take it is of the Greeke Kyriake as belonging to the Lord for so it doth For better vnderstanding heereof consider the distinctions of the Church and some properties The distinctions are in words not of the scripture but of learned writers 1 As into generall The whole company particular A part The generall is meant in the Creede 2 Againe the whole hath parts So is the Church militant triumphant Militant is that which is warring in this life against the flesh the deuil and the world Triumphant is in glory in heauen Both together heere are meant 3 The Church is 1 visible that may be seene to be a Church 2 Inuisible that is not apparent to outward sence to be a Church The whole Church together in this life is inuisible Particular Church is sometimes visible inuisible The visible particuler Church hath hypocrites admixed The Creede speaketh of the whole Church together and so inuisible in this life Properties of the Church besides these named in the Creede 1 It is but one 2 It hath but one head Christ 3 Out of it is no saluation 4 It shal neuer decay Math. 16 18. 5 It is neuer seuered from Christ The markes in the Creede are holy Catholique Holy is free from sinne raigning and condemning One may be holy vnperfectly perfectly Vnperfectly by sanctification in this life Perfectly by imputation in this life sanctification in the life to come It is meant euery way heere Catholique is a Greeke word and is vsed in Wryters two wayes vnproperly properly Vnproperly and so it signifieth as much as orthodoxall In which sence sometimes the Fathers vse it So might Rome in former time haue been Catholique so is England Scotland c. Catholique now Where marke a cosonage of the Papists who would make the world beleeue that Catholique and Romaine Church is all one and for that Rome was sometimes in this sence Catholique it should be euery way now As well might they iudge the Catholique King to be King of all the world Properly it signifieth as much as vniuersall not tied to one people in one Country of one time of one condition c. So is it to be taken heere The Nicene Creede addeth Apostolique that is holding the Apostles doctrine This the Romanists wrongfully appropriat to themselues Iointly the words together carie this sence that euery one who professeth this Creede 1 Beleeueth that there is such a company as is specified before 2 That himselfe is of the same company Heb. 3 1.1 Cor. 12 13 Heb. 12 22 23. The things which we are to beleeue cōcerning the church are whatsoeuer the word of God teacheth which though we cannot reckon vp all in this short manner of teaching in short time and in right order yet in the most necessary we will endeauour 1 To iudge and thinke very highly of the Church euen next God not onely for the place it hath in the Creede and order after the holy Ghost but for the titles it hath house of God pillar and firmenes of truth body of Christ spouse or wife of Christ. Christ himselfe 1 Cor. 12 12. Yet heere we must take heed that we think not too highlie of the Church As to iudge First that it is aboue the scriptures as the Papists in words teach at least some of them and all that the authority of the scriptures to vs ward hangeth vpon the Church and can no otherwise be knowne The Church is founded vpon the scriptures and Christ not Christ vpon the Church The authority of the scriptures is from thēselues or God in them as the authority of a Princes deede is from the Prince himselfe not from any other witnes So doeth light cause it selfe to be seene as the euidence of scriptures shew themselues to be scriptures Que. Doth the Church nothing to the scriptures Aun Yes 1 It keepeth the Roles and Records of the scripture 2 It discerneth canonicall from Apocriphall it maketh none canonicall 3 It publisheth the scriptures like a Crier 4 It expoundeth and openeth the scriptures Secondly to hold that the Church cannot erre For better vnderstanding whereof wee must know that some part of the Church is in heauen and that indeede can not erre the other is on earth of this doe we speake heere this can and doth erre being a visible company wherein are mixt bad with good Yea it may erre iudicially as the false Prophets to Achab the Scribes and Pharisies against Christ So as that it is no good saying this saith the Church therfore it is to be beleeued Thirdly to hold that the safest way from all error is to hold to the Church True it is indeede it is safe being in the Church visible whereof this is said but the safest is to hold to Christ and the scriptures 2 Neuer to doubt but that there is and shall be a Church for euer So as that it is not possible it should all alwayes be feene for some part are vnborne some are in heauen and very few sometimes haue beene on earth and could not be knowne to be of the Church 3 Thoroughly to take knowledge of the nature of the Church which wee beleeue and is not onely a company professing Christian faith hauing the same Sacraments and lawfull pastors vnder one head the Pope but as we heard before predestinate to glory in time called iustified sanctified and glorified 4 That Christ is the onely head of this Church 5 To know the proper markes of a true visible Church These are the word sacraments prayer good life When I say the word I meane the pure text in the pure sence of it and the sacraments in lawfull administration Que. Whether then is the Church of Rome a true visible Church Aun No For though it keepe a coppie of the Bible text yet it is with great corruption neither in the true and proper exposition For their body of doctrine which they would fetch from the scriptures ouer-turneth the foundation in their idolatry of the masse worshipping saints creatures their iustification by works c. Obiect They haue baptisme Aun They should haue it with the word so haue they it not 2 They haue Baptisme as a theefe might steale away the great seale without authority set it to writing no otherwise 6 That we should ioyne in communion with a true visible Church a true visible Church I call that hath the marks as before holding the foundation of saluation as before and must not seuer our selues there from Indeede we must not consent to sinne or discent in loue 7 That wee must labour to be true members of this Church which heere we beleeue So shall we doe by giuing all diligence to make our calling and choosing sure Calling implieth setting in sauing knowledge faith and obedience 8 That the Church is not appropriated to any people place time So as the Romanists doe fondly who would haue vs beleeue the Catholique Romaine Church As if one shold say the French Paris or English London church
as that none broken in hart should be discouraged sith God doth like them 2 We likewise should not thinke hardly but most kindlie of such Hetherto hath beene the first Verse 18 and greatest part of this psalme for the prophet himselfe now foloweth that which is for the whole Church frō the beginning of the 18. verse to the end of the 19. Whereof are two parts petitions for Sion prayses for Ierusalem The petition for Sion is be fauourable to Sion for thy good pleasure Wherein are the thing fauour manner for thy or according to thy good pleasure But first we may perceiue it is our part to pray for others as well as for our selues 1 because of Gods commaundement 2 for that we are the better if others be well 3 We are members of one body and God is all our Father 4 but Dauid doth thus more particulerly because he might feare that for his sake God would afflict Sion and Ierusalem Sion was the hill in the Cittie of Dauid where afterward was built the Temple now was the Tabernacle It seemeth to be put heere for the Church And in that for persons things Persons are especially those who are of the houshold of faith And 1 Those parents who beget to Sion as faithfull Ministers furnished and endeuouring to instruct in wholsome doctrine Not Wolues not hirelings 2 Nurcing fathers and mothers Kings Queenes Magistrates 3 Daughters of Sion particuler congregations These he prayeth may 1 multiply and 2 florish for the Churches good The things are 1 publishing of sauing doctrine 2 frequenting holy assemblies for exercise of the worde prayer and sacraments 3 withstanding heresies 4 procuring godlie gouernment of the Church The thing be fauourable 1 that is giue these thinges 2 continue them 3 blesse them The manner for thy good pleasure 1 not for our merrits 2 vvhat measure thou thinkest good The petition for Ierusalem foloweth wherein wee may consider 1 obiect 2 act Obiect the wall Act build Ierusalem the chiefe cittie of Palestine First called Salem Gene 14 18. Psalm 76. After that it was called Iebus Iudges 19 10. and of these two names Hierusalem as Iebusalem though some thinke of a verbe Iire and Shalom which is shall see peace and it is in the duall number as Ramathaijm 1 Sam 1. With this was after ioyned the Citty of Dauid so vvere there three Citties in one Nowe this cittie was once the ioy of the whole earth Looke psalme 48 1 2 3. and is taken properly for that Cittie before named improperly for heauenly or earthlie Ierusalem In this place it is taken both wayes for the Citty that then was and a politicall state of the people of GOD for afterward as Esay 2 3. Psal 122 3 6. A politicall state is a company of people well ordered furnished with things necessary for this present life Which may fitly be resembled to Ierusalem Because 1 that as Ierusalem had so other states should haue Lawes from God 2 that as in that cittie so in others God should as it were keepe his Court 3 where should be likewise the pure worship of God Forget not then 1 that outward things come frō God 2 That we are to hang vpon him for them by faith 3 So to seeke outward things as chiefly to haue care for that which is for the common good Thus much for the Citty for which the prayer is made now followeth the obiect speciall thing prayed for the walls of Ierusalem VValls before gunnes were inuented were the chiefe strength of a citie so as heere they are mentioned for that which is the surest and safest for a politicall state Of which sort are 1 Godly lawes which are grounded vppon the equitie of the word of God 2 leaue least to men and Iudges discretions 3 are most for the common benefit 2 Good Magistrates for peace and warre these must 1 feare God 2 hate couetousnes 3 be diligent 4 respect no persons 5 seeke the glory of God the good of the country 3 Continuall succession of good princes 4 Loyaltie of subiects toward their soueraigne 5 Repulsing the open enemy repressing priuie seditions 6 Wealth 7 Bringing vp of children in the feare of God 8 A life at all handes framed according to the word of God The act foloweth build that is if these be absent 1 giue them 2 if they decay restore them 3 increase them more and more Thou ô God who onely canst The thanksgiuing foloweth Verse 19 verse 19 wherin is mention made of the dutie and the acceptance The duty is one and the selfe same of giuing praise and yet set downe in 4 branches 1 offering sacrifices of righteousnesse 2 burnt offrings 3 oblations 4 offering of calues c. Acceptance Thou shalt accept thē Mark that as prayers so praises should be in common for the Church Que. How will this agree with the 16. verse Aun Looke that place 1 Sacrifices of righteousnesses as psal 46 such as are offered according to the intent of Gods iust law 2 In that whole burnt offerings were in praise wee may perceiue that we ought likewise to praise God 1 feruently 2 with the whole hart 3 though it be to our cost The acceptance is such as that God cannot mislike thē Looke psalm 50 23. So as vppon this acceptance Gods children shall be encouraged to continue theyr duty of offring prayses in bringing young bullocks c. FINIS AN EXPOSITION vpon the tenne Commaundements ALl mans happinesse is in the knowledge of GOD. God maketh himselfe knowne by his word a part whereof is the morall Law imprinted at the first in Adam and Eues hart after when that the light of it began to weare away it was proclaimed to the world engrauen in stone kept for record in the Arke of the testimonie in opening and applying whereof most of the Diuine Writers did spend their time euen Christ himselfe came to teach it and doe it and of it one iote or tittle cannot possibly faile It shall keepe the vse that euer it had since the fall to the generall resurrection and therefore is as needful now to be vnderstood as at any time It is commonly called the Decalogue or tenne wordes or commaundements for that there be tenne the morall law for that it setteth downe all duties for manners of mankind of all sorts and conditions sometimes the Law for that it is the abstract and abridgement of all lawes for humane behauiour meaning though the morall law not law in generall is set downe in the 20 chapter of Exodus from the beginning of the first verse to the end of the 17 verse In all those verses are two things cōtained the one an entrance into the commaundements the other the treatise commaundements themselues The entrance is in the two first verses for the more orderly setting down of the commaundements and is likewise double According to the Register of the Law Author of the Law This law which thou now hearest is
of Creede in English I take it arose frō the abuse of the first word in Latine Credo Where on theyr beades they were inioyned to say so many Auemaries Paternosters and Credoes wheron this was called creed Which is a Latine word and doth signifie as much to say I belieue my creede that is that which I doe belieue whereof vvee shall haue better cause to speake by and by So then the creede is that which one by direction of the word of God doth and ought to belieue The parties are the Apostles whose it is said to be The Apostles are those twelue sent out by GOD into all the world to preach the Gospell Some thinke it is called theirs as beeing in matter and forme penned by them by diuine inspiration after the holy Ghost came vppon them before they departed from Ierusalem to preach the Gospell So as some set downe what euery Apostle did set downe This is not so for then it were Canonicall Scripture which it is not for the Romanists themselues graunt it to be but tradition Others think that it is said to be the Apostles as consonant to theyr doctrine as an abstract abridgement thereof So is it though this be not all for I iudge that this name is added to put a difference betweene other formes of creeds vsed in the church as the Nicene I belieue in one God Athanasius Whosoeuer will be saued Now for difference this is called the Apostles as of their doctrine Now touching this title some questions may be asked 1 Que. What authoritie is this Creede of diuine or humane or how bindeth it Aun It is diuine for matter though not for forme for the Apostles did not pen it And therefore so far bindeth as it is agreeable to the Scriptures And therefore when a thing is saide to be as true as the Creede it is onely for the matter 2 Que. Whether all things to be knowne necessarily to saluation are contained heerein Aun I thinke they may be said to be implied though not expressed And if God reueale and giue meanes of knowledge of no more these may suffice otherwise not Wee must belieue all that God will haue vs. 3 Que. vvhether is it certaine damnation not to beleeue euery of these Aun vvee must distinguish betweene articles of the foundation and others Articles of the foundation beleeued may suffice when others are not reuealed Againe we must consider for articles or doctrines not of the foundation whether they be cleerely reuealed or not if they be not they shall not preiudice Againe whether wee erre of simplicitie or wilfulnesse vvilfull error damneth simple doth not in things not of the foundation Things of the foundation I call faith and repentance most necessary 4 Que. Are we bound to sunder them into twelue Aun No. Remember that as God reuealeth man must belieue This for the title the contents follow from the beginning to the end These contents haue the profession the assent Profession in all to the particle Amen Assent in the word Amen In the profession is the manner and matter The manner is I beleeue The matter the rest Wherof before we can as we should speake of any some generall rules are to be remembred for all 1 We must build our faith in euery of these points vpon the written word of GOD not onely the wordes of this Creede and therefore Acts 24 14 Luke 24 44 must vnderstand all according to the scriptures 2 Euery one must make it for himselfe Iob 19 25 Gala 2 20 Iohn 20 28. 3 To euery clause in heart this I belieue must be adioyned though it be not expressed in word 4 Wee must labour more and more to grow in fuller assurance of euery parcell Mar 9 24 Luke 17 5. 5 Our life must be aunswerable to the profession of faith Iames 2 18. Therefore saith Irenaeus to belieue Lib 4 14. is to doe as God will 6 Though wee cannot dissolue all doubts Lib. 15 de trinitate capit 2 wee must not shrinke from the profession First belieue after you shall more and more vnderstand Faith seeketh saith S. Augustine vnderstanding sindeth out 7 The Creede is no prayer Hetherto the generall rules the manner of profession foloweth I belieue Whereof wee may consider feuerally in it selfe and ioyntly with the matter following And first wee must consider the groundes of scriptures whereof in this point to belieue and personally I belieue wee may note these heads 1 Commaundements to belieue Iohn 20 27. 2 Promises made to belieuers Mar. 9 23. 3 Rebuking of vnbeliefe Math 6 30 Math 8 26 Math 14 31. 4 Commendation of parties for their beliefe sake Math 8 10 Math 15 28. Whereupon men are often noted by this in the New testament that they are belieuers 5 The meanes appointed by God to worke increase true faith the worde and Sacraments and euen the vvhole ministerie The same meanes are for personalitie as I may call it First therefore this I belieue is that I haue beliefe Beliefe is sometime put for a thing which I doe belieue sometimes for a gift whereby I doe belieue For a thing which I doe belieue as 1 Tim 1 19 Iude 3 So is it not barely to be taken heere For a gift whereby I doe beleeue Mark 9 23. So is it taken heere and thus doe I say I belieue as Philip 1 19. Now for the better vnderstanding of this manner of profession wee must consider 1 what parties haue faith 2 where faith is in such parties as haue it 3 vvhereabout faith is hestowed as about her proper matter 4 vvhat be the parts thereof 5 vvhat properties it hath 6 lastly how it is wrought The parties who haue faith are reasonable 1 God who is said to be faithful in keeping his promise This to belieue is to belieue a promise 2 Creatures 1 Angels 2 Men. In mankinde infants haue not faith So as deuils haue a kind of faith Neuerthelesse there is difference of Angels and deuils faith and mens Angels faith is in God the Creator legall no other then Adams was Mens faith must be likewise in the Redeemer Angels are not properly said to be redeemed but rather confirmed by Christ as some Diuines hold Deuils faith is onely of the truth and power of God in generall out of themselues For the second point faith is said to be in the hart Rom. 10.9 10. Acts 8 37. Ephe. 3 17. Now so is it said to be in the hart as to be conueied into the whole man especially into the chiefe powers of the soule Whereof the one is the minde the other is the will In both which I doe iudge that this faith is All agree for the minde some doubt for the will which may thus be prooued First because it is said to be in the hart which implieth the whole soule Secondly for that faith knitteth to God Thirdly fayth and hope differ not I take it in place hope is an affection This is
our owne soule and body Looke psal 139 13 14. and Iob 10 8 9 10 11 12. Thus much for duties professed in respect of the creation duties in respect of prouidence follow 1 That we acknowledge all things to be most wisely ruled by God 2 That he hath particular care of vs. 3 That the Angels watch about vs. 4 All the creatures shall worke for our good Iob 5 22 23. 5 Be contented with whatsoeuer God doth 6 Vse not the name of fortune lucke chaunce 7 Tempt not God by neglect of meanes 8 Remember Iam 4 15. Hetherto touching God essentially now followeth of him personally Whatsoeuer is said of God in generall in this Creede or in the scriptures is true of euery person the Father onely is not Creator and almighty but so likewise is the Sonne and holy Ghost It may be obiected that the Sonne doth nothing of him selfe Aun True not without the Father but all with the Father 2 Not in the sence the Iewes conceiued of him taking him for a bare man so he doth nothing Que. Why are these ascribed to the Father Aun Onely for order Of God personally it is said that he is Father Sonne holy Ghost First is Father Father is a name that cannot be vnderstood without respect to child or sonne God is father of a sonne who is GOD or of sonnes who are men To vnderstand God the father of a sonne who is God somewhat must be touched concerning the misterie of the Trinitie There is as was said before but one God There are 3. persons Father Sonne holy Ghost A person is a manner of beeing in the God-head distinguished by an incommunicable propertie The persons be coequall and coeternall The Father is of none The Sonne is begotten of the Father The holy Ghost proceedeth frō the Father and the Son The Sonne may be considered as not incarnate and nowe incarnate Not incarnate he was called the Word incarnat the sonne of man In respect of his person and manhood hee is the Sonne of God To vnderstand God the Father of sonnes who are men somewhat must be touched concerning the mistery of our redemption and adoption Of mankinde which might haue perished by the fall of Adam it pleased God in Christ to adopt and make some to be sonnes vnto himselfe Ephe 1 5 Iohn 1 12. Que It may be demaunded whether wee must belieue in God the Father of Christ or our father or both Aun Both. So saith Christ your father my father Praying himselfe calleth father and teacheth vs so to pray Our Father Let vs then consider the grounds of scriptures the meaning of this article and what we doe therein professe But because there be two branches implied first consider of the first then of the latter And that wee ought to belieue in the father of our Lord Iesus Christ it appeareth for that God himselfe maketh himselfe knowne by that name Math 3 17 Luke 3 22 Heb 1 5. He is praysed vnder that title 2 Cor. 1 3 Ephe 1 3. Christ promiseth Iohn 14 23. Is prayed vnto Ephe 3 14. The meaning heereof is that I acknowledge to belieue in that God who is the Father of our Lord Iesus Christ And heereby doe disavow all Turkish Iewish doctrine which holdeth not the doctrine of the blessed Trinitie Now for belieuing in God who is my Father God promiseth himselfe so to be 2 Cor 6 18 Iere 31 1 more particularly Exod 4 22 23. God commaundeth so to be called vpon Iere 3 19. And findeth fault that any other should be so called Iere 2 27 Math 23 9. Christ himselfe applyeth this name Math 6 8 14 15 18 and that very particularly Math 6 18. Thus did the godly Esay 63 162 So are we taught Mat 6 6. Luke 11 2. I meane then that I know the doctrine of adoption am perswaded that it belongeth to me I know it when I know whence I am redeemed namelie from misery for whom I am adopted namely for Christ how I am assured heereof to wit by faith I professe in this branch 1 To make more account of this that God is my father in Christ then of all thinges in the world beside 2 To looke for all fauours from God as a Father beeing now made a sonne of his The first fauour is Gods sparing as a father is wont to doe Mala 3 17. This is in 1 not imputing faults 2 not inflicting punishments 3 moderatly and gently chastising 4 in taking in good worth the weakenes and vnperfectnes of our obedience Hence must needes arise great peace of conscience and ioy in the holy Ghost The second is the Spirit of adoption whereby wee crie Abba father This Spirit 1 hath boldnes to come into the presence of God 2 Ability or gift to poure forth prayers and desires and prayses 3 Perswasion that al are heard and accepted of God The third is his care to prouide things necessary for vs 2 Cor 12 14 Math 6 32 Psal 23 From hence we haue that 1 which is enough 2 Where-with wee are contented 3 That which God blesseth as the womans oyle the Iewes apparell The fourth is his defence of vs. Keeping vs from euill Deliuering out of euill The fift title to the creatures which we lost by the fall of Adam The sixt certainty of inheritance in heauen All mens children are not heires but Gods are and fellow heires with Iesus Christ 3 I professe to performe all duties to God as a child to a father For there is no benefit but requireth a duty All the duties which wee owe to God or can performe are honour Exod 20 3 Mal 1 6. This honour may be considered in respect of God our selues and others In respect of God we ought 1 To acknowledge this our being sonnes is meerely of grace 2 To seeke to God in all our wants 3 To thanke him for all fauours 4 To take all his instruction 5 To obey his commaundements 6 At his corrections to acknowledge our faults and amend In respect of our selues remember whence we came into this fauour to carry our selues humbly all the time of our liues In respect of others who are without and haue not yet giuen their names to Christ wee must doe nothing to the shaming of our house and father but all things to his glorie Who are of the Church all of vs hauing one father to be one to other brother and sister Hitherto of the first person the second followeth to I beleeue in the holy Ghost For the doctrine touching the second person wee may speake of it ioyned with the former and in it selfe It is ioyned with this word and. And sheweth that it goeth with the rest and in this order It goeth with the rest as may appeare euery where in scripture so as that it is not enough to beleeue in the former The order is that it followeth the former not for any vnworthines it hath in respect of the former but for that somwhat must
into that but wherein we beleeue 3 That prayer 2 Cor. 13 13. doth manifestly proue the same 4 Ad Reuel 1 4. and Act 5 3 4. 5 The contempt of the holy Ghost is noted for a greeuous sinne Heb 10 29. 6 The sinne against the holy Ghost vnpardonable 7 Iustin Martyr thinketh the doctrine of the holy Ghost so cleare as that he thinketh that Plato knew it The meaning wil appeare from the words knowne wherin is repeated the profession and that wherein the profession is to beleeue The profession and the meaning of it looke at the first It is heere repeated for the long setting downe of the doctrine touching Christ as to imply that it is to be repeated to euery article particulerly That in which the profession sayeth I doe beleeue is the holie Ghost Ghost is an old English word and is the same with spirit so ghostly Father counsaile for spirituall A spirit is a substance not hauing body And is creating created Creating is heere meant this is God and infinite Vsed of God it sometimes signifieth essentially personally Essentially Iohn 4 24. God is a spirit Personally in this place and else where Que. Why is the third person in speciall called spirit Aun Not onely for that it hath the common nature of God but for that the being of it is as inspired or breathed this in another word is called proceeding Proceeding is whereby the holy Ghost partaketh the whole diuine Essence of God the Father God the Son Holy is free from sinne And is eyther made holy making holy This holy Ghost is not onely holy but maketh holy Que. Doth not the Father and Sonne make holy Aun Yes Iohn 17 17 19 but by the holy Ghost The contents of this article aunswereth to this question What beleeuest thou of the holy Ghost I beleeue in the holy Ghost The things which the Scripture teacheth to beleeue touching the holy Ghost are either of himselfe or of his works Of himselfe it teacheth to beleeue three points 1 That the holy Ghost is God This may appeare for that he is called Iehoua compare Esa 6 9 with Act 28 25. And Ier. 31 31 with the couenant in Baptisme He is called God 1 Cor. 3 16. 1 Cor. 6 19 20. 1 Cor. 12 6 11. He is euery where Psal 139 7. He knoweth all things Iohn 14 26. He is almighty Math. 12 28. He createth and gouerneth all things Gene. 1 2. Psalme 104 3. He is adored 2 That the holy Ghost is a distinct person from the Father This may appeare Math. 3 16 Math. 28 23. 2 Cor 13 13. 3. That the holy Ghost is of the same substance and dignity with God the Father Thus farre the things which the Scripture teacheth to beleeue of the holy Ghost himselfe now follow those which are touching his works and heerein that I beleeue I ought 1 to haue some works 2 to discerne them That I ought to haue some works it appeareth for that I cannot call the Lord Iesus without the spirit and if I haue not the spirit of Christ I am none of Christes These works can neuer wholely be left The works I ought to haue in me being of yeeres of discretion and hauing meanes are to saluation 1 Sauing knowledge of the wil of God 2 Beleeuing the promises of God in Iesus 3 Regeneration or sanctification to obedience of the whole Law and word of God 4 Leading into all truth 5 Spiritual groweth encrease Discerne we are commanded to try the spirits 1 Ioh. 4 1. Discerning teacheth first 1 Whence these graces come by meanes of the word Athanasius saith Wheresoeuer the spirit is he is by the word of Sacraments prayer company conference 2 How they are discerned from counterfait That wee shall finde for that the spirit sauing draweth all to the word 2 Driueth to Christ stirreth vp to sanctification not onely restraineth 3 Howe they are to be cherished namely by the same meanes they were bred Hitherto hath beene the doctrine to be beleeued concerning God now followeth that which is concerning the Church to the end of the Creede Well saith S. Augustine the right order of confession did require that after the Trinity should be ioyned the Church as an house for the dweller Gods Temple for himselfe the Citty for the first founder Now all that is said and to be held of the Church is as it is in it selfe or in the gifts bestowed vpon it In it selfe the Church is holy Catholique But first must the reading be cleared There is a word to be repeated the verbe I beleeue Of this we shal heere neede to repeate nothing Quest It may be enquired whether the word in be not also to be repeated Aun No the best coppies haue it not in so much as the Catechisme of the counsell of Trent refuseth it 2 The Church is a creature may not be trusted in 3 Whomsoeuer we trust in we may pray vnto so must we not to the Church Obict The people are said to haue beleeued in Moses Aun Vnproperly They beleeued that word which Moses deliuered them from God the word was Gods word Onely that which we are said to beleeue must be considered that is the Church with the marks thereof Now according to the course to be held let vs consider some Scriptures where-vpon this doctrine touching the Church resteth And indeede for the prouing of this article most of the Scriptures serue as likewise the chiefest works of God God had his Church in counsaile from before the creation of the world Eph 1 4. This is the seede of the woman Gen. 3 15. Christ without this Church is as it were maymed it being his body he the head Ephe. 1 22. Ephe. 5 23. Otherwise cannot the couenant of God be which is made to the Church And to omit further proofe experience doth manifestly shew that there is such a thing Besides that the Church is holy it is as cleare as the former Ephe 5 2 27. The Saints haue washed their garments in the blood of the Lambe God doth so commaund Without holines none shall see God Heb. 12 14. It is also Catholique Apoca 5 9 10. Heb. 12 22. Eph. 3 15. The meaning heereof wil arise from the right knowledge of the words and those 1 seuerally 2 ioyntly Church euery way is not taken alike In common speech the common people take it for a building for holy vses so is it the same with temple It is not so to be vnderstoode heere Sometimes it is taken more generally and ciuilly for any assembly as Acts 19 39 40 so must it not be taken heere Lastly it is taken specially and in the scriptures for the whole company of men and Angels predestinate chosen called iustified sanctified and in their time to be glorified Angels from the first men after death It hath the name in Greeke and Latine of calling out and seuering from others being indeede Gods chosen and select company The name in English I
that had beene a persecutor to become an Apostle and also Peter who was a fisherman So that 1 Wee ought to distrust nothing which shall please the Lord 2 Neither let vs indeede ascribe any thing to secondarie causes but all vnto God 3 Wee ought so much the more to beleeue because wee see the power of God to shew it selfe in most contemptible things Que. But why doth Luke alone take paines in wryting of a praeface Aun Not that his writings were not authenticall but for that being instructed in Rethorique he doth thus purchase fauour and attention whence he is thought to haue written the best Greeke as also that hee might satisfie the Church requiring a reason of his fact and might procure greatest authority Wherfore vse of humane learning consisting in tongues and Arts is not at all altogether to be reiected whiles it may serue to edefie the Church 2 And godly men vndertake nothing wherof they haue not warrantable inducements 3 We are also to take care that our doctrine may be most acceptable in the eyes of the world The person vnto whom is written is Theophilus Some thinke this name to be appellatiue others proper looke Baronius 533. He is most noble that is according to the Greeke placed in authority 1 Princes are not excluded from the Kingdome of heauen 2 The godly honour the chiefe men in the Church 3 Christians doe speake courteously and ciuilly neither doth that hinder which is in Iob 32 22. Que. But why writ Luke vnto this man Aun Not onely for priuate consideration for peraduenture he had beene before instructed of Luke but also for the good of the Church For if a man in great place authority shal haue once receaued the word others also will receaue the same 4 Wherefore wee ought especially labour to bring all those vnto Christ which are in any high place not onely for themselues but for the Church that others may be conuerted vnto the faith and confirmed in the same 5 Godly men must be holily wise 6 Neither doth this booke any thing more containe particular doctrine because of this compellation or dedication then the Epistles of Paule The thing it selfe followeth which is the writing of an orderly disposed narration c as was shewed before Wherein are the manner orderly disposed c. matter those things whereof wee are fully perswaded The manner containeth 3 things narration order writing A narration is a plaine propounding and setting forth of the thing as it is in it selfe without any externall glosing So as the Euangelists ought to propound nothing which is not receaued and no colouring is either to be set vpon it or to be expected The order from point to point with respect had of the time that the truth might be more manifested and the memorie helped So likewise let vs also endeuour to keepe in memorie sayings and writings Writing is a setting downe in bookes or monuments So as we ought to receaue nothing which is vnwritten The matter followeth those things whereof wee are fully perswaded He meaneth the deedes and sayings of Christ Wherefore let vs heare of Christ These are said to be fully perswaded of the persons in whom we The word in the Greeke which signifieth to be fully perswaded of is a metaphore borowed from ships which are caried with full saile and it signifieth a most certaine perswasion of the truth so as nothing can make vs to recoile from it no not death or any thing else This perswasion is proper to faith necessarily required in euery one of vs. The persons we to wit the Disciples and Apostles that were called none other Wherefore the Gospel was in the world neither was it beleeued of all Let vs not therefore much disquiet our selues if now also all doe not beleeue the Gospell And seeing that Luke doth bring in the called alone to beare witnes for the truth of this doctrine let vs know that not what the world but what the called doe is to be regarded The causes follow and first the impulsiue The first as was reheased before These men were many Cerinthus Merinthus as Epiphan saith 186. Apelles Basilides and others vnder the names of Thomas Matthew as Ambr witnesseth also vnder the names of Iames and Nichodemus Peraduenture he meaneth others which had written before him men inspired of God but these were not many they were onely two The force of the reason is that wee ought to be as diligent for the true doctrine as others are for that which is false We gather therefore that diuers forged Apocriphall and such like writings should be in the Church So as there is required very great iudgement in reading Wherefore let vs not be dismayed with Popish writings but let vs try all things and keepe that which is good 2 That euery man is according to his place to encounter with false teachers And these onely haue taken in hand not finished but I will saith Luke goe thorough withall The second reason they did it of their owne heads but I doe it by the instigation of the holy Ghost Obserue that wicked men doe intrude themselues into matters without a calling that godly men vndertake duties God onely mouing them Que. But it may be demaunded how I shal know that I am stirred vp of God to doe any thing Aun By obseruing these things 1 That the worke be honest 2 That you be furnished with gifts neceslatie for the discharge of it 3 That mouing authority concurre God within vs the Church or the common-wealth or the family without vs. 4 That you seeke to obay God and to doe good vnto others The third reason is in the verse 2 3. Verse 2. and 3. I know all things most perfectly wherein he sheweth the worke of others towards him and his owne industrie towards the thing it selfe The worke of others is as they haue deliuered them vnto vs which from the beginning c. by whom is meant the Apostles For these were they which saw them their selues and were Ministers of the word Where is contained a description 1 of persons which are such as saw or were Ministers of the word 2 Of action haue deliuered By the word some vnderstand Christ not vnsitly but Luke doth not vse to speake so I thinke therefore that the preaching of the Gospell is meant looke Piscator vpon this place I gather 1 That the word of God is knowne to no body from himselfe 2 That the word of God is most excellent where-vnto the Apostles haue serued as Ministers so as none ought to contemne the base function of the ministerie 3 That those which saw and were ministers of the word ministred vnto the word and not vnto themselues The action is haue deliuered that is haue related by word of mouth Is there place then to be giuen vnto traditions yes surely to written traditions but not to vnwritten excepting only such as appertaine to decent and comely order and not to godlines Obserue