adde many sentences which not only are no where delivered in Scripture but are repugnant unto it and they contend That the Church or the Bishops have authority of decreeing yea contrary and besides the Scripture what the Church must beleeve or doe and that mens consciences are bound by those decrees no lesse then by the words of the holy Scripture to beleeve or obey Contrariwise we beleeve and confesse That no doctrine is to be proposed unto the Church not only if it be repugnant unto the holy Scripture but if it be not contained in it And whatsoever either is not by the expresse testimony of the holy Scripture delivered or doth not consequently follow out of the words of the Scripture rightly understood that we hold may be without hurt of conscience beleeved or not beleeved changed abrogated and omitted The difference of the Scripture and of other mens opinions For we must ever hold a necessary difference between the bookes of the Prophets and Apostles and the writings and doctrine of others in the Church The Scripture only is of it selfe to be beleeved the rule of faith That the Scripture onely neither hath nor can have any errour in any matter other teachers both may erre and oftentimes also doe erre when they depart from the written word of God Againe that the Scriptures are beleeved on their own word because we know that God speaketh with us in them others have credit not because themselves say so but because the Scripture witnesseth so neither a whit more then they can prove by the Scripture Wherefore we do not reject others doctrine and labours in the Church but only setting them in their owne place we submit them unto the rule of Gods word This doctrine first is delivered of God himselfe and that not in one place only of the Scripture as You shall not adde unto the word which I spake unto you neither shall you take away from it And I protest unto every man that heareth the words of the prophecie of this booke Dent. 4. Revel 22. if any man shall adde unto th●se things God shall adde unto him the plagues that are written in this booke And if any man shall diminish of the words c. Neither only by these words is forbidden that no false things and openly repugnant to the written word be added to the doctrine of the Church but also that no uncertaine things or things not appertaining unto it be mingled therewith For it is not in the power of any creature to pronounce what we are to thinke of God and his will but this is onely to be learned out of that which is disclosed in his word And therefore the men of Beraea are commended Who searched the Scriptures daily Acts 17. whether these things were so 2 Faith is grounded only on the Word Secondly faith which is spoken of in the Church is a part of divine worship that is the sure assent by which we embrace every word of God delivered unto us because it is impossible for us to be deceived by it if we understand it aright Further also that it may breed in us a true worshipping of God and comfort of our soules it must stand sure and immoveable against temptations But there is no certain doctrine concerning God and Religion besides that which is knowne to be revealed in his word We may not therefore give the honour which is due unto God unto men neither may we go from certaine things to uncertaine but cleave only to the word of God in the doctrine concerning Religion and therefore humane decrees must not be accounted amongst those which we are to imbrace by faith Faith cometh by hearing hearing by the word of God c. 3 Things necessary to be beleeved or done are part of divine worship But things not prescribed are no part of divine worship Therefore they are not necessary Thirdly for so much as the worship of God is a worke commanded of God performed

Sciences so in the study of Divinity wee hardly and slowly conceive the grounds thereof nay all our knowledge is confuse and imperfect unlesse every part of the whole doctrine be delivered by the Professors and Readers and conceived by the Auditors and Hearers in some method and order Orderly delivery thereof in publick That the Students of Divinity may hereafter plainly and orderly deliver unto their auditory a briefe summe of this whole doctrine necessary it is that they themselves first carry in their understanding a complete frame as it were and perfect body thereof Invention and judgement of the interpretation of Scripture It is farther necessary to the finding out and judging of the true and naturall interpretation of Scripture which whereas it ought to square with faith that is to say to impeach no point of this heavenly doctrine of necessity the Interpreter must have an absolute knowledge of the main grounds and foundation thereof Examination of controversies in the Church It is needfull for the increase of judgement in Ecclesiasticall controversies which are divers difficult and dangerous lest perhaps otherwise we be carried head-long from truth into errour 3 Reading and meditation The third course of the study of Divinity is the reading and diligent meditation of the Scripture or holy Writ And this is the highest degree of the study of Divinity for which Catechisme and Common places are learned to wit that we may come furnished to the reading understanding and propounding of the holy Scripture For Catechisme and Common places as they are taken out of the Scripture and are directed by the Scripture as by their rule so againe they conduct and lead us as it were by the hand unto the Scripture Catechisme pertaineth unto the first part of the study of Divinity whereof it followeth that we presently discourse The Speciall Preambles touching CATECHISME THE Speciall Prefaces touching CATECHISME are these five which follow 1 What Catechising or Catechisme is 2 Whether it hath bin alwaies practised and of the originall thereof in the Church 3 What are the chiefe points thereof 4 The reasons why it is necessary 5 What is the scope and end thereof 1 What Catechisme is THE Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cometh from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The significations of the word Catechisme both these words signifie in their common and largest sense to resound to instruct by word of mouth and to rehearse another mans sayings But properly to teach the rudiments and elements of any doctrine whatsoever and more properly in Church phrase to deliver the first principles of Christian Religion in which sense we read it used Luke 1.4 Acts 18.25 Gal. 6.6 c. So then this word Catechisme signifieth in a generall and common sense the first briefe and A B C Lecture in whatsoever doctrine delivered by word of mouth But as the Church useth it it signifieth an institution of the ruder sort in the elements of Christian doctrine Wherefore Catechisme is a briefe and plaine exposition and a rehearsall of Christian doctrine The definition of Catechisme framed for the capacity of the ruder sort select and gathered out of the writings of the Prophets and Apostles and drawne into certaine questions and answers Or Catechisme is a briefe summe of the doctrine of the Prophets and Apostles delivered by mouth unto the simple and ignorant and exacted or required againe at their hands What the Catechumeni in the Primitive Church were and how many sorts of them 1 Ancient Converts Catechumeni in the Primitive Church were those who learned the Catechisme that is to say such as were now of the Church and were instructed in the principles and beginnings of Christian Religion Of the Catechumeni there were two sorts Some of good yeares and ripe age who of Jewes and Gentiles became Christians but were not yet baptised These were first instructed in the Catechisme and afterwards baptised and admitted to the Lords supper Such a Catechumene was Augustine when of a Manichee hee became a Christian Austen and hee whiles hee was yet but a Catechumene wrote many bookes before hee was baptised of Ambrose Ambrose Such a Catechumene was Ambrose when hee was chosen Bishop of Millaine the urgent necessity of the state of that Church so requiring for suppressing the pestilent heresie wherewith the Arrians had infected it Otherwise Paul forbiddeth a Novice or Catechumene to be chosen Bishop For the Neophiti or Novices were those Catechumeni who as yet were not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Tim. 3.6 or very lately were baptised so called from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Enlish New-plants that is to say New-beginners and Punies of the Church Other Catechumeni there were little impes borne in the Church 2 Young children of Christian parents the children of Christians These eft soones after their birth as being members of the Church were baptised and after they were growne a little elder they were instructed in the Catechisme which when they had learned they were confirmed by laying on of hands and so dismissed out of the companie of the Catechumeni so that it was lawfull for them thence forward to draw neer with the elder sort unto the Lords Supper Of the Catechumeni you may see more in Eusebius tenth book of Ecclesiasticall history Euseb hist Ecclesiast lib. 10. cap. 4. Catechists and fourth chapter not far from the end They also were called Catechists who taught the Catechisme and were the instructers of the Catechumeni 2. Of the Originall of Catechisme and of the perpetuall use thereof in the Church AS of the whole ministery of the mysteries of Christianity so must we conceive of the originall of Catechisme The practice of catechising exereised in the time of both the Old and New Testament Gen. 17.7 that it was ordained of God and hath been of perpetuall continuance in the Church For whereas God since the beginning hath been the God not onely of the aged but of younglings also according to the forme of his Covenant made with Abraham I will be thy God and the God of thy seed he hath instituted and appointed that both of them after the exten● and reach of their capacity be severally instructed in the doctrine of salvation First the elder by the publike voice of the Ministery then the younger by catechising at home and in schooles Concerning the instruction of the elder sort the case is cleere and out of doubt Touching the catechising of children in the Jewish Church In the time of the Old Testament there are expresse commands every where extant in holy Scripture In the 12. and 13. of Exodus God commandeth that children and the whole family should be taught the originall and use of the Passover In the fourth of Deuteronomie God chargeth Parents that they rehearse

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 whethe● 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 E●seb hist Eccles ●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

the Father and the Sonne and the holy Ghost teaching them to observe all things whatsoever I have commanded you And we are to hold and keep these notes and marks 1. In respect of Gods glory that enemies may be discerned from sons 2. In respect of our own salvation that we may joyn our selves to the true Church Object 1. There were in all ages great errours both publike and private in the Church Against the first marke Ans 1. But still the foundation was held on which some built gold some stubble 2. Errours are not defended by the Church and this mark standeth sure if the foundation be held though on it stubble be built so that such errours and such stubble be not maintained Against the third marke Object 2. In many Churches which professe true doctrine this third mark is not seene Therefore they are no Churches Ans 1. There are many in them who indeed yeeld and indeavour to yeeld obedience 2. All obey acknowledging by their profession that sins ought not to be maintained But it is necessary that this third mark should be added because they should mock God Against all the foresaid markes Not all that challenge these marks are the Church because all have them not though they challenge them The ordinary succession of Bishops no necessary mark of the Church who would say that they received this Doctrine of Christ and would not frame their lives according unto it Object 3. But those which all Schismaticks and Hereticks doe challenge unto them are not the marks of the true Church But all of them doe challenge these unto them Therefore they are not marks of the true Church Ans I deny the Major For we are not to see whether they challenge them but whether they have them So also would it follow that the heavenly blessings which are proper to the true Church are theirs also because they challenge them Object 4. Without which the Church cannot be that is a mark thereof But without the ordinary succession of Bishops the Church cannot be Therefore it is a mark thereof Ans By ordinary succession in the ministery is meant the succession of Ministers in the same doctrine and administration of Sacraments And if the proposition be so understood it is true for such a succession is nothing else then those notes which we have put But in the conclusion of this objection is understood that there should be an ordinary succession into the same place whether they teach the same doctrine or a diverse from it And so also it should be a tying of the Church to a certaine City Region and so forth But in this sense the Minor and Conclusion are false 4. Why the Church is called one holy and Catholike One for consent in faith and doctrine THe Church is called one not in regard of the cohabitation or the neere dwelling of the members thereof or for their agreement in rites and ceremonies of their Religion but in respect of their consent in faith and doctrine It is also called Holy because it is sanctified of God by the bloud and spirit of Christ that it may be like unto him not in perfection but Holy 1. for imputed righteousness By imputation of righteousnesse because Christs holinesse and obedience is imputed unto it For inchoative righteousnesse By inchoation of righteousnesse because the holy Ghost doth renue it by little and little and cleanse it from the filth of sin that all the members may begin all the parts of obedience For the use to which it is consecrated Catholike in respect of place time and the members thereof Because it is consecrated to an holy and divine use and therefore sequestred from the rout of wicked ones who are without the Church It is called Catholike 1. In respect of place because it is spread through the whole world For there is one universall Church of all places and degrees of life neither is it tied to a certaine place and kingdome or to a certaine succession 2. In respect of time because there is but one true Church of all times which also is at all times so Catholike as that it is dispersed through the whole world neither is it at any time tied to any certaine place 3. In respect of the men who are members of the same For the Church is gathered out of all sorts of men all states kindreds and nations It is not Catholike because it possesseth many kingdomes For Catholike is a title given unto the Church in the Apostles time for before time the Church was limited within narrow bounds Now that there is but one Church of all times and ages One Church of all times and ages from the beginning of the world unto the end it is out of doubt For 1. It is manifest that the Church hath ever beene Neither can Abrahams daies be objected as if before he was called there had been no worship of the true God in his family and himselfe had beene after his calling alone without any others For before his calling he held the foundation and grounds of doctrine of the true God though it were darkned with superstitions mingled therewith Againe Melchisedech lived at the same time who was the Priest of the most high God and therefore neither was Abraham after his calling alone but there were others besides him worshippers of the true God whose Priest was Melchisedech 2. That the Church as it hath beene ever so shall it also continue ever appeareth by these testimonies My words shall not depart out of thy mouth nor out of the mouth of thy seed If the night and day may be changed Esay 59.21 then shall my Covenant also be changed I am with you alwayes unto the end of the world Jer. 33.20 Mat. 28.20 Moreover Christ was ever and ever shall be King Head and Priest of the Church Wherefore the Church was ever and ever shall be And hence also it is manifest That the Church of both Testaments is one and the same that which is confirmed also by the article following For Christ is the sanctifier of his Church who is common to men of both Testaments Hitherto appertaineth the question of the authority of the Church The Papists maintaine that the authority of the Church is greater then the authority of the Scripture But this is false For the Church made not the Scripture but the Scripture made the Church They urge S. Augustine his testimony S. Augustine against Manichaeus his Epistle cap. 5. sheweth how he was brought to the faith of the Catholike Church For he saith That he obeyed the Catholikes when they said Beleeve the Gospel and there he bringeth forth that common saying I would not beleeve the Gospel except the authority of the Catholike Church moved me thereunto By the testimony therefore of the Church he was moved to read the Gospel and to beleeve that heavenly doctrine was contained therein But doth he after he

administer the Sacraments 2. For what end and purpose the Ministery was instituted THe causes why God ordained the Church Ministery are Gods glory Psal 68.26 Gods glory because God will be magnified and invocated in this life by mankinde not only privately by particular men but also by the publique voice of the Church Give thanks to God in the Congregation Mens conversion Ephes 4.11 12. That it may be an instrument whereby to convert men unto God He gave some Apostles some Prophets c. for the gathering together of the Saints Mens instruction by men That God may apply himselfe to our infirmity in teaching men by men Mens edification by good example Psal 22.22 That men may provoke one another by their example unto godlinesse and to the magnifying and praising of God I will declare thy name unto my brethren in the midst of the Congregation will I praise thee Mans advancement in so high a calling That God may shew his love towards man in that he will have men to be Ministers of that great worke the ministery of reconciliation which also the very Son of God did administer The cleere apparency of the Church That the Church may be seene and heard among men and may be discerned from the other blasphemous and idolatrous multitude of men that so the Elect may be gathered unto it and that the Reprobate may be made more inexcusable while they contemne and endeavour to represse the voice and calling of God which they have heard But have they not heard No doubt their sound went out through all the earth and their words into the end of the world Now thanks be unto God which alwaies maketh us to triumph in Christ Rom. 10.18 2 Cor. 2.14 15 16. and maketh manifest the savour of his knowledge by us in every place for we are unto God the sweet savour of Christ in them that are saved and in them that perish to the one we are the savour of death unto death and to the other the savour of life unto life 3. What are the degrees of Ministers OF Ministers some are immediately called of God some mediately by the Church Immediately are called the Prophets and Apostles 1. Immediately called 1. Prophets The Prophets were Ministers immediately called of God to teach and open the doctrine of Moses and of the promise of the Messias to come as also to correct their manners in the Church and Common-wealth of Moses and to utter Prophecies of events in and without the Church having a testimony and warrant that they could not erre in doctrine 2. Apostles The Apostles were Ministers immediatly called by Christ to teach the doctrine concerning the Messias now exhibited and to spread it throughout the whole world having likewise a testimony and warrant that they could not erre in doctrine 2. Mediately called Mediately were called Evangelists The Evangelists who were helpers of the Apostles in their labours and were sent of the Apostles to teach divers Churches Bishops or Pastors Bishops or Pastors which are Ministers called by the Church to teach the word of God and to administer the Sacraments in some one certaine Church Doctors Doctors who are Ministers called by the Church to teach in some certaine Church Governours Governours who are Minsters chosen by the judgement of the Church to administer discipline and to ordaine things necessary for the Church Deacons Deacons who are Ministers chosen by the Church to take care for the poore and to distribute almes 4. What are the duties and functions of Ministers THe duties and functions of Ministers of the Church are in generall 1. Faithfully and skilfully to propound and deliver the true and sound doctrine of Gods Law and Gospel that the Church may know and understand it 2. Rightly to administer the Sacraments according to Gods institution 3. To goe before and shine unto the Church by their good example of Christian life and conversation Titus 2.7 Above all things shew thy selfe an example of good works 4. To give diligent attendance unto their flocke Acts 20.28 Take heed therefore unto your selves and to all the flocke whereof the holy Ghost hath made you over seers to feed the Church of God 5. To yeeld their service in such judgements as are exercised by the Church 6. To take care that regard and respect be had of the poore 5. Vnto whom the Ministery is to be committed UNto whom and what manner of persons the Ministery is to be committed Saint Paul plainly delivereth in his Epistles to Timothy and to Titus And briefly to comprise them the Ministery of the Church is to be committed 1. Unto men 2 Tim. 2.12 not to women I permit not a woman to teach 2. To such as have a good testimony in and without the Church 1 Tim. 3. ● 7. A Bishop must be unreproveable well reported of even of them which are without lest he fall into rebuke and the snare of the Devill 3. To such as are able to teach that is to such as rightly understand the doctrine and have gifts in some measure rightly to expound the same 2 Tim. 2.10 A Bishop must be apt to teach A work-man that needeth not to be ashamed Titus 1.9 dividing the word of truth aright Holding fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and reprove them that say against it OF CEREMONIES WHereas one part of the fourth Commandement is Ceremoniall it shall not be unfit or impertinent to say and set downe some thing in this place concerning Ceremonies The speciall questions are 1. What Ceremonies are 2. How Ceremonies differ from Morall workes 3. How many sorts of Ceremonies there are 4. Whether the Church may ordaine Ceremonies 1. What Ceremonies are ALl divine worship was called of the Romans by the name of Ceremony d ee 1. lib. y. Ceremonia à carenio Macrob. Saturnal lib. 3. cap. 3. from the towne Caere wherein the Images of the gods were kept from the Gaules as Livie writeth In the Church Ceremonies are called Externall and solemne actions ordained in the ministery of the Church either for orders sake or signification 2. How Ceremonies differ from Morall works CEremonies differ from Morall works in that 1. Ceremonies are temporary Morall works are perpetuall 2. The Ceremonies are done alwaies alike The Morall are not done alwaies alike 3. The Ceremonies signifie The Morall are signified 4. The Morall are as the generall The Ceremoniall are restrained in speciall 5. The Ceremoniall serve for the Morall The Morall are the end or scope of the Ceremoniall 3. How many sorts of Ceremonies there are CEremonies are of two sorts some commanded by God some ordained by men Those that are commanded by God are the worship of God and cannot be changed but by God only Commanded by God 1. Sacrifices 2. Sacraments and those are either

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 C●●echism●l instruct●o● 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 Zwenckf●●dians touching the point of the ●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

with wisedome of words lest the crosse of Christ should be made of none effect The ground therefore and summe of doctrine is not obscure except it be unto the reprobates who contemne the truth or stubbornly reject it as the Apostle saith If our Gospel be hid it is hid to them that a●e lost in whom the god of this world hath blinded their mindes that is of the Infidels that the light of the glorious Gospel of Christ should not shine unto them All the day long have I stretched forth my hands to a disobedient and gain-saying people The words of his mouth are iniquity and deceit hee hath left off to understand and to doe good I give thee thankes O Father Lord of heaven and earth because thou hast hid these things from the wise men and men of understanding and hast opened them unto babes Now if they reply againe 2 Instance Divine matters are obscure unto all men 1 Cor. 2.14 Answ Not of themselves but through our naturall blindnesse which in the regenerate is cleared by Gods spirit Luke 8.10 2 Cor. 3.15 that divine matters are hard and obscure to all men as it is said The naturall man perceiveth not the things of the spirit of God for they are foolishnesse unto him neither can hee know them because they are spiritually discerned they should have called to mind 1. That this ignorance and hardnesse riseth not of the obscurity of the Scripture but of the blindnesse of mans minde 2. That the obscurity sith in very deed it is not in the Scripture but seemeth to be the fault of our nature doth not alwaies remain in those who are regenerate but is removed from them by the illumination of the holy Spirit according to those sayings It is given unto you to know the secrets of the kingdome of God but to others in parables that when they see they should not see and when they heare they should not understand Vntill this day when Moses is read the vaile is laid over their hearts Neverthelesse when their hearts shall be turned unto the Lord the vaile shall be taken away From this very place may wee easily refute that which they object That wee our selves 3 Instance The Scripture a long time not knowne Answer in that we say the Scripture hath not been understood for these many ages in the Popish Church doe confesse the obscurity of it For the ignorance which hath bin from the beginning of the world and shall be to the end in the adversaries of the truth is not to be imputed to the obscurity of the Scriptures but their owne perversenesse who have not a desire to know and imbrace the truth as Paul saith Because they received not the love of the truth that they might be saved 2 Thes 2.10 11. therefore God shall send them strong delusions that they shall beleeve lies Whereas therefore it appeareth that the ground and summe of doctrine is not obscure 4 Instance Many places obscure Answer yet wee confesse that some places of Scripture are more dark and difficult than others But 1. They are such that although they were not understood yet the ground may both stand and be understood 2. The interpretation of these places dependeth not on the authority of men but the exposition of them is to be sought by conference of other places of Scripture more clear 3. If we cannot finde it yet lest we should affirme any uncertaine thing concerning divine matters our conscience not satisfying us in it we must suspend our judgment untill God shall open unto us some certaine meaning and in the mean season we are to hold those with thankfull mindes in which God hath left no place of doubting for us But when we answer thus unto our adversaries they rise againe upon us out of those things which we grant them For because we confesse that some places of Scripture are harder to be understood then others 5 Instance because of the dulnesse and slownesse of mans minde in learning divine matters Of the necessity of interpretation Acts 8.13 neither those things which are most cleare are understood of the people as the Eunuch of Queen Candaces doth complain and that the Ministry it selfe was therefore ordained of God in the Church for that it seemed good unto the holy Ghost to add for our instruction an exposition of the Scripture which is done by the voice of the Church To be short because our selves in writing and teaching doe expound the Scripture and do exhort all men to the reading and hearing the exposition thereof out of these they conclude that besides the reading of the Scripture the interpretation of the Church is necessary and that therefore what the Church doth pronounce of the meaning of the Scripture that is without controversie to be received Answ 1. It is necessary as a helpe and instrument not as if it were impossible to know the truth without it But wee confesse 1. That the interpretation of Scripture is necessary in the Church not for that without this to come to the knowledge of heavenly doctrine is simply impossible whereas both God is able when it pleaseth him to instruct his even without the Scripture it self much more then without the exposition of his Ministers and the godly learn many things out of Scripture without interpreters and of the contrary side except the eies of our minds be opened by the grace of his holy Spirit heavenly doctrine seemeth alwaies alike obscure unto us whether it be expounded by the word of the Scripture or of the Church but for that it pleased God to appoint this ordinary way of instructing us and himself hath commanded the maintainance and use of his Ministry in the Church that it should be an instrument which the holy Ghost might most freely use for our salvation 2. Although interpretation of Scripture be necessary Answ 2. Though interpreting be necessary yet so that it must not be a depraving of Scripture yet this is so farre from granting any license to the Ministers to bring new ordinances into the Church that nothing doth more tie them to this doctrine alone comprehended in the Scripture then this very function of expounding the Scripture For to interpret another mans words is not to faigne at our pleasure a meaning either divers from them or repugnant unto them but to render the same meaning and sentence either in moe words or in more plaine words or at least in such as may be more fit for their capacity whom we teach and withall when there is need to shew that this is the minde of the author which we affirme to be Now such an interpretation of Scripture is made by this meanes 3 Points to be observed in interpreting Scripture 1. That the phrase be considered and the proper sense of the words found out 2. That the order and coherence of the parts of the doctrine contained in the text of the Scripture be declared

3. That the doctrine be applied to the use of the Church which it hath in confirming true opinions or refuting errours in knowing of God and our selves in exhorting in comforting and in directing of our life 2 Tim. 2.15 Titus 1.9 as Paul commandeth Study to divide the word of truth aright And A Bishop must hold fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improve them that say against it And wisely did Epiphanius advise Lib. 2. cont haeres Not all words of Scripture have need to be allegorized or construed according to a strange sense but they must be understood as they are and further they require meditation and sense for the understanding of the drift and purpose of every argument That is All places of Scripture are not to be transformed into allegories but we must seek out the proper sense of the words by meditation and sense that is using the rules of Art and having a regard of the propriety of tongues and our own experience by which we know the nature of those things which are signified by words commonly used in the Church 6 Instance Concerning the deciding of a controversie about the text and meaning thereof But here is cast in another difficulty for that in controversies concerning the text and the meaning thereof such a Judge is required whose authority and testimony may suffice for determining the meaning of the text For when both parties say they who strive about the meaning pleadeth each of them that his interpretation is true except judgement be given of such a Judge from whom it may not be lawfull to make any appeale the contention will never be decided and wee shall still remaine doubtfull of the sense of the Scripture Furthermore this judgment must needs belong to the Church for in the Church alone wee are to seek for an examining and determining of controversies concerning Religion What the Church therefore doth pronounce in these matters wee must of necessity rest upon that as the assured meaning of the Scripture And hereof they say it is manifest that the decrees of the Church are of no lesse authority then the expresse sentence of Scripture But we as we willingly grant that the eontroversies of the Church must be at length determined Answ Not the Church but holy Ghost is Judge of the Word and that according to the sentence of that Judge of whom wee may be certainly assured that wee cannot be deceived so we acknowledge this Judge to be not the Church but the holy Ghost himselfe speaking unto us in the Scripture and declaring his owne words For he is the supream Judge whose judgment the Church onely demandeth declareth and signifieth he cannot be deceived whereas all men are subject to the danger of errour in a word hee being the author of the Scripture is the best and surest interpreter of his own words And therefore the Scripture it self in all doubts recalleth us and bindeth us unto it self 2 Pet. 1.19 John 5.39 Isa 8.20 We have a most sure word of the Prophets to which ye do well that ye take heed as unto a light that shineth in a dark place Search the Scriptures To the Law and to the Testimony If they speak not according to this word it is because there is no light in them The Church doth not alwaies speak the words of the holy Ghost For although the holy Ghost speaketh also by the Church yet because shee doth not alwaies speake the words of the holy Ghost she cannot be the supreame and chiefe Judge of controversies in Religion For this Judge must be such a one whose sentence may by no meanes be called in question But we have none such besides the word of God registred in the Scriptures Neither do we at all take away the deciding of controversies Deciding of controversies is not taken away when wee make Scripture Judge of meaning of the Scripture For although contentious persons alwaies seek sophismes by which they may delude and shift off the testimonies of Scripture yet do they this against their conscience and the lovers of the truth require no other interpreter of the Scripture but the Scripture and do acknowledge and confesse themselves to be plentifully satisfied by it 6 Waies how to decide doubtfull places For whereas unto men also it is granted to be themselves the best interpreters of their owne words how much more ought this honour to be yeelded unto the holy Scripture wherefore if controversies be moved concerning the meaning of some place in the Scripture we ought much more to do that here which we would doe in other writings The analogy of faith To consider and respect the analogy of faith that is to receive no exposition which is against the ground of doctrine that is against any article of Faith or commandement of the Decalogue or against any plaine testimony of Scripture Even as Paul admonisheth forbidding to build wood hay 1 Cor. 3.12 stubble upon the foundation Examining of Antecedents and Consequents To weigh the things that go before and follow after that place which is in question that so not onely nothing contrary to these may be feigned on it but also that they may be set for the meaning of it which these require For these either not being observed or being dissembled the meaning of the Scripture is not seldome depraved So those words of the Psalme Psal 91.11 Hee shall give his Angels charge over thee that they shall beare thee in their hands that thou hurt not thy foot against a stone the Divell tempting Christ interpreteth them as if they served to maintaine over-rash and curious attempts when yet that which is added In all thy waies doth shew that they are to be understood of men doing those things that are proper unto their calling Resorting to places which teach the same more clearly To search every where in the Scripture whether there be extant any place where it stands for confessed or is manifest or may be shewed that the same doctrine in other words is delivered touching the same matter which is contained in that place which is in controversie For if the meaning of the clearer and undoubted place be manifested unto us we shall also be assured of the place which is doubted of because in both places the same is taught As when it is said Rom. 3.28 We conclude that a man is justified by faith without the works of the Law that in this place to be justified by faith is not to please God for the worthinesse of faith but for the merit of Christ apprehended by faith and that the workes of the Law signifie not the ceremonies onely but the whole obedience of the Law chiefly the morall other places do teach us which in moe and clearer words delivered the same doctrine concerning the justification of man before God as in the

as the Egyptians testified by their acclamations to Joseph Gen. 41.43 and the Wiseman saith Prov. 11.1 Rom. 13. 1 Pet. 2.17 My son feare God and the King And Paul Give feare to whom feare is due and honour to whom honour appertaineth And Peter Feare God Honour the King XXIX To this honour succeedeth subjection to wit that godly subjects yeeld to their Magistrate in all just things obedience in the Lord which obedience consisteth in three things 1. That subjects obey all the precepts and commands of the Magistrate 2. That they pay them their due Tributes and Customes 3. That they beare the Civill burthens without murmuring such as conduce to the preservation of the State and defence of the Countrey Of these Paul speaketh Tit. 1.3 Put them in minde that they submit themselves to Principalities and powers that they may be obedient that they may be prepared for every good ●orke And Rom. 13.1 Let every soule be subject to the higher powers Where we must note that he saith to the higher powers for subjects are not subject to a foreigne and strange Magistrate but to their owne as the Magistrate is to command his owne subjects and not strangers or foreigners XXX The Apostles reasons by which he commendeth this subjection to subjects are chiefly six The first is taken from Gods command God so ordained that Magistrates should rule their subjects and subjects should obey their Magistrates but it is not lawfull to resist Gods Ordinance 2. From the contrary wicked and pernicious effect It is most unjust that the creature should resist the Creator but to resist the Migistrate is to resist God for he is ordained to be Gods Minister and Vicegerent 3. From an effect also pernicious The disobedience and contempt of the Magistrate brings revenge and punishment for the Magistrate should be a terrour to the wicked but it is a foolish thing for a man to cast himselfe rashly upon punishment 4. From a profitable effect For it is praise-worthy to obey the Lawes and the Magistrate for he is given to the subjects for their good 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. From the impulsive antecedent cause and the end thereof If the disobedient feare not the punishment of the Magistrate yet they ought to keepe their conscience inviolated which by their disobedience they wrong shamefully and provoke Gods anger against them both temporall and eternall 6. From the adjuncts To whom tribute is due to him obedience cannot be denied the subjects then paying rightly tribute to their Magistrates they ought also to performe due obedience By these arguments of Paul the Subjects through all Churches and Common-wealths should by all meanes be driven to yeeld due obedience to the Magistrate XXXI There is also required in Subjects forbearance in bearing with the blemishes and infirmities of the Magistrates as likewise they ought to pray to God for them for because the burthen of the Magistrate is no lesse dangerous then laborious under which oftentimes they faint and are forced to indure much extremity so that sometimes they have scarce time or place to breathe in therefore it is no wonder if many times he is carried away with humane affections to wit with pride ambition intemperance pleasures sloth forgetfulnesse security anger fury and such like passions to which so much the more then other men they use to be obnoxious by how much more they are urged and assaulted with molestations more then other men It will be then the duty of pious Subjects to beare patiently with these infirmities no lesse then children should patiently indure the blemishes of their Parents Besides they ought to beseech God for their safety and prosperity as the Apostle prescribes I exhort above all things that intercession prayer and supplication be made for all men for Kings and all that be in authority that we may live a peaceable and quiet life in all godlinesse and honesty for this is good and acceptable in the sight of God our Saviour XXXII In the saying of Paul which we alledged a little above three questions use to be moved to which we will briefly and succinctly answer The first is on the Subjects part Whether the Pope Bishops and other Clergy-men are contained also under the name of higher Powers The second as also the third are of the Magistrates part Whether wicked Magistrates as were Nero and Caligula or such as are given to Idolatry be worthy of honour Also Whether obedience is to be given to that Magistrate who oppresseth his Subjects with divers wrongs and burthens and so becomes a Tyrant commanding oftentimes that which is repugnant to good manners and honesty against God and his Word XXXIII To the first question it is thus answered Though Bishops Ministers and Pastors in respect of their Doctrine and Function immediately are subject to God yet notwithstanding in respect of the Calling it selfe to wit the Ecclesiasticall Ministery and their diligence in performing of it yea much more in respect of their strength and life the government of their families and possessions by the generall command of the Apostle they are no lesse subject to the Magistrate to his power and jurisdiction then all other Christians Hence we reade in the Old Testament that the Priests and Levites in their Office depended on the Kings beck and pleasure and did all things accordingly as we see in the history of David Solomon Mat. 22.21 Mat. 17.27 Rom. 13.1 Josaphat Josiah Ezekiah In the New Testament saith Christ Give to Cesar that which is Cesars Christ also paid tribute for himselfe and for Peter the Apostle also saith without any limitation Let every soule be subject to the higher Powers The same doth Gregory acknowledge of the Romane Prelates l. 1. Epist 31. and so doth Chrysostome Bishop of Constantinople expound that saying of Paul Let every soule be subject This saith he is injoyned not onely to secular men but also to all Priests and Monks whether he be an Evangelist an Apostle or a Prophet or whosoever hath attained to high places for this subjection is no hinderance to piety S. Bernard also thus writes to Henry Archbishop of Sena or Senon Bern. Ep. 42. who refused to obey the King Let every soule be subject to the Powers If all then yours Who will except you out of this universality He that goes about to except you goes about to delude you Christ both commanded and practised otherwise Give saith he to Cesar what is Cesars and to God what belongs to God what he uttered verbally he performed really Cesars Maker stuck not to pay tribute to Cesar he left this example for you to follow By the Imperiall Law it is thus commanded Let all live according to the Laws although they belong to the house of God l. Omnes C. de leg Const Princip XXXIV From this command and practise of Christ the Bishop of Rome hath freed himselfe by denying tribute or obedience to Cesar nor hath he only