be taken away 3 Instance The Scripture a long time not knowen From this verie place may we easily refute that which they obiect That wee our selues in that that we say the Scripture hath not bin vnderstood for these many ages in the Popish Church do confesse the obscuritie of it For the ignorance which hath bin from the beginning of the world and shall bee to the end in the aduersaries of the truth is not to bee imputed to the obscuritie of the Scriptures but to their owne peruersnesse who haue not a desire to know and embrace the truth As the Apostle saith 2 Thes 2. Because they receiued not the loue of the truth that they might bee saued therefore God shall send them strong delusions that they should beleeue lies Whereas therefore it appeareth that the ground and summe of doctrine is not obscure 4 Instance Manie places obscure yet wee confesse that there are some places of Scripture which haue losse light more difficulty then others But first they are such that although they were not vnderstood yet the ground may both stand and be vnderstood Furthermore the interpretation of these places dependeth not of the autority of mē but the exposition of thē is to be sought by the conference of other places of Scripture which are more cleare or if we can not finde it yet least wee should affirme any vncertaine thing concerning diuine matters our conscience not satisfying vs in it wee must suspend our iudgement vntill God shal open vnto vs some certaine meaning and in the mean season wee are to hold those with thankfull mindes in which God hath left no place of doubting for vs. 5 Instance Of the necessity of interpretation Act. 20. But when wee answere thus vnto our aduersaries they rise againe vpon vs out of those thinges which wee grant them For because we confesse that some places of Scripture are harder to be vnderstood then others and that by occasion of the dulnes and slownes of mans minde in learning diuine matters neither those things which are most cleare are vnderstood of the people as the Eunuch of Queene Candaces doth complain How can I saith he except I had a guide And that the ministerie it selfe was therefore ordained of God in the Church for that it seemed good vnto the holy ghost to ad for our instruction an exposition of the Scripture which is done by the voice of the Church To be short because our selues in writing and teaching doe expound the Scriptures and do exhort al men to the reading and hearing the exposition thereof Out of these they conclude that besides the reading of the Scripture the interpretation of the Church is necessarie and that therefore what the Church doth pronounce of the meaning of the Scripture that is without controuersie to be receaued But we first confesse that the interpretation of the scripture is necessarie in the Church not for that without this to come vnto the knowledge of heauenly doctrine is simplie impossible whereas both God is able when it pleaseth him to instruct his euen without the Scripture it selfe much more then without the exposition of his ministers and the godly learne many thinges out of the Scriptures without interpreters and of the contrary side except the eies of our mindes be opened by the grace of the holie spirit heauenly doctrine seemeth alwaies alike obscure vnto vs whether it be expoūded by the word of the Scripture or of the church but for that it pleased God to appoint this ordinarie way of instructing vs and himselfe hath commanded the maintenance and vse of his ministery in the Church that it should be an instrument which the holy Ghost might most freelie vse for our saluation Againe Interpreting must not be a deprauing of the Scriptures although interpretation of scripture be necessarie yet this is so far from graunting anie licence vnto the ministers to bring new ordinances into the Church that nothing doth more tie them to this doctrine alone which is comprehended in the Scriptures then this verie function of expounding the Scriptures For to interpret another mans woordes is not to faine at our pleasure a meaning either diuers from them or repugnant vnto them but to render the same meaning and Sentence either in more words or in more plaine words or at least in such as may be more fit for their capacitie whom wee teach and withal when there is need to shew that this is the mind of the autor which we affirme to be Three points to be obserued in interpreting Now such an interpretation of Scripture is made by these meanes that first the phrase be considered and the proper sense of the woordes found out then that the order and coherence of the members or parts of the doctrine which is conteined in the text of Scripture be declared Thirdly that the doctrine be applied to the vse of the Church which it hath in confirming true opinions or refuting errors in knowing of God and our selues in exhorting in comforting and in directing of our life as Paul commaundeth 2. Tim. 2. Studie to diuide the word of truth aright And to Titus cap. 1. A Bishop must holde fast the faithful word according to doctrine that he also may be able to exhort with wholesome doctrine Lib. 2. conhaereses and improue them that saie against it And wiselie did Epiphanius aduise Not al woords of Scripture haue neede to bee allegorised or construed according to a strange sense but they must be vnderstood as they are and further they require meditation and sense for the vnderstanding of the drift and purpose of euerie argument That is Al places of scripture are not to be transformed into allegories but we must seeke out the proper sense of the words by meditation and sense that is vsing the rules of art and hauing a regard of the propriety of tongues and our own experience by which we know the nature of those things which are signified by words commonly vsed in the Church 6. Inst Concerning the diciding of a controuersie about the text and meaning thereof But here is cast in another difficultie for that in controuersies concerning the text and the meaning thereof such a iudge is required whose authoritie and testimonie may suffice for determining of the meaning of the text For when both parties saie they who striue about the meaning plead ech of them that his interpretation is true except iudgement bee giuen of such a iudge from whom it may not be lawful to make anie appeale the contention wil neuer bee decided and we shal stil remaine doubtful of the sense of the Scripture Furthermore this iudgement must needs belong vnto the Church for in the Church alone we are to seeke for an examining and determining of controuersies concerning Religion What the Church therefore doth pronounce in these matters wee must of necessitie rest vpon that as the assured meaning of the Scriptures And hereof they saie
or Decalogue is to bee vnderstoode according to the interpretation of the Scripture that is according to the exposition and declaration of the Prophets Christ his Apostles and not according to the sense and iudgement of man only or Philosophy We must ioine together the explication scattered euery where thoroughout the Scriptures and not stick onely vpon those short commandementes Neither doth Morall Philosophie suffice for interpretation thereof because it conteineth but a little part of the Lawe and this is one difference betweene Philosophie and the doctrine of the gospel which is deliuered in the church 2 The Decalog requireth in al the commaundementes obedience both external internal perfect not in parts onlie but also in degrees that is that we obey God not onely in al the duties prescribed but in the degrees also of those duties Cursed be he that abideth not in al. 3 The first commandement must be included and vnderstoode in al the rest that is the obedience of the first commandement must be the motiue and final cause of our obedience towardes the rest of the commaundementes otherwise it is not the worship of God but hypocrisie whatsoeuer we doe For we must doe al thinges which are deliuered and prescribed in the other commaundementes euen for the loue we beare to God and for the desire we haue to woorship him For except wee so doe them we doe them not according to the sentence and prescript of the Law neither doe we please God therein Wherefore the first commaundement of the Decalogue must sinne before and giue light as it were vnto all the other commaundementes both of the second and the first table bee included in them This rule is deliuered by the Apostle 1. Corinth 10.31 Whether therefore yee eate or drink or whatsoeuer yee doe doe al to the glorie of God By these two former rules many things are made more cleare and manifest namely That no man in this life perfourmeth entire and perfect obedience vnto the Lawe that the vertues of the vnregenerate are sins in the sight of God because they are neither ioined with inward obedience nor come from the obedience of the first commaundement neither are referred vnto it seeing they do not know the true God and therefore they are but a shadow of obedience and are hypocrisie which God most seuerely condemneth Isai 29.13 Because this people come neere vnto me with their mouth and honour me with their lips but haue remoued their heart far from me J wil again doe a marueilous work in this people Roman 14. Whatsoeuer is not of faith is sinne Moreouer by the these rules it is manifest that true obedience cannot be begunne but by faith through the knowledge of the Mediatour and the gift of the holie Ghost Acts. 15. Purifieng their harts by faith Galat 2. In that that I nowe liue in the flesh I liue by faith in the Sonne of God For God is not truely knowen or loued without faith in Christ Joh. 5. He that honoureth not the Sonne honoureth not the Father which hath sent him Againe by these rules it is declared that our obedience in this life seeing it is but begunne onelie cannot please God but through for the satisfaction of Christ imputed vnto vs. Eph. 1. He hath freelie made vs accepted in his beloued Lastly by them it is manifest that in true conuersion obedience is begunne according to al the commaundementes For who truly loueth god he submitteth himselfe without exception to al his commandements 1. Joh. 3.9 He that is born of God sinneth not 4 That wee maie iudge aright of the meaning of euerie commaundement or Law we must aboue al thinges consider the drift or end thereof For the end of the Law sheweth the meaning thereof and by the end we shall iudge aright and easilie of the meanes This rule also is of force in humane Lawes But we are to vnderstand it of the next and neerest end of the Law For not those thinges which are necessarie to the attaining of such endes as are remoued and a far off but those which are necessary to the attaining of the neerest and subordinate ends are to be comprised in the sentence and prescript of one Law which except it be obserued the sentence and substance of al or many Laws wil be brought al into one The furthest end and therefore the end of the whole Law is the worshippe of god It requireth therefore the whole obedience of the Law The end of the second table is the preseruation of the society of mankinde this requireth al the duties of the second table The end of the fift commaundement is the preseruation of ciuill order it compriseth therefore the duties of superiors towards inferiors and of inferiors towards superiours because without these ciuil order cannot be preserued 5 The same vertue is often in a diuerse respect commaunded in diuerse commandementes that is the same vertue is required for the performing of obedience vnto many commandementes This wee are to know least we in vaine trouble and vex our selues in distinguishing and placing the vertues As fortitude is a vertue both of the sixt and fift commaundement because it is required in a Magistrate who is to take vpon him the defence of others 6 The Lawe-giuer dooth in an affirmative commaundement comprehend the negatiue and contrariwise in a negatiue hee comprehendeth the affirmatiue that is in the commanding of vertues the forbidding of the contrary vices is conteined and so contrariwise 7 We must take heede that we restraine not the commandementes too much and take them too streitlie For they are so to be taken and vnderstoode as that in the generall all the specials be conteined and in the chiefe special the next allied specials and in the effect the causes and in one of the correlatiues the other also So when chastity is commaunded temperancy is also commaunded without which this effect is not When subiection which is the one relatiue is commaunded Magistracie also which is his correlatiue is commanded 8 The obedience or commaundementes of the second table yeeld vnto the obedience or commandements of the first table Obiection But the second commandement is like vnto the first Ans Jt is like 1. as concerning the kind of Moral worship 2. As concerning the kinde of punishment to wit euerlasting punishment whereunto they are subiect who breake the second as well as they who break the first 1. Ioh. 3. Lastly they are like as concerning their coherence and connexion because neither can bee kept without other For God is not loued except our neighbour be loued neither is our neighbour trulie loued except God be loued 1. Joh. 4. Hence also aunswere may be made to this obiection The second table must yeelde vnto the first Therefore ceremonies which are duties of the first table must be preferred before the duties of loue and charitie towardes our neighbour For the second table yeeldeth vnto the first in moral duties not in ceremonial
following it But God suffereth them for a while to haue their swinge and to florish that by the scandal of the crosse the faith and patience of the godly may be more exercised and tried vnto the wicked there may be left a time of repentance and when they abuse the long-suffering of God that then at length so much the iuster and heauier plague may light on them And therefore the holy Scripture in so many places as in the Psalmes 37.52.57.58 often elsewhere comforteth the godly against this kind of tentation foretelling vnto them defence and deliuery but destructiō Obiection 2 vnto their enemies Not all Neither is thereby the force of this proofe weakned because that all the persecutours of the Church are not in Tragicall manner taken out of this life For whiles God doth take vengeance on most of them in this life he doth sufficiently shew what he would haue to be thought of the rest verily that they are his enemies whom without they repent he will plūge into aeternal plagues the beginning and feeling of the which is desperation in which all the enemies of Christian Religion end their daies yea they who are not oppressed with any other calamities of this life To conclude that it may be manifest Not for this cause Answere Yea for this cause that they are Obiection 3 not onely for other transgressions so punished of God God doth so often denounce in his worde that such shal bee the ends of his enemies and that for this very cause because they go about to extinguish the people and true worship of God Yea furthermore they are not a few frō whom while they lie in torments their cōscience wresteth out this confession that they haue drawen these miseries vpon themselues by persecuting the godly as from Antiochus Epiphanes Iulian the Apostata And since that al the aduersaries of the Church in their calamites and death are destitute of comfort it is manifest that they suffer as the enemies of God and therefore are far from true Religion Now that which the wicked alone doe there is no doubt but that is in the number of their Sinnes for which they suffer punishment Wherefore the ouerthrowes of the enemies of the Church are no obscure Testimony of the wrath of God against them euen as God himself saith of Pharao To this same purpose haue I stirred thee vp Exod. 9. Rom. 9. that I might shew my power in thee and that my name might be declared throughout all the earth 10 The consent of true doctrine 10 The consent of the parts of doctrine 11 The confession and constancy of Martyrs and the iarring of others euen about the chiefe pointes 11 The testimonies and confessions of Martyrs who sealing with their blood this Doctrine doe shewe euen in the middest of death that they indeede doe so thinke as they taught and that they drawe that comfort out of it which they did preach vnto others And hence also it appeareth Obiection 1 that the certainty of this holy doctrine dependeth not on mens record Doth the certaintie of doctrine depēd of men though the constancy of Martyrs and other godly men giue comfort vnto vs. For albeit the Testimony of the Saintes too doth concur as a lesse principal proofe vnto our confirmation yet in their examples is seene a far other euē the testimony of God himself who strengthneth and comforteth them so that they are ready to sustaine any thing for his name sake Neither ought that to mooue vs a whit if other sectes also tel vs of their Martyrs For first Obiection 2 they are far behind that number of Martyrs Others are Martyrs also which the Church hath Answere They differ Againe there is not that alacritie and cheerfulnes found in them in suffering punishmentes which is in most of the martyrs of Christ so that it may easily appeare that they neuer feele that security of conscience and ioie of hart in God which the Godly feele And thirdly which is chiefely to bee considered the defenders of wicked doctrine suffer as being cōuicted of their errors But the godly no falshood being shewed in their confession are Tyrannically by their persecutors drawen vnto punishment whereas the persecutors themselues are conuicted of their impiety and iniurie euen as the Lord promiseth I wil giue you a mouth and wisedome where-against al your aduersaries shal not bee able to speak or resist Wherefore albeit sometimes some men suffer for their doctrine the certainty whereof they are not able to confirme neither to themselues nor to others yet doe they it not fenced by any diuine strength and comfort but being blinded by their owne stubburnes or pride and the illusions of the Diuel they run headlong to destruction contrariwise it is saied of the godlies Martyrdome Philip. 1. It is giuē vnto you for Christ not onely to beleeue in him but to suffer for his sake 12 The godlines and holines of those of whom the sacred Scriptures haue been written and who truely embrace this doctrine 13 Their plaine dealing in detecting of vices 14 The Testimonie of the holy Ghost 13 Their ingenuitie and plaine dealing in opening faults committed either by them or theirs whom the holy ghost hath vsed in committing this doctrine to writing 14 The testimonie of the holy Ghost which crieth in the hartes of the godly Abba father This testimonie doth not onely prooue which all the former also do but it perswadeth too For faith is nothing els then a firme assent by which wee agree vnto all the woord of God deliuered vnto vs and a confidence by which euery one of vs do know resolue that God according vnto the tenor of this Scripture is mercifull good vnto vs. Which confidence there followeth ioyfulnes resting in God and calling on him with an assured hope of obtaining those good things which according to the prescript of his woord wee begge of him Nowe that both of these that is both this assent or assurance of our doctrine and the liuely consolation which thence springeth neither do rest vpon the testimony of mē nor of any creature but is inflamed and strengthned by no other doctrine then of the Prophets and Apostles read heard and meditated of by them this euery one of the godly through a liuely and certain feeling of their hearts haue experience of This spirit therefore God adioyneth as a witnes vnto his woord Esai 19. This is my couenant with them saith the Lord my spirite that is vpon thee and my woordes which I haue put in thy mouth shall not depart out of thy mouth nor out out of the mouth of thy seed saith the Lord from hencefoorth euen for euer This spirite also Christ promiseth as the chiefe witnesse of his doctrine vnto his Disciples Iohn cap. 15. When the comforter shall come hee shall beare witnes of mee And cap. 16. When he is come which is the spirit of truth hee will lead
instruments of gods working idle as the sun the raine the earth husbandmen food So god conuerteth men ruleth their purposes wils actions that is teacheth moueth them to approue chuse what he wil by laws by magistrats by doctrine by rewards by punishments and lastly by their owne wil which al he vseth as instruments not as if he could not without these illighten the mind with notions and incline the wil but because it so seemeeh good to him to exercise his power by these Albeit God was able to haue wrought what he would without the will yet because he will worke by the wil the working of the will is not in vaine If they reply That that wold necessarily come to passe so which is don euen without them therefore they are in vain vsed we deny the antecedent For although god were able to moue mens wils without these and if he had so decreed to doe men doubtles should doe without these what now they do beeing mooued by these yet whereas god hath once so decreed the effects as he hath also appointed their secōd instrumentall and impulsiue causes that verily shal be doone which god wil haue done but yet not without middle and second causes by whose means and working comming betweene and interposed god wil bring his purposes and decrees to passe Luk. 11. Hee wil giue his holy spirite to those who aske him Rom. 8.10 Whom he hath predestinated them hath he also called If they reply again Although it be grāted that these are not in vaine in those in whom god wil shew his force and be effectual by them yet in others who are not moued by them ther is no vse of them we answere 1. Although there were no vse yet because that is not knowen vnto vs whom god wil mooue or not moue we are to labour in teaching and vrging all and to commit the euent and fruit of our labour to God 2. Tim. 4. Preach the word bee instant in season c. Ezech. 3. If thou warn the wicked he turne not from his wickednes he shall die in his iniquitie but thou hast deliuered thy soule Secondly we aunswere the consequence followeth not from the denial of one particular to the denial of the generall or from a not sufficient enumeration For although many obey not teaching admonitions neither are moued with rewards and punishments yet this vse is great that by this meanes their naughtines and stubbornnes is opened and so the iustice of God made more manifest in their punishment Ioh. 15. If I had not done workes among them which none other man did they had not had sinne Rom. 1. God hath shewed it vnto them to the intent that they might be without excuse 2. Cor. 2. We are to God the sweete sauour of Christ in them that are saued and them who perish Seauenthly Heb. 9. Externall Discipline is called the righteousnes of the flesh Therefore it dependeth on mans will The consequence of this reason is to bee denied which doth not holde from the position or putting of the second cause to the remouing of the first cause For as it foloweth not the Sun causeth day therefore God doth not so neither doth this folow the vnregenerate performe outwarde Discipline therefore they doe it god not causing it in them nor ruling and directing them 8 Obiection They alleage testimonies also How the scriptures admit libertie of will which confirme that men doe euill or good with freewill As Exod. 35. The children of Israell offered free gifts vnto the Lord. Deut. 30. I haue set before thee life death good euil blessing cursing therefore choose life that both thou and thy seed may liue But in these al the like places only that liberty of mans will is affirmed which hath beene spoken of before that is that the will obeieth or withstandeth the precedent iudgemēt of the vnderstanding with free and voluntarie motion without any constraint but the gouernement of god is not at all remoued from voluntarie actions For it was shewed before that this liberty of will doth not stand against that necessitie which by the prouidence of God doth accompanie it 9 Obiect What necessitie the scripture remoueth from voluntarie actions They bring forth testimonies also in which necessitie is remoued taken away from voluntarie actions Leuit. 22. Of these ye shal offer willingly Act. 5. Whils it remained appertained it not to thee And after it was solde was it not in thine owne power 1. Cor. 7. vers 37. Hee that standeth firme in his hart that hee hath no necessitie but hath power ouer his owne will c. 2. Cor. 9. As euery man wisheth in his heart so let him giue 1. Pet. 5. Feede the flocke of God caring for it not by constraint but willingly But these sayinges speake of obligation or binding which somtimes is signified by the name of necessity as the freeing from any bond by the name of libertie as Leuit. 22. Act. 5. partly of coaction or constraint as 2. Cor. 9. and 1. Pet. 5. or also of neede as 1. Cor. 7. which yet may be referred to obligation or bonde by which the Parentes are bounde to haue regard of the infirmitie of their children So also the power of will in the same place signifieth the right or power of determining any thing no obligation or bond hindering it But the remouing of any obligation or coaction doth not at all take away the vnchaungeablenes of voluntary actions which vnchangeablenes hangeth on the decree of God For as well his will who is not bound neither by any neede or want constrained is guided and moued by the purpose and counsell of Gods prouidence as his whom either bond or neede constraineth to resolue of any purpose Wherefore the scripture denieth not that the will is moued and ruled by God when it is not driuen by bonde or want or feare to doe any thing for there are besides these many other reasons and causes by which God can moue it either to will or not to will How in scriptures God is said not to will that which yet he will 10 Obiection They bring places of scripture which testifie that men will or doe somewhat God bidding and willing otherwise Ierem 7. Because I haue called you and ye haue not answered I will doe vnto this house as I haue done to Sylo Mat. 23. Hierusalem Hierusalem how often would I haue gathered thy children euen as the hen gathereth her chickens vnder her winges and ye would not If then they did that which God would not their actions did depend onely of their owne will and not of Gods Anwere It is a fallacie concluding that which is in some sort so to be in all respects and simply so For God will not the actions of sinners as they are sinnes But hee wil them as they are punishmentes of sinnes and the execution of his iust iudgement Wherefore this
in the old Testament were special certaine and definite as the promises of the Land of Canaan of the Church of the gouernement and Mosaical ceremonies to be obserued in that region and nation vntil the comming of the Messias and lastly of the Messias to be borne out of that people In the new Testament there are no speciall promises of certaine corporall benefites but onely generall as that god will alwaies in this life giue his Church some abiding and resting places although it be dispersed and scattered throughout all Nations 2. They differ in a circumstaunce of the promise of grace For in the olde Couenaunt they were reconciled vnto god and saued for the Messias sake who shoulde come or be exhibited we in the newe Couenaunt are saued for him beeing come and exhibited 3. In the signes or symboles of the promises In the old were many and diuers signes and Sacramentes as the Circumcision the Passeouer the Sacrifices in the new few and plaine euen Baptisme and the supper of the Lord. 4. In the olde Couenaunt were types and figures of good thinges to come and so all thinges were the more obscure and darke in the newe is an accomplishment and exhibiting of those things and so all thinges more cleare The doctrine and knowledge of the Gospell especially nowe Christ beeing come and manifested is more bright and plentifull for that a declaration of thinges done vseth to bee more perspicuous than the fore-telling of thinges which shall bee done 5. In the olde the pouring out and effusion of the gifts of the holie Ghost is more narrow and sparing in the new more large plentifull Hierem. 31. vers 31. I will make a newe Couenaunt 2. Cor. 3.6 The olde was but for a time during vntil the comming of the Messias The newe is for euer According to that I will make an euerlasting Couenaunt with them How they differ in respect of men They differ in respect of men First For that in the olde testament the Church stood bound to the obedience of the whole Mosaicall lawe Morall Ceremoniall and Ciuill In the newe testament wee are bounde onelie to the spirituall or morall worship and the vse of the Sacramentes The Ceremoniall and Ciuil lawes of Moses binde not vs. Secondly The olde was made to one certaine Nation The Prophets therefore were sent vnto the people of Israell and to them they applyed their speeches The newe belongeth to all Nations For God will that all bee saued of what Nation language or condition so euer they bee The Apostles therefore were sent to the whole world to gather the Church of Christ out of all Nations or which is the same in the old testament the Church was tied vnto a certaine Nation In the newe it is Catholicke and vniuersall that is spread through all Nations Why the old couenant was taken for the law and the New for the Gospel Here is to be obserued that the old Couenāt is takē by a figure of speach called Synecdoche which we vse when wee take the whole for a part or a part for the whole for the law in respect of that part which was especially handled there For in the old testament the law was more vrged there were many partes thereof Contrariwise the gospel was then more obscure The newe also is taken for the Gospell because in the newe testament a great part of Moses law is abrogated and the manifestation and knowledge of the gospell is to vs more cleare and ample OF THE GOSPEL THis 19. question of the Catechisme which is cōcerning the gospel is like to the third For as that so this also sheweth that our deliuerance by the Mediator is knowen learned out of the gospel Seeing then it hath beene alreadie spoken of the Mediator we are necessarily also to speake of the doctrine in which the Mediator is declared described and offered vnto vs. That doctrine is the gospell Afterwardes wee are also to speake of the meane whereby we are made partakers of the Mediatour that meane is Faith First therefore the common place concerning the Gospel commeth to be handled which is fitly annexed to the former doctrine concerning the Mediator Couenant between god men 1. Because Christ the Mediatour is the subiect or matter of the Gospel which teacheth who what maner of Mediator this is 2. Because he is the Autor and publisher of the same For it is part of the Mediators office to publish the gospel as it is said Ioh. 1.18 No mā hath seen god at any time the only begottē son which is in the bosome of the father he hath shewed him 3. Because the gospel is part of the couenant the new couenant is often taken for the gospel The principall questions are 1 What the gospel is 2 Whether it hath bin alwaies knowen 3 How it differeth from the Law 4 What are the proper effects of the gospel 5 Whence the truth and certainty of the gospel maie appeare 1 WHAT THE GOSPEL IS THe greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for which we vse Gospel signifieth 1. A ioiful message or news 2. The sacrifice which is offered to god for this ioiful news 3. The reward which is giuen to him who bringeth these glad tidings Here it is takē for the doctrin which intreateth of Christ because it declareth ioiful things euē our deliuery frō sin death or remissiō life euerlasting There is a difference also to bee obserued betweene the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifieth the doctrine concerning Christ now manifested and is a cleare declaration of things done or of the promises nowe fulfilled by the Messias being manifested But 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the promise and as it were a certaine shadowing out or a darke expressing of things to be fufilled by the Messias who was after to bee manifested and so is it more obscure The Gospell for so we interprete 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is of the new Testament the fulfilling of the promises of the old Testament Neuertheles this difference of these words is not perpetuall neither consisting in the thing it selfe For both of them declare the same benefites of the Messias but the difference is onely in the circumstance of time in the maner of his manifestation exhibiting Ioh. 8. Abraham saw my daie and was glad Ioh. 14.5 No man commeth to the father but by me Now the Gospell is the doctrine made manifest of God by his Sonne the mediatour presently after the fall of mankind into sinne and death The definition of the Gospel promising all beleeuing and repentant sinners remission of sinnes and their receiuing into fauour and life euerlasting freely to be graunted through and for his sonne the Mediatour By which doctrine the holie ghost doth forcibly kindle and worke in the hartes of the chosen faith repentaunce and the beginning of euerlasting life Out of
shall say Verily there is a reward for the righteous doubtles there is a god that iudgeth the earth And Psa 9.16 The Lord is knowen to execute iudgemēt now albeit the wicked florish often for a while the godly are oppressed yet neuertheles exāples which are fewer in nūber do not weaken the general rule vnto which most euēts agree But if it were so that fewer of the wicked did suffer punishment yet those selfsame examples though but a fewe would testify that god is that he is displeased with the offences of others also who seem to be lesse punished But this is not true no not of any of them that they are not punished in this life For al those who are not before the end of this life conuerted to god if punishment do not sooner ouertake them yet at length they die in dispaire which punishment is more grieuous than all the euils eyther corporall or externall and is the beginning testimonie of euerlasting punishment Now in that this punishment is not sufficient it doth therein agree with all euen the most tragicall cases of the wicked and therefore wee are taught by the doctrine of the Church that Gods lenitie which he doth not seldome vse in this life towards the wicked and his seueritie which hee seemeth to shew towardes the godly doth not at all weaken his diuine prouidence and iustice but rather declareth his goodnes whiles by differring of punishment he inuiteth the wicked to repentaunce and by exercising the godly with chastisementes and crosses hee perfecteth their saluation and also it confirmeth the certaintie of iudgement after this life wherein perfect satisfaction shall be made by the wicked to Gods iustice 7 From a bodie politique which is wiselie ordered by lawes 7 Common weales wisely ordered This coulde not haue beene shewed vnto men but from a minde vnderstanding and approouing this order which minde is God himselfe Moreouer that which is not preserued by humane wisedome or by force or naturall causes neither yet can be ouerthrown by Diuels the multitude of wickedmen hath a defender more potent mightie than these Common-weales are not preserued by humane strength or wisedome are oppugned by the wicked and Diuels Therefore they haue a superior and mightier defender than all these And this defender is God alone 8 From the order and nature of efficient causes 8. The order and nature of efficient causes For it can not bee that the processe and race of efficient causes shoulde bee of an endlesse and infinite extent wherefore there must bee some first and principall cause which may either mediately or immediately produce and mooue the rest on which also all other causes may depende Nowe that the progresse of causes which haue their moouing and beeing eache of other is not infinite they shewe by this reason If the causes of anie effect were infinite whereof some should mooue or produce other some one of these absurdities should follow that either within the compasse of a finite time should bee effected infinite motions and mutations or else at no time those infinite causes euer to attaine vnto their end that is vnto their purposed effect Both which beeing manifestly false and impossible it must needes be that the original of mutations dependeth of some cause immutable eternal and omnipotent 9. The endes of all thinges 9 From the final causes of al things To appoint the endes of all thinges belongeth to a nature which is wise and administreth al things Now al thinges are ordeined to their ends and those also certaine But these endes and vses of thinges haue not their beeing by chaunce or from a nature onely endewed with sense Therefore from some nature which is wise and omnipotent which is God alone For that nature worketh for some end this is so farre from remoouing the framer and artificer from it as rather it most of all confirmeth that there is a minde maker and framer of the woorlde which appointed the actions of nature to these ends and nature deede intendeth to an end thtough the ordination and appointment of another but neither vnderstandeth it nor is moued thereby to work And further that there are manie things in the world which not onlie seeme vnprofitable to all but are also troublesome and pernicious this also doth not infringe the generall rule That all thinges were made to a good vse For by reason of sinne those things nowe hurt which would haue profited men if they had not sinned And therefore to the godly al thinges turne to their safetie yea that punishment it selfe which God inflicteth by other creatures vpon mē serueth for an vse agreeable to the wisedome and iustice of God Many thinges also whereby men feele discommodities haue withal some vses acceptable preseruatiue to mans life And farther there is no one thing among all things which yeeldeth not matter of agnizing and celebrating the wisedome bounty power and iustice of the author 10. Certaine euident foretellings of euents 10 From certaine and cleare significations of future euentes which neither by humane sight or perceiueablenes neither by naturall causes or signes coulde haue beene foreknowen but only beeing reuealed by him who hath both mankinde and the nature of all thinges so in his owne power that nothing can bee doone but through his motion Such are the prophecies of the deluge of the posterity of Abraham of the comming of the Messias Which first is thereby manifest for that the decrees and counsailes of that minde which is the first cause of his owne workes no man can knowe before himselfe and therefore they cannot bee foreknowen of others but beeing disclosed by him Furthermore many Prophecies haue beene vttered in such sort that God hath not onely foretolde things should so come to passe but also that those thinges shoulde bee doone and brought so to passe by him Ezech. 12. Of all thinges foretolde by him hee saith I will speake the woorde and I will doe it Lasty it must needes bee that he knoweth all things who promiseth that hee will giue aunswere concerning all purposes and euentes necessary to bee knowen which shall bee demaunded of him and dooth indeede perfourme this euen as God did among the people of Israel And therefore God himselfe alleageth this as his worke alone for proofe of his diuinity against all forged fained Gods Isa 41.23 Shew the things that are to come heereafter that wee may knowe that you are Gods 11 From heroicall instinctes that is wisedome 11. Heroical and noble instincts of minde and excellent vertue in vndertaking and atchiuing those woorkes which surpasse the common capacity of mans nature Such is the felicity and happinesse of noble artificers or gouernours in searching or polishing artes and in finding out deuises and counsailes Likewise the couragiousnesse of mind in performing the actions of vertue and in menaging matters such as was in Achilles Alexander Archimedes Plato and others 2 Who and what
a sonne and a man and yet the manhoode or to be a man is one thing the fatherhoode or to bee a father another but there is not one subsistent which is the father and another subsistent which is a man but one and the same subsistent is both because both manhoode and fatherhoode is in him manhood absolutely fatherhood respectiuely as in regard of his Sonne Of the worde essence also it is furder to be noted that God or the Deitie or diuine essence is not in respect of the persons the same which the matter in respect of the effect because God is vnchaungeable neither is compounded of matter and forme Therefore we cannot say wel Three persons are or consist of one essence Neither is it as the whole in respect of the parts because God is indiuisible Wherefore it is not well saide that the person is a part of the essence or the essence consisteth of three persons for euery person is the whole diuine essence one and the same Neither is it as the general to the speciall because the persons are not specials but indiuiduals Neither is it simplie as the special to the indiuiduals because the diuine essence it selfe is indiuiduall or one in number and the persons are not another or a diuerse or a separated thing from the essence but euery person is that essence Therefore it is well said God or the Diuine essence is the father is the sonne is the holy ghost Likewise The three persons are one God or in one God Againe they are one and the same essence nature diuinity wisedome c. They are of one or the same essence nature diuinitie c. Yet it cannot bee saide well they are of one God Wherefore the diuine essence is in respect of the persons as a thing after a rare and singular maner communicated in respect of those things vnto which it is common For neither is there the like example of community in any created things For a generall is a certain thing common to manie specials a general and special to manie indiuiduals but yet so that they are affirmed of those manie plurallie not singularlie as that the father and the sonne or this father and sonne are two liuing creatures two men But wee maie not speake after this sort of God and the diuine persons as to saie the father and the sonne are two Gods two spirites two omnipotentes c. Because there is but one GOD one spirite one omnipotent c. Wherefore that affirmation the father is God the Son is God the holy Ghost is God is a true affirmation affirming that which is more common of a thing which is more restrict that is affirming the essence of the indiuidual which hath in some sort an analogy and proportion only with the speciall affirmed of his indiuiduall but is not at al the same nor of the same kind 6 Whether these names are to be vsed in the Church THese names are to be vsed and reteined in the church Obiection But these names namely Essence person and Trinitie are not in the Scripture therefore they ought not to be vsed and reteined in the Church Answere These names which are not in the Scripture neither the words themselues nor the sense of them are not to be vsed but both the names them selues of essence and person are found in the Scripture and the thing also or the doctrine it selfe concerning them The name Essence is expressed by the name of Iehoua which is frequent in the Scripture Likewise by the name of Beeing which often also offereth it selfe in the Scripture Exod. 3.14 I am that I am Reuel 1.8 Which is and which was and which is to come The woorde Person is expressed by the greeke woord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heb. 13. which woord is there interpreted Person The ingraued forme of his person The name of Trinitie is signified 1. Iohn 5.7 There are three which beare recorde in heauen the father the woorde and the holie ghost and these three are one And this for the names themselues Now for the thing As often as is mentioned one Iehoua so often is mentioned one essence As often as the Father the Sonne and the holie ghost is called Iehoua so often the three persons of the Diuinitie are expressed that is three subsisting three vnderstanding c. And this aunswere yeeldeth the first cause why these woordes ought to bee reteined in the Church because namelie they are extant in the holie Scripture either in woordes or in sense and meaning The Second cause is because they are fit to expound the phrase and speech of the Scripture vnto the vnlearned And furder if no woordes were to bee vsed but such as are extant in the Scriptures all interpretation shoulde bee taken away For interpretation requireth that the words of Scripture bee expounded to the vnlearned by such words as being more vsual in other languages or matters doctrines are more easie for them to vnderstand paueth and maketh plaine away vnto them for the vnderstanding of the speech and phrase of Scripture The third cause is that the sleights and sophismes of heretiques which for the most part they goe about to cloake and couer with the woords of holie Scripture are more easily espied and taken heede of if the same things bee expounded in diuerse woordes and those especiallie short perspicuous and significant So the sectaries and followers of Seruetus do confesse that the Father the Sonne and the holy ghost are one God but not one in essence but by propagation that is that they are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same in substance but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 like in substance Likewise they graunt the Sonne to be true God but they deny him to bee the same in substance with his father But therefore is it that heretiques will none of the Churches phrase speech because they dislike the thing it selfe For if there were a consent an according in the thinges we shoulde easily come to an agreement about the woordes 7 How many persons there be of the Diuinity or God-head IN one diuine essence are subsisting three persons Three persons are one God and one God is three persons and those truely distinct one from another by their properties namely the Father the Sonne and the holy Ghost each of which three persons notwithstanding are one and the same God eternal infinit most perfect in himselfe And these persons are consubstantiall and coeternal without any confounding of their properties and respects as also without anie disparagement or inequalitie betweene them And that there are three persons each of which are that one true God creatour of all thinges is prooued first by testimonies of Scripture which are taken partly out of the olde Testament and partly out of the newe The old Testament yeeldeth vs many testimonies Gen. 1.2 The spirite of God mooued vpon the waters Then God said let there be light Exod. 3.2 The Lorde is
by the souldiers by reason of the vnchangeablenes of the decree prouidence of God contingent by reason of the liberty of his eternal and vnchangeable decree and the execution thereof euen those thinges which as concerning their owne nature haue second causes most vnchangeable as the motion of the sunne shadowes What contingencie is denied If therefore by contingency they meane the changeablenesse of effects which they haue by the nature of second causes or by the power and libertie of God it doth not follow that things are not contingent because of that necessity which they haue by the prouidence of God For this dooth not take away but preserueth rather the nature order maner of woorking in second causes ordeined by God But if by contingency they mean the changeablenes of second causes and effects so floting and wauering that they are not ruled and gouerned by Gods prouidence any such contingency the Scripture dooth not admit or approue Whether the motions of a creature are contingent or necessarie Hereby we also vnderstand when it is demanded concerning the motions effects of creatures whether they are to be termed necessarie or contingent that some verily are more rightly properly called contingent than necessarie though both contingent necessary are wrought by diuine prouideÌ„ce For they are rather to bee called such as they are of their own nature by the nature of their neerest causes than as they are in respect of Gods prouidence which is a cause more remoued farther off And nothing is more either certaine or manifest than that according to the nature of second causes some thinges should bee changeable some vnchangeable yet by the power of God though al things in the creatures may bee changed they are made notwithstanding vnchangeable because of the certaintie of his decree and diuine prouidence So likewise we answere concerning fortune chance What fortune and chaunce is denied For if by these names be vnderstood such causes or euents by accident as haue no cause which is proper and by it selfe a cause they ought to be far abandoned from the church of Christ But if wee vnderstand thereby a cause which is by it selfe a cause proper though vnknowen to our senses and reason or such causes by accident which haue notwithstanding some secret proper cause adioined nothing hindereth in respect of second causes which are causes by accideÌ„t in respect of our iudgemeÌ„t whereby we attain not to the proper that which is by it selfe the cause of these euents that to be or to be a thing fortuning or don by chance which in respect of gods prouideÌ„ce commeth to passe by his most accurate and vnchangeable counsel decree according to those sayings Matth. 10.29 One sparowe shal not fal on the ground without your father And Pro. 16 33. The lot is cast into the lap c. The fifth Sophisme of the mutility or vnprofitablenesse of meanes THat which shal be vnchaungeably and necessarily God is effectual in working by meanes which himselfe hath freely ordained by the wil prouidence of god in vain to the furdering or hindering of that are means applied as the vse of the ministery the magistrate lawes exhortations promises threatnings punishmeÌ„ts praier our study endeuors But al things are done by the decree of god vnchangeably neither can they which woorke by the prouidence of God worke otherwise than they doe Therefore al those means are vaine fruitlesse Ans It is not necessary that the first principal cause being put the second instrumeÌ„tal cause should be remoued and taken away In vain are second causes means applied if god had determined to execute his decrees without meanes neither had commaunded vs to vse them But seeing god hath decreed by those means in some to worke faith conuersion some to bridle keep vnder some to leaue excuselesse hath for that cause commanded vs in his word to vse theÌ„ they are not in vain vsed and applied Yea when there commeth no profit by these meanes yet they profit to this that they leaue the wicked without excuse As therefore the sunne doth not in vaine daily rise and set neither are the fieldes in vaine sowed or watered with the raine neither bodies in vaine with foode refreshed though God createth light and darcknesse bringeth forth the corne out of the earth and is the life length of our daies so neither are men in vaine taught or study to conform their life vnto doctrine though all auaileable actions and euentes proceede not from any but from God For God from euerlasting decreeed as the endes so the meanes also and prescribed them vnto vs whereby it seemed good to him to bring vs vnto them Wherefore we vsing those meanes doe well and obtaine profitable and frutefull euentes but if wee neglect them either by our fault we depriue our selues or others of those blessings offered by God or if God euen in this contempt of his woorde haue mercie of vs or others yet our conscience accuseth vs of open and grieuous sinne Wherefore wee must vse meanes Why wee must vse meanes first that we may obay God therein who both hath decreed endes and ordained meanes to those ends and prescribed them vnto vs neither tempt him by contemning these to our owne peril and danger Secondly that we may obtaine those blessings decreed for vs according to his promise and that to our saluation Thirdly that we may retaine a good conscience in vsing the meanes although the expected euent doe not alwaies followe either in our selues or others The sixth Sophisme of the merit of good euill WHatsoeuer is necessarie doth not merit rewardes or punishmentes But all morall good and euill is doone necessarilie Therefore neither the good meriteth reward nor the euill punishment Aunswere This argument is handled by Aristotle in his Ethicks Lib. 3. Cap. 5. But the aunswere thereto is easie No good worke of the creature meriteth reward First the maior is either particular and so there is no consequence or sequele or beeing generally taken is false and that euen in morall or ciuil consideration to wit in respect of those thinges which are necessarie by supposition and yet are done freely as the actions of men Secondly we grant the reason in respect of the iudgement of god concerning good works For the creature cannot merit any thing no not by his best workes of God Because both they are due and are the effects of God in vs. And therefore the more good things God woorketh in vs so much the more he bindeth and endebteth vs to him Wherefore in the godly Euâ—â— workes merit punishment iustly God crowneth and rewardeth of his free bountifulnesse not their merites but his owne giftes But as touching euill woorkes we deny the reason for they merit punishment and that most iustly For although men forsaken of God cannot but sinne yet the necessity of sinning both
of any qualities but of the very humane nature when as he sheweth that therefore Christ was necessarily to haue beene true man because men were to bee deliuered by him through his sacrifice The word full of grace and truth And the word dwelt among vs full of grace and truth Christ fulfilled all the promises and types and figures of the law and did truely performe the office of a redeemer and Mediator not only by his merit but also by his power and efficacie as afterwardes is added out of Iohn Baptists sermon That this truth and grace befell vnto vs through Christ and of his fulnes all who euer are saued haue receiued Which S. Paul saith euen that we are consummated and made perfect in him which would not be except the fulnes of the Godhead did dwell in him personally And wee sawe the glorie thereof as the glorie of the onelie begotten sonne of the father This glorie is the diuine power which he shewed in his miracles in his transfiguration vpon the mount in his resurrection from death his ascension into heauen his sending of the holie Ghost his power and efficacie by his ministerie Now thus far they also agree confesse the same But when we say further The glorie of the onely begotten This glorie testifieth him to be the onelie begotten sonne of God that is the sonne of God by nature begotten of the substance of the father who is also himselfe the true eternal God maker of all thinges here they shake handes with vs and dissent For they say that he is called the onelie begotten not because hee is the sonne of God by nature but because hee was borne after a singular manner namely of a Virgin conceiued by the holie Ghost But this reason is not sufficient First because if he bee not a sonne of the substaunce of the father but either by creation or by adoption or by conformation with God either from the wombe as in Christ conceiued by the holie Ghost or afterwards as in other men he shall not be the onelie begotten For so are others also the sonnes of God both Angels men though not in that degree of gifts yet in the manner of generation Wherefore it remaineth that he bee the onely begotten sonne by nature after which manner no other is the sonne of God Secondly because for that which he is here said the onelie begotten he is otherwhere said to be the proper sonne of God Iohn 5.18 Rom 8.32 And he is the proper sonne who is of the substance of his father he that is of an other substance is no proper son Thirdly he is said to be such a sonne of the Lord who is also himselfe the Lord which as it is manifest by other places of both Testaments so namely by Mat. 4. and Luke 1. where of Iohn Baptist it is saide that he shall goe before Christ who is called of the Angel Gabriel the sonne of the most high and the Lord God of the children of Israell whose hearts Iohn Baptist should turne vnto him and shoulde goe before his face And of Zacharie hee is called the most high whose Prophet and forerunner Iohn Baptist should bee whose waies hee should prepare and vnto whose people he should giue knowledge of saluation NOw let vs returne vnto those orders classes of arguments reasons whereby we proue the eternall subsistēce of christ The wisedome of God is a subsistent or persō And Christ is that wisedome Vnto the fift classe whereof are referred those testimonies which testifie Christ to be the wisedome of God The argument is this The wisedome of god Prou. 8.22 is eternall and subsisting before Iesus was borne But the sonne is that wisedome of god Therefore the sonne is eternal and subsisting before Iesus borne of the Virgin The Maior of this reason Salomon confirmeth in the place afore signified where he ascribeth those thinges to wisedome which fall not into any but which is subsisting liuing and working as that it subsisted in God before things were created that it was begotten and so foorth The Minor wee prooue 1. because Salomon saith that that wisedome was begotten of God And to be begotten when it is spoken of such a nature as is intelligent and vnderstanding is nothing else than to bee a sonne For although it bee true that there is made an exhortation there to the studie of heauenly Doctrine yet notwithstanding the name of wisedome to bee doublie there vsed and a transition to be made from the doctrine which is the wisedome or light created in the mindes of men that thereby authoritie might bee gotten to this wisedome with them to the vncreated wisedome that is to God himselfe the author and fountaine of the other those things which are there attributed vnto it doe manifestly conuince 2. Christ the son of god is called Wisedome and the person which teacheth vs wisedome Luke 11.49 Therefore saide the wisedome of god J will send them Prophets Apostles 1. Cor. 1.24 But vnto them which are called wee preach Christ the power of god and the wisedome of god 3. The same proper functions are attributed by Salomon to wisedome which elsewhere are attributed to the Word and are more at large declared in the booke of Wisedome cap. 7.8.9.10 To the sixt classe beelong those places of Scripture which speake of the of the of the Mediatour The Argument is this The Mediatour without whose merite and present efficacie there coulde bee no friendship or amitie ioined betweene God and sinfullmen The Mediatour hath alwaies beene must needes haue beene alwaies in the Church from the verie beginning of the woorlde This proposition those thinges confirme which haue beene before spoken of the Mediatour and his office But the sonne of God onelie not the Father nor the holie ghost is that Mediatour by and for whom the faithful also of the old Church were reconciled vnto god Therefore the sonne of god was subsisting from the verie beginning of the world The olde Church might haue beene receiued into fauour for Christ to come but by him it could not except hee was then beeing for there can bee no efficacie or force of him that is not Whence it is necessarily prooued that Christ was before his incarnation for there cannot be friendship betweene God and men without a Mediator now existing or being But in the old Testament there was friendship betweene God men that is beleeuers Therefore either he or some other was Mediator of that Church there was no other but he only because there is but one Mediator between God and man the man Christ Jesus 1. Tim. 2.5 But that there cannot bee any amitie betweene God and men without a Mediator now alreadie being shall also appeare by that which foloweth For it is the office and function of the Mediator not onely by deprecation or intreaty sacrifice to appease pacifie the father but also to conferre bestow al the benefits which
faith sighes and ardent praiers a sincere professing of Christianitie 1. Corint 12.3 No man can saie that Iesus is the Lord but by the holy ghost In a woorde by faith and repentaunce we know that the holie Ghost dwelleth in vs. OF THE CHVRCH THE questions to be obserued 1 What the Church is 2 How many waies it is taken 3 What are the markes thereof 4 Wherefore it is called holy and Catholique 5 What is the difference betweene the Church the common-weale or ciuil state 6 Whence it is that the Church differeth from the rest of mankinde 7 Whether any may be saued out of the church 1 WHAT THE CHVRCH IS VVHen the question is what the Church is it is presupposed that there is a Church so that it is not necessarie to make a question Whether there be a church Now as concerning the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecclesia which we cal the church it is natiuely a Greeke woord and commeth from a word which signifieth to cal forth For the custome was in Athens that a companie of the citizens were called foorth by the voice of the crier from the rest of the multitude as it were namelie and by their Hundreds to an assembly wherein some publique speech was had or to heare relation made of some sentence or iudgement of the Senate And thus differeth the word Ecclesia from Synagoga or Synagog For Synagoga signifieth any manner of congregation be it neuer so common and inordinate But Ecclesia betokeneth an ordained congregation and such as is called together for some cause From hence the Apostles translated the name Ecclesia to their purpose terming the Church by it for resemblaunce and likenesse sake For the church is gods congregation neither comming together by chance without cause nor beeing inordinate but called foorth by the voice of the Lorde and the crie of the word that is by the ministers of the gospel from the kingdome of Satan to hear or embrace Gods word This congregation or companie of those which are called of God to the knowledge of the gospell the Latines keeping still the Greeke woorde call Ecclesia But it shall bee requisite that we a little more fully define what the Church is The church of God is a congregation or companie of men The definition of the Church chosen from euerlasting of god to eternal life which from the beginning of the woorld vnto the ende thereof is gathered of the sonne of god out of all mankinde by the holie ghost and the Woorde consenting in true faith and which the Sonne of God defendeth preserueth and at length glorifieth with glorie and life euerlasting Thus is the true Church of God defined whereof the Creede dooth properly speake Obiection 1. They which are in the church perish not as the definition affirmeth Manie hypocrites are in the Church Therefore either hypocrites shall not perish or it is false that they which are in the Church perish not Aunswere They which are in the inuisible Church perish not and of this was our definition But the Minor proposâ—â—ion speaketh of the visible Church in which are manie hypocrires Obiection 2. Where the inuisible church is not neither is the visible Jn the time of popery was not the inuisible church therefore there was not the visible Aunswere I denie the Minor For there also were remnantes that is there were alwaies some mingled with those dregs who held the foundation some more purely some lesse In summe the Church was oppressed but not extinguished 2 How manie waies the church is taken THE church is taken either for the true church The false Church or for the false The false church is vnproperly called the church and is a companie arrogating vnto themselues the title of Christes church but which do not folow the same but rather persequute it The true church is either visible The true church 〈◊〉 either vâ—â—ible or inuisible or inuisible The visible church is a companie among men embracing and professing the true and vncorrupt doctrine of the Lawe and the Gospel and vsing the Sacramentes aright according to Christes institution and professing obedience vnto the doctrine in which company are many vnregenerated or hypocrites In the 〈…〉 perish consenting notwithstanding agreeing to the doctrine in which also the Son of God is forcible to regenerate some by the vertue of his spirite vnto euerlasting life Hither appertaine the parables of the seede and the tares The inuisible church is a companie of those which are elected to eternall life in whom a newe life is begun here by the holie Ghost is perfected in the woorlde to come They which are in this inuisible church They which are in the inuisible Church neuer perish neuer perish neither are any hypocrites therein but the Elect only of whom it is said Ioh. 10.28 No man shal plucke my sheep out of mine hands Moreouer both these partes of the true Church both visible and inuisible are either vniuersall or particular The Vniuersall visible Church The Vniuersall visible Church is the companie of all those which professe the doctrine wheresoeuer in the worlde they be The particular Visible Church The particular visible is also a companie of those which professe the doctrine but in some certaine place The Visible Church is Vniuersall in respect of the profession of one Faith in Christ and of one Doctrine and worshippe But it is particular in respect of place and habitation The Vniuersall Inuisible and of diuersitie of rites and customes So also the Inuisible Church is Vniuersall as all the Elect in whatsoeuer place they bee and at whatsoeuer time they liued haue one faith The particular Inuisible againe it is particular as either in this or that place they haue the same faith Now all particular Churches are partes of the Vniuersall and the Visible are partes of the Vniuersall church Inuisible And of this Vniuersall Jnuisible Church doth the Article of our Creed speake properlie I beleeue the Holie Catholique Church For besides that the vniuersall inuisible church is catholique it is also nobilitated with this title that it is Holie Furder in this is the true communion of Saints between Christ and al his members It is called inuisible not that the men are inuisible but because their faith and godlinesse is inuisible neither is knowen of anie but of themseleus in whom it is neither can wee indeede discerne certainly the godly from the hypocrites in the church The TriumphaÌ„t and Militant parts of the Vniuersall Inuisible The partes of this vniuersal inuisible church may these two not vnfitly be accounted The church Militant and Triumphant The Militant is in this world fighting warring vnder the banner of Christ against the Diuel the woorlde and our flesh The Triumphant which both now triumpheth with the blessed Angels in heauen and shall after the resurrection enioie a full triumph Nowe although the Militant church is
that vniuersall inuisible church which remaineth as yet in the field and is fighting on earth yet it is and lieth hid in the visible church And therefore there is almost the same difference betweene the vniuersal visible church and this Militant which is between the whole and a part Obiection If the whole be visible the part also is visible Aunswere That part is also visible as concerning the men Elected or as they are men and as they professe the doctrine of the visible church but it is not visible as concerning the godlinesse or faith of men or as concerning faith and repentaunce in men That this inuisible church militant here on earth is a part of the visible church is apparent euen out of this place of Paul Rom. 8.30 Whom the Lord predestinate them also he called This calling whereby the Lord calleth vs is of two sortes inward and outwarde the inwarde Sainct Paul saith was wrought according to the purpose of sauing men and the Elect are called by both Hypocrites are called onelie by the outwarde calling And in respect of this outwarde calling is the church called visible and the Church of the called wherein are hypocrits also But the inuisible is called the company or church of the Elect and chosen The Church of the old Testament and the New There is also another diuision of the Church into the Church of the olde Testament and of the newe The church of the olde testament is a companie or congregation embracing the doctrine of Moses and the Prophets and making profession that they will embrace in Iurie the Mosaicall ceremonies and keepe them and as well in Iurie as also out of Iurie embrace the thinges signified by those ceremonies that is beleeuing in the Messias which was to bee exhibited The church of the newe testament hath not these differences because all beleeue in the Messias already exhibited This Church is a companie embracing the doctrine of the Gospell vsing the Sacramentes instituted by Iesus christ beleeuing in him being exhibited the tru Messias 3 What are the tokens or marks of the Church THE markes of the true Church are 1. 1 Profession of the true doctrin Profession of the true vncorrupt rightlie vnderstood doctrin of the Law Gospell that is of the doctrine of the Prophetes and Apostles There concur withal oftentimes errors but yet notwithstanding this marke is sure if the foundation be kept albeit stubble be builded thereon yet so that those errors or stubble be not maintained 2. 2 The right vse of the sacraments 3 Profession of obedience to the doctrine The right and lawfull vse of the Sacramentes 3. Profession of obedience to the doctrine or ministerie Obiection In manie churches which professe true doctrine this third marke is not seene therefore they are no churches Aunswere 1 There are manie in them who indeed yeeld and endeuor to yeeld obedience 2. Al obey acknowledging by their profession that sinnes ought not to bee maintained But it is necessarie that this third mark should be added because they shoulde mocke God who woulde saie that they receiued this Doctrine of Christ and would not frame their liues according vnto it Matth. 28.19 Goe and teach all nations baptizing them in the name of the Father and the Sonne the holy Ghost Teaching them to obserue all thinges whatsoeuer I haue commaunded you In these woordes of Christ are all those three markes of the Church conteined Obiection 2. Not all that challenge these markes are the Church because all haue them not though they challenge them But those which all Schismatiques and heretiques doe challenge vnto them are not the markes of the true Church But all of them do challenge these vnto them therefore they are not the markes of the true Church Ans I denie the Maior For we are not to see whether they chalenge theÌ„ but whether they haue them So also woulde it follow that the heauenly blessings which are proper to the true Church are theirs also because they challenge them Obiect 3. Without which the church cannot bee that is a marke thereof But without the ordinarie succession of Bishops the church cannot be Therefore it is a marke thereof Ans By ordinarie succession in the ministerie The ordinarie succession of Bishops no necessarie marke of the Church is meant the succession of ministers in the same true doctrine and administration of Sacramentes And if the proposition bee so vnderstoode it is true for such a succession is nothing else than those notes which wee haue put But in the conclusion of this obiection is vnderstoode that there shoulde bee an ordinarie succession into the same place whether they teach the same doctrine or a diuerse from it And so also it should be a tying of the Church to a certaine Citie Region and so foorth Saint Augustine against Manichaeus his Epistle cap 5. sheweth how he was brought to the faith of the Catholique Church For hee saith That hee obeied the catholiques when they said Beleeue the gospell and there he bringeth forth that common saieng I woulde not beleeue the gospell except the autoritie of the catholique church mooued mee thereunto By the testimonie therefore of the church he was mooued to reade the gospell and to beleeue that heauenlie doctrine was conteined therein But doth hee after hee beleeued the gospell promise that hee would beleeue the church more than the gospel if the church determine or propound anie thing which is either contrarie to the gospell or can bee prooued by no testimonie of Scripture This doubtles Augustine neuer meant Naie elsewhere he denounceth Anathema and biddeth a curse come to them who declare any thing besides that which wee haue receiued in the writings of the Lawe and Gospell And in the selfe-same place he witnesseth That he because he beleeueth the Gospell cannot beleeue Manichaeus for that hee readeth nothing in the Gospell of Manichaeus Apostleship Therefore traditions or ordinances of the church bring vs vnto the scripture and ty vs to that voice which soundeth in the Scripture The Papistes wrâ—ngling about Traditions But here it must bee obserued howe honestly and fairely the Papistes deale For wheresoeuer they meete with the word Tradition that by and by they wrest to their traditions which can not bee proued out of the worde of god As when Paul saieth 1. Cor. 15.3 J deliuered vnto you that which J receiued straight waies they crie out heare you traditions I heare but reade on there in the woordes folowing Paul him-selfe by writing declaring what those traditions are J deliuered vnto you how that Christ died for our sinnes according to the scriptures And that hee was buried and that hee arose the third day according to the scriptures Pauls traditions written verities and registred scriptures Heare you heare Pauls traditions to bee doublie thinges written For first they were taken out of the scripture of the old Testament Secondly they were committed to
also the whole seuen yeares were called sabbothes Leuit. 25.8 Thou shalt number seuen sabbothes of yeares vnto thee euen seuen times seuen yeares The Mediate externall Sabboth is that which God dooth mediatelie constitute by his church such as is in the New Testament the first day of the weeke to wit sundaie or rather The Lords daie which was instituted for the seuenth day or sabboth day in respect of Christs resurrection 2 The causes for which the sabboth daie was instituted THE final causes or endes for which the sabboth daie was instituted are these 1. The publique seruice and worship of god in the church exercise of praiers confession obedience in which consisteth the study of the knowledge of GOD of good woorkes and thankfulnes God will and therefore doth hee especially ordaine the sabboth that hee bee worshipped and inuocated of vs in this life not only priuately but also by the publique voice of the Church 2. The mainteinance and preseruation of the ministerie of the church which is an office and function instituted by God to teach and instruct the Church concerning God and his will out of the word of God deliuered by the Prophets and Apostles and to administer the sacramentes according to Gods holy institution This is not the least end for which the sabboth was ordained For this ordinaunce and publique preaching of the doctrine being ioined with praier and thankes-giuing and with the vse of holy rites is a publique exercise stirring and cherishing faith and repentaunce 3. It was instituted that it might be in the old testament a type signifieng the spirituall and euerlasting sabboth Ezech. 20.12 Moreouer J gaue them also my sabbothes to bee a signe betweene mee and them that they might know that J am the Lord that sanctifie them 4. It was instituted for a circumstaunce of the seuenth daie that namely the seuenth day might aduertise mē of the creatiō of the world of the ordering and menaging of things to be done and of that meditation which they are to vse in considering gods workes which hee in sixe daies created and accomplished 5. That on that daie the works of charitie bountifulnesse and liberalitie should be exercised 6. For the bodilie rest both of men and beastes but of beastes in respect of man 7. That men should prouoke one another by their example to godlinesse and to the praising and honouring of god Ps 22.22 J wil declare thy Name vnto my brethren in the middest of the congregation wil I praise thee 8. That the church maie be seen and heard among men and be discerned frō the other blasphemous idolatrous multitude of men and that they maie ioine themselues thereto who are as yet separated from it So was in the old Testament also the sabboth a marke distinguishing the people of Israel from all other nations 3 How the sabboth is sanctified or kept holy THE works which are to be done on the sabboth daie or the partes of the sanctifieng of the sabboth day are comprehended in the word Sanctifieng which parts we will briefly expound The partes then of the sanctifieng of the sabboth are 1. Rightly and truly to teach and instruct the church concerning god and his wil. The teaching which is here commanded is of another kinde from that which was mentioned in the third commaundement For there it belongeth to euery priuate person to teach heere the function of teaching is enioined as proper vnto certaine persons and that vnto such persons as beeing furnished from aboue with necessary giftes are lawfully called by the church vnto this function and vnto them is it enioined in this commandement that they propound and deliuer found doctrin to al men both in publick assemblies and in priuate instruction 2 Rightlie to administer the sacraments according to Gods diuine institution This likewise must bee perfourmed by the ministers of the Church lawfullie called to discharge this function And as the doctrine so also this administration of the sacraments is not tied to certaine daies but it sufficeth if the administration be publique and be done by the ministers who beare a publique person and represent in the ministery the person of god himself talking with men and if also in the assemblies of the Church those thinges be done by thē which god hath tied annexed vnto the ministers So circūcision was administred on any day which fel out to be the eighth frō the Infants natiuity So Baptism also may be administred at anie time Act. 8. 10. But the administration of the sacraments ought chieflie to be exercised on the Sabboth daie Therefore Num. 28. 29. besides daylie sacrifices there are certain sacrifices appointed which were to be perfourmed on the Sabboth on festiual daies Furdermore this administratiō must be in publike assemblies For so Christ also instituted his supper as which amongst other ends must be also a bōd of church assemblies to be administred in the assembly of the church bee it great or be it small Mat. 26. Drinke ye all of this Vnto the right administration also of the sacraments belongeth the excluding and debarring of those whom God hath commaunded to be excluded from them Like as it was not lawful for those that were aliens from the Country and religion of the Iewes neither for any of the vncircumcised to eate of the Paschal Lamb Exo. 12. So neither ought the church to admit vnto the Lords supper those that are not baptised or those that are baptised but yet are aliens in their Doctrine and manners from Christianity 1. Cor. 10 11. 3 Diligentlie and dailie to frequent the publique assemblies of the Church and there attentiuelie to giue eare vnto the Heauenlie Doctrine plainlie opened and deliuered and diligentlie to meditate after thereon and examine it but especially to spend those daies which are deputed vnto the ministery seruice of God in reading meditation and in discoursing of diuine matters These things are made manifest by the nature and necessary dependancie of Correlatiues For if god will haue some to be teachers hee will also haue some to be hearers and learners of this Doctrine And the study of learning is not without priuate Meditation Therefore haue the men of Beraea their commendation Acts. 17.11 Thus they receiued the word with all readinesse and searched the Scriptures dailie whether those things were so But vnto them especially is the study of knowing the Doctrine of god enioyned who either serue or hereafter are to serue and minister vnto the Church 1. Tim. 4.13 Giue attendance to reading to exhortation and to doctrine And 1. Tim. 3. and 2. Tim. 2. Paul will haue the minister of the Church to be fit and able to instruct and to refute the aduersaries 4 To vse the sacraments according to gods Jnstitution So god commaunded the Passeouer to be celebrated in a solemne assemblie of the people and vnto other holy daies and sabbothes he assigned certaine sacrifices And in like manner god will that
selfesame particle betokeneth a certaintie or confirmation of our faith whereby we trust that we shal be heard Wherefore Amen signifieth 1. So be it and sure and certaine be that which wee desire and let God condiscend and aunswere vnto our request 2. So God being not vnmindful of his promise truly and certainly heare vs. FINIS ¶ A TABLE OF THE COMMON PLACES AND PRINCIPALL QVESTIONS HANDLED IN THIS SVMME OF CHRISTIAN RELIGION THE PREAMBLE A THREEFOLD order or three parts of the study of Diuinity 2 Of a Catechism or Catechising doctrine What a Catechisme is 2 In the Primitiue Church two sorts of Catechumeny 3 Catechising as the Doctrine of Baptisme of laying on of hands euer hath beene vsed in the Church and the reasons why still it ought 3. 4 Of the holy Scriptures Two opinions of religion but one alone true 5 What the holy Scripture teacheth or how Christian religion is diuided 6. 7 True religion ought to bee discerned from others and why 8 The difference of the true Doctrine of the Scriptures from others 10 The difference of true Doctrine from Philosophy 11 Certain notes whereby the tru church is distinguished from others 12 Whence it may appeare that this religion was once deliuered from god which is contained in the Scriptures 12 The authority of the Scriptures dooth not depend of the Church with reasons for proofe aunsweres to the contrarie obiections 13. 14. 15. 16. 17 Reasons for proofe of the certaintie truth of the holy Scriptures 20. 21 The difference betweene the prophecies of the heathen and them contained in the holy Scriptures 23 The spirit of Christ a sufficient witnesse of his Doctrine 27 No doctrin besides the holy Scripture is to be receiued into the church and the reasons why with answers to the contrary obiections 28. 29. 30 The obseruing of the Lords day left arbitrary to the Church 36 How controuersies doubtfull places are to be decided 46 Of the true comfort of the Godly The way to attaine to this comfort and the parts thereof 53 Why the knowledge of our misery deliuery and thankfulnesse is necessary to this comfort 55. 56. 57 THE FIRST PART OF THE MISERY OF MAN HOWE a man commeth to the knowledge of his misery 60 Of Sinne. Whether sin be or whence it appeareth to be in vs. 63 What sinne is 65 How many kinds of sin there are 67 Of Orginall sinne Whether there be Original sinne 6◠What Originall sinne is 68 Whether the souls of the children bee deriued from the souls of the Parents 71 What Actuall sinne is 78 Raigning sinne 78 Sinne not raigning or veniall 79 Sinne against the conscience not against the conscience 86 Sinne pardonable vnpardonable 87 Sin of itselfe sin by an accident 94 The workes of the regenerate vnregenerate differ seuen maner of waies 98 What are the causes of Sinne. 99 What are the effects of sinne 115 Of the creation of man What man was created of God 124 For what man was created 125 Of the image of God in man What the image of God in man is 128 How far foorth the image of God was lost how far it remaineth 130 How it is repaired in vs. 131 How the image of God is in Christ and how in vs. 132 Of the first sinne What that first sinne of Adam Eue was 134 What were the causes of the first sinne 135 What are the effects of the first sin 135 Why GOD permitted the first sin 136 Of free-will The causes of diuers controuersies risen about free-will 138 Of the word Liberty 140 What is the Liberty of will 141 What is like or common and what is different in the liberty of will which is in God in Angels and men 144 Whether there be any liberty in vs what it is 157 There are foure degrees of freewill 159 Of euils of punishment Of the euils of punishment 192. Howe many kinds of afflictions there be 194 What be the causes of them 198 What are the comforts that are to be opposed against them 200 THE SECOND PART OF MANS DELIVERY WHAT mans deliuery is 226 Whether any deliuery might bee wrought after the fall 227 Whether deliuerie bee necessarie and certaine 231 What manner of deliuerie this is 231 By what meanes mans deliuery may be wrought 233 Of the Mediatour What a Mediatour is 238 For what cause a Mediatour is necessarie 239 What is the office of a Mediator 241 What maner of Mediatour ours ought to be 243 Who is may be that Mediator 250 That there is but one Mediatour 252 Of the couenant What a couenaunt is 253 Howe a couenaunt may bee made betweene God and men 255 whether there be but one couenāt 255 In what the old and new couenaunt agree and in what they differ 256 Of the Gospel What the Gospel is 159 Whether the Gospel hath bin alwaies knowen 261 Howe the Gospell differeth from the Law 264 What are the proper effectes of the Gospel 267 Whence the trueth certainty of the Gospel may appeare 267 Of faith The necessitie of the true doctrine of faith 268 What faith is in general 270 What are the kinds of faith 272 How those kindes differ 275 How faith hope differ agree 278 What are the causes of faith 276 What are the effects of faith 280 Vnto whom faith is giuen 281 Conclusions comprising the summe of faith 285 Of the Creede or Symbole of the Apostles VVhat a Symbole is 287 What are the parts of the Apostolick Symbole 288 The first part of the Creede of God the Father Creatour The sense and meaning of the words I beleeue in God the father Almighty Creatour 291 Of God VVhether there be a God 294 VVho and what God is 301 An explication of the description of God deliuered by the church 305 VVhence it may appeare that there is but one God 336 VVhat these woordes Essence Person Trinity betoken and signifie 340 VVhat difference betweene Essence and Person 341 VVhether these names are to bee vsed in the church 345 How many persons there be of the Diuinity or Godhead 347 How the three persons of the godhead are distinguished 349 VVherefore this doctrine is to be held and maintained in the church 351 Of Creation VVhether the woorld were created of God 355 How God made the world 362 For what cause god created the world 367 Of Angels VVhat good Angels are 369 Of euil spirits or Angels 375 Of Gods prouidence Errors concerning Gods prouidence 379 Whether there bee any prouidence of God 380 VVhat the prouidence of God is 385 A confutation of certaine Sophismes or cauils which are wont to be obiected against the prouidence of God moouing and gouerning all and euery particular whether good or bad great or smal most iustly 405 VVhy the knowledge of this doctrine concerning Gods prouidence is necessarie 426 The second part of the Creed of God the redeemer VVhat is signified by the word Iesus 430