conuicted by the force of the trueth to haue stubbornely sought after error and blindnes The difference of this true doctrine from others 1 This doctrine was deliuered from God other Sectes are sprung from men and haue beene inuented by Diuels 2 True Religion hath firme testimonies diuine such as quiet consciences The Law by nature known yet darckened and conuince al other Sects of error 3 In the doctrine of the Prophets and Apostles is deliuered the whole Lawe of God rightly vnderstood and vncorrupt and both the Tables of the Law are perfectly kept As for other Sects they cast away the principal parts of Gods Law that is to say the doctrine concerning the true knowledge and worshippe of God which is contained in the former Table of the Decalog as also they do reiect the inward and spirituall obedience of the second Table That little good and true which they haue is a part of the commandement concerning the discipline conteined in the second Table or concerning the outwarde and ciuile duties towardes men The Gospel by nature not knowen 4 The whole Gospel of Christ that rightly vnderstood is in the true church alone taught and in this true doctrine alone is it contained Other sects either are clean ignorant of it as the Ethnickes Philosophers Iewes Turkes who also are as very enemies of the Church or they doe patch some litle part of it out of the doctrine of the Apostles vnto their owne errors of which part yet they neither know nor perceiue the vse as the Arrians Papists Anabaptists and al other Heretikes of whom some concerning the person others concerning the office of our mediator maintaine errors Al these though they arrogate vnto themselues the title of the Church and professe the name of Christ yet since that they depart from that onely foundation of the Church which is Christ that is since they do not acknowledge Christ either to be true God or true man neither do seek for righteousnes and saluation wholy in him they are not the members of the true Church not so much as in outward profession as it is said 1. Iohn 4. Euery spirit which confesseth not that Iesus Christ is come in the flesh is not of God and this is the spirit of Antichrist The difference of this true Doctrine from Philosophie It is true that wee studie Philosophie and not the Doctrine of other sectes but yet there is a very great differēce between these twoo Doctrines 1. Philosophie is whollie naturall but the principall part of this doctrine that is the Gospel is reuealed from aboue euen from God 2. Only this doctrine declareth the Gospel Philosophie is quite ignorant of it 3. The Doctrine of the Church sheweth the originals of our miseries Philosophie doth not so 4 This doctrine whereas it doth assure vs of eternal life it doth minister comfort vnto our consciences and sheweth vs the way how to wade out of dangers Philosophie teacheth vs not so much as this 5. Of this we are taught the whole Law Philosophie letteth passe the chiefest partes Indeede Philosophie conteineth two partes profitable for mans life as Logick Mathematikes others which God would not deliuer in this doctrine But as concerning this doctrine Philosophie hath but a little part of the Law that obscurely and that taken out but of a few preceptes of the Law It hath certain common comforts those that are not common it hath not as being proper vnto the Church Commō comfortes are these 1 The prouidence of God or the necessitie of obaying him 2. A good conscience 3. The woorthines of vertue 4. The final causes or the endes which vertue proposeth 5. The examples of others 6. Hope of reward 7. A comparing of euentes because a lesse euil is compared vnto a greater Those comforts which are not common but proper vnto the Church are 1. Remission of sinnes 2. The presence of God in miseries themselues 3. Our finall deliuerie Certaine notes or markes by which the Church is distinguished from others The marks which distinguish the Church or the professors of true doctrine from others are these 1. Puritie of doctrine 2. The right vse of the Sacramentes 3. Obedience towards God and his doctrine both in life and maners Many times truly great vices do grow in the Church but they are not maintained as falleth out in other Sectes For the true Church is the first her selfe that doth comprehend and condemne them before any other As long as this remaineth so long remaineth the Church OF THE THIRD QVESTION Whence it may appeare that this Religion alone was deliuered of God which is conteined in the Scripture GOD in the very creation of the woorld put this bridle in the mouth of all reasonable creatures that no man without extreme and manifest impudencie such as was the Diuels in paradise durst saie that anie thing if it were once apparantly knowen to haue beene spoken or commaunded by God might be called into question or that any man might refuse to obey it Here-hence are those things so often inculcated in the Prophets Hearken O heauens hearken O earth For the Lord hath spoken Thus saith the Lord. The woorde of the Lord came to Esaias Ieremias c. Since therefore it appeareth that the bookes of the olde and new Testament are the wordes of God there is no place left of doubting whether that bee the true Religion and doctrine which is conteined in them But whether these bookes were written by diuine instinct and by what proofes and Testimonies we are certaine of so great a matter this is a question not to be let passe of vs. Wherefore this question is necassary For except this aboue all other things remain stedfast and immoueable that whatsoeuer we read in the bookes of the Prophets and Apostles doth as truely declare the wil of God vnto vs as if wee did heare God openly speaking to vs from heauen it cannot chuse but that the very foundation and whole certainty of Christian Religion must bee weakned Wherefore it is a consideration worthy those who are desirous of the Glory of God and do seeke for sure comfort to enquire whence it may appeare vnto vs that the holy Scripture is the word of God To this question now long since answere hath bin made by the Papists that forsooth it is not otherwise certain The first part The autority of the Scripture doth not depēd of the Church then because the Church doth confirme it by her Testimonie But we as we neither reiect nor contemne the Testimony of the true Church so we doubt not but their opinion is pestilent and detestable who often saie that the holie Scriptures haue not their authoritie else-where then from the woorde of the Church For first wicked is it and blasphemous to say 1. Reason The reproch of God that the autority of Gods woord dependeth of the testimonie of man And if it be so that the chiefest cause why
Samaritan was moued rather by humane theÌ„ diuine Testimonies to imbrace it it caÌ„not therof be gathered that the certainty of the holy scripture depeÌ„deth on no other Testimonies or that by no other wee are assured of it because that that some are moued especially by humane voices to reuereÌ„ce it commeth not therof to passe for that the Scripture is not maintained by any other authority but it chaunceth through the fault and weaknes of them who sticking vpon humane records do not feel as yet or vnderstaÌ„d diuine An image and example of these degrees of faith is in the storie of the Samaritan woman Iohn 4. For many of the Samaritans are said to haue beleeued in Christ because of the speech of the woman who testified that he had told her whatsoeuer shee had done But after that they had had Christ with theÌ„ for two daies many more beleeued because of his owne speech and they said vnto the woman Now we beleeue not because of thy saying for we haue heard him our selues 2 The Emulation of the Iewes and know that this is indeed the Christ the Sauiour of the world Al men come not by the same occasions nor haue not the same beginninges vnto faith Rom. 11. Paul saith that saluation was come vnto the Gentiles and that he did magnifie his ministerie that the Iewes might bee prouoked to follow the Gentiles In the first of Peter cap. 3. 3 The honestie of wiues wiues are willed to be subiect vnto their husbandes that eueÌ„ they which obey not the woord may without the woord be wonne by the conuersation of the wiues while they behold their pure coÌ„uersation which is with feare Euen then as the Samaritans were moued first by the speech of the woman to beleeue in Christ but after they had seen Christ and heard him they were so confirmed that they said they would now beleeue though the woman hold her peace so also may it bee that they which are not as yet conuerted or are but weaklings may be moued especiallie by the Churches testimonie as which runneth more into their eies to giue credence vnto the Scripture who yet neuerthelesse after they are once illuminated with a more plentifull light of faith do find by experience that they are confirmed by a far superior and more certain testimonie that the Scripture is the woord of God and do know by the force and euidence of it that they must keepe their faith were all the Angels and men perswaders to the contrary as it is said by the Apostle Though we or an Angel from heauen preach vnto you otherwise theÌ„ that which we haue preached vnto you Gal. 1. The conclusion of the first part let him bee accursed By these thinges therefore it may bee vnderstood that the voice and consent of the catholicke Church may and ought amongest other testimonies to serue for our confirmation and yet the autoritie of the holy Scripture not to hang vpon it but that out of the Scripture it selfe rather wee must learn by what argumentes wee may bee brought to know that it was deliuered from God Because that God himselfe doth witnes it and also such is the force and quality of that heauenly doctrine that although all men should gainsay it yet it would not be any otherwise more manifestly certainly knowen to bee the voice of God then by it selfe The 2. part Arguments shewing the certaâ—ntie of the scripture But least any man may thinke that by any argumentes which eueÌ„ reason by a naturall light iudgeth to bee sound without the singular grace of the spirite this may bee wrought in the mindes of the wicked as either to obey the truth or to leaue off to reproch it first hee must remember that the arguments or testimonies are of two sortes which shew the certainty of Christian religion and maintaine the autority of the Scripture For there is but one onely testimonie which is appropriated vnto them alone who are regenerated by the Spirit of Christ and vnto them alone is it knowen the force of which testimonie is so great that it doth not onely abundantlie testify and seale in our mindes the truth of the doctrine of the Prophets and Apostles but it also forcibly inclineth and moueth our hartes to the embracing and following of it Other testimonies whatsoeuer may bee brought they are vnderstood indeed both of the godly and the wicked and do compell their consciences to confes that this religion rather than others is pleasing vnto God that it came from him but vnlesse that one other come also which is knoweÌ„ of the godly alone these testimonies wil neuer bring to pas that meÌ„ shal embrace the truth although it be knowen vnto them The arguments therfore which shew the truth certainty of the scripture are these 1 The puritie of doctrine 1 Puritie and perfectnes of doctrine For wee haue the pure perfect doctrine as of the Gospel so also of the Law Now other sectes haue not both the tables of the Law perfect the first many haue in part the second but in some part also and that stained with many lies 2 The Gospel it self 2 The Gospel shewing our deliuerance Because it yeeldeth sure consolatioÌ„ to mens consciences shewing the onely way of escaping sin death The nature of man was not created to destruction Wherfore that doctrine which sheweth deliuerie without violating the iustice of God is vndoubtedly true certain 3 The antiquity of this doctrine 3 Antiquity because it is found to be most auncient partly by conference For if wee confer this with other doctrines wee shall find it to be pure and most true as deliuered from God from which men afterwardes fell away Other sectes haue sprung vp at other times and again haue perished this hath continued though it hath bin mightily oppugned by her enimies 4 Miracles proper vnto the Church 4 Miracles which tend to the same end that they may declare confirme this doctrine 1 Obiection Others also haue miracles Aunswere It is not true For albeit mention is made also of some miracles of the heathen it is said of Antichrist and false prophets that they shall woorke signes and great woonders so that the verie elect themselues if it were possible should be seduced yet these neither in number nor in greatnes are equall vnto the miracles of the Church and by the ende for which they are done it may easily be discerned that they are not wrought by any diuine power Wherefore there is a double difference especially by which true miracles are seuered from false For first those miracles which are vaunted of by the enemies of the church are such They differ 1 In the substance as without changing the course and order of nature may bee done by the sleightes iuglings of men or diuels seeme therefore to others to be miracles because they perceiue not the causes of them 2
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
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
wee beleeue that the scriptures were deliuered from heauen be the witnes of the church who seeth not that heerby the autoritie of mans voice is made greater then of the voice of God For he that yeeldeth his testimonie vnto an other so that he is the onely or the chiefe cause why credence is giuen vnto the other out of all doubt greater credite is giuen vnto him then vnto the other who receiueth his testimonie Wherefore it is a speech most vnwoorthy the maiestie of God that the voice of God speaking in his holie booke is not acknowledged except it bee confirmed by the witnesse of men Secondarily 2. Reason Our comfort Faith is groūded on approoued witnes therfore not on mans wheras the doctrine of the Prophets Apostles doth preach of so great matters as the certaine knowledge of thē is so greatly desired of all who are well disposed and the conflictes of doubtfulnes in all mens mindes are so great what full assurance of our faith can there bee what sure consolation against the assaultes of temptations if that that voice on which our confidence relieth bee no otherwise knowen vnto vs to bee indeed the voice of God but because men say so in whom wee see so much ignorance error and vanitie to bee that no man scarcely especially in matters of some weight doth attribute much vnto their woorde except other reasons concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and christian religion is plainly exposed vnto the mockes and scoffes of the wicked if we going about to stop their mouthes do therefore onely desire that we should be credited that our Religion is from God because our selues say so For if they bee by no other confutation repressed they will with no lesse shew of truth deny it than wee affirme it 4 Reason Witnesses Last of all the scripture it selfe in many places is against this opinion doth chalenge a far higher authoritie vnto it selfe thē which hangeth vpon mens woords For so sayth Christ himselfe Iohn 5. I receiue not the record of man signifieng thereby that his doctrine stood not no not on Iohn Baptists testimonie although yet he did alleadge it but as of lesse account that he might omit nothing by which men might be moued to beleeue Therefore he addeth But I saie these thinges that you may beleeue I haue a greater witnes then the witnes of Iohn And if Christ nowe beeing humbled said these thinges of himselfe then surely shall they be no lesse true of him being in glory and sitting in his throne And 1. Corinth 2. Paul saith My word and my preaching stood not in the entising speech of mans wisedome but in plaine euidence of the spirit and of power that your faith should not be in the wisedome of men but in the power of God If so bee then our faith must not rest no not vpon reasons wisely framed by men much lesse shal it depend on the bare word of men Eph. 2. the Church herselfe is said to bee builded vpon the foundation of the Prophets and Apostles If then the confidence and confession of the Church staieth on the doctrine of the Prophets and Apostles as on the foundation the certainty of the Scripture cannot hang on the Churches witnes For so should not the Church be vpheld by the testimonie of the Prophets and Apostles but by her owne And 1. Iohn 5. it is said If we receiue the witnes of men the witnes of God is greater If it be greater then the authoritie of it hangeth not on the record of man But wee are to giue more credence vnto God witnessing the Prophets and Apostles writings to bee indeede his voice then vnto the Church affirming the same Now that it is said of the contrary That they are true the Church alone doth witnesse Answere The minor is false That by the Churches Obiection 1 record alone it doth appeare vnto vs that the sacred bookes which wee haue were written by the Prophets and Apostles whose names they beare in their forhead and that euen vnto vs they are come vncorrupt this we grant not For God farre more certainly testifyeth both in the Scripture and in the hartes of his Saints that no fained or forged thing is in these books thē it can be by the Church and all the creatures of the world confirmed They therefore who stand vpon the Churches testimonie alone in this point shew that themselues haue not as yet felt or vnderstood the chiefest testimonies Furthermore they say that the bookes authentike The discerning of bookes Answere The Minor is false 1 The working of the holy Ghost or as they Obiection 2 terme them Canonical of both Testamentes are discerned from the Apocryphall by the Churches iudgement and therefore that the autority of holy canon doth depend on the churches wisedome But that this difference of the bookes is not determined by the churches iudgement but being imprinted into the books themselues by the Spirite of God is onely acknowledged and approoued by the Church this is easily to be vnderstood if the causes of this difference be considered For either in these which are called Apocryphall the force and maiesty of the heauenly spirit doth lesse euidently appeare in the weight and vehemency of woordes and matter then in others of which it is clear that they are the heauenly oracles therefore set downe in writing by diuine instinct that they might be the rule of our faith or it cannot be determined neither out of these books themselues 2 The certainty of authours nor out of others which are canonicall that they were written either by the Prophets or Apostles because either they were not penned by those whom God by certaine testimonies hath warranted vnto vs to be endued with a prophetical spirit or themselues do not shew any certaine authors of them or by their forme of speech or other reasons it may be gathered that they were not left of them whose names they beare Now as touching either this euidence of the spirit or certainty of the authors we builde not our iudgement on the testimonie of the Church but of the bookes themselues And therefore not for the Churches iudgement onely do we iudge some bookes to be canonicall and the foundation and rule of our faith and do therefore accept of the doctrine of other some because they agree with the canonicall but rather for the verie causes of this difference which wee finde in the bookes them-selues Obiection 3 The Church is more ancient than the Scripture 1. Answere The minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater autoritie it is too trifling For the woord of God is the euerlasting wisedome in God him-selfe Neither was the knowledge of it then first manifested vnto the Church when it was committed to writing but the manifesting of it began together with the
creation of mankind and the first beginnings of the Church in paradice yea the woord is that immortall seede of which the Church was borne The Scripture is first in nature as the cause The Church therefore could not bee except the woord were first deliuered Now when wee name the holy Scripture wee meane not so much the characters of the letters and the volumes but rather the sentences which are conteined in them which they shal neuer be able to prooue to be of lesse antiquitie then the Church For albeit they were repeated and declared often after the beginning of the gathering of the Church 2. Answere The Maior is false A yonger workmā may be more skilful than an elder yet the summe of the Law Gospell was the same for euer To conclude neither is that which they assume alwaies true That the autority of the ancienter witnes is greater thā of th◠yōger For such may be the conditiō quality of the yonger witnes that he may deserue greater credit then the ancienter Christ being man bare witnes of himselfe Moses also and the Prophets had long time before borne witnes of him neither yet is the autoritie therefore greater no not of all the other witnesses then of Christ alone In like sort the Church witnesseth that the holy Scripture which wee haue is the woord of God The Scripture it selfe also doth witnes of it selfe the same but with that kinde of witnes that is more certaine and sure than all the othes of Angels and men There is alleadged also to this purpose a place 1. The pillar of truth to Timot Obiection 4 3. Where the Church is called the pillar and ground of the truth But since the Scripture doth teach otherwhere and that not once that the foundation of the Church is Christ and his word it is manifest inough that the Church is the pillar of the truth not a foundamentall or vpholding piller but a ministeriall that is a keeper and spreader of it abroad and as it were a mansion place or sure seat which might carrie the truth left with her and committed vnto her in the open face of all mankinde Acts. 9. Gal. 2. 1 Thes 2. 2 Thes 1. Tit. 1. euen as the holy Apostle Paul was called an elect vessell to beare the name of God before the gentiles and kinges neither yet did Paul get credit vnto the Gospell but the Gospell vnto Paul So likewise are the Apostles termed pillars Galat. 2. not that the Church rested on their persons but that they were the chiefe teachers of the gospell and as it were the chieftaines and maisters of doctrine For a man is not bound to beleeue those that teach on their bare woord but for the proofes which they bring of their doctrine Furthermore they alleage a sentence of Austin out of Obiection 5 his booke entituled against the Epistle of the foundation A place of Augustine 1 Answere An example maketh no rule chap. 5. I saith Augustine would not beleeue the Gospell except the authoritie of the catholicke Church did mooue mee thereunto But first if it were true that either Austin or some others did giue credence vnto the Gospell onely for the Churches autoritie yet might there not bee fashioned a rule hence of that which all men either did or ought to doe But that this is not the meaning of Austine 2 Aunswere He speaketh of himselfe as yet not cōuerted or not sufficientlie confirmed which these mē wold haue they do easily perceaue who weigh both the whole course of this place the phrase of speech which is vsual vnto Austen For Austen going about to shew that the Manichees were destitute of al proof of their doctrine first he opposeth one who as yet beleeueth not the gospel and denieth that such a one is able any way to be conuicted by the Manichaeans for he were to be conuicted either by argumentes drawen out of the doctrine it selfe of which the Manichaeans haue none or by the consent of the catholike Church from which themselues were departed for example sake he proposeth himselfe who should not haue had beleeued the Gospel except the authoritie of the catholik Church had moued him thereunto Austen therefore speaketh this not of himselfe as hee was then when hee writ these things against the Manichaeans but of himselfe before hee was yet conuerted or not sufficiently confirmed And that hee speaketh not of the present but of the time past the words that follow do manifestly declare whom then I beleeued when they said Beleeue the Gospel why should I not beleeue them when they say Beleeue not a Manichean For hence it appeareth that when he saith he was mooued especially by the authority of the Church he meaneth it of that time at which he obeied the Churches voice that is departed from the Manichaeans vnto the true Church But after that once he was conuerted and had perceaued the truth of doctrine that his faith was not now any more builded on the authoritie of the Church but on a far other foundation himselfe is a most sufficient witnes for vs whereas in the selfesame book Therefore he did beleeue the Church especially before he was able to perceiue it cap. 14. he saith on this wise Thou hast purposed nothing els but to commend that thy selfe beleeuest and to laugh at that which I beleeue And when as I of the other side shal commend that which myselfe beleeue laugh at that which thou beleeuest what dost thou thinke we must determine or do but euen to shake handes with them who bid vs to know certaine things and afterward will vs to beleeue things that are vncertain and let vs follow them who bid vs first to beleeue that which as yet we are not able to perceaue that being more enhabled by faith it self we may discerne to vnderstand that which we do beleeue not men now but God himselfe inwardly strengthning and illightning our mind Wherefore they do manifest iniury vnto Austen who draw that which himselfe confesseth of himselfe when hee was not yet conuerted or was but weake vnto that time when he affirmeth far otherwise not of himselfe onely but of al the godly For so reuerent a regard ought we to haue of the worde of God and such also is the force and efficacy of the holie spirit in confirming the harts of beleeuers that we beleeue God yea without any creatures Testimony euen as Elias forsooke not god 1. Reg. 19. The application of the answere no not when he thought that himselfe only was left aliue of the true worshippers of God If therefore either Austen or whosoeuer els being not as yet conuerted vnto religiō nor as yet hauing experiēce of the certainty of it in his hart That followeth not which they would 1 Because there is more in the Consequent than in the Antecedent 2 Because thereis a fallacy of the Accident A declaration of the like example 1 The
you into all truth for hee shall not speake of himselfe but whatsoeuer hee shal heare shal hee speake and hee wil shew you the things to come Hee shall glorify mee for hee shall receiue of mine and shall shew it vnto you To this witnes do the Apostles appeal as beeing the chiefe and alone sufficient The Apostle Paul 2. Cor. 1. And it is God which stablisheth vs with you in Christ who hath also sealed vs and hath giuen the earnest of the spirit in our hartes And 1. Thes 1. For our Gospel was not vnto you in word onely but also in power and in the holy Ghost and in much assurance And 1. Iohn 2. But yee haue an ointment from him that is holie and yee haue knowen al thinges Wherefore wee must euer remember this that by the alone witnes of the holy spirite wee are mooued forcibly in our harts to beleeue the Scripture and to submit our selues vnto it as vnto the voice of God and that by al the other before alleadged Testimonies al men indeed are conuicted and the godlie also profitably confirmed but no man is turned vnto God thereby without the spirit witnessing within him For whenas he once breedeth this most assured persuasion in our mindes that the doctrine which is conteined in the holy Bible is of a truth the wil of God worketh that comfort and change of our minds and harts which is promised and taught in this booke by our experience and feeling it is so confirmed that while this remaineth within vs though al Angels men should say contrarie yet we would beleeue this to be the voice of God Obiection The scripture beareth witnes of the spirit therefore the spirit not of it Answere but if that remaine not or be not in vs though al should say it yet we would not beleeue it Neither doth not the spirit therefore establish the autoritie of the Scripture because we are to examine what the spirit speaketh within vs by the rule of the Scripture for before that this is done of vs the spirite himselfe declareth vnto vs that the Scripture is the word of God and inspired by him that he wil teach vs nothing in our hartes which is not agreeable vnto that Testimonie before set downe of him in the Scripture And if this be not first most certainlie persuaded vs of the spirit himselfe we will neuer recal our opinions of God his worship to the Scripture as the onelie rule to trie them by Now then after it is declared vnto vs by diuine inspiration that the Scripture is a sufficient witnes of that diuine Reuelation in our harts then at length do we find our selues to be confirmed by the mutual Testimonie of the same spirite in the Scripture and in our harts and we beleeue the Scripture affirming of it selfe that it was deliuered by diuine inspiration to the holie men of God as it said 2 Tim. 3. and 2. Pet. 1. OF THE FOVRTH QVESTION For what cause no doctrine beside the holy Scripture is to be receaued in the Church The scripture is of God therefore the rule of faith WHEREAS it appeareth vnto vs that it is the woorde of God which the Prophets and Apostles haue left in writing there is no man which doth not see that the Scripture must bee the rule and squire by which all thinges which are taught and done in the church must be tried Now all thinges of which there vseth to arise questions in the Christian Church doe appertaine either vnto doctrine or vnto discipline and ceremonies That the word of God ought to be the rule vnto both sorts it is out of doubt But in this place wee speake of the doctrine of the church which consisteth in the sentences and decrees which wee are bound by the commandement of God to beleeue or obey and therefore they can not bee chaunged by the autoritie of any creature they are become obnoxious vnto the wrath of God whosoeuer submit not themselues in faith and obedience vnto them To these decrees and preceptes the Papists adde many sentences which not onely are no where deliuered in the Scripture but are repugnant vnto it and they contend that the Church or the Bishops haue autoritie of decreeing yea contrarie and besides the Scripture what the Church must beleeue or doe and that mens consciences are bound by those decrees no lesse than by the woordes of the holy Scripture to beleeue or obey Contrariwise wee beleeue and confesse that no doctrine is to bee proposed vnto the Church not onely if it bee repugnant vnto the holie Scripture but if it bee not conteined in it And whatsoeuer either is not by the expresse testimony of the holie Scripture deliuered The difference of the Scripture of other mens opiniōs or doth not consequently follow out of the woordes of the Scripture rightly vnderstood that wee hold may bee without any hurt or conscience beleeued or not beleeued chaunged abrogated and omitted 1 The Scripture only is of it selfe to be beleeued and the rule of faith For wee must euer hold a necessarie difference betweene the bookes of the Prophets and Apostles and the writinges and doctrine of others in the Church first that the Scripture onely neither hath nor can haue anie error in anie matter other teachers both maie erre and oftentimes also doe er when they depart from the written woord of God Againe that the Scriptures are beleeued on their own word because we know that God speaketh with vs in them others haue credit not because themselues say so but because the scripture witnesseth so neither a whit more than they can proue by the Scripture Wherefore we doe not reiect others doctrine and labors in the Church but onely setting them in their owne place we submit them vnto the rule of Gods word This doctrine first is deliuered of God himselfe and that not in one place onely of the Scripture as Deut. 4. You shal not ad vnto the word which I speak vnto you neither shal you take away frō it And in the last Chapter of the Apocalyps I protest vnto euerie man that heareth the words of the Prophesie of this book if any man shal ad vnto these things God shal adde vnto him the plagues that are written in this book And if anie man shal diminish of the words c. Neither onely by these wordes is forbidden that no false things openly repugnant to the written woord be added to the doctrine of the church but also that no vncertaine things or things not appertaining vnto it be mingled therewith For it is not in the power of any creature to pronounce what we are to thinke of God and his wil but this is onely to bee learned out of that which is disclosed in his woord And therefore the men of Beraea are commended Act. 17. Who searched the Scriptures daily whether those thinges were so 2 Faith is grounded only of the word Secondly
faith which is spoken of in the Church is a part of diuine worship that is the sure assent by which wee embrace euery word of God deliuered vnto vs because it is impossible for vs to be deceiued by it if we vnderstand it aright Further also that it may breed in vs a true woorshipping of God and comfort of our soules it must stand sure and immoueable against temptations But there is no certain doctrine cōcerning God religion besides that which is knowen to be reuealed in his woord We may not therefore giue the honor which is due vnto God vnto men neither may wee go from certain thinges vnto vncertaine but cleaue onely to the woord of God in the doctrine concerning religion and therefore humane decrees must not bee accounted amongst those preceptes which wee are to embrace by faith Faith commeth by hearing hearing by the word of God c. 3 Things necessary to be beleeued or done are part of diuine worship But things not prescribed are not part of diuine worship Therefore they are not necessarie Thirdly for so much as the woorship of God is a woorke commaunded of God perfourmed by faith to this ende principallie that God may bee honored it is manifest that to beleeue and doe those thinges which can not bee denied or omitted without offending of God is the woorship of God and contrariwise that God can not bee woorshipped but by the prescript of his will both the consciences of al men and God himselfe in his holy woord doth testify as Esai 29. and Matt. 15. In vain do they woorship mee who teach the doctrines and commaundementes of men It is as wicked therfore to number those things which are not expressed in the woord of God amongest those which are necessarie to bee beleeued and done in matters of religion as it is vnlawful for any creature to thrust vpon God that woorship which himselfe neuer required Fourthlie 4 The Scripture is sufficient there cannot be anie thing added of men vnto his doctrine without great iniurie and contumelie done vnto the holy Scripture For if other thinges besides these which are written are necessarie to the perfection of true Religion then doth not the Scripture shew the perfect maner of worshipping God of attaining to Saluation which fighteth with the plaine words of Scripture which affirme that God hath opened vnto vs in his word as much as hee would haue vs know in this life concerning his wil towards vs as Christ saith Iohn 15. Al thinges which I haue hard of my father I haue made knowen vnto you And Paul Act. 20. I haue kept nothing back but haue shewed you al the counsaile of God And 2. Tim. 3. Knowing that thou hast knowē the holie Scriptures from a Childe which are able to make thee wise vnto Saluation through the faith which is in Christ Iesus For the whole Scripture is giuen by inspiration of God and is profitable to teach to improue to correct to instruct in righteousnes Fiftly 5 Other Doctors may er the Prophets and Apostles cannot therfore they are tied to these we are to consider the degrees of them who teach in the Church For therefore is the authoritie of the Prophets and Apostles far higher then of other Ministers of the Church because God called thē immediatly to declare his will vnto other men and adorned them with Testimonies of miracles and other thinges by which hee witnessed that he did so lighten and guide their minds with his spirit that he suffered them to erre in no one point of doctrine other ministers are called by men and may erre and doe erre when they depart from the doctrine of the Prophets and Apostles Wherefore the Apostle Paul Ephe. 2. saieth That the Church is builded vpon the foundation of the Prophets and Apostles And 1. Cor. 3. That hee had laied the foundation and other then that could no man lay others build vpon it gold siluer precious stones wood hay stubble Now it is manifest that they who may err ought to be tied vnto their doctrine who are warranted by the testimonies of God that they can not erre Wherefore all other teachers in the Church must not bring any new point of doctrine but onely propound and expound those thinges vnto the Church which are deliuered by the Prophets and Apostles For these causes therefore doth the whole auncient Church with great consent submit it selfe vnto the rule of the sacred Scriptures whose autoritie yet ought of right to bee somewhat greater than these men who both in woords and deedes fight against this opinion Basil in his Sermon of the confession of saith saieth that it is a falling from the faith and a fault of pride either not to admit those thinges which are writtē in the holie Scriptures or to add any thing to them And August in his third Epistle For neither ought wee to account of euery ones discourses though they bee catholick and woorthy men as of the canonical scriptures that it may not bee lawfull for vs without impairing the reuerence which wee owe to those men to dislike and refuse any thing in their writinges if peraduenture we shal find that they haue thought otherwise thē the Scripture hath as it is by Gods assistāce vnderstood either of others or of our selues And Epist 112. If ought be confirmed by the plain autoritie of the diuine Scriptures of those which are called in the Church canonical wee must without any doubting beleeue it as for other testimonies by which any thing is mooued to bee beleeued thou maist chuse whether thou wilt beleeue thē or no. But against these testimonies of the Scriptures the auncient church the aduersaries of the truth contend that besides the doctrine which is comprised in the holy Bible other decrees also made by the autoritie of the Church are no lesse vnchangeable and necessarie to saluation then the oracles Propheticall and Apostolick Obiections of the Papistes And that they may not without some shew and pretence take vpon them this autority of decreeing what Obiection 1 they list besides and contrary vnto the Scripture they alleage places of Scripture The scripture doth not remaine perfect in which some writinges of the Prophets and Apostles are mentioned which are not come to our handes as Num. 21. is named the Book of the warres of the Lord. Ios 10. The Booke of the iust And often in the books of Kings The Booke of the Chronicles of the Kings of Iuda In the Epistle catholicke of Iude are alleaged the prophecie of Enoch and the storie of the bodie of Moses And lastly the Apostle Paul 1. Cor. 5. and Eph. 3. maketh mention of his Epistles which now the Church hath not Hence therefore these men will conclude that the doctrine of the sacred Scripture is maimed and that therefore the defect hereof must be Supplied by the Church But first of all concerning the holie Scripture we are to know that so
was neither to last continually neither did it binde consciences for feare of the wrath of God if these things were not obserued but it dured but for a time for their infirmity who were conuerted from Iudaisme to Christ or were to be conuerted as Paul doth at large teach 1. Cor. 10. To these they ad the examples of the Church whom they say Obiection 4 euen from the Apostles to these verie times to haue beleeued and obserued some thinges not onelie not deliuered in the Scripture Present examples but contrarie to the Scripture They bring forth the selfesame decree of Ierusalem concerning things offered to idols and blood which being made of the Apostles and expresly set downe in the Scripture was yet abolished by the Church But it hath bin already ready said that that constitution was made not that it should last for euer but for a time for a certaine cause euē for the infirmitie of the Church which was gathered from among the Iewes and after that cause ceased that ordinance taketh place no longer Neither yet did it at that time fetter mens consciences as if the worshipping or offending of God did lie in it wherefore the abrogating of it is not contrarie but doth verie well agree with it To these also they recken the obseruing of the Lords Daie We trulie as we doe beleeue this to be an Apostolick tradition perceaue it to be profitable and a farre other maner of one then for the most part they are which they would faine thrust vpon vs vnder the Apostles name so we doe not put anie worship of God to consist in this thing but know it to be left arbitrarie vnto the Church Euen as Coloss 2. it is said Let no man condemne you in respect of a holie daie But they affirme also that some things not written are beleeued which yet to call in question we our selues confesse to be vnlawful as That infantes are to be baptised That Christ descended into Hel That the Sonne of God is cōsubstantial vnto the eternal father But they are too impudent if they take vnto themselues a licence of hatching newe opinions because the Church for to expound the meaning of the Scripture vseth some where wordes which are not extāt in the Scripture But impious are they blasphemous if they saie the doctrine it self which the Church professeth in these wordes is not extant in the Scriptures 5 Obiection The holie Ghost is to teach the Church therfore not the Scripture They say also that the holy Ghost is promised the Church that it may teach those things which ar not deliuered in the Scriptures as Iohn 14. But the cōforter which is the holy Ghost whō the father shal send in my name he shal teach you al things And cap. 16. whē the spirit of truth shal come he shal lead you into al truth But here they maliciously omit that which is added And shal bring all things to your remembrance which I haue told you Again He shal beare witnes of me Again He wil reproue the world of sin of righteousnes of iudgement Again He shal glorify me for he shal receiue of mine shall shew it vnto you For out of these it is manifest that the holy Ghost should speake nothing but that which was writtē in the Gospel Christ himself had before time taught his disciples so far is it that he should bring any thing contrary to thē For neither can he dissent frō Christ nor frō himself So also when they alleadge that of Ier. 31. I will put my Lawe in their inward partes and in their harts will I write it And 2. Cor. 3. Ye are the Epistle of Christ written not with incke but with the spirit of the liuing God not in tables of stone but in fleshie tables of the hart they doe not marke that the spirite cannot speake in mens hearts contrarie vnto these things which he reuealed in the Scripture neither would God write anie other Law in mens harts but that which is alreadie reuealed and written and that therefore the Apostle Paul opposeth not the matter written but the manner of writing in tables and hearts one against another for because that the same was written in both but there with ink and here with the spirit of God It hath lesse colour which they goe about to builde out of that place to the Philippians cap. 3. If you be otherwise minded God shall reueile euen the same vnto you If therefore saie they the Church think anie thing different from the written woorde that proceedeth from the holie Ghost For the Apostle comforteth and cōfirmeth the godly that albeit they did not vnderstād somewhat of that which there hee had written or were of another iudgement in it yet that hereafter they should bee taught it of God and should know those things to bee true which he had written Whenas therefore it is denied that the holy Ghost reuealeth any thing diuers from that which is written the rule maistership of the spirit in the Church is not taken awaie but the same spirit is matched with him selfe that is with the rule of Scripture least those thinges should be thrust vpon vs vnder his name which are not his Further they make their boast that the Church cannot erre 6 Obiection The Church doth not er and that therefore the decrees of the Church are of equall autoritie with the holie Scripture because the Church is ruled by the same spirite by which the Scripture is inspired euen as it is promised Matth. 18. If two of you shall agree in earth vpon any thing whatsoeuer they shal desire it shal be giuen them of my Father which is in heauen For where two or three are gathered in my name there am I in the middest of them And cap. 28. I am with you alway vnto the end of the world So 1. Ioh. 2 Yee haue anointment from him that is holy and yee know all thinges Likewise The anointing which yee receaued of him dwelleth in you and yee neede not that any man teach you But as the same annointing teacheth you of all thinges and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know that it is the true Church onely 1 Aunswere The true Church Mat. 13. Mar. 4. Luk. 8. which erreth not and is ruled by the holy spirite which is gathered in the name of Christ that is which heareth and followeth the voice of the Sonne of God And therefore these things doe nothing appertain to a wicked multitude which openlie maintaineth doctrine contrary to the Gospel though it neuer so much vaunt of the Churches name yea and beareth sway and rule in the Church according to that which is said To him that hath shal bee giuen But from him that hath not euen that which hee seemeth to haue shall bee taken away So did the Pharisees and Sadduces amongst the Israelits er
confirming the doctrine of the Church which were but in vaine for vs to doe Fathers and councels ar cited if their sentences had not the force and authoritie of Ecclesiastical doctrine But we neither bring nor receaue the Testimonies of the ancient Church with that mind as if without the authority of the holie Scripture they were sufficient for confirmation of anie point of doctrine Neither yet is the regard had of them in vaine For both they which are rightlie minded after they are instructed by the voice of the Scriptures concerning the truth are yet more confirmed by the Church as by a Testimonie of lower degree and they which attribute more authoritie vnto them then they should or abuse their sayings against the trueth are very wel refuted by the testimonie of them whom they have made their iudges Also they say That order decencie in the Church is necessary Obiection 9 by the commandement of God according as it is said Traditions are order 1 Cor. 14. Let al thinges be done comelie and in order For God is not the author of confusion Now the order and discipline of the Church doth a great part consist in traditions Ecclesiasticall wherefore they conclude that by the violating of these mens consciences are wounded and God offended But as God commaundeth some order to be appointed and kept in the Church Answere Of mere particulars there is no concluding so hath he given a double libertie in it vnto his Church first that it be arbitrarie for the Church to appoint as may bee most commodious for it what order shal be in euerie place and at euery time obserued Then that also after any thing is certainelie ordained may be kept or not kept without hurt of conscience both of the whole Church and of euerie one of the godly if there bee no danger of offence For it is necessarie that euer a difference be put betwixt the commaundements of God by the obseruing whereof God is worshipped and offended by the breaking of them and those things which God hath left to men to appoint neither is worshipped or offended as himselfe pronounceth either by the altering or omitting of them so long as there is no cause or danger of offence And the same Apostle Gal. 5. who commandeth all things to be done comelie and in order willeth vs to stand fast in the liberty wherewith Christ hath made vs free and that we should bee condemned of no man in meate or drink or in respect of an holy day Wherefore not they who without contempt of diuine things or wantonnes or danger of offence doe something otherwise in there things then is appointed but they rather offend against the commaundement of God concerning keeping order who either woulde haue no order in the Church or trouble that which is wel appointed Obiection 10 Obscure things do not suffice without interpreration Aunswere The minor is false if they respect the ground These men find fault also with the obscuritie of the holy Scriptures which they proue both by exāples of hard places of Scripture also out of the second epistle of Peter cap. 3. where it is said That there are some thinges hard to be vnderstood in the epistles of Paul And therefore since that thinges darckly spoken without they bee expounded can not suffice to perfect and wholesome doctrine they vrge that the interpretation of the Church also is necessarily to bee receaued with the Scripture But here aboue all thinges they iniurie the holie Ghost ascribing darkenes obscuritie vnto him who of purpose endeuoured to applie himselfe in simplicitie of speech to the capacitie of the common people and the rudest For those thinges which appertaine to the ground of doctrine which is necessarie to be knowen of all as are the articles of our beleefe the tenne commaundementes they are so plainly recited so often repeated so plentifully expounded in the Scriptures that they are open and easie to any but to him who will not learne euen as the 119. Psalm teacheth Where the woorde of the Lord is called a Lanterne to our feete and a light to our pathes Againe The enterance into thy woordes sheweth light and giueth vnderstanding to the simple And 2. 1 Instance The ground of doctrine is vnknown to manie Peter 1. The woorde of the Prophets is called a light shining in a darke place To which yee doe well saith hee that yee take heede as vnto a light that shineth in a darke place vntill the day dawne and the day starre arise in your hartes And Salomon in the first of the Prouerbes affirmeth that hee writeth to giue the simple sharpnesse of witte and to the child knowledge and discretion Again that wisedome crieth without uttereth her voice in the streetes Paul also 1. Cor. 1. saith that Christ sent him to preach the Gospell not with wisedome of woordes least the crosse of Christ should be made of none effect The ground therefore and summe of doctrine is not obscure except it bee vnto the reprobates who contemne the truth or stubburnlie reiect it as the Apostle saith 2. Cor. 4. If our Gospell bee hid it is hid to them that are lost in whom the God of this world hath blinded their mindes that is of the infidels that the light of the glorious Gospell of Christ should not shine vnto thē And the prophet Esai 65. and the Apostle Rom. 10. All the day long haue I stretched foorth my handes to a disobedient and gainsaying people And Psalm 36. The woordes of his mouth are iniquitie and deceite he hath left off to vnderstand and to doe good And Mat. 11. I giue thee thankes o Father Lord of Heauen and Earth because thou hast hidde these thinges from the wise men and men of vnderstanding and hast opened them vnto babes Now if they replie againe 2 Instance Diuine matters are obscure vnto al men that diuine matters are hard and obscure to all men as it is said 1. Cor. 2. The naturall man perceiueth not the thinges of the spirit of God for they are foolishnesse vnto him neither can he know thē because they are spiritually discerned they should first haue called to mind that this ignorance and hardnes riseth not of the obscuritie of the scripture but of the blindnes of mans mind and furthermore that this obscuritie since in verie deed it is not in the Scripture but seemeth to bee the fault of our nature doth not alwaies remaine in those who are regenerate but is remoued from them by the illumination of the holie Spirite according to those sayinges Luc. 8. It is giuen vnto you to know the secrets of the kingdome of God but to others in parables that when they see they should not see when they heare they should not vnderstand And 2. Cor. 3. Vntil this day when Moses is read the vaile is laid ouer their hartes Neuerthelesse when their hart shall be turned vnto the Lord the vaile shal
it is manifest that the decrees of the Church are of no lesse authoritie then the expresse sentence of the Scripture But we as we willingly grant that the controuersies of the Church must bee at length determined Aun Not the Church but the holie ghost is iudge in the word and that according to the Sentence of that iudge of whom wee may bee certainlie assured that we can not be deceaued So wee acknowledge this iudge to be not the Church but the holy Ghost himself speaking vnto vs in the Scripture and declaring his owne woords For he is the supreme iudge whose iudgement the Church onely demandeth declareth and signifieth he can not bee deceaued whereas all men are subiect vnto the daunger of error in a word he being the author of the Scripture is the best and surest interpreter of his owne words And therefore the Scripture it selfe in al doubtes recalleth vs and bindeth vs vnto it selfe as 2. Pet. 1. We haue a most sure word of the Prophets to the which yee doe wel that yee take heede as vnto a light that shineth in a dark place Iohn 5. Search the Scriptures Esay 8 To the Lawe and to the Testimonie if they speake not according to this word The Church doth not alwaies speake the words of the holie Ghost it is because there is no light in them For although the holie Ghost speaketh also by the Church yet because shee doth not alwaies speak the words of the holy Ghost she can not be the supreme chiefe iudge of controuersies in Religion For this iudge must be such a one whose sentence may by no means bee called in question But wee haue none such besides the word of God registred in the Scriptures Deciding of controuersies is not taken away Neither doe we at all take away the deciding of controuersies when wee make Scripture iudge of the meaning of the scripture For although contentious persons alwaies seeke sophismes by which they may delude and shift off the testimonies of Scripture yet doe they this against their conscience and the louers of the truth require no other interpreter of the Scripture but the Scripture and doe acknowledge and confesse themselues to be plentifully satisfied by it For whereas vnto men also it is graunted to bee themselues the best interpreters of their own wordes how much more ought this honor to bee yeelded vnto the holy Scripture The way how to decide doubtful places 1 The Analogy of faith Wherefore if controuersie be mooued concerning the meaning of some place in the Scripture we ought much more to doe that here which we would doe in other writinges First of all to consider and respect the anologie of faith that is to receiue no exposition which is against the ground of doctrine that is against any article of faith or commaundement of the Decalog or against any plaine testimonie of Scripture 1 Cor. 3. 2 Examining of Antecedents Consequents euen as Paul admonisheth forbidding to build wood hey stubble vpon the foundation Secondly to weigh the thinges that goe before and follow after that place which is in question that so not onely nothing contrary to these may be faigned on it but also that that may bee set for the meaning of it which these require For these either not beeing obserued or beeing dissembled the meaning of the Scripture is not seldome depraued Psalm 91. So those words of the Psalme Hee shall giue his Angels charge ouer thee that they shall beare thee in their handes that thou hurte not thy foote against a stone The Diuell tempting Christ interpreteth them as if they serued to maintaine ouer-rash and curious attempts when yet that which is added In all thy waies doth shew that they are to bee vnderstood of men doing those thinges that are proper vnto their calling Thirdly 3 Resorting to places which teach the same more clearly wee ought to search euery where in the Scripture whether there bee extant any place where it stands for confessed or is manifest or may bee shewed that the same doctrine in other woordes is deliuered touching the same matter which is conteined in that place which is in controuersie For if the meaning of the clearer and vndoubted place be manifest vnto vs wee shall also be assured of the place which is doubted of because in both places the same is taught as when Rom. 3. it is said We conclude that a man is iustified by faith without the workes of the Lawe That in this place to be iustified by faith is not to please God for the worthines of faith but for the merit of Christ apprehended by faith and that the woorkes of the Law signifie not the ceremonies onely but the whole obedience of the Law chiefly the morall other places doe teach vs which in moe and clearer woordes deliuer the same doctrine concerning the iustification of man before God as in the same chapter By the woorkes of the Law shall no flesh bee iustified in his sight for by the Law commeth the knowledge of sinne But now is the righteousnes of God made manifest without the Law hauing witnes of the Law and of the Prophets The righteousnes of God by the faith of Iesus Christ vnto all and vpon al that beleeue for there is no difference For all haue sinned and are depriued of the glorie of God and are iustified freelie by his grace through the redemption that is in Christ Iesus 4 Conferring like places togither Fourthly wee must conferre places of Scripture where though the same woords bee not spoken of the same thing yet the like woordes and formes of speaking are vsed of the like thinges For if the interpretation of the like place bee certaine and there bee the same causes for the like interpretation to bee giuen in the place that is in controuersie which are in the other then of like places wee must giue one and the same iudgement The Lord willeth Mat. 5. to put out our eie to cut off our hand if it be a cause of offence vnto vs. Now whereas the Law forbiddeth vs to maime our bodie Thou shalt not kill that therefore by this figure of speech the Lord would haue vs that wee should rather forsake thinges most deere vnto vs then that by the lust and motion of thē wee should suffer our selues to be withdrawen from God the like forme of speech otherwhere vsed to signifie things most deer and precious doth shew as Ierem. 22. If Iechoniah were the signet of my right hand yet would I plucke thee thence And Deut. 32. Hee kept him as the apple of his eie 5 The catholike Church When once according to these rules the controuersie concerning the text meaning thereof is iudged we may lawfully also descend to the consent of the Church yet putting great space betwixt not without great aduisement For least by the name of the Church we be beguiled first of all no sentence or
so the worke of god that the will of man is not only the obiect but the instrument also of gods working an agent by it own force giuen it of god in producing an effect in that the wil is not only passiue but both actiue passiue for as much as it is to this end moued of the spirite to worke that it self might do that which God wil worke by it which also so commeth to passe in all the good actions of the will euen as in ill actions also when it is incited either by the Diuel or other causes it self is not in the mean season idle Wherefore in Ezechiel it is added 36. I wil cause you to walke in my Statutes and yee shall keepe my Iudgements and doe them The fourth degree of libertie is in man perfectlie regenerated after his glorification The fourth degree of libertie is in man perfectlie regenerated after his glorification or after this life In this libertie the will shal be only free to choose good and not to choose euill this shal be the perfect libertie of our wil by which we shall not only not sin but shall abhorre nothing more than sin also shal not be able to sin anie more The reasons hereof are these Because in the mind shal shine the perfect knowledge of god his will in the wil heart a most perfect exceeding inclination to obeie god an exceeding loue of god a ioy resting in god an agreeablenes or conformitie with god Wherefore no place shal be for ignorance for errour or any doubting of God yea or for the least stubbornes against God Lastly That conformitie in the elect of all their inward powers and faculties with God and the effectuall guiding of the holie Ghost shal bee continued to all eternitie For the blessed Saints are neuer forsaken but continuallie ruled by the holie Ghost in all their actions in the celestiall life For which cause it cannot possiblie bee that any motions or actions of man there shoulde once swarue from rightnesse And therefore it is said Math. 22. They are as the Angels of god in heauen This last degree of libertie after mans glorification greater than the first before his fall because this excludeth all possibility of falling the other did not Neither by this meanes is the libertie of will taken away or diminished but is truely confirmed and perfected in the blessed Angels men for as much as both the vnderstanding is free from al error ignorance and doubtfulnes and lightened with the perfect knowledge of god and the heart and wil free from all stubbornes and without all soliciting or suggestiō to withstand god is carried with an exceeding loue of god and an alacrity to obey the knowen will of god And hence it appeareth also how much more excellent our state shal be than was Adams before his fall Adam truely before his fall was perfectly conformed to god but he could wil both good euil and therefore had some infirmity ioined with his excellent gifts euē a power to depart from god leese his gifts that is he was changeablie good But we shall not be able but to will good onely And as the wicked are onely carried to euill because they are wicked so shal we also only loue chuse good because we shal be good It shal be then impossible for vs to will any euill Because wee shal bee preserued by gods grace in that perfect liberty of wil that is we shal be vnchangeably good It is necessary that this doctrine Of the similitude and difference of free-will which is in god and his creatures The vse of this doctrine concerning the diuersities of libertie which is in God and in man and of the diuerse degrees of mans libertie and in diuers states and degrees of mans nature deliuered hitherto out of the scripture should be manifest knowen in the Church for many waighty causes 1. That this glorie may be giuen to god that he alone is the most free agent whose libertie and wisedome dependeth of no other and that all the creatures are subiect to his gouernement 2. That we may remember that they who wittinglie and willinglie sin or haue cast themselues into a necessitie of sinning are not at al excused and so not god but their own wils declining of their own accord from gods commandements to be the cause of their sins 3. That we may know god alone to be of himself vnchangeably good the fountain of goodnes but no creature to be able neither to haue nor to keep more goodnes than god of his free goodnes wil work keep in him therefore we must desire it of him ascribe it receiued to him 4. That we knowing god to be a most free gouernor of al things may confesse that he is able for his glory our safety to change those things which seeme most vnchangeable 5. That wee knowing from what excellencie of our nature wee haue fallen by our owne fault may the more deplore and bewaile our vnthankefulnes and magnifie Gods mercie who aduaunceth and lifteth vs vp euen to a greater excellencie 6. That knowing the miserie and naughtines of our nature and disposition if once god forsake vs we may be humbled in his sight and ardentlie desire to wade and come out of these euils 7. That hauing knowledge of that libertie into the which the sonne of god restoreth vs wee may the more desire his benefites and be thankefull vnto him for them 8. That knowing we are by the mercie of god alone seuered from them that perish that we rather than they might bee conuerted wee bee not lifted vp with an opinion of our owne goodnes or wisedome but ascribe the whole benefite of our iustification and saluation not to anie cause appearing in vs but to the mercie of god alone 9. That acknowledging the vveakenes and corruption vvhich remaineth euen in vs regenerated vve may seeke for iustification in Christ alone and may vvithstand those euils 10. That knovving our selues not to be able to stand against tentations vvithout the singular assistance of the holie spirite vve may ardently and dailie desire to bee preserued and guided by god 11. That vnderstanding that vve are not preserued against our vvils but with our wils we may wrastle with tentations indeuour to make our calling and election sure 12. That vnderstanding the counsaile of god concerning the conuerting of men by the doctrine of the gospel and ministerie of the Church vve may imbrace earnestlie and desirouslie the vse thereof OF EVILS OF PVNISHMENT IN this question also we are to speake of the effects of sinne that is of the other part of mans miserie euen of the euill of paine and punishment It is saide that God doth most grieuouslie most iustlie and most certainelie punish sinne Most grieuouslie for the greatnes of sin because the infinite good is offēded thereby Most iustlie because euery sin violateth
Church he must also publikely be corrected by the Church accordong as his trespasse is if neither yet he will repent being admonished and chastised by the Church whether it be he that committed a priuate trespasse or he that coÌ„mitted a publicke offence at length excommunication must bee inflicted by the church as the extremâ— and last remedie to correct men obstinate and impenitent euen as also Christ himselfe commaundeth in these woordes next following the place before alleaged Jf he refuse to heare the church also let him be vnto thee as an heathen man and a publicane In these wordes Christ expressely commaundeth all whosoeuer being after this sort admonished by the church wil not repent to be by the common consent of the church excommunicated vntill they repent It remaineth now that we see what Excommunication is Excommunication is the banishing of a grieuous transgressour or an open vngodly and obstinate person from the fellowshippe of the faithfull by the iudgement of the Elders by the consent of the church and by the authoritie of christ and by the holy Scripture When the Church therefore pronounceth of any that they are not godly they must be excommunicated and not admitted vnto the sacrament And whosoeuer are excommunicated they againe professing shewing in their actions amendmeÌ„t ar altogether in like sort receiued into the church as they were exiled froÌ„ it namely by the iugedmeÌ„t of the Elders by the consent of the Church the autority of Christ and the Scripture Furthermore the chiefe and principall part in excommunication is denunciation whereby is denounced that hee which denieth faith and repentance is no member of the church as long as hee cotinueth such how euer he make boast of the name of christians because the Scripture dooth not acknowledge him for a christian who although he professe himself in word to be a christian yet in deedes sheweth the contrary And this denunciation whereby one is excommunicated is not in the power of the minister of the Church but in the power of the Church and is doone in the name of the Church because this commandement was giuen by christ vnto the church For hee saith expressely tell the Church And verily this commaundement hee gaue vnto the church not for the destruction of the sinner which is to be excommunicated but for his edification oâ— saluation Neither ought this denunciation of the church to be vsed without effect for as was before saide of whome the church denounceth that they are not godly the church is bound to excommunicate them and not admitte them to the vse of the Sacramentes Now who are to be excommunicated is knowen sufficientlie by that which hath beene said before namelie such as either deny some article of faith or shewe that they wil not repent or submitte not them-selues to the will of God according to his commandements neither make any doubt of persisting stubbornly in manifest wickednesse Al such are not to be admitted into the Church or if they haue beene admitted into the Church in Baptisme yet we must not goe forwarde in offering them the Lordes sacred Supper but contrariwise such as professe faith and repentance the church is bound to admitte There remaine obiections of the aduersaries whereunto we will in few woords make answere 1 Obiection The charge and office of the keies is no where commaunded Therefore is not to be ordained in the Church by consequent no man ought to be excluded from the sacraments Ans The Antecedent is false because frequently in Scripture manifest testimonies of this charge and commission are extant Mat. 16.19 J will giue vnto thee the keies of the kingdome of heauen and whatsoeuer thou shalt binde vpon earth shall be bound in heauen Here in plaine wordes is expressed the power of the keies committed to all ministers of the word Moreouer what this office of charge of the keies committed to the Church is and how the Church must discharge this charge and funâ—tion Christ likewise plainly aduertiseth and declareth Mat. 18.17 18. If he will not vâ—â—â—safe to heare them tell it vnto the Church and if he efuse to heare the Church also let him bee vnto thee as an heathen man and a publicane Verily J say vnto you whatsoeuer yee shall binde on earth shall bee bound in Heauen and whatsoeuer yee loose on earth shall bee loosed in Heauen These thinges giuen thus in precept by Christ Paul also dooth in the thing it selfe confirme 1. Cor. 5.5 Let such a one be deliuered vnto Satan for the destructioÌ„ of the flesh that the spirit may be saued in the day of the Lord Jesus 1. Cor. 11.20 When ye come together into one place this is not to eate the Lords Supper 2. Thes 3.14 Jf any man obey not our sayings note him by a letter and haue no companie with him that hee may bee ashamed 1. Tim. 1.20 Of whom is Hymenaeus and Alexander whom I haue deliuered vnto Satan that they might learne not to blaspheme In the Prophets also are manifest testimonies in which this is apparent to haue beene commaunded by God Isai 1.11 What haue I to doe with the multitude of your sacrifices saith the Lord I am full of the burnt offerings of rams and of the fat of fed beastes and I desire not the bloud of bullockes nor of lambs nor of goates Isai 66.3 He that killeth a bullock is as if he slue a man he that sacrificeth a sheepe as if he cut off a dogs necke hee that offereth an oblation as if hee offered swines bloud he that remembreth incense as if he blessed an Jdoll Ier. 7.22 J spake not vnto your Fathers nor commaunded them when J brought them out of the land of Aegypt concerning burnt offerings and sacrifices Psal 50.16 Vnto the wicked said God What hast thou to doe to declare mine ordinaunces that thou shouldest take my couenant in thy mouth Wherefore Christ also saith Matt. 5.24 Leaue there thine offering before the Altar and goe thy waie first bee reconciled to thy brother and then come and offer thy gift There are other places also of Scripture besides these where it is coÌ„manded that all professed wicked persons be excluded from the church the vse of the sacraments as wheresoeuer is reprehended the vnlawfull vse of the sacraments Likewise wheresoeuer the ministers are commaunded to receiue only such for members of the church as professe faith repentaÌ„ce Reply God indeed forbiddeth the vngodlie to come vnto the sacraments but he willeth not that the church should forbid them Ans What god forbiddeth to be done in the church that wil he haue to be auoided by the Discipline of the church that God hath willed the church to forbid exclude professed vngodly persons is manifestly prooued by the fore alleadged places 2 Obiect Men are not able to discerne the woorthie from the vnworthie they cannot know who truelie repent who persist in impietie neither can they cast anie man into hell fire
withdrawen from those errors which happily we drunk in in our childhood 3. Because we are to hold the foundation vpon which we may build and vnto which we may referre those thinges which wee reade 4. Because God receaueth not into fauour those who by their iudgement cannot discerne betweene things honest and dishonest this is to be vnderstood touching those who are able to receaue instruction neither doth saluation befal to those who haue vnderstanding without agnising and profession of the truth or without faith repentance This is life eternall Iohn 17.3 Rom. 10.17 that they know thee to be the only verie God And faith commeth by hearing Now no man beleeueth in him of whom he hath neuer heard There must therefore in the Church be deliuered such a summe of doctrine of which the ruder and yonger sort also may bee capable 5. Because of order and seemlines For as the Children of the Iewes after Circumcision were instructed in the Lawe so it beseemeth vs also after Baptisme to instruct our little ones in the first principles of Religion 6 It is necessary also for the rude and yonger sort that they bee seuered and discerned from the Heathen Obiection But we may haue an implicit or confused faith Therefore no neede of instruction Aunswere No faith is without knowledge therfore there is need of instructiō Rom. 10.14 Iohn 3.36 How shal they beleeue in him of whom they haue not hard He that beleeueth not in the Sonne the wrath of God abideth on him OF THE HOLY SCRIPTVRE WE see all men who at leastwise striue not to cast off all sense of humanitie to imbrace and professe some opinion of God and his wil as also some manner of worshipping him partly drawen from nature her selfe and partly by persuasion receaued which is it that they cal Religiō Now albeit al wil easily grant that to be the true Religion which hath beene deliuered by God himselfe neither will they seem to haue come vnto that degree of impudency as not to yeeld their assent vnto God when he speaketh of himselfe and of his owne wil yet notwithstanding which maie be that Religion deliuered from aboue wil neuer be agreed vpon amongest men vntil our Lord Iesus Christ returning to iudge the quick and dead doe decide the controuersie There are two opinions of Religion The one deemeth that in euery Religion which doth leade a man towardes God saluation is to be found The iust man shal liue by his faith that is euery man as these men interpret it shall liue by his faith what maner so euer it be But this opinion is not true because there is but one true Religion others are false lying at variance with the true according as it is said He that beleeueth not in the Sonne the wrath of God abideth on him The other opinion thinketh and that rightly that that is the true Religion in which God is truely worshipped and that to be but one that in it onely men shal be saued But the Church of God doth certainly know and though all the Diuels and wicked ones stamp at it doth professe that this is the alone true and wholesome doctrine of God and his worship which God himselfe euen from the creation of man deliuered by his owne voice to our first fathers and afterwards would haue to be contained in the scriptures by the Prophets and Apostles Since then whatsoeuer we may affirme of God and the saluation of men doth depend on the written word we wil first consider these foure things as touching the Scripture before wee come to make recitall what our selues affirme 1 What the holie Scripture teacheth or how Christian doctrine is diuided 2 What Religion deliuered in the Scriptures differeth from other religions or how we ought to discerne the true Church and to disseuer her from other sects 3 From whence it appeareth this Religion alone to be true and diuine and al others to be forged 4 For what cause no doctrine besides the holy Scripture is to bee receaued into the Church OF THE FIRST QVESTION What the holy scripture teacheth THE argument and summe of the whole sacred Scripture cannot be more rightly nor more simply nor with more perspicuous breuitie comprised thē the holy Ghost hath comprised it in the ten commandements Creed in which the Articles of our Faith are rehearsed which will be manifest inough if we remēber that the whole Scripture consisteth of twoo partes the Law and the Gospell The Catechisme of Heidelberg maketh mention of three of which yet the first the third appertaine vnto the Law Others make fiue parts The Decalog or tenne commandements the Law the Creed the Sacraments and praier But the Decalog is the summe of the Law and therefore is it to be referred vnto the Law which is the former part The Creede conteineth the summe of the Gospel and therefore must it be referred vnto the Gospell which is the secōd part The Sacraments are as appurtenāces adioined vnto the doctrine of the Gospel therfore also they are referred vnto the second part Praier is a part of the worship of God and therefore to be referred vnto the Law There are also who say this doctrine of the Church is diuided 1. Into the doctrine as touching God 2. into the doctrin concerning his wil 3. into the doctrine concerning his works But these three parts are handled both in the Lawe and in the Gospel An argument from the diuision 1. For al the doctrine concerning God is either of the nature or of the will or of the workes of God Wherefore what the nature of God is is taught in the Law and Gospel His wil is seene either in his commandements or in his threatnings or in his promises Now his works either are his benefites or the iudgementes of his will which are to be beheld in the creation after the fal in the restoring of man Besides these the sinnes also of men and diuels are described And of all these wee are taught either in the Law or in the Gospel or in both Wherefore the Law the Gospel are the chiefe generall heads which comprehend al the doctrine of the Scripture 2 Christ himselfe hath made this diuision saying So it is written and so it behooued Christ to suffer Testimonies and to rise from the dead the third day and that in his name should be preached repentance and remission of sinnes Now all this is conteined in the Law and the Gospell 3 Because the Law and the Gospel doe comprehend the same which are comprehended in the writings of the Prophets and Apostles and in the doctrine of the Church in which is comprehended what God hath done vnto vs and what of vs hee requireth Therefore haue we well diuided the Doctrine of the Church into the Law and the Gospel 4 We doe gather also the self-same argument of the holy scripture by this From the definition of the subiect to wit
In the end and the meanes whereby they are wrought Furthermore they haue this as their chiefe end that they may confirme idols superstitions manifest errors mischiefs But the miracles with which god hath set foorth his church are works either besides or contrarie vnto the course of nature and second causes and therefore not wrought but by the power of God The which that it might be the more manifest god hath wrought many miracles for the confirming of his truth whose verie shew the diuel is neuer able to imitate or resemble as are the raising of the dead to stay or call backe the course of the Sunne to make fruitles and barrain women fruitful But especially the miracles of God are distinguished by their endes from the diuelish and fained For they confirme nothing but which is agreeing with those thinges which afore time were reuealed by God and that in respect of the glorie of the true God of godlines and holines and the saluation of men And therefore is it said of the miracles of Antichrist 2. Thessal 2. That his comming shal bee by the working of Sathan with al power and signes and lying wonders and in al deceiueablenes of vnrighteousnes among them that perish c. Now if any be so bold as to cal in question 2 Obiection They are doubtful Answere The Antecedent is false whether or no the miracles which are reported in the Scriptures were done so indeed he is out of al question of ouer great impudency For he may after the same maner giue the lie to al both sacred and profane histories But let vs first vnderstand that as other parts of the holy story so especially the miracles are recited as things not wrought in a corner but done in the publik face of the Church and mankind In vaine should the Prophets and Apostles haue had endeuored to get credit vnto their doctrine by miracles which men had neuer seen Furthermore the doctrine which they brought was strange vnto the iudegement of reason and contrarie to the affections of men and therefore their miracles except they had bin most manifest woulde neuer haue found credite Also it clearly appeareth both in the miracles themselues and in the doctrine which is confirmed by them that they who writte them sought not their owne glory or other commodities of this life but only the glory of God mens saluation To these arguments agreeth not only the Testimonie of the Church but the confession also of the verie enemies of Christ who surely if by any meanes they could woulde haue denied and suppressed euen those thinges that were true and knowen much lesse would they haue confirmed by their Testimony ought that had beene forged or obscure 5 Oracles Obiection The Heathens also haue Prophecies Answere 5 The prophecies which were fulfilled in their due time doe yeelde their testimony vnto this doctrine in like manner the foretellings of thinges to come and the correspondence of euentes which could not bee foretold but by God reuealing them And albeit the heathens also and others boast of their prophecies and oracles yet great and manifold is the difference betweene them the sacred Prophecies which sheweth euidentlie enough that these were vttered by diuine instinct but those to haue beene Leigerdemains of the Diuell going about by a fained imitation to darcken the trueth and glorie of God For they squared from the truth and iustice of God before time reuealed they countenanced wickednesse and idolatry they were poured out by Prophets who were stirred with a furious and diuelish pang they were darke or doubtful and wheras they were vncertaine oftentimes by a false hope they allured those who listened vnto them into hurt and destruction at leastwise they were vttered of such things whose euents the Diuel through his subtiltie maie after a sort coniecture by tokens going before or else because he did know that by the permission and commaundement of God hee should bring them to passe Wherefore neither do they confirme and make good the Religions of those men amongst whom they florished neither doe they diminish the authoritie of the holy Scripture in whose oracles we maie see al things contrary vnto that which hath bin now spoken of these 6 The confession of the enemies them-selues 6 The confession of the enemies because whatsoeuer is true good in other Sects that also Christian Religion hath and that more clearly and better neither can those natural principles be refelled And if other sectes haue anie thing which agreeth not with our doctrine that may easily be refuted but if they haue any thing which cannot be refuted they haue stollen that from vs which is the Diuels woont Yea our verie enemies themselues are constrained to confesse that our doctrine is true yea the Diuel himselfe too Thou art the Sonne of God Luke 4.41 For of that force and nature is the woord of God that it doth so much the more grieuously strike and wound the consciences euen of those who are not conuerted how much the more stubburnelie they kicke against the pricke Euen as it is said Heb. 4. The word of God is liuely and mightie in operation and sharper then any two edged sword and entereth through euen vnto the diuiding asunder of the soule and the spirit and of the iointes and the marrow and is a discerner of the thoughts and intents of the hart And Luke 21. I wil giue you a mouth and wisedom wher-against al your aduersaries shal not be able to speak or resist 7 The hatred and oppugning of the diuel the wicked Iohn 8.44 7 The hatred and oppugning of this doctrine by the diuel and the wicked which is a testimonie that it is true For the truth breedeth hatred The diuel was a lier from the beginning He endeuoureth therefore to oppresse the Law and the Gospell that faith and honestie may bee destroied He doth therefore together with his complices persecute the truth because it doth more sharply accuse him than other sectes Iohn 7.7 The world hateth me saith Christ because I testify of it that the woorkes thereof are ill 8 The marueilous preseruation 8 The maruailous preseruation of this doctrine against the furies of Satan and enemies of the Church None is so much assailed none also continueth so sure Others are not assailed and yet they perish most speedily 9 The punishments of the enemies 9 The punishmentes of the enemies as of Arius Iulian and others Albeit in the world for the most part the wicked florish and the Church is oppressed yet that it falleth not Objection 1 so out by chaunce The enemies of the church doe florish Aunswere For a short time neither because God is pleased with them the euents witnes and the Scripture very often doth iterate it For the Church is alwaies preserued euen amidst her persecutions when as the short felicity of Tyrants wicked imps hath a most dolefull and aeternall destruction
meaning is to bee receiued which these rules of examining and iudging which haue bin now declared doe not suffer Then must wee consider what times and whose writinges are purest what pointes of doctrine haue bin and in what ages either rightlie expounded or depraued with errors lastly whose interpretation either is of the autor or may bee of vs confirmed by the testimonie of the Scripture And to this deciding of all controuersies about the meaning of the Scripture drawen out of the Scripture it selfe do all the godlie and louers of the truth agree euen as it is said Iohn 8.47 Hee that is of God heareth the wordes of God now the testimonie of the auncient and catholicke Church so farre as they see it to accord with the Scripture they doe with glad and thankful minds embrace and are so much the more assured of the known truth But if any quarrelling men doe not yeelde vnto the Testimonies of the Scripture we must not seek because of them a iudge higher then the word of God but must leaue them vnto the iudgement of God as the Apostle counsaileth vs to Titus 3. Reiect him that is an heretik after once or twise admonition knowing that hee that is such is peruerted and sinneth being damned of his own selfe And 1. Cor. 14. If anie man be ignorant let him be ignorant And in the last of the Apocalyps Hee that is filthie let him bee more filthie Neither verilie doth hee whom the woord of God doth not satisfy rest on the autoritie of men as the truth it selfe doth shew But as these thinges are sufficient to shutte the mouthes of them who gainsay the truth 6. Prayers or at least-wise to manifest their impudencie so is there further required for the fencing of the consciences of all the godlie in debate of religion besides a care of learning the doctrine of the woord of God an ardent and daily inuocating of God by which wee may desire that wee may be taught and guided by his holy spirite This if we shal doe hee will not suffer vs to make stay in error Mat. 11.28 Esaie 57.15 which may pul vs from him but will open vnto vs the true and certaine meaning of his woord concerning all thinges necessarie to our saluation that our faith may depend not on humane but diuine autoritie euen as it is promised in the seuenth Chapter of Matthewe Aske and it shall bee giuen you seeke and ye shall finde knocke and it shall bee opened vnto you For whosoeuer asketh receiueth and hee that seeketh findeth and to him that knocketh it shall bee opened And in the eleuenth of Luke How much more shall your heauenlie Father giue the holie Ghost to them that desire him Also in the first of Iames If anie of you doe lacke wisedome let him aske of God which giueth to all men liberallie and reprocheth no man and it shall bee giuen him but let him aske in faith and wauer not To their former arguments our aduersaries adde that it Obiection 11 is a shame that the holie Ghost speaking in the Church should bee subiect to the examinatioÌ„ and iudgement of another It is vnmeet that the holy Ghost should be subiect vnto another and therefore we must not examine him by the rule of the Scripture But seeing that the same spirite speaketh in the Church and in the Scripture when wee doe examine the voice of the Church by the Scripture we doe not subiect the holy Ghost to another but we compare him with himselfe And by this means first we giue vnto him the praise of trueth and constancie while we doe acknowledge and testifie that hee is alwaies like himselfe and doth neuer square from himselfe then also we confesse that the supreme authoritie of pronouncing the wil of God belongeth vnto him while we doe not seeke whether those things be true and certaine which hee hath spoken but whether those be his words which men ascribe vnto him and this we doe euen after the selfesame manner which he hath prescribed vs and after that we finde out by the rule of the written word that any thing hath proceeded from him to that without making any controuersie we submit our minds wils Contrariwise it is easie to see that our aduersaries themselues are guiltie of that contumelie against the holie Ghost of which they accuse vs. For while they wil haue the authoritie of giuing iudgement concerning the meaning of the Scripture and of deciding controuersies not to belong vnto the Scriptures but vnto themselues by this verie thing both they imagine that the holy Ghost may dissent from himselfe and do make themselues iudges higher then the holy ghost and the word of God Obiection 12 The letter killeth the spirit quickneth Lastly whereas Paul saith 2. Cor. 3. That he is the minister of the newe Testament not of the letter but of the spirit for the letter doth kil the spirit doth quicken some men do thence gather that wee are to heare not what the written word of God soundeth but what the spirite speaketh by the Church or in our hearts Yea there hath growen an opinion heretofore that the graÌ„matical and literal meaning of the Scripture is pernâ—â—â—cus except all be transformed into allegories But a manifold paralogisme in this argument doth easily appeare if it bee considered what the letter and the spirit signifieth in Paul For that all the doctrine and knowledge touching God as also the outwarde obseruation of the Lawe in those that are not regenerate is called the letter by the Apostle and the spirit first the holy Ghost himselfe Secondly the true doctrine concerning God when the holie Ghost is of force and efficacy by it Thirdly faith and conuersion and motions pleasing God being kindled of the holy Ghost through the word it appeareth by the words going before For for that which here he saith that he was made of God a minister not of the letter but of the spirit he said before that the Epistle of Christ was ministred by him and written not with incke but with the spirit of the liuing God in tables of the hart that is that his preaching was not in vaine but of force and efficacy in the harts of men the holy Ghost woorking by it And in like manner Rom. cap. 2. hee calleth the ceremonie without conuersion circumcision in the letter but conuersion it selfe circumcision of the hart in the spirit And Rom 7. He willeth vs to walke in newnesse of spirit and not in the oldnes of the letter that is in true holines such as is begun by the spirit in the regenerate not in the sinne and hypocrisie of them who know verilie the wil of God and make practise also of outward discipline and behauiour but remaine without faith and conuersion Wherefore first as the doctrine by the fault of men 1 The letter killeth not of it selfe but by an accident and not of it remaineth only the letter so also
not of it owne nature but because of the corruption of men it killeth that is it terrifieth mens mindes with the iudgement of God and doth stir vp a murmuring and hatred against God as wee are plainly taught by the Apostle Rom. cap. 7. The Law is holie and the commaundement is holy and iust and good Was that then which is good made death vnto me God forbid But sinne that it might appeare sinne wrought death in me by that which is good that sinne might be out of measure sinful by the commaundement For we know that the Law is spiritual but I am carnal sold vnder sinne But the proper effect of the Scripture is to quicken men that is to lighten them with the true knowledge of God and to mooue them to the loue of God As it is said 2. Cor. 2. We are vnto God the sweete sauour of Christ in them that are saued and in them which perish c. Secondly albeit the letter that is 2 It killeth as it is without the Spirit the doctrine without that spiritual motion killeth yet the operation of the holy ghost accompaning it when now it is not the letter but the spirite and power of God to saluation vnto euery one that beleeueth it doth not kil but quicken as it is said Psal 119. Thy word quickneth me Wherefore that the letter kil vs not we must not cast awaie the Scripture but the stubburnes of our harts and desire of God that he would let his doctrine bee in vs and others not the letter but the spirit that is that he would forcibly moue our harts by it turn them to him The spirit quickneth agreeing with the word Thirdly that it is added that the spirit quickneth that calleth vs not awaie from the Scripture to other opinions or reuelations For that spirit quickneth which dissenteth not from the Scripture but teacheth and mindeth the same which he hath vttered in the scripture But that spirit which leadeth men awaie from the Scripture it quickneth not but may bee said much more truely to kill then the letter that is not by an accident or external cause but of it owne nature For the spirit of Antichrist is a liar and a murderer and therefore be it accursed vnto vs. 4 The Apostle misconstrued by them Fourthlie they who by the letter vnderstand either the characters of letters or the proper and literall sense whether it be of the whole Scripture or of those speeches which are allegorically and figuratiuely spoken and by the spirite the interpretation of those speeches it is manifest that they swarue farre from the minde of Paul both by those thinges which haue beene spoken concerning the meaning of Paul and also because not onely euerie sentence of Scripture whether it be proper or figuratiue but also euerie interpretation of it is and remaineth the killing letter except the quickning force of the holie Ghost come vnto it Wherefore since that neither for interpretation nor reuelation nor authoritie nor any other pretence it is lawful leauing the Scripture of the Prophets and Apostles to depart to whatsoeuer decrees of religion which are not confirmed by the Testimonie of the Scripture let vs hear it as an oracle sounding from heauen bringing to the reading thereof not minds forestalled neither with opinions conceiued either of our owne brains or elswhere neither with affections neither with preiudices but the loue of God a desire of knowing the truth So shall it come to passe that both wee shall know the true meaning of the Scripture and by it godlines and sure and sound comfort shall bee kindled in vs and get increase OF THE TRVE COMFORT of the Godlie THE scope and ende of this doctrine is that wee may haue sure comfort both in our life at our death And that wee may haue this wee are especiallie to learne the doctrine of Christianitie Now the summe of this comfort doth consist in this that wee are the members of Christ that is that we are engraffed into Christ by faith that he is carefull of vs and that by him wee are loued of God reconciled to God and conioyned with him This comfort the diuel goeth about to take from vs after this maner 1. Thou art a sinner therefore thou art not acceptable in the sight of God Answere But Christ hath made satisfaction for me with his precious blood 2. But thou must die the death Answere But Christ hath deliuered me from the power of death and I know that by Christ I shall scape out of the hands of death 3. But how if thou leese the grace of Christ For thou maist fall and perish because it is a long way to heauen Answere Christ hath not onely merited his benefites for mee but also bestoweth them on me and preserueth them in mee and giueth mee perseuerance that I may not fall from grace 4. But what if these thinges appertaine not vnto thee and how knowest thou that thou art Christes Answere 1. Because I haue the testimonie of the holie Ghost within me 2. Because the generall promise appertaineth to all the faithful If I haue faith therefore that promise appertaineth vnto me But I know I haue faith by the effectes of faith 1. Because I haue a will to obey and beleeue God albeit I am but weake 2. Because I haue good woorkes which are signes of true faith Therefore I haue true faith and by a consequent Christ and his benefites appertaine vnto mee This comfort is necessarie 1. For our saluation that we despaire not 2. For the woorshipping of God For that wee may woorship God wee must come out of sinne and death not rush into desperation but bee susteined with a sure comfort vnto the ende This comfort though other sectes promise yet can they not make performance thereof because their conscience and experience oftentimes goeth against them The doctrine of the Church alone maketh performance of it so that mens consciences are at rest because this alone sheweth the fountaine of all miseries vnto which mankind is subiect and this also alone prescribeth the waie of escaping them The partet of this comfort are 1. Our reconcilement to God by Christ to which Christ alone we belong and therefore wee are not at our own libertie so that wee may freelie sin neither lieth our saluation in our handes or power For if it were so we should leese it euery moment 2. The maner of our reconcilement euen by the blood of Christ 3. Our deliuerie from miseries 4. The preseruation and maintenance of our reconcilement and deliuerie Mat. 10.30 so that not so much as an haire may fal from our head without the will of our heauenly father Obiection But the godly are daily slaine Aunswere These things do not hurt but helpe forward our saluation Rom. 8.28 All thinges worke together for the best vnto them that loue God 5. The testimonie of the holie Ghost woorking true comfort in our hartes
And this is it which they say to do any thing vpon deliberation or aduisement going before which manner of dooing is proper vnto the will For this is the difference betweene a nature agent and a voluntarie The difference betweene a naturall agent and a voluntarie that the naturall cause is ordained or appointed or fit and apt to one certaine manner of woorking neither can it forbeare working if the obiect be present whereon it should woorke as fire cannot but burne a bodie put vnto it if it bee of such matter as wil take fire But the will is able and apt to choose or refuse contrarie or diuers obiects or to forbeare and differ the choise thereof as a man may haue a will to walke or not to walke or may differ his wil of walking To doe therefore anie thing with free arbiterment and will is to doe vpon a fore-deliberation according to the will of god sometimes simplie and sometimes in some respect onelie and against it also sometimes in some respect but neuer simplie against it For the libertie of woorking is not taken away in any creature if God be said so to rule bend their wills that they be not inclined any other way than whither god will haue them inclined either simply or in some sort But free arbiterment is a faculty or power of working vpon deliberation and without constraint or rather the very wil it selfe so woorking Wherefore if the name of free arbiterment be so taken expounded as hath beene said The name of free arbitermēt may be tolerated in the Church though it be not vsed in the scriptures albeit it be not vsed in the Scriptures yet maie it be tolerated borne-with because both the description thereof such as was euen nowe deliuered agreeeth with the Scripture and the auncient writers haue also vsed the same name But if it be taken for such a will of free working which excludeth all action and woorking of the first cause guiding inuiting and bending the creatures wils whither it selfe listeth such a free arbiterment cannot bee admitted For example sake Abimelecke abstaining from Rebecca and the Iewes crucifieng Christ both did it with free arbiterment because those forealeaged conditions which make free arbiterment did agree vnto both neither yet could they at that present doe otherwise than they did God so guiding directing the ir wils 3 What is like or common and what diuerse or different in the libertie of will which is in god in Angels and man Common to men and Angels with God to wil a thing without constraint THese two things are common to God and reasonable creatures that is Angels men that they doe things vpon deliberation and aduise and will without coaction those things which they haue considered and thought of that is Their wil being by nature fit to will the contrary or diuerse from that which it doth wil or also to differre forbear the action doth incline to the other part of it owne accord and by a proper force which is within it For it is said of God Psal 115. He hath done all things which hee would And of men Mat. 23. Hierusalem how often would I haue gathered thy children and ye would not The differences of our liberty of wil and Gods 1 God knoweth al things of himselfe perfectly perpetually But the differences also of this liberty in God and in the creatures are to be considered The first is in the vnderstanding God vnderstandeth and knoweth all thinges of himselfe perfectly and perpetually neither can any ignorance of any thing or any error of iudgemēt fal into God at any time But the creatures know neither of themselues neither all things neither the same at all times but at such time and so much as is reuealed vnto them Who hath knowen the mind of the Lord Of that daie and houre knoweth us man God giueth vnderstanding Neither is there any thing which is not manifest in his sight He illighteneth euery creature To behold all things which are infinite requireth infinite power and wisedome which is proper to God alone Mention is here made of the vnderstanding because a thing not vnderstood is not either desired or refused 2 His will dependeth of none but himselfe ours of him The second difference is in the will The wil of God is gouerned or moued or depending of no other cause but of it selfe The wils of Angels and men are so the causes of their actions that neuerthelesse they are carried by the secret counsell of God his power and efficacie which is euerie-where present to the choosing or refusing of any obiect and that either immediately by God or mediately by instrumentes some good some bad which it seemeth good vnto God to vse so that it is impossible for them to doe any thing beside the eternall decree and counsail of God And therefore the woorde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to be absolutely his owne at his owne will and in his owne power agreeth most properly vnto God who perfectly and simply is his owne and at his owne will But of the creatures more rightly is vsed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is voluntarie and free which worde the Apostle vseth to Philemon vers 14. Heb. 10.26 1. Pet. 5.2 That God is the first cause of his actions God the first cause both of his owne actions and ours Psal 115.3 Dan. 4.52 Gen. 29.7 Exod. 3.16 Act. 2.23 and 3 17. c. and 4.17 c. the Scripture doth declare He hath done whatsoeuer he would Who according to his wil worketh in the army of heauen and in the inhabitants of the earth But that the wils and counsailes of the creatures depend of God who is aboue them these and the like speeches doe proue The Lord shal send his Angell before thee Go and gather the Elders of Israel together Him being deliuered by the determinate counsel and fore-knowledge of God yee haue slaine I know that through ignorance ye did it and But God hath fulfilled these things and Herode and Pontius Pilate gathered thēselues together to do whatsoeuer thine hand and thy counsel had determined before to be done By these and the like places it is manifest that all second causes as they were created of God so are they ruled of him as their first supreme soueraign cause But the wil of God dependeth on no one of the creatures because then a second cause should be put before the first cause And as God hath not any efficient so neither hath he any mouing or inclining cause without him Moreouer God so ruleth and guideth the wil of his creature that he doth not draw or enforce it but bend and encline it that is by obiectes represented to the mind he effectually moueth affecteth and allureth the wil to wil that which then the mind iudgeth good and refuse that which seemeth euil so that the wil it selfe also vpon deliberatiō going before
easily imagine in him the gouernment of al things in the woorlde as being partly hard or impossible and partly as vnwoorthie of God and lastly by reason of confusions sins al which euils would seeme to haue God their author if it should be granted that God gouerned all thinges we find experience euerie one both in our selues and others how hardly the true Doctrine concerning Gods prouidence getteth place in the minde and that naturall light sufficeth not to the right vnderstanding thereof so great varietie of opinions and errors concerning this point of doctrine dooth sufficiently declare Now there are of these three sorts especially 1 The Epicures will haue either no prouidence at all Errors concerning Gods prouidence or onely of those thinges which are and are doone in the lower partes of the world 2 The Stoickes haue deuised in steede of prouidence an absolute necessitie and order of all thinges being in the verie nature of things whereunto not onlie al other things but god himselfe also is subiect 3 The Peripatetiques did imagine that God indeede dooth beholde and vnderstand all thinges but yet dooth not order and rule all thinges but mooueth the celestiall motions and dooth by them send downe by waie of influence some power and vertue vnto the lower partes of nature but the operations themselues or motions depend of the matter and of the wils of men that is they will haue the prouidence of GOD to bee a prescience or foreknowlege in god of al things but not a will decreeing causing and ruling al things Contrarily The Church teacheth out of the worde of God that nothing is extant and commeth to passe in the whole world but by the certaine and definite though yet most free and most good counsail and purpose of God Which that it may the better bee vnderstoode these three questions are to bee considered 1 Whether there be any prouidence of God 2 What the prouidence of God is 3 Why the knowledge thereof is necessarie 1 WHETHER THERE BE ANY PROVIDENCE OF GOD. The prouidence of God certaine and not to bee doubted of It is manifest that they who deny Prouidence take away religion and the whole woorshippe of God For if God dooth not respect and rule humane affaires then neither were good things to be desired of him neither were hee to be praised for them receiued who doth not giue them neither his anger to be feared who doth not punish neither were we to liue according to his will who requireth not obedience nor maketh or keepeth anie difference betweene the good and bad These therefore are the first and most knowen and most certaine grounds and principles of al religion That there is a God and that there is prouidence that is that God knoweth and ruleth those thinges which are and are done in the world and especially mankinde as beeing the chiefe and principall part of the world Neither yet doth the whole Scripture therefore so many waies inculcate Gods gouernment of all thinges as if their own conscience did not conuince euerie man of it but that it might the more confirme in vs the beleefe perswasion of a thing most certaine and most necessary to be knowen teach vs that which men know not of it and correct that which they vnderstand amisse Testimonies of scripture for Gods prouidence There are two sorts of arguments proofs whereby is confirmed that there is a prouidence of God First it is proued by testimonies of Scripture Act. 17.21 He giueth to al life breath and all thinges and a little after In him wee liue and mooue and haue our being Matth. 10.29 Are not two Sparrowes sold for a farthing and one of them shal not fall on the ground without your father Yea and all the haires of your head are numbered Like to these are found infinite testimonies in the Scripture not onely as concerning the generall rule but also as concerning particular examples For there is almost no point of heauenly Doctrine which is more diligently inculcated vrged in the old Testament than the Doctrine of Gods prouidence So in Ier. 27. God reasoneth from the generall to the particular that is from the rule it selfe to the exāple The general is I haue made the earth the man and the beast that are vpon the ground and haue giuen it vnto whom it pleased me And presently he adioyneth the particular Now haue I giuen all these landes into the handes of Nabuchadnezzar the king of Babel my seruant Moreouer the prouidence is confirmed by reasons Reasons of philosophie for proofe of the same which are in such sort Philosophicall as that also the Scripture often vseth the same Of these there are two sorts whereof one demonstrateth the thing that is in question from the woorkes or effectes of GOD the other from the attributes or properties or nature of God whereon as their proper cause those effects depend Yet more knowen proofes and more common and obiect are those which are drawen from the woorkes or effectes of god For by these as being more knowen vnto vs we learne and knowe the cause it selfe euen the nature and properties of God then after wee knowe the cause we returne backe againe from it to the effectes and demonstrate them by this and haue distinct and perfect knowledge thereof And both these proofes and reasons are demonstratiue necessarily and irrefragably proouing that which is in question and common to Philosophy with Diuinity But the properties and workes of God are better knowen of them which are in the Church than of them which are without And furder the prouidence of God is proued almost by the same arguments whereby it is shewed that there is a God The reasons drawen from the workes or effects of God for proofe of his prouidence 1 THE order which is in the nature of things that is 1 Order the most apt disposing of all the parts the succession of motions and actions continuing by certaine and perpetual Laws and courses and seruing for the preseruation of the whole and for those ends whereunto thinges were ordained This order proceedeth not from a mere sensible nature neither commeth it by chance or fortune but contrarie hee must needes be most wise who appointed and setled this order in the nature of things and so he also who by his prouidence gouerneth and ruleth nature Psal 8 19.135.147.148 2 Th◠minde 2 The minde and vnderstanding which is in Angels and men Man which is as it were a litle worlde is ruled by a minde and vnderstanding much more then is the great woorlde gouerned by diuine prouidence as in the administring whereof more wisedome is required Whence it is saide Psalm 94.9 Hee that planted the eare shall hee not heare Or hee that formed the eie shall he not see 3 The natural knowledge of the law 3 The naturall notions of principles engraffed in our minds o the Lawe of nature or the difference betweene
belong those sayings which teach the man Christ to be the onlie begotten Sonne of god Iohn 3.16 So god loued the woorld that he gaue his onelie begotten Sonne Ioh 1.14 We saw the glorie thereof that is of the worde incarnate as the glory of the onelie begotten Sonne of the Father For the onely begotten is he who hath not any brethren of the same generation and nature But Christ as touching his humane nature hath brethren Heb. 2.14 For asmuch as the children were partakers of the flesh and bloode hee also himselfe likewise tooke part with them And a little after He in no sort tooke the Angels but he tooke the seede of Abraham Wherfore in al things it became him to be made like vnto his bretheren And a litle before He that sanctifieth they which are sanctified are all of one that is of the same nature humane Wherefore hee is not ashamed to call them bretheren Wherefore there is in CHRIST another nature according to which hee is the onely begotten Sonne of the Father besides his humanitie according to which both he hath many bretheren and is sprung not of God but of the seede of Dauid Christ is called the onely begotten by nature not in respect of the manner of his generation Obiect The man Iesus is called the onely begotten because he onely was begotten of the Virgin by the Holy Ghost Aunswere It is a misconstring and corrupt interpretation of the word 1. For hee is so the onely begotten that hee is also the proper or naturall sonne Now such a one is saide to be the onely begotten not for the special manner onely of begetting but because he onely was begotten of his substance whose sonne hee is called or because hee onely hath his essence issuing from the substaunce of the Father 2 Because hee the verie same by whom all things were made and are preserued who is in the bosome of the Father euen from the beginning of the world reueiling God vnto the chosen who being sent from heauen into the woorld tooke flesh came in the fleshe c. hee is called the only begotten sonne of the father Ioh. 1.18 1. Ioh. 4.9 Iohn 1.14 We saw the glorie thereof that is of the Worde but not of the man Iesus as hereticks would haue it For there is no other antecedent in that place but the Woord For these words go before The Woorde was made fleshe and dwelt among vs then it followeth and we sawe the glorie thereof If then the Woorde it selfe be called and is the onely begotten then Christ is called the only begotten in this place not in respect of the manner of his generation of the virgin but in respect of his generation from euerlasting of the Father 3 The Words generation of the father is often in scripture discerned and distinguished from christes generation of the virgin The Euangelist as wee see calleth the Woord the only begotten of the Father Of wisedome it is said Prouerb 8.25 that before the mountains that is from the beginning it was formed or as the Chaldee paraphrast interpreteth it begotten but we reade in Matthewe that Iesus who is called Christ was borne of Marie 4 The only begotten is opposed to Angels men But Angels and men are the Sonnes of God either by creation or by adoption or by sanctification after what sort soeuer this be wrought by the holy ghost Therefore Christ must needes bee called the onely begotten for this cause euen for that he is his Son by nature For after this manner he is the Sonne of God onely and truely and simply seuered from other Sonnes Wherefore to this second ranck or classe those places also should be referred which shew that we are the Sonnes of God by adoption by and for that only begotten Sonne For seeing grace is opposed to nature and we are Sonnes by Grace it must needes be that Christ is the Sonne by nature To the third classe belong those testimonies of Scripture God is and is called the sonne which attribute the name of sonne manifestly to the other nature also in christ which subsisted by it selfe before and besides the flesh assumpted and did woorke all thinges And seeing Seruetus others are hereâ—n an vprore as it were and fight for this that onely the man Iesus borne of the Virgine but not God or the God-head is called the Sonne in Scriptures and that therefore before Iesus was borne there was not any Sonne of God subsisting wee are diligently to gather and collect those testimonies wherein the name of Sonne is not attributed to the humane nature only but also to the diuine The third argument therefore is this That which subsisting before the flesh borne of Marie created the woorld and from the first beginning hitherto woorketh the same thinges with the Father the same is a person and that without the flesh and before it But the sonne of god is called that which subsisting before the flesh created the woorld and from the first beginning hitherto worketh the same things with the father Therefore the sonne is a person and subsisting euen without the fleshe and before it that is Christ Iesus borne of Marie hath another nature besides his humane nature in respect whereof Christ euen before his humane nature was truly existed is is called the Sonne of God The Maior of this reason is manifest For that which worketh all woorks and that with the same authoritie liberty and power wherewith the Father doth must needs be a liuing and vnderstanding substance that is a person Nowe the Minor is prooued by testimonies of Scripture For the very same who is before all thinges for whome and by whome all thinges were created and doe consist who dooth all thinges likewise himselfe which the Father dooth is called the beloued sonne of God the first begotten of all creatures by whome god spake vnto vs in the last daies Coloss 1.16 Hebr. 1.1.2 Hebr. 2.10 Iohn 5.19 c. But the fleshe or humanity of CHRST is not before all thinges is not creatresse but created in the last times doth not vpholde or sustaine all thinges with his woord beck and effectuall will but is it selfe sustained and vpheld by the Woorde who did assume and take it Therefore in Christ besides his flesh is another nature which also before the flesh was miraculouslie conceiued in the Virgins wombe was subsisting did woorke and is the Sonne of God Againe John 3.17 God sent not his Sonne into the world to condemne it The Father sent the Sonne into the woorlde but the humanity of the Sonne was borne in the woorlde Therefore he was his Sonne before he was sent into the woorlde Ioh. 5.21 The sonne quickneth whom he wil. Matth. 11.27 No man knoweth the Father but the Sonne and hee to whome the Sonne wil reueile him But in the old Testament before Iesus was borne of the Virgine some were raised from the dead and quickened for there were some from the
Iehoua is one in number of essence not of persons 12 Where are three and one there are foure But in God are three one to wit three persons and one essence Therefore there are foure in God Answere The Maior is to be distinguished Where are three and one reallie distinct there are foure But these three in God are not another thing distinct in the thing it selfe from the essence but each is that one essence the same and whole and they differ from their essence onely in their manner of subsisting or being The manner of existing is not a diuers substance from the existence being or essence 13 Christ according to that nature according to which in scripture he is called Son is the Son of god But according to his humane nature onely hee is called Sonne Therefore according to that onely and not according to his diuine also hee is the sonne of god and so by a consequent the sonne is not verie god Aunswere The minor is false For Christ is called the onely begotten and proper sonne of the Father and equal with the Father Iohn 3.16 Iohn 5.18 Rom. 8.32 The father hath created all thinges by the sonne The sonne from the verie beginning worketh all things likewise which the Father doth Iohn 5.17.19 The sonne reueiled the Fathers wil of receiuing mankinde into fauour vnto the Church before his flesh was borne Iohn 1.18 The sonne was sent into the worlde descended from heauen and tooke flesh Heb. 2.16 Iohn 3.13.17 But the Word which is God is the onely begotten and proper sonne of God and tooke flesh Iohn 1.14 And not the humane but the diuine nature of Christ is creatres and worketh with equal autoritie and power with the Father and descended from heauen Therefore God or the Godhead or diuine nature of Christ is both called in the scripture and is the sonne and by a consequent the sonne is that one true and verie God I BELEEVE IN CHRIST OVR LORD THree diuerse speeches are heere to bee obserued 1. To beleeue that Christ is Lord. To beleeue this is not sufficient for we beleeue also that the diuel is Lord but not of al nor ours as wee doe beleeue Christ to bee Lorde of vs all 2. To beleeue that Christ is Lord and that of al and also ours Neither is it enough to beleeue this For the Diuels beleeue also that Christ is their Lord as he hath ful right and autority not only ouer all other thinges but ouer them also to determin of them whatsoeuer pleaseth him 3. To beleeue in Christ our Lorde that is so to beleeue Christ to bee our Lorde that in him wee place our trust and confidence and bee thoroughly perswaded that by him wee are wholy freed and deliuered from all euill and are defended and safegarded against all our enemies and this is it which we especiallie ought to beleeue Whenas therefore we saie that wee beleeue in our Lorde we beleeue 1. That the Sonne of GOD Christ is Lorde of all creatures 2. But especiallie of his Church which beeing purchased with his owne bloode hee guideth defendeth and preserueth by his spirit 3. And that I am also one of his subiectes whom beeing redeemed from the power of the Diuell he mightilie preserueth ruleth maketh obedient vnto him and at length enricheth with eternal glorie that is I beleeue that hitherto I haue bin by and for Christ preserued and shal hereafter be preserued of him thorough al eternitie lastly that he vseth wil vse his dominion power which hee hath as ouer all other creatures so ouer me vnto my saluation and his owne glory But for the better vnderstanding of this that hath bin spoken wee are to obserue these two things 1 In what sense Christ is called Lord. 2 For what causes he is our Lord. 1 IN WHAT SENSE HE IS CALLED LORD TO bee a Lord is to haue right and power granted by Lawe either diuine or humane ouer some thing or person as to vse and enioie it and to dispose thereof at thy owne will and pleasure Christ therefore is our Lord First because he hath care of vs that is ruleth preserueth and keepeth vs as his owne to eternall life and glorie as beeing bought with his precious bloode Iohn 17.12 None of them is lost whom thou gauest me Ioh. 10.28 None shal plucke them out of my hand Secondlie because wee are bound to serue him both in bodie and soule that hee maie bee glorified by vs. 1. Cor. 6 20. Yee are bought with a price therefore glorifie God in your bodie and in your spirite for they are Gods Hereof also wee maie vnderstande that the woorde Lorde in the Creede is not a name of the diuine essence but of his office and is referred to both natures of Christ like as the names of Priest King and Prophet Christ then is our Lorde not onely in respect of his Diuinitie which created vs but also in respect of his humanity which redeemed vs. For the humane nature of Christ is the price of our redemption his diuine nature dooth giue and offer that price vnto the Father and dooth by the vertue of his spirite effectuallie applie it vnto vs sanctifie rule saue and defend vs against our enemies and dooth al these thinges the humane nature beeing priuie thereunto and most earnestlie willing it Yea further as hee is man also hee hath power not only ouer men but also ouer all creatures and therfore ouer the Angels themselues For the names of the office benefits dignity of christ are affirmed of his whole person to speak simply properly by communicating but not by confounding the properties of both natures 2 For what causes he is our Lord. CHRIST is Lord. 1. By right of creation gouernment Christ our Lord 1 By right of creation Of this rule and dominion it is said Al things that the father hath are mine Ioh. 16.15 For by him in him are al things created and by his mighty word that is by his forcible pleasure and wil or prouidence they are susteined and gouerned and whatsoeuer good is in al the creatures that wholy proceedeth from him And this is a most generall dominiō which extendeth it self vnto al creatures euen vnto diuels wicked men albeit not altogether after the same maner to vs to al the wicked diuels For. 1. he created vs to eternal life but them to destruction 2. The dominiō which christ hath ouer the wicked diuels cōsisteth in the right of requiring cōmanding of exercising his power bridling his enimies that is hee hath right power ouer the diuels and the wicked to doe with them what him listeth so that without his wil and pleasure they cannot so much as moue themselues And he permitteth them by bereauing and destituting them of the grace of his spirit to run headlong into sin and eternal destruction Hee hath also ouer vs right and power to do with vs what him listeth
is agreeing vnto the true god only This kind of Idolatry is especially forbidden in the first commandement and furder also in some part in the third commandement 2 When mē er in the kind of woorshippe that is when worship or honour is imagined to be doone vnto the true god by some such woorke which himselfe hath not commanded This kind is properly condemned in this second commandement and is called will-worshippe or superstition They are saide to be superstitious whosoeuer ad humane inuētions to the commandements of God 2 Hypocrisie which is a pretending or faining true godlinesse and worship of God doing the external works commaunded by god whether morall or ceremoniall without true faith and conuersion This vice is depainted and described in these woordes by the Prophet Isaias This people come neere vnto me with their mouth and honour mee with their lips but haue remooued their heart far from me and their fear toward me was taught by the preceptes of men In the same words and those that followe and also euery where thoroughout the whole Scripture is hypocrisie condemned of the Lord. 3 Prophanenes which is a voluntary letting goe or contempt of all religion and of the whole worship of God both internal external or else of some part of diuine worship This prophanenes is repugnant also to the whole worship of God in the first and second table Now let vs entreate a little more at large of superstition That Wil-worship whereof we before made mention is reprehended of the Lord in many places of holy Scripture So by Moses it is forbidden Deut. 12.8 Yee shall not doe after al these things that we do here this daie that is euerie mā whatsoeuer seeemeth good in his owne eies And in the end of the same chapter he saith Whatsoeuer I commaund you take heede you doe it thou shalt put nothing thereto nor take ought there-from It is also reprehended by Isaias whose woords before recited are alleadged by Christ himselfe Matth. 15.8 for the condemning of superstition or Wil-woorshippe The same is condemned also by Paul Col. 2.8 Beware least there be any man that spoile you through Philosophy and vaine deceite through the traditions of men according to the rudimentes of the world and not after Christ Obiection Such places and saiengs speak of the wicked and vngodlie commaundementes of men and of Mosaical and Jewish ceremonies Aunswere That this is false which is replied some demonstrances which are added vnto certaine places declare which also reiect those humane Lawes and ordinaunces that commaund any thing in regard of diuine worshippe which is not commaunded by God although the same be a thing in his own kind not forbidden of God So Christ reiecteth the Iewes tradition of washing of handes whereof he saith Matth. 15.11 That which goeth into the mouth defileth not the man but that which commeth out of the mouth that defileth the man Hither also may that be referred which Christ speaketh 23.25 Wo be to you Scribes Pharisees Hypocrites for ye make cleane the vtter side of the cup and of the platter but within they are ful of briberie and excesse Now that these and the like thinges are lawful setting aside of an opinion of superstition in them the Apostle in sundry places doth shew Roman 14.6 He that obserueth the daie obserueth it to the Lord and he that obserueth not the daie obserueth it not to the Lord Hee that eateth eateth to the Lord for hee giueth god thanks and he that eateth not eateth not to the Lord and giueth God thankes Againe 1. Corinth 10.25 Whatsoeuer is sold in the shamble eate yee and aske no question for conscience sake For the earth is the Lords and al that therein is Wherefore they are not simplie so condemned but onely so far as they are prescribed for diuine worship In the same respect is single life also condemned especially seeing the same is not a thing indifferent but to those only who haue the gift of continēcy according as it is said of Christ Matth. 19 12. He that is able to receiue this let him receiue it For al men as in the same place Christ saith cannot receiue this thing saue they to whom it is giuen And this is the difference between things indifferent or of middle qualitie and those things which are properly the worshippe of god Which difference we must diligently obserue 1. Bicause when men faigne other worships of god in them they faigne another wil of god which is to faigne another god 2. Because by confounding of the true worshippe with false worships the true god is confounded with Idoles Rom. 14.23 which are worshipped with those worships inuēted by men 3. Because whatsoeuer is not of faith is sinne And when any man doth a thing as thereby to worship God his conscience not knowing whether God wil be worshipped after this manner or no he doth it not of faith but is ignoraunt and doubteth whether God be pleased or displeased with his work and therefore he presumeth to do that albeit it may displease god Wherefore hee dooth not thereby worship but contemne god OF TRADITIONS MOreouer that wee may make that difference of diuine worship and of things indifferent fully and wholy manifest and answere to an obiection of theirs who defend worshippes inuented by men with such places of Scripture as where god willeth vs to obey the commandements of mē we wil note and obserue that there are foure sorts of those things which men commaund 1. The ordinaunces of god which god wil that men propose vnto others to be obserued but not in their own name but in the name of god himselfe as being themselues the ministers and messengers not the autors thereof So the ministers of the church propound the heauenly doctrin of god to the church parents to their children Maisters to their scholers so Magistrates propound the commaundements of the Decalogue vnto their subects The obedince of these commaundementes is and is called Gods woorship because they are not humane ordinances but diuine which are necessarily to bee obeied although no autoritie or commaundement of any creature came thereto yea although all creatures should commaund the contrary Hither appertaine many places of Scripture As Prouer. 6.20 My Sonne keepe thy Fathers commaundement and forsake not thy Mothers instruction 1. Thessal 4.2 Yee know what commaundementes we gaue you by the Lord Iesus He therefore that despiseth these despiseth not man but god Matth. 23.2 The Scribes and Pharisees sit in Moses seate Al therefore whatsoeuer they bid you obserue that obserue and doe These and the like sayinges will vs to obey men as the ministers of god in these thinges which belong vnto the ministery that is which god by expresse commaundement hath testified that hee will haue published and commaunded by them but they graunt not authority vnto any to institute newe worshippes of god at their owne pleasure according as it is said Prouer. 36. Put
nothing vnto his words least he reproue thee and thou bee found a liar And 1. Timoth. 1. Commaund some that they teach none other doctrine 2 The ciuill ordinances of men which are determinations and prescriptions of circumstances necessarie and profitable to the keeping of the morall commandements of the second Table Such are the positiue Lawes of magistrats parents masters of al who bear rule ouer others in the ciuil state The obedience of these Lawes as touching the generall is the worshippe of God because the generall thereof is morall and commaunded by God himselfe namely obedience towards magistrates and others which beare rule in the common-wealth But as concerning the special of the action or as touching the circumstances it is no diuine worship because those woorkes are diuine woorshippe which must necessarilie be doone in respect of Gods commaundement although no commandement or respect of any creature were adioined but these except they were commanded by the magistrates might be done or omitted without any offence against god but yet notwithstanding such ciuil ordinances of magistrates and other gouernours binde the consciences of men that is we must necessarily perfourme them neither are they neglected without the displeasing of God and therefore by reason of these commandements of Magistrates we are bound also to performe the works enioined vs by these commandements euen although wee could omit them without giuing any offence if wee meane to reteine our obedience pure and sound So to carrie weapons or not to carry weapons to pay a lesser or greater tribute or subsidie is not in it selfe the worship of God but the obedience which is in these and the like matters due to bee rendered vnto the Magistrate is Gods worshippe Therefore if the Magistrate neither command nor forbid either it is free to be either but if he command any one thing he sinneth whosoeuer doth the contrarie although he coulde keepe it neuer so close neither offend any man thereby The reason is because the generall namelie obedience towardes the Magistrate which is gods worshippe is violated Wherefore these specials and particulars are by an accident made the worship of god to wit by the commaundement of the Magistrate 3 The Ecclesiastical or Ceremonial ordinances of men which are determinations or prescriptions of circumstances necessarie or profitable for the keeping of the commaundementes of the first table For they belong either to the keeping and maintaining of order and comelines in Church-assemblies and in the Ecclesiastical administration of the ministerie or to externall exercises of godlines both publique and priuate or to auoide the giuing of offence vnto the weaker to bring them vnto the Church and knowledge of the truth Of which kind are the time place form course of sermons prayers readings in the Church likewise fastes the manner of proceeding in election of ministers in gathering and distributing almes and such like whereof god hath commaunded nothing in speciall The generall also of these Lawes as of the ciuil is moral if they be rightlie profitably made and therefore is it the worship of God as it is gods worship to heare the woord of god to pray vnto god as wel publiquely with the company of the faithfull as priuately to bestowe almes vpon our poore brethren to receiue the sacramentes But the Ceremonies themselues are not onelie no worship of God but neither doe they binde mens consciences neither is the obseruation of them necessarie except the omitting of them breede offence So it is no worship of god but a thing indifferent and not binding mens conscience to vse this or that forme of praier at this or that time at this or that houre in this or that place to heare the woorde of god to pray to receiue the sacraments Neither hath the Church onely this right and power to constitute or abrogate or alter by her owne authoritie these ordinances as she iudgeth it to be most expedient for her common edification but the consciences also of particular men reteine this libertie so that they may either omit these or doe otherwise without any offence against god if there arise no scandal or offence thereby among men that is if they doe it neither of contempt or neglect of the ministerie nor of wantonnes or ambition or of a desire of contention noueltie nor with the offending of weake ones The reason is because then lawes are rightlie obserued when they are obserued according to the mind and purpose of the law-giuer But the Church ought to will that such ordinances and statutes as are made concerning thinges indifferent bee obserued not in respect of her owne authoritie or commaundement but onely for the maintenance of order and comlinesse and for the auoiding of scandals and offences Wherefore as long as comlinesse or order is not violated neither offence giuen it leaueth euerie mans conscience free to himselfe For not in respect of the Churches or ministers commandement but in respect of the iust causes of commaunding thinges indifferent are necessarily sometimes to be done or to bee omitted and the conscience is hurt not by the neglect of any humane commaundement as in ciuill matters but by the neglect of the causes for which they are commaunded Hither belongeth the precept of Saint Paul 1. Cor. 10.27 Jf anie of them which beleeue not call you vnto a feast and if yee will goe whatsoeuer is set before you eate asking no question for conscience sake But if anie man saie vnto you this is sacrificed vnto Jdoles eate it not because of him that shewed it and for the conscience for the earth is the Lords and all that therein is And the conscience I saie not thine but of that other For why should my libertie be condemned of another mans conscience For if J thorough Gods benefite bee partaker why am I euill spoken of for that wherefore J giue thankes Likewise the Decree of the councell of the Apostles Acts. 15. Of thinges sacrificed to Jdols of bloude and that which was strangled Likewise the precept giuen concerning women to be couered 1. Cor. 11. Likewise the Lordes daie substituted by the Church in place of the Sabboth for the exercise of the ministerie c. Reply If the edictes of Magistrates binde mens consciences why then doe not the traditions of the Church bind them also Answere God gaue this power and authority of making ciuill lawes vnto the Magistrate and hath strengthened it with this band in that hee threatneth and denounceth his anger against them which breake these lawes but vnto the Church and to his Ministers hee hath not giuen any such authoritie but yet notwithstanding hee would haue these lawes and constitutions to bee obserued which the Ministers the Church of their own authoritie command not for any necessity that there is of obeying these lawes commaunded by the Church but according to the rule of charitie that is for a desire of auoiding offence This aunswere is deliuered in these
places of scripture Matth. 20.25 Yee knowe that the Lordes of the Gentiles haue domination ouer them and they that are great exercise authoritie ouer them But it shall not bee so among you but whosoeuer will bee great among you let him be your seruaunt 1. Pet. 5.3 Not as if ye were Lordes ouer Gods heritage but that yee maie be ensamples to the flocke Colos 2.16 Let no man condemne you in meate and drinke or in respect of an Holie-daie or of the newe Moone or of the Sabboth daies Gal. 5.1 Stand fast in the libertie wherewith Christ hath made vs free Neither are the causes obscure or harde to come by for which God made this difference namely that there might bee an euident difference betweene the ciuill Magistrate vnto whom it belongeth to beare rule ouer his subiects and to constrain by corporall force such as obeie not and the Ministers of the Church vnto whom no such rule and power is graunted but vnto them is committed the charge and office of teaching and instructing men concerning the will of GOD. Againe because by the breach of Ecclesiasticall lawes if it bee done without giuing of offence the first table of the Decalogue for which they are to serue is not broken but by the breach of ciuil lawes albeit no offence be giuen thereby the second table is broken in as much as either some thing is taken frō the common wealth or some occasion is giuē of iniurying it Neither is this replie of force That vnto the greater and worthier office greater obedience is due And therefore the constitutions of the Ministers of the Church are no lesse necessarilie to bee kept than the lawes of the ciuil Magistrate For vnto the worthier greater obedience is due in those thinges which are properly belonging vnto his office Now the proper office of the ciuil Magistrate is to make lawes which are for the commaundement it selfe to bee obserued but the proper office of the ministerie of the Church is to sound foorth Gods commaundements And the proper office of the Church is to ordaine Ceremoniall decrees which must bee kept not for the commaundement of man but for auoiding of offences 4 Humane ordinances which are repugnant vnto the ordinances of God These God forbiddeth vs to obey whether the ciuil Magistrate commaunde them or the Church or the Ministers of the Church Acts. 5.29 We ought rather to obey God than Men. Matth. 15.3 Why transgresse yee the commaundement of god by your tradition Hauing now considered these foure kindes of ordinances deliuered by men it is easie to make aunswere vnto that first obiection God commaundeth vs to obey the commandementes of men He doth so first Such as bee good that is not repugnant vnto his woorde Secondly such as hee himselfe hath commaunded by men that worship maie be giuen him Thirdly Ciuil ordinances which depend on the authoritie of men not obeiing them for diuine worshippe but for conscience sake Fourthly Ecclesiasticall or Ceremonial ordinances obeying them but not respecting therein anie diuine worshippe or conscience neither of which they import but onelie the auoiding of offence 2 Obie What things the church commandeth by the instinct of the holie ghost those are diuine ordinances belonging to the worship of god But the church decreeth good and profitable constitutions being guided by the guiding of the holie ghost Therefore good constitutiōs decreed by the church appertaine to the worship of god Aunswere The general indeede of those commandements which the church prescribeth by the instinct of the holie Ghost appertaineth to the worship of God This general compriseth the diuine Lawes of God of not breaking charity and of auoiding offence of keeping order and comelinesse in the church And in respect of this general the constitutions which the church decreeth by the instinct and motion of the holy Ghost are also diuine or the constitutions of God as namely they are a part of these diuine Lawes the care and keeping whereof is commended vnto vs by god himselfe in his word But those good constitutions of the church are humane or the constitutions of men as they doe in speciall designe that which was in generall by these diuine Lawes signified rather than expounded Wherefore those ordinances are no worship of god which the church aduiseth decreeth receiueth or commaundeth for the countenaunce of mutual charity among vs and for the preseruation of order and comelinesse or for the auoiding of offences albeit in the choosing and constituting of these shee be directed by the instinct of the holy ghost For the holy ghost declareth both vnto the church both what is profitable for the auoiding of offences and also that those things which are commaunded for the auoiding of offences are neither the worship of god nor necessary to be obserued but in case of auoiding offence and therefore that the church reteineth her libertie of deliberating of them or of chaunging of them or of omitting them if there be no feare of offence This doth Saint Paul manifestly declare when as 1. Corinth 7. counselling them to single life which haue the gift of continency yet hee addeth further But I speak this by permission not by commandement Again This J speake for your owne commoditie not to tangle you in a snare but that yee followe that which is honest and that ye cleaue fast vnto the Lord without separation Here he affirmeth both both that hee wisheth them that are continent to leade a single life that so they may the more fitlie serue god and that also hee leaueth it free vnto them to marry and hee speaketh both by the instinct of the holie ghost 3 Obiection God is worshipped by those thinges which are done to Gods glory The things that the Church doth decree are don to Gods glorie Therefore these also are the worship of God Aunswere Those thinges that are done to the glory of god by themselues that is which are commaunded by god to this end as that by these workes wee should declare our obedience towardes him they are the worshippe of god but not those thinges which serue for the glorie of god but by an accident that is which serue sometimes for the perfourming of those thinges which are commanded by god vpon some accidental respectes and causes which if they do not concur god yet may be honored both of those that do thē and of those that doe them not so that they be done or left vndoone of faith which is assured and resolueth that the person is not reconciled vnto god and that the action or omitting of the action doth agree with the word of god 4 Obiection The examples of those who haue worshipped God without his direct commandement confirme that it is permitted to men to worship God with that worship which themselues ordaine Auns The example of Samuel sacrificing in Ramoth cannot at al establish Wil-worship For as touching the sacrifices they were the worship of god because they were commaunded by god and as