that had not the Sonne of God revealed it unto us out of his Fathers bosome no wit of men or Angels could have attained unto it In their subjects They vary in their subjects and matter which they handle For the doctrine of the Church comprehendeth the full perfect and entire sense both of the Law and Gospel but Philosophy is quite ignorant of the Gospel and omitteth the principall parts of the Law and rawly and obscurely propoundeth that small portion it retaineth concerning discipline and externall duties drawn but out of some few precepts of the Decalogue It teacherh us also other arts and sciences meete and serviceable for mans life as Logick Physick and the Mathematickes all which are not delivered in Church doctrine but have their proper necessary use in handling and learning the same In their effects They concurre not in their severall effects For the doctrine of the Church alone sheweth us the originall of all evils and mans misery to wit the fall disobedience or sin of our first parents Moreover it ministreth true and lively comfort unto our consciences pointing out the meanes by which wee may wade out of the danger of sin and death and assuring us of life eternall through Christ As for Philosophy it knoweth not the cause of our evils neither yeeldeth it us any sound comfort or consolation Philosophy hath certain comforts common unto her with Divinity Comforts common both to Philosophy and Divinity such are 1. The providence of God 2. The necessity of obeying of God 3. A good conscience 4. The worthinesse of vertue 5. The finall causes or the ends which vertue proposeth 6. The examples of others 7. Hope of reward 8. A comparing of events because a lesse evil compared unto a greater carrieth a shew and shadow of good but true comforts against sinne and death are proper to the Church Comforts proper to Gods Church such as are 1. Free remission of sins by and for Christ 2. The grace and presence of God in our very miseries 3. Our finall delivery and life everlasting Wherefore Philosophy though in respect of Divinity it be unperfect and faile in these premisses yet it never impugneth Divinity Whatsoever erroneous opinions contrary to the true doctrine of the Church occurre in the writings of Philosophers or are cited out of Philosophy to overthrow Scripture all these are either no way Philosophicall but the vaine sleights of mans wit and very biles and sores of true Philosophy such as was the opinion of Aristotle concerning the eternity of the world and of Epicurus touching the mortality of the soule and such like or else they are indeed Philosophicall opinions but unfitly applyed to Divinity The use of these differences in doctrine These maine differences between Christian doctrine and other Religions and Philosophy also are very worthy observation for these ends 1. That Gods glory be no way impaired of us but reserved wholly unto himselfe which cannot be unlesse wee acknowledge and confesse in the face and eye of the world whatsoever he hath precisely commanded us to beleeve either concerning himselfe or his will and that wee adde nothing of our owne braine unto that which hee hath revealed For God cannot be mingled with Idols nor his truth confounded with Satans forgeries without high dishonour to his name 2. That we hazzard not nor endanger our salvation which might happen if erroneously we should imbrace for true Religion any Schismaticall doctrine or heathenish Philosophy 3. That our faith and comfort in Christ Jesus might be strengthened and confirmed which falleth out when wee discerne the perfection of the doctrine of the Church before all other Religions how many important and weighty matters are found in our Religion which are wanting in others What are the causes why they alone are saved who professe this doctrine and other Religions with their Sectaries and adherents are damned and of God rejected Finally that we separate our selves from Epicures and Academicks who either make a mockery of pietie and godlinesse or so rack Religion that they thinke every man in every Religion shall be saved wresting in this sense that saying of the Apostle The just man shall live by HIS faith Now these Epicures are not worthy the answering Rom. 1.17 Hab. 2.4 as for those Academicks they manifestly falsifie the sentence and meaning of the Apostle and are easily refuted For the pronoune HIS in no sort signifieth whatsoever faith every man frameth unto himselfe but the true Catholike faith particularly appropriated unto every man and this word HIS standeth in opposition against any other mans faith though it be a true and good faith and thwarteth and crosseth also the opinion of Justification by works So that the naturall sense of that Text is The just man is justified not by the works of the Law but by faith alone in Christ and that by his owne private faith not by the faith of another man 4 Whence it may appeare that the doctrine of the Church alone was delivered of God 5 By what testimonies the certainty of Christian Religion or Church-doctrine is confirmed GOD in the very creation of the world put this bridle in the mouth of all reasonable creatures that no man without extreame and manifest impudeney such as was the Divell in Paradise durst say that any thing if it were once apparently known to have been spoken or commanded 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 heavens and hearken O earth for the Lord hath spoken Thus saith the Lord. The word of the Lord came to Esaias Jeremias c. Sith therefore it appeareth that the bookes of the Old and New Testament are the words of God there is no place left of doubting whether that be the true Religion and Doctrine which is contained in them but whether these books were written by divine 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 us Wherefore this question is necessary For except this above all other things remaine stedfast and immoveable that whatsoever we read in the bookes of the Prophets and Apostles doth as truly declare the will of God unto us as if we did heare God openly speaking tous from heaven it cannot chuse but that the very foundation and whole certainty of Christian Religion must be weakned Wherefore it is a consideration worthy those who are desirous of the glory of God and doe seek for sure comfort to enquire whence it may appeare unto us The first part The authority of the Scripture doth depend on the Church that the holy Scripture is the Word of God To this question now long since answer hath been made by the Papists that forsooth it is not otherwise certaine then because the Church doth confirme it by her testimony But we
as we neither reject nor contemne the testimony of the true Church so we doubt not but their opinion is pestilent and detestable who do often say that the holy Scriptures have not their authority else-where then from the word of the Church 1 Reason The reproach of God For first wicked is it and blasphemous to say that the authority of Gods Word dependeth of the testimony of man And if it be so that the chiefest cause why we beleeve that the Scriptures were delivered from heaven be the witnesse of the Church who seeth not that hereby the authority of a mans voice is made greater then the voice of God For he that yeeldeth his testimony unto another so that he is the only or the chiefe cause why credence is given unto the other out of all doubt greater credit is given unto him then unto the other who receiveth his testimony Wherefore it is a speech most unworthy the majesty of God that the voice of God speaking in his holy Book is not acknowledged except it be confirmed by the witnesse of men 2 Reason Our comfort Faith is grounded on approved witnesse therefore not on mans Secondarily whereas the doctrine of the Prophets and Apostles doth preach of so great matters as the certaine knowledge whereof is so greatly desired of all who are well disposed and the conflicts of doubtfulnesse in all mens minds are so great what full assurance of our faith can there be what sure consolation against assaults or temptations if that that voice on which our confidence relieth be no otherwise knowne unto us to be indeed the voice of God but because men say so in whom we see so much ignorance errour and vanity to be that no man scarcely especially in matters of some weight doth attribute much unto their word except other reason concurre with it 3 Reason The confutation of our enemies Thirdly the truth of God and Christian Religion is plainly exposed unto the mocks and scoffes of the wicked if we going about to stop their mouths doe therefore only desire that we should be credited that our Religion is from God because our selves say so For if they be by no other confutation repressed they will with no lesse shew of truth deny it then we affirme it 4 Reason Witnesses Last of all the Scripture it selfe in many places is against this opinion and doth challenge a far higher authority unto it selfe then which hangeth upon mens words For so saith Christ himselfe I receive not the record of man signifying thereby John 5. that his doctrine stood not no not on John Baptists testimony although yet he did alledge it but as of lesse account that he might omit nothing by which men might be moved to beleeve Therefore he addeth But I say these things that you may beleeve I have a greater witnesse then the witnesse of John And if Christ now being humbled said these things of himselfe then surely shall they be no lesse true of him being in glory and sitting in his Throne Paul saith 1 Cor. 2. My word and my preaching stood not in entising speech of mans wisdome but in plaine evidence of spirit and of power that your faith should not be in the wisdome of men but in the power of God If so be then our faith must not rest no not upon reasons wisely framed by men much lesse shall it depend on the bare word of men Ephes 2. The Church her selfe is said to be built upon the foundation of the Prophets and Apostles If then the confidence and confession of the Church stayeth on the doctrine of the Prophets and Apostles as on the foundation the certainty of Scripture cannot hang on the Churches witnesse for so should not the Church be upheld by the testimony of the Prophets and Apostles but by her owne And it is said 1 John 5. If we receive the witnesse of men the witnesse of God is greater If it be greater then the authority of it hangeth not on the record of man but we are to give more credence unto God witnessing the Prophets and Apostles writings to be indeed his voice then unto the Church affirming the same 1 Object That they are true the Church alone doth witnesse Ans The Minor is false Now that it is said of the contrary That by the Churches record alone it doth appeare unto us that the sacred bookes which wee have were written by the Prophets and Apostles whose names they beare in their fore-head and that even unto us they are come uncorrupt this we grant not For God far more certainly testifieth both in Scripture and in the hearts of his Saints that no feigned or forged thing is in these books then it can be by the Church and all the creatures of the world confirmed They therefore who stand upon the Churches testimony alone in this point shew that themselves have not as yet felt or understood the chiefest testimony 2 Object The discerning of books Ans The Minor is false 1 The working of the holy Ghost Furthermore they say That the bookes authenticke or as they terme them Canonicall of both Testaments are discerned from the Apocryphall by the Churches judgement and therefore that the authority of holy Canon doth depend on the Churches wisdome But that this difference of the bookes is not determined by the Churches judgement but being imprinted into the bookes themselves by the Spirit of God is onely acknowledged and approved by the Church this is easily to be understood if the causes of this difference be considered For either in these which are called Apocryphall the force and majesty of the heavenly Spirit doth lesse evidently appeare in the weight and vehemency of word and matter then in others of which it is cleere that they are the heavenly Oracles 2 The certainty of Authors set down in writing by the divine instinct that they might be the rule of our faith or it cannot be determined neither out of these bookes themselves nor out of others which are Canonicall that they were written either by the Prophets or Apostles because either they were not opened by those whom God by certain testimonies hath warranted unto us to be endued with a Propheticall spirit or themselves doe not shew any certain Authours of them or by their form 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 evidence of spirit or certainty of the authours we build not our judgement on the testimony of the Church but of the bookes themselves And therefore not for the Churches judgement only do we judge some books 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 very cause of this difference which we find in the bookes themselves 3 Object The Church is more
ancient then the Scripture 1 Ans The Minor is false As for that which some men say that the Church is ancienter then the Scriptures and therefore of greater authority it is too trifling For the Word of God is the everlasting wisdome in God himselfe Neither was the knowledge of it then first manifested unto 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 Paradise yea the Word is that immortall seed of which the Church was borne The Church therefore could not be except the word were first delivered Now when we name the holy Scripture The Scripture is first in nature as the cause we mean not so much the characters of the letters and the volumes but rather the sentences which are contained in them which they shall never be able to prove to be of lesse antiquity then the Church For albeit they were repeated and declared often after the beginning of the gathering of the Church 2 Ans The Minor is false yet the summe of the Law and Gospel was the same for ever To conclude neither is that which they assume alwayes true That the authority of the ancienter witnesse is greater then of the younger A younger workman may be more skilfull then an elder for such may be the condition and quality of the younger witnesse that he may deserve greater credit then the ancienter Christ being man bare witnesse of himselfe Moses also and the Prophets had long time before borne witnesse of him yet neither his nor all other witnesses authority is therefore greater then Christs alone In like sort the Church witnesseth that the holy Scripture which wee have is the Word of God The Scripture it selfe also doth witnesse of it self the same but with that kind of witnesse that is more certaine and sure then all the others of Angels and men There is alledged also to this purpose a place 4 Object The pillar of truth 1 Tim 3. where the Church is called the pillar and ground of the truth But sith the Scripture doth teach other-where and that not once that the foundation of the Church is Christ and his word it is manifest enough that the Church is the pillar of the truth not a fundamentall or upholding pillar but a ministeriall that is a keeper and spreader of it abroad and as it were a mansion place or sure seat which might carry the truth left with her and committed unto her in the open face of all mankind Acts 9. Galat. 2. 1 Thes 2. 2 Thes 1. Titus 1. Galat. 2. even as the holy Apostle Paul was called an elect vessell to beare the Name of God before the Gentiles and Kings neither yet did Paul get credit unto the Gospel but the Gospel unto Paul So likewise are the Apostles termed pillars not that the Church rested on their persons but that they were the chiefe teachers of the Gospel and as it were the Chieftaines and Masters of doctrine for a man is not bound to beleeve those that teach on their bare word but for the proofes which they bring of their doctrine Furthermore they alledge a sentence of Austine out of his book entituled 5 Object Chap. 5. A place of Augustine 1 Ans An Example maketh no rule Against the Epistle of the foundation I saith Austine would not beleeve the Gospel except the authority of the Catholike Church did move mee thereunto But first if it were true that either Austine or some others did give credence unto the Gospel onely for the Churches authority yet might there not be fashioned a rule hence of that which all men either did or ought to doe But that this is not the meaning of Austine which these men would have they doe easily perceive who weigh both the whole course of this place and the phrase of speech which is usuall unto Austine For Austine going about to shew that the Manichees were destitute of all proofe of their doctrine first hee opposeth one who as yet beleeveth not the Gospel 2 Ans He speaketh of himselfe as yet not converted or not sufficiently confirmed and denieth that such a one is able any way to be convicted by the Manicheans for he were to be convicted either by arguments drawne out of the doctrine it selfe of which themselves were departed for example sake he proposeth himselfe who should not have beleeved the Gospel except the authority of the Catholike Church had moved him thereunto Austine therefore speaketh this not of himselfe as he was then when he writ these things against the Manicheans but of himselfe before he was yet converted or not sufficiently confirmed And that he speaketh not of the present but of the time past the words that follow doe manifestly declare Whom then I beleeved when they said Believe the Gospel why should I not beleeve them when they say Beleeve not a Manichean For hence it appeareth that when he saith he was moved especially by the authority of the Church hee meanes it of that time at which he obeyed the Churches voice that is departed from the Manicheans unto the true Church But after that once he was converted and had perceived the truth of doctrine that his faith was not now any more builded on the authority of the Church but on a farre other foundation himselfe is a most sufficient witnesse for us whereas in the selfe same booke hee saith on this wise Chap. 14. Therefore he did beleeve the Church especially before he was able to perceive it Thou hast proposed nothing else but to commend that thy selfe beleevest and to laugh at that which I beleeve And when as I of the other side shall commend that which my selfe beleeve and laugh at that which thou beleevest what dost thou thinke we must determine or doe but even to shake hands with them who bid us to know certaine things afterward will us to beleeve things that are uncertaine and Let us follow them who bid us first to beleeve that which as yet we are not able to perceive that being more enabled by faith it selfe we may discerne to understand that which wee beleeve not men now but God himselfe inwardly strengthening and enlightening our mind Wherefore they doe manifest injury unto Austine who draw that which himselfe confesseth of himselfe when he was not yet converted or was but weake unto that time when he affirmeth farre otherwise both of himselfe and all the godly For so reverent a regard ought wee to have of the word of God The application of the answer and such also is the force and efficacie of the holy Spirit in confirming the hearts of beleevers that we beleeve God yea without any creatures testimonie even as Elias forsooke not God no not when hee thought 1 Kings 19. That followeth not which they would 1 Because there is more in the consequent than in the antecedent 2 Because there is
a fallacy of the Accident A declaration of the like example that himselfe was onely left alive of the true worshippers of God If therefore either Austine or whosoever else being not as yet converted unto Religion not as yet having experience of the certainty of it in his heart was moved rather by humane than divine testimonies to embrace it it cannot thereof be gathered that the certainty of the holy Scripture dependeth on no other testimonies or that by no other we are assured of it because that some are moved especially by humane voyces to reverence it cometh not thereof to passe for that the Scripture is not maintained by any other authority but it chanceth through the fault and weaknesse of them who sticking upon humane records doe not feele as yet or understand divine An Image and example of these degrees of faith is the story of the Samaritane woman For many of the Samaritans are said to have beleeved in Christ 1 The Samaritans because of the speech of the woman who testified that hee had told her whatsoever she had done But after that they had Christ with them for two daies many more beleeved because of his owne speech and they said unto the woman Now wee beleeve not because of thy saying for wee have heard him our selves and know that this is indeed the Christ the Saviour of the world All men come not by the same occasions nor have not the same beginnings unto faith 2 The Emulation of the Jewes Rom. 11. Paul saith that salvation was come unto the Gentiles and that hee did magnifie his ministry that the Jewes might be provoked to follow the Gentiles In the first of Peter 3 The honesty of wives Chap. 3. wives are willed to be subject unto their husbands that even they which obey not the word may without the word be won by the conversation of the wives while they behold their pure conversation which is with feare Even then as the Samritans were moved first by the speech of the woman to beleeve in Christ but after they had seen Christ and heard him they were so confirmed that they said they would now beleeve though the woman held her peace so also may it be that they which are not as yet converted or but weaklings may be moved especially by the Churches testimony as which runneth more into their eies to give credence unto the Scripture who yet neverthelesse after they are once illuminated with a more plentifull light of faith do finde by experience that they are confirmed by a farre superiour and more certaine testimonie that the Scripture is the word of God and do know by the force and evidence of it that they must keep 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 heaven preach unto you otherwise then that which wee have preached unto you 〈…〉 let him be accursed By these things therefore it may be understood that the voice and consent of the catholike Church may and ought The conclusion of the first part amongst other testimonies to serve for our confirmation and yet the authority of the holy Scripture not to hang upon it but that out of the Scripture it selfe rather wee must learne by what arguments we may be brought to know that it was delivered from God because that God himselfe doth witnesse it and also such is the force and quality of that heavenly doctrine that although all men should gainsay it yet it should not be any otherwise more manifestly and certainly knowne to be the voice of God than by it self But left any man may thinke that by any arguments which even reason by a naturall light judgeth to be sound The second part Arguments shewing the certainty of the Scripture without the singular grace of the spirit this may be wrought in the mindes of the wicked as either to obey the truth or to leave off to reproach it first hee must remember that the arguments or testimonies are of two sorts which shew the certainty of Christian Religion and maintaine the authority of the Scripture For there is but one onely testimony which is appropriated unto them alone who are regenerated by the spirit of Christ and unto them alone is it knowne the force of which testimony is so great that it doth not onely abundantly testifie and seale in our mindes the truth of the doctrine of the Prophets and Apostles but it also inclineth and moveth our hearts to the embracing and following of it Other testimonies whatsoever may be brought they are understood indeed both of the godly and the wicked and doe compell their consciences to confesse that this Religion rather then others is pleasing unto God and that it came from him but unlesse that one other come also which is known of the godly alone these testimonies will never bring to passe that men shall imbrace the truth although it be knowne unto them The arguments therefore which shew the truth and certainty of the Scripture or Church-doctrine are these The purity of doctrine The purity and perfectnesse of the Law therein contained For impossible it is that that Religion should be true and derived from God which maketh Idols or approveth open out-rages flat against the expresse Law of God and sound judgement of reason Now all religions that only excepted which is delivered in Scripture and received of the Church are manifestly convicted of this crime For as before hath been sufficiently declared they either abrogate and cancell the first Table of Gods Law touching the true God and his worship or they shamefully defile and disgrace it with their feigned untruths and of the second Table they reserve onely a part touching outward decent demeanour and civill duties Only the Church according to the prescript of Scripture retaineth both Tables of the Law whole and sound Wherefore the doctrine of the Church alone is true and divine The Gospel shewing our deliverance The gospel which sheweth us the onely way to escape and find deliverance from out the power of sin and death For questionlesse that doctrine and religion is true and divine which directeth us unto the meanes of avoiding sin and death without violating Gods justice and which yeeldeth effectuall and lively consolation to mens consciences concerning life everlasting But it is the doctrine of the Church alone set downe in the Gospel which openeth and proclaimeth unto us this freedome from misery and sealeth unto mens consciences these solid comforts Therefore that doctrine alone is true and divine Antiquity The antiquity of this doctrine which is found to be most ancient For the doctrine of the Church alone delivered in Scripture deriveth her originall from God and is able to prove her continuall descent from the beginning of the world The conference of the histories of the whole world with divine history sheweth that all other religions rose long
perswade not move the mind to assent without the inward testimony of the holy Ghost But the Spirit of God when he once breedeth this most assured perswasion in our minds that the doctrine which is contained in the holy Bible is of a truth the will of God and worketh that comfort and change of our minds and hearts which is promised and taught in this book by our experience and feeling it is so confirmed that while this remaineth within us though all Angels and men should say contrary yet we would beleeve this to be the voice of God but if that remaine not or be not in us though all should say it yet we would not beleeve it Neither doth not the Spirit therefore establish the authority of the Scripture Object The Scripture beareth witnesse of the Spirit therefore the Spirit not of it Answer because we are to examine what the Spirit speaketh within us by the rule of the Scripture for before that this is done of us the Spirit himselfe declareth unto us that the Scripture is the word of God and inspired by him and that he will teach us nothing in our hearts which is not agreeable unto that testimony before set down of him in the Scripture And if this be not first most certainly perswaded us of the Spirit himselfe we will never re-call our opinions of God and his worship to the Scripture as the only rule to try them by Now then after it is declared unto us by divine inspiration that the Scripture is a sufficient witnesse of that divine revelation in our hearts then at length do we find our selves to be confirmed by the mutuall testimony of the same Spirit in the Scripture and in our hearts and we beleeve the Scripture affirming of it self 2 Tim. 3. 2 Pet. 1. That it was delivered by divine inspiration to the holy men of God 6 For what cause no doctrine besides the holy Scripture is to be received in the Church The Scripture is of God therefore the rule of faith Whereas it appeareth unto us that it is the word of God which the Prophets and Apostles have left in writing there is no man which doth not see that the Scripture must be the rule square by which all things which are taught done in the Church must be tried Now all things of which there useth to rise questions in the Christian Church do appertain either unto doctrine or unto discipline and ceremonies That the word of God ought to be the rule unto both sorts it is out of doubt But in this place we speak of the doctrine of the Church which consisteth in the sentences and decrees which we are bound by the commandement of god to beleeve or obey and therefore they cannot be changed by the authority of any creature and they are become obnoxious unto the wrath of God whosoever submit not themselves in faith and obedience unto them To these decrees and precepts the Papists adde many sentences which not only are no where delivered in Scripture but are repugnant unto it and they contend That the Church or the Bishops have authority of decreeing yea contrary and besides the Scripture what the Church must beleeve or doe and that mens consciences are bound by those decrees no lesse then by the words of the holy Scripture to beleeve or obey Contrariwise we beleeve and confesse That no doctrine is to be proposed unto the Church not only if it be repugnant unto the holy Scripture but if it be not contained in it And whatsoever either is not by the expresse testimony of the holy Scripture delivered or doth not consequently follow out of the words of the Scripture rightly understood that we hold may be without hurt of conscience beleeved or not beleeved changed abrogated and omitted The difference of the Scripture and of other mens opinions For we must ever hold a necessary difference between the bookes of the Prophets and Apostles and the writings and doctrine of others in the Church The Scripture only is of it selfe to be beleeved the rule of faith That the Scripture onely neither hath nor can have any errour in any matter other teachers both may erre and oftentimes also doe erre when they depart from the written word of God Againe that the Scriptures are beleeved on their own word because we know that God speaketh with us in them others have credit not because themselves say so but because the Scripture witnesseth so neither a whit more then they can prove by the Scripture Wherefore we do not reject others doctrine and labours in the Church but only setting them in their owne place we submit them unto the rule of Gods word This doctrine first is delivered of God himselfe and that not in one place only of the Scripture as You shall not adde unto the word which I spake unto you neither shall you take away from it And I protest unto every man that heareth the words of the prophecie of this booke Dent. 4. Revel 22. if any man shall adde unto thâ—se things God shall adde unto him the plagues that are written in this booke And if any man shall diminish of the words c. Neither only by these words is forbidden that no false things and openly repugnant to the written word be added to the doctrine of the Church but also that no uncertaine things or things not appertaining unto it be mingled therewith For it is not in the power of any creature to pronounce what we are to thinke of God and his will but this is onely to be learned out of that which is disclosed in his word And therefore the men of Beraea are commended Who searched the Scriptures daily Acts 17. whether these things were so 2 Faith is grounded only on the Word Secondly faith which is spoken of in the Church is a part of divine worship that is the sure assent by which we embrace every word of God delivered unto us because it is impossible for us to be deceived by it if we understand it aright Further also that it may breed in us a true worshipping of God and comfort of our soules it must stand sure and immoveable against temptations But there is no certain doctrine concerning God and Religion besides that which is knowne to be revealed in his word We may not therefore give the honour which is due unto God unto men neither may we go from certaine things to uncertaine but cleave only to the word of God in the doctrine concerning Religion and therefore humane decrees must not be accounted amongst those which we are to imbrace by faith Faith cometh by hearing hearing by the word of God c. 3 Things necessary to be beleeved or done are part of divine worship But things not prescribed are no part of divine worship Therefore they are not necessary Thirdly for so much as the worship of God is a worke commanded of God performed
by faith to this end principally that God may be honoured it is manifest that to beleeve and doe those things which cannot be denied or omitted without offending of God is the worship of God and contrariwise that God cannot be worshipped but by the prescript of his will both the consciences of all men and God himselfe in his holy word doth testifie as In vain doe they worship me who teach the doctrines and commandements of men It is as wicked therefore to number those things which are not expressed in the word of God Isa 29. Matth. 15. amongst those which are necessary to be beleeved and done in matters of Religion as it is unlawfull for any creature to thrust upon God that worship which himselfe never required 4. The Scripture is sufficient Fourthly there cannot be any thing added of men unto this doctrine without great injury and contumely done unto the holy Scripture For if other things besides these that are written are necessary to the perfection of true Religion then doth not the Scripture shew the perfect manner of worshipping God and of attaining to salvation which fighteth with the plain words of Scripture which affirme that God hath opened unto us in his Word as much as he would have us know in this life concerning his will towards us John 15. as Christ saith All things which I have heard of my Father I have made knowne unto you And Paul I have kept nothing backe but have shewed you all the counsell of God Acts 20. And Knowing that thou hast knowne the holy Scriptures from a child 2 Tim. 3. which are able to make thee wise unto salvation through the faith which is in Christ Jesus For the whole Scripture is given by inspiration of God and is profitable to teach to improve to correct and to instruct in righteousnesse 5. Other Doctors may erre the Prophets and Apostles cannot therefore they are tied to these Fifthly we are to consider the degrees of them who teach in the Church For therefore is the authority of the Prophets and Apostles far higher then of other Ministers of the Church because God called them immediatly to declare his will unto other men and adorned them with testimonies of miracles and other things by which he witnessed that he did so lighten and guide their minds with his Spirit that hee suffered them to erre in no one point of doctrine our 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 saith Ephes 2. 1 Cor. 3. That the Church is builded upon the foundation of the Prophets and Apostles And That hee had laid the foundation and other then that could no man lay others build upon it gold silver precious stones wood hay stubble Now it is manifest that they who may erre ought to be tied unto their doctrine who are warranted by the testimonies of God that they cannot erre Wherefore all other teachers in the Church must not bring any new point of doctrine but onely propound and expound those things unto the Church which are delivered by the Prophets and Apostles The consent of Fathers in this point For these causes therefore doth the whole ancient Church with great consent submit it selfe unto the rule of the sacred Scriptures whose authority yet ought of right to be greater then these mens who both in words and deeds fight against this opinion Basil serm de confess fidei Basil saith That it is a falling from the faith and a fault of pride either not to admit those things which are written in the holy Scriptures or to adde any thing unto them Agust Epist 3. And Augustine For neither ought wee to account of every ones discourses though they be catholike and worthy men as of the Canonicall Scriptures that it may not be lawfull for us without impairing the reverence which we owe to those men to dislike and refuse any thing in their writings if peradventure wee shall find that they have thought otherwise then the Scripture hath as it is by Gods assistance understood either of others Epist 112. or of our selves And If ought be confirmed by the plain authority of the divine Scriptures of those which are called in the Church Canonicall wee must without any doubting beleeve it as for other testimonies by which any thing is moved to be beleeved thou mayest chuse whether thou wilt beleeve them or no. But against these testimonies of the Scriptures and the ancient Church the adversaries of the truth contend that besides the doctrine which is comprised in the holy Bible other decrees also made by the authority of the Church are no lesse unchangeable and necessary to salvation then the Oracles Propheticall and Apostolike And that they may not without some shew and pretence take upon them this authority of decreeing what they list Objections of the Papists 1 Object The Scripture doth not remaine perfect Numb 21. Joshua 10. 1 Kin. 14.19 Jude 9. 14. 1 Cor. 5. Ephes 3. John 21.25 besides and contrary unto the Scripture they alledge places of Scripture in which some writings of the Prophets and Apostles are mentioned which are not come to our hands as The booke of the wars of the Lord The book of the just The booke of the Chronicles of the Kings of Judah The prophecie of Enoch and the story of the body of Moses And lastly the Apostle Paul 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 holy Scripture we are to know that so much thereof hath been preserved of God for us as was necessary and profitable for the doctrine and consolation of the Church Furthermore concerning points of Religion though some holy books are wanting as those Epistles of Paul yet it is manifest that all necessary doctrine is contained in those which are extant They alledge That many things were delivered by word of mouth 2 Object Some things delivered by word of mouth Answer both before there were any Scriptures and afterward also by Christ and the Apostles as John 16.12 1 Corinth 11.34 2 Thessal 2.15 and elsewhere But those things which they delivered by word of mouth are the selfe same which they put in writing except some matters of ceremonies as Act. 15.20 1 Cor. 11.34 which maketh not for the adversaries whose traditions most of them repugne the Scriptures They alledge farther the practice and examples of the Apostles 3 Object That the Apostles have decreed against and besides the Scripture Titus 1. 1 Timothy 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. Answer as if they did make any ordinances or lawes either besides or against the Scripture as when Paul ordaineth many
Scripture lest those things should be thrust upon us under his name which are not his Further 6 The Church doth not erre Matth 18.19 they make their boast that the Church cannot erre and that therefore the decrees of the Church are of equall authority with the holy Scripture because the Church is ruled by the same spirit by which the Scripture is inspired even as it is promised If two of you shall agree in earth upon any thing whatsoever they shall desire it shall be given them of my Father which is in heaven For where two or three are gathered in my name there am I in the midst of them And I am with you alway unto the end of the world Matthew 28.20 1 John 2.20 27. So Yee have an ointment from him that is holy and ye know all things Likewise The annointing which ye received of him dwelleth in you and yee need not that any man teach you but as the same annointing teacheth you of all things and it is true and is not lying and as it taught you yee shall abide in him But first of all wee know 1 Answer The true Church Matth. 13. Marke 4. Luke 8. that it is the true Church onely which erreth not and is ruled by the holy Spirit 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 appertaine to a wicked multitude which openly maintaineth doctrine contrary to the Gospel though it never 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 shall be given but from him that hath not even that which hee seemeth to have shall be taken away So did the Pharisees and Sadducees among the Israelites erre not knowing the Scriptures neither were they the true Church though they seised upon the name and place of it 2. The true Church indeed erreth not universally For alwaies the light of the truth 2 Answer Universally especially concerning the foundation of doctrine is preserved in some mens mindes whereupon the Church is called the pillar and ground of truth But yet neverthelesse some of the godly oftentimes fall into errours through ignorance and infirmity yet so that they hold the foundation neither do they defend their erroneous opinions contrary to their conscience and at length they forsake them even as it is said 1 Corinth 3. If any man build upon this foundation gold silver c. And If ye be otherwise minded Ephes 4. God shal reveal even the same unto you Last of all There is given unto every man grace 1 Corinth 12. according to the measure of the gift of Christ And The Spirit distributeth to every man severally as hee will Philip. 3.15 The Apostles before they had received the holy Ghost at Whitsontide were the lively members of the Church yet erred they concerning the kingdome and office of the Messias There were of the Chiliasts opinion great men in the Church as Papyas Irenaeus Apollinarius Tertullian Victorinus Lactantius Methodius Martyr And therefore although the Church erre not universally yet oftentimes some of her members erre when as they swerve from the word which God suffereth not seldome to happen unto them for to keep us being warned of our weaknesse and blindnesse in modesty and his true feare and in daily invocating of him and withall to teach us that the truth of doctrine is not to be measured by the title of the Church but by the word delivered of him by the hands of the Prophets and Apostles as it is said Thy word O Lord Psamle 129. is a lanterne unto my feet and a light unto my paths Likewise 1 Tim. 6.20 Keep that which is committed unto thee and avoid profane and vain babblings This ground being once laid that so farre forth the Church erreth not 7 Object The Church ought to obey Bishops by the commandement of God Acts 20.28 Marthew 18.7 Luke 10.16 Heb. 13.17 as it doth not swerve from the written word of God it is easie to answer to that which they make shew of to the contrary That the Church is ruled by Bishops and therefore must obey them as it is said Take heed unto all the flocke whereof the holy Ghost hath made you over-seers to governe the Church of God And If hee refuse to heare the Church let him be unto thee as an Heathen man and a Publican Hee that heareth you heareth mee and hee that despiseth you despiseth me And Obey those who bear rule over you For both they must rule and the Church must obey them according unto the prescript of Gods word as it is said If any man preach any other doctrine let him be accursed Galatians 1.9 Answer Necessarily in those things which belong to the Ministry freely in traditions Mat. 23.2 Whatsoever therefore the Ministers propound of the word of God unto the Church we must of necessity obey it that which the Lord teacheth when hee saith The Scribes and Pharisees sit in Moses chaire All therefore whatsoever they bid you observe that observe and doe For they sit in Moses chaire who teach Moses doctrine in the Church If also they ordaine any things indifferent and of a middle sort which are profitable these also are observed for maintaining of order and avoiding of offence But if they require us to beleeve or observe things repugnant to the word of God or things that are in their owne nature indifferent with putting an opinion of necessity in them and of worshipping of God they sit no longer in Moses chaire but in the chaire of scorners and of them it is said John 10. â— 1 Tim. 4.1 The sheepe heard them not Likewise In the latter times some shall depart from the faith and shall give heed unto the spirits of errour And that the decrees of the Bishops also are not to be received among the precepts and decrees of the Church is confirmed by the example of the civill Magistrate whose just and good lawes binde the consciences of the subjects For the dissimilitude of the examples consisteth in that 1 Instance The Magistrate doth bind the conscience therefore Bishops that God himselfe by expresse word hath decreed a necessity of obedience to the Lawes and Commandements of the civill Magistrate which are not repugnant unto his Law but hath given a libertie of conscience in traditions of the Church so that hee pronounceth himselfe to be angry with him who obeyeth not civill Magistrates as long as they command nothing repugnant to his Lawes but not with them which without offence do contrary to the constitutions of Bishops For of the Magistrate is is said Rom. 13.5 Wee must obey him for conscience sake But of things indifferent in the Church Col. 2.26 Let no man condemne you in me at or drink or in respect of a holy
day Likewise Galat. 5. â— Stand fast in the liberty wherewith Christ hath made us free Now if againe they reply that the office of Bishops is above the civill power 2 Instance The higher power doth more binde 1 Answer and therefore hath greater force than that to binde men to obey first wee grant that more obedience is due unto the superiour power then to the inferiour as long as it commandeth nothing contrary to Gods word As long therefore as the Ministers propound the word of God unto the Church and for avoiding of offence command such things to be observed as appertain to decency and order they do not now offend against them but against God whosoever obey them not But if they require their lawes concerning things different to be observed with putting an opinion of necessity in them and of the worship of God and doe make them necessary when there is no danger of offence to ensue because this charge is contrary to the word of God no obedience is due unto it Further we confesse that greater obedience is due unto the superiour power in those things in which it is superiour that is in which God would have other powers to obey it But the Ministeriall power is superiour unto the Civill in those things in which it is superiour that is which are of God delivered commanded and committed unto the Ministers that by them they may be declared unto the Church But In matters indifferent concerning which nothing is either commanded or forbidden of God the civill power is superiour by reason of the authority which God in these matters hath given unto the civill Magistrate and not to the Ministers of the Church 8 Object Fathers and Councels are cited But against this they returne againe That wee also doe alledge the testimonies of Councels and Fathers in confirming the doctrine of the Church which were but in vaine for us to doe if their sentences had not the force and authority of Ecclesiasticall doctrine But we never bring nor receive the testimonies of the ancient Church with that mind Answer as if without the authority of the holy Scripture they were sufficient for confirmation of any points of doctrine Neither yet is there regard had of them in vaine 2. Uses of the testimonies of Fathers in points of doctrine For 1. They which are rightly minded after they are instructed by the voice of the Scriptures concerning the truth are yet more confirmed by the Church as by a testimony of lower degree 2. They which attribute more authority unto them then they should or abuse their sayings against the truth are very well refuted by the testimony of them whom they have made their Judges Also they say 9 Object Traditions are order 1 Cor. 14. That order and decency in the Church is necessary by the commandement of God according as it is said Let all things be done comely and in order For God is not the authour 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 Answ Of meere particulars there is no concluding A double liberty of the Church in matters of order and God offended But as God commandeth some order to be appointed and kept in the Church so hath he given a double liberty in it unto his Church To appoint it That it be arbitrary for the Church to appoint as may be most commodious for it what order shall be in every place and at every time observed To keep or not to keep it being appointed so it be without offence That also after any thing is certainly ordained it may be kept or not kept without hurt of conscience both of the whole Church and of every one of the godly if there be no danger of offence For it is necessary that ever a difference be put betwixt the commandements of God by the observing 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 1 Cor. 14.40 Galat. 5.1 Col. 2.16 And the same Apostle who commandeth all things to be done comely and in order willeth us to stand fast in the liberty wherewith Christ hath made us free and that we should be condemned of no man in meat or drinke or in respect of a holy-day Wherefore not they who without contempt of divine things or wantonnesse or danger of offence doe something otherwise in these things then is appointed but they rather offend against the commandement of God concerning keeping order who either would have no order in the Church or trouble that which is well appointed These men find fault also with the obscurity of the holy Scripture 10 Object Obscure things do not suffice without interpretation 1 Pet. 3.16 which they prove both by examples of hard places of Scripture and also out of Peter where it is said That there are some things hard to be understood in the Epistles of Paul And therefore sith that things darkly spoken without they be expounded cannot suffice to perfect and wholesome doctrine they urge that the interpretation of the Church also is necessary to be received with the Scripture But here above all things they injure the holy Ghost ascribing darknesse and obscurity unto him Answer The Minor is false if they respect the ground who of purpose endeavoured to apply himself in simplicity of speech to the capacity of the common people and the rudest For those things which appertaine to the ground of doctrine which is necessary to be known of all as are the articles of our Beliefe and the ten Commandements 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 even as the 119. Psalme teacheth where the word of the Lord is called a lanterne to our feet and a light to our pathes Againe the entrance into thy word sheweth light and giveth understanding to the simple The word of the Prophet is called a light shining in a darke place To which ye doe well that yee take heed as unto a light that shineth in a darke place untill the day dawne and the day-starre arise in your heart 2 Pet. 1.19 And Solomon affirmeth that hee writeth to give the simple sharpnesse of wit and to the child Prov. 1.4 20. knowledge and discretion Againe that wisedome cryeth without and uttereth her voice in the streets Paul also saith that Christ sent him to preach the Gospel 1 Corinth 1.17 1 Instance The ground of doctrine is unknowne to many Answ Yea to the reprobate 2 Cor. 4.3 Isa 65.2 Rom. 10.21 Psal 36.3 Mat. 11.25 not
3. That the doctrine be applied to the use of the Church which it hath in confirming true opinions or refuting errours in knowing of God and our selves in exhorting in comforting and in directing of our life 2 Tim. 2.15 Titus 1.9 as Paul commandeth Study to divide the word of truth aright And A Bishop must hold fast the faithfull word according to doctrine that he also may be able to exhort with wholesome doctrine and improve them that say against it And wisely did Epiphanius advise Lib. 2. cont haeres Not all words of Scripture have need to be allegorized or construed according to a strange sense but they must be understood as they are and further they require meditation and sense for the understanding of the drift and purpose of every argument That is All places of Scripture are not to be transformed into allegories but we must seek out the proper sense of the words by meditation and sense that is using the rules of Art and having a regard of the propriety of tongues and our own experience by which we know the nature of those things which are signified by words commonly used in the Church 6 Instance Concerning the deciding of a controversie about the text and meaning thereof But here is cast in another difficulty for that in controversies concerning the text and the meaning thereof such a Judge is required whose authority and testimony may suffice for determining the meaning of the text For when both parties say they who strive about the meaning pleadeth each of them that his interpretation is true except judgement be given of such a Judge from whom it may not be lawfull to make any appeale the contention will never be decided and wee shall still remaine doubtfull of the sense of the Scripture Furthermore this judgment must needs belong to the Church for in the Church alone wee are to seek for an examining and determining of controversies concerning Religion What the Church therefore doth pronounce in these matters wee must of necessity rest upon that as the assured meaning of the Scripture And hereof they say it is manifest that the decrees of the Church are of no lesse authority then the expresse sentence of Scripture But we as we willingly grant that the eontroversies of the Church must be at length determined Answ Not the Church but holy Ghost is Judge of the Word and that according to the sentence of that Judge of whom wee may be certainly assured that wee cannot be deceived so we acknowledge this Judge to be not the Church but the holy Ghost himselfe speaking unto us in the Scripture and declaring his owne words For he is the supream Judge whose judgment the Church onely demandeth declareth and signifieth he cannot be deceived whereas all men are subject to the danger of errour in a word hee being the author of the Scripture is the best and surest interpreter of his own words And therefore the Scripture it self in all doubts recalleth us and bindeth us unto it self 2 Pet. 1.19 John 5.39 Isa 8.20 We have a most sure word of the Prophets to which ye do well that ye take heed as unto a light that shineth in a dark place Search the Scriptures To the Law and to the Testimony If they speak not according to this word it is because there is no light in them The Church doth not alwaies speak the words of the holy Ghost For although the holy Ghost speaketh also by the Church yet because shee doth not alwaies speake the words of the holy Ghost she cannot be the supreame and chiefe Judge of controversies in Religion For this Judge must be such a one whose sentence may by no meanes be called in question But we have none such besides the word of God registred in the Scriptures Neither do we at all take away the deciding of controversies Deciding of controversies is not taken away when wee make Scripture Judge of meaning of the Scripture For although contentious persons alwaies seek sophismes by which they may delude and shift off the testimonies of Scripture yet do they this against their conscience and the lovers of the truth require no other interpreter of the Scripture but the Scripture and do acknowledge and confesse themselves to be plentifully satisfied by it 6 Waies how to decide doubtfull places For whereas unto men also it is granted to be themselves the best interpreters of their owne words how much more ought this honour to be yeelded unto the holy Scripture wherefore if controversies be moved concerning the meaning of some place in the Scripture we ought much more to do that here which we would doe in other writings The analogy of faith To consider and respect the analogy of faith that is to receive no exposition which is against the ground of doctrine that is against any article of Faith or commandement of the Decalogue or against any plaine testimony of Scripture Even as Paul admonisheth forbidding to build wood hay 1 Cor. 3.12 stubble upon the foundation Examining of Antecedents and Consequents To weigh the things that go before and follow after that place which is in question that so not onely nothing contrary to these may be feigned on it but also that they may be set for the meaning of it which these require For these either not being observed or being dissembled the meaning of the Scripture is not seldome depraved So those words of the Psalme Psal 91.11 Hee shall give his Angels charge over thee that they shall beare thee in their hands that thou hurt not thy foot against a stone the Divell tempting Christ interpreteth them as if they served to maintaine over-rash and curious attempts when yet that which is added In all thy waies doth shew that they are to be understood of men doing those things that are proper unto their calling Resorting to places which teach the same more clearly To search every where in the Scripture whether there be extant any place where it stands for confessed or is manifest or may be shewed that the same doctrine in other words is delivered touching the same matter which is contained in that place which is in controversie For if the meaning of the clearer and undoubted place be manifested unto us we shall also be assured of the place which is doubted of because in both places the same is taught As when it is said Rom. 3.28 We conclude that a man is justified by faith without the works of the Law that in this place to be justified by faith is not to please God for the worthinesse of faith but for the merit of Christ apprehended by faith and that the workes of the Law signifie not the ceremonies onely but the whole obedience of the Law chiefly the morall other places do teach us which in moe and clearer words delivered the same doctrine concerning the justification of man before God as in the
imparted by the Apostles and every one of them did bestow some part thereof but that cannot be proved This reason may be rendred thereof more probable that it was called a Symbole for that the Articles of faith are the square and rule whereunto the faith and doctrine of all orthodox or right beleeving Christians ought to agree and be conferred The Symbole is called Apostolick Two reasons why the Creed is called Apostolick Because it containeth the summe of the Apostolick doctrine which the Catechumenes were enforced to hold and professe Because the Apostles delivered that summe of doctrine to their Schollers and Disciples which the Church afterwards held as received from them This selfe same Symbole is called also Catholick because there is but one faith of all Christians Why it is called Catholick An answer to a question moved touching other Creeds Here some demand a reason Why after the Apostles Creed other Creeds as the Creed of the Councell of Nice Ephesus and Chalcedon with Athanasius his Creed were compiled and received in the Church Answ These Creeds properly are not others that is quite different in substance from the Apostolick Symbole but are onely a repetition and more ample declaration of this in all which certain words are added as an explication thereof by reason of Hereticks by whom because of the shortnesse thereof this was depraved there is no change either of the matter or of the doctrine but only of the form of declaring it as easily appeareth by comparing them together Other important and weighty causes there were which might compell the Bishops and Doctors of ancient Churches to compose and draw out these briefe compendious formes of confession especially the Church then increasing Four causes why other Creeds were made and received in the Church and heresies growing with and in the Church For instance in few That all both young and old might with more ease bear in minde the main and entire foundation of Christianity comprised in briefe That all might alwayes have in their sight and view the confession of their faith and consolation reaped thence knowing what that doctrine is for which persecution is to be sustained So God in times past made a short summary abstract of his law and promises that all might have it as a rule of life and ground of consolation obvious to their eyes That the faithfull might have a peculiar badge and cognisan whereby to be distinguished both then and in all future ages from infidels and hereticks which with wily glosing sophismes corrupt the writings of the Prophets and Apostles for which very cause also these Confessions were intituled Symboles 4. That there might be some perpetuall rule extant in publike plain briefe and easie to be known whereby to examine all manner of doctrine and interpretation of Scripture to approve and ratifie whatsoever accordeth therewith and refuse and disanull the contrary The Apostolick Creed preferred above other Creeds because 1. The phrase of it is most proper 2. The time most ancient 3. The copy most authenticall Notwithstanding the Apostles Creed far surpasseth the rest in authority 1. Because for the most part it literally consisteth of the proper words and phrases of Scripture 2. Because it is of greater antiquity then other Creeds and was delivered first unto the Church by the Apostles themselves or by their disciples and schollers and since them successively from hand to hand transferred unto us their posterity 3. Because it is the fountaine and originall draught even an authenticall rule of direction to other Creeds which for illustration of this to prevent the fraudulent sleights and forged corruption of hereticks have in universall and generall Synods or Councels been published and authorised by the whole joint-consent of the Church The certainty of this Creed dependeth not on the authority and arbitrement of men or definitive sentence of Councels but on the perpetuall concordance of holy Scripture with them and of the whole Church since the Apostles time retaining and holding fast the Apostles doctrine and testifying to all posterity that they received this doctrine at the Apostles mouthes and the mouthes of their hearers which consent is obvious to any man that daigneth to view it with both eyes and weigh it considerately For certain it is that no Congregation of Angels nor conventicle of men hath any power of instituting new lawes touching the worship of God or new Articles of faith binding the conscience for this is a work proper unto God Neither may we beleeve God for the testimony of the Church but the Church for the testimony of God This doctrine touching the causes and authority of divers Creeds is borrowed out of Ursinus Admonit Neustad de Concordia Burgens written Anno Dom. 1581. where young Divines may if they list reade a large discourse touching the truth and authority of Ecclesiasticall Writers learnedly discussed from 117. page unto the 142. page of the said Tract a briefe Type and Table whereof I have here decyphered THE TABLE The writings touching the doctrine of the Church are 1. Divine that is inspired immediately by God into the hearts of the Prophets and Apostles such as are the Canonicall books of the old and new Testament These alone are simply in their sentences and words full of divine inâ—piration and worthy credit and therefore are the sole rule of tryall unto all others 2. Ecclesiasticall that is written by the Doctors of the Church these are 1. Publick to wit written in the common name of the whole Church which again are subdivided into writings 1. Catholick I meane Creeds and Confessions written in the name and with the full consent of the whole orthodox right beleeving Church received and allowed by the authority thereof such as are The Apostles Creed The Creeds of the Councels of Nice ConstaÌ„tinople Chalcedon Athanasius his Creed 2. Particular namely the Confessions of certain Churches and Councels as divers Catechismes and the Augustanâ— Confession 2. Private that is written in the name and by the advice of some one private man or more as Common places Commentaries and such like ON THE 8. SABBATH Quest 24. Into how many parts is the Creed divided Answ Into three parts The first is of God the eternall Father and our Creation The second of God the Son and our Redemption The third of God the holy Ghost and our Sanctification The Explication THe principall parts of the Apostolick Creed are three 1. Of God the Father and our Creation 2. Of God the Son and our Redemption 3. Of God the holy Ghost and our Sanctification that is of the works of our Creation Redemption and Sanctification Ob. 1. Unto the Father is ascribed the Creation of heaven and earth unto the Son the Redemption of mankind unto the holy Ghost Sanctification Therefore the Son and the holy Ghost did not create heaven and earth How our Creation Redemption Sanctification are each appropriated to some one person of the
Person no separate thing from the essence That the persons are not any thing separated from the essence which is common unto them nor the essence is any fourth thing separate from the three persons but each of them are the very selfe same whole essence of the Divinity But the difference is this that the persons are each distinct from the other but the essence is common to them three And that the person is no other thing subsisting or other substance then the essence may be understood in some sort by the example of a man One and the same man or one and the same substance is a father and a man or a son and a man and yet the manhood or to be a man is one thing the fatherhood or to be a father another but there is not one subsistent which is the father and another subsistent which is a man but one and the same subsistent is both because both manhood and fatherhood is in him manhood absolutely fatherhood respectively as in regard of his son What reference essence hath unto person Of the word Essence also it is further to be noted that God or the Deity or divine essence is not in respect of the persons the same which the matter in respect of the effect because God is unchangeable neither is compounded of matter and form Therefore we cannot say well Three persons are or consist of one essence Neither is it as the whole in respect of the parts because God is indivisible Wherefore it is not well said that the person is a part of the essence or the essence consisteth of three persons for every person is the whole divine essence one and the same Neither is it as the generall to the speciall because essence is not the generall to the three persons nor person a speciall to essence But God is a more common name because the essence of the Deity is common to the three persons and therefore may be affirmed of each of them But these names Father Son and holy Ghost are more strict because the persons are indeed distinct and cannot be affirmed the one of the other Therefore it is well said God or the divine Essence is the Father is the Son is the holy Ghost Likewise The three persons are one God or in one God Again They are one and the same essence nature divinity wisdome c. They are of one and the same essence nature divinity c. Yet it cannot be well said They are of one God because there is no one of these persons but is whole and perfect God Wherefore the divine essence is in respect of the persons as a thing after a rare and singular manner communicated in respect of those things unto which it is common For neither is there the like example of community in any created things For a generall is a certain thing common to many specials and a generall and speciall to many individuals but yet so that they are affirmed of those many plurally not singularly as that the father and the son or this father and son are two living creatures two men But we may not speak after this sort of God and the divine persons as to say The Father and the Son are two Gods two Spirits two Omnipotents c. Because there is but one God one Spirit one Omnipotent c. Wherefore that affirmation The Father is God the Son is God the holy Ghost is God is a true affirmation affirming that which is more common of a thing which is more restrict that is affirming the essence of the individuall which hath in some sort an analogy and proportion only with the speciall affirmed of his individuall but it is not at all the same nor of the same kind What the Trinity is By the name of Trinity are understood the three Persons distinct in one essence of the Deity by three manners of being or subsisting Now Trinity and Triplicity as also Trinall and Triple differ That is said to be Triple which is comprehended of three essences or is distinct by three essences Trinall is that which in essence is but one and most simple but hath three manners of being of subsisting God therefore is not triple because there are not more essences but Trinall because he being one according to his essence is three according to his persons 5. Whether these names are to be used in the Church HEreticks of ancient carped at these termes because they occurre not in Scripture But wee imitate aright the manner of speech which was usuall in the ancient and purer Church and by their authority and example retain these names 1. Because though they are not found extant in so many syllables yet phrases and speeches of neer affinity and likelihood yea and sometimes words and terms of the same signification which these are are read in Scripture For instance that of the Lords own mouth I am that I am Again I am hath sent mee unto you Again Exod. 3. â—â— it cannot be denied but that the word Jehovah answereth to that wee call essence So the word Hypostasis is used to signifie a Person in the Epistle to the Hebrewes Who being the engraved form of his person Heb. 1.2 Neither doth the Church in any other sense call the persons the Trinity then as John saith that There are three which bear record in heaven the Father the Word and the holy Ghost 2. Because the course of interpretation requireth that the words of Scripture be expounded to the learned by such words as being more usuall in other languages or matters and doctrines are more easie for them to understand and paveth and maketh plain a way unto them for the understanding of the speech and phrase of Scripture Otherwise if no words were to be used but such as are extant in the Scriptures all interpretation should be taken away It is lawfull therefore that the Church invent and use words and phrases of speech whereby they may significantly expresse the sense of Scripture and their owne meaning 3. Because the sleights and sophisms of Hereticks which for the most part they go about to cloak and cover with the words of the holy Scripture are more easily espyed and taken heed of if the same things be expounded in divers words and those especially short perspicuous and significant For it cometh to passe that by reason of the pithinesse and plainnesse of these terms Hereticks are dismantled and can no longer shroud their sinister constructions and apparent corruptions Neverthelesse if there were a consent and agreement on the things wee should easily come to an agreement about the words for we detest contention brawling about words Neither is the Church at controversie with other Gentiles and Hereticks about bare terms but of this main substantiall doctrine That the eternall Father and the Son and the holy Ghost are one God and yet neither is the Father the Son or the holy Ghost nor the holy Ghost the
the Father and the Sonne and the holy Ghost teaching them to observe all things whatsoever I have commanded you And we are to hold and keep these notes and marks 1. In respect of Gods glory that enemies may be discerned from sons 2. In respect of our own salvation that we may joyn our selves to the true Church Object 1. There were in all ages great errours both publike and private in the Church Against the first marke Ans 1. But still the foundation was held on which some built gold some stubble 2. Errours are not defended by the Church and this mark standeth sure if the foundation be held though on it stubble be built so that such errours and such stubble be not maintained Against the third marke Object 2. In many Churches which professe true doctrine this third mark is not seene Therefore they are no Churches Ans 1. There are many in them who indeed yeeld and indeavour to yeeld obedience 2. All obey acknowledging by their profession that sins ought not to be maintained But it is necessary that this third mark should be added because they should mock God Against all the foresaid markes Not all that challenge these marks are the Church because all have them not though they challenge them The ordinary succession of Bishops no necessary mark of the Church who would say that they received this Doctrine of Christ and would not frame their lives according unto it Object 3. But those which all Schismaticks and Hereticks doe challenge unto them are not the marks of the true Church But all of them doe challenge these unto them Therefore they are not marks of the true Church Ans I deny the Major For we are not to see whether they challenge them but whether they have them So also would it follow that the heavenly blessings which are proper to the true Church are theirs also because they challenge them Object 4. Without which the Church cannot be that is a mark thereof But without the ordinary succession of Bishops the Church cannot be Therefore it is a mark thereof Ans By ordinary succession in the ministery is meant the succession of Ministers in the same doctrine and administration of Sacraments And if the proposition be so understood it is true for such a succession is nothing else then those notes which we have put But in the conclusion of this objection is understood that there should be an ordinary succession into the same place whether they teach the same doctrine or a diverse from it And so also it should be a tying of the Church to a certaine City Region and so forth But in this sense the Minor and Conclusion are false 4. Why the Church is called one holy and Catholike One for consent in faith and doctrine THe Church is called one not in regard of the cohabitation or the neere dwelling of the members thereof or for their agreement in rites and ceremonies of their Religion but in respect of their consent in faith and doctrine It is also called Holy because it is sanctified of God by the bloud and spirit of Christ that it may be like unto him not in perfection but Holy 1. for imputed righteousness By imputation of righteousnesse because Christs holinesse and obedience is imputed unto it For inchoative righteousnesse By inchoation of righteousnesse because the holy Ghost doth renue it by little and little and cleanse it from the filth of sin that all the members may begin all the parts of obedience For the use to which it is consecrated Catholike in respect of place time and the members thereof Because it is consecrated to an holy and divine use and therefore sequestred from the rout of wicked ones who are without the Church It is called Catholike 1. In respect of place because it is spread through the whole world For there is one universall Church of all places and degrees of life neither is it tied to a certaine place and kingdome or to a certaine succession 2. In respect of time because there is but one true Church of all times which also is at all times so Catholike as that it is dispersed through the whole world neither is it at any time tied to any certaine place 3. In respect of the men who are members of the same For the Church is gathered out of all sorts of men all states kindreds and nations It is not Catholike because it possesseth many kingdomes For Catholike is a title given unto the Church in the Apostles time for before time the Church was limited within narrow bounds Now that there is but one Church of all times and ages One Church of all times and ages from the beginning of the world unto the end it is out of doubt For 1. It is manifest that the Church hath ever beene Neither can Abrahams daies be objected as if before he was called there had been no worship of the true God in his family and himselfe had beene after his calling alone without any others For before his calling he held the foundation and grounds of doctrine of the true God though it were darkned with superstitions mingled therewith Againe Melchisedech lived at the same time who was the Priest of the most high God and therefore neither was Abraham after his calling alone but there were others besides him worshippers of the true God whose Priest was Melchisedech 2. That the Church as it hath beene ever so shall it also continue ever appeareth by these testimonies My words shall not depart out of thy mouth nor out of the mouth of thy seed If the night and day may be changed Esay 59.21 then shall my Covenant also be changed I am with you alwayes unto the end of the world Jer. 33.20 Mat. 28.20 Moreover Christ was ever and ever shall be King Head and Priest of the Church Wherefore the Church was ever and ever shall be And hence also it is manifest That the Church of both Testaments is one and the same that which is confirmed also by the article following For Christ is the sanctifier of his Church who is common to men of both Testaments Hitherto appertaineth the question of the authority of the Church The Papists maintaine that the authority of the Church is greater then the authority of the Scripture But this is false For the Church made not the Scripture but the Scripture made the Church They urge S. Augustine his testimony S. Augustine against Manichaeus his Epistle cap. 5. sheweth how he was brought to the faith of the Catholike Church For he saith That he obeyed the Catholikes when they said Beleeve the Gospel and there he bringeth forth that common saying I would not beleeve the Gospel except the authority of the Catholike Church moved me thereunto By the testimony therefore of the Church he was moved to read the Gospel and to beleeve that heavenly doctrine was contained therein But doth he after he
observation of them necessary except the omitting of them breed offence So it is no worship of God but a thing indifferent and not binding mens consciences to use this or that forme of prayer to pray standing or kneeling to pray at this or that time at this or that houre in this or that place to reade or interpret this or that Text of Scripture to eat or not to eat flesh c. Neither hath the Church only this right and power to constitute or abrogate or alter by her own authority these ordinances as she judgeth it to be most expedient for her common edification but the consciences also of particular men retain this liberty so that they may either omit these or do otherwise without any offence against God if there arise no scandall or offence thereby amongst men that is if they do it neither of contempt or neglect of the Ministery nor of wantonnesse or ambition or of a desire of contention and novelty nor with the offending of weak ones The reason is because then lawes are rightly observed when they are observed according to the mind and purpose of the Law-giver But the Church ought to will that such ordinances and statutes as are made concerning things indifferent be observed not in respect of our owne authority or commandement but only for the maintenance of order and comelinesse and for the avoiding of scandals and offences Wherefore as long as comelinesse or order is not violated neither offence given it leaveth every mans conscience free to himself For not in respect of the Churches or Ministers commandement but in respect of the just causes of commanding things indifferent are necessary sometimes to be done or â—o be omitted and the conscience is hurt not by the neglect of any humane commandement as in Civill matters but by the neglect of the causes for which they are commanded Hither belongeth the precept of S. Paul If any of them which beleeve not call you unto a feast 1 Cor. 10.27 and ifâ—e will go whatsoever is set before you eat asking no question for conscience sake But if any man say unto you This is sacrificed unto Idols 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 say not thine but of that other for why should my liberty be condemned of another mans conscience For if I through Gods benefit be partaker why am I evill spoken of Acts 15. for that wherefore I give thanks Likewise the decree of the Councell of the Apostles 1 Cor. 11. of things sacrificed to Idols of bloud and that which was strangled Likewise the precept given concerning women to be covered Likewise the Lords day substituted by the Church in place of the Sabbath for the exercise of the Ministery c. Object If the Edicts of Magistrates binde mens consciences why then do not the traditions of the Church binde them also A difference between Civill and Ecclesiasticall Laws Answ There is a difference in these examples God gave this power and authority of making Civill Laws unto the Magistrate and hath strengthned it with this band in that he threatneth and denounceth his anger against them which breake these Laws but unto the Church and to his Ministers he hath not given any such authority but yet notwithstanding he would have these Laws and constitutions to be observed which the Ministers and the Church of their own authority command not for any necessity that there is of obeying these Laws commanded by the Church but according to the rule of charity that is for a desire of avoiding offence Mat. 20.25 This answer is delivered in these places of Scripture Ye know that the Lords of the Gentiles have dominion over them and they that are great exercise authority over them But it shall not be so among you but whosoever will be great among you let him be your servant Not as if yee were lords over Gods heritage but that yee may be ensamples to the slock 1 Pet. 5.3 Coâ—os 2.16 Gal. 5.1 Two causes of this difference Let no man condemne you in meate you in meate and drink or in respect of an Holy-day or of the new Moone or of the Sabbath dayes Stand fast in the liberty wherewith Christ hath made us free Neither are the causes obscure or hard to come by for which God made this difference namely 1. That there might be an evident difference between the Civill Magistrate unto whom it belongeth to beare rule over his subjects and to constraine by corporall force such as obey not and the Ministers of the Church unto whom no such rule and power is granted but unto them is committed the charge and office of teaching and instructing men concerning the will of God 2. Because of the breach of Ecclesiasticall Laws if it be done without giving offence the first Table of the Decalogue for which they are to serve is not broken but by the breach of Civil Laws albeit no offence be given thereby the second Table is broken inasmuch as either some thing is taken from the Common-wealth Repâ— or some occasion is given of injuring it Neither is this reply of force That unto the greater and worthier office greater obedience is due and therefore the constitutions of the Ministers of the Church are no lesse necessary to be kept then the Laws of the Civill Magistrates Answ For unto the worthier greater obedience is due in those things which are properly belonging unto his office Now the proper office of the Civill Magistrate is to make Laws which are for the commandement it selfe to be observed but the proper office of the Ministery of the Church is to sound forth Gods Commandements and the proper office of the Church is to ordaine ceremoniall decrees which must be kept not for the commandement of man but for avoiding of offences 4. Humane ordinances 4. Wicked ordinances of men Acts 5.29 Mat. 15.3 which are repugnant unto the ordinances of God These God forbiddeth us to obey whether the Civill Magistrate command them or the Church or the Ministers of the Church We ought rather to obey God then men Why transgresse you the Commandement of God by your tradition Object Answ Having now considered these foure kinds of ordinances delivered by men it is easie to make answer unto that first objection God commandeth us to obey the commandements of men He doth so 1. Such as be good that is not repugnant unto the word 2. Such as he himselfe hath commanded by men that worship may be given him 3. Civill ordinances which depend on the authority of men not obeying them for divine worship but for conscience sake 4. Ecclesiasticall or ceremoniall ordinances obeying them but not respecting therein any divine worship or conscience neither of which they import but only the avoiding of offence Object 2. What things the Church commandeth by the
Our sacrifices differ from Christs three waies 236. How sacrifices and sacraments differ 400. A propitiatory sacrifice cannot be without bloud 461. Save Saviour Vide Jesus How the whole three persons may be said to save 221. 222. Christ is our most perfect Saviour 223. Why all men are not saved by Christ and why onely the faithfull 132. Scriptures Their authority depend not on the Church 5. 6. Objections against this answered 6. 7. Arguments shewing the certainty of Scriptures 8. 9. 10. 11. 12. Why no doctrine but the Scripture is to be received into the Church 12. It is the rule of faith ibid. The difference of it and other mens opinions 13. The Scriptures sufficiency proved by the Ancients 14. Objections against it answered ibid. c. The Papists objection of the Scriptures obscurity answered 18. 19. Some places of Scripture more darke then other some confessed and instanced 19. Three points observable in the interpretation of Scriptures 20. 438. Not the Church but the holy Ghost is Judge of the Scriptures 21. Six waies of deciding doubts in Scriptures 21. 22. Servant Whence the word is derived and what it signifies 269. Shamefastnesse What it is 603. Silence What 612. Simplicity What. 612. Sinne Vid. Wickednesse What sinne and what manner of sin the first sin of man was pag. 45. It consists in six things pag. 45. 46. What were the causes of its first sinne ibid. c. and effects 47. The cause of its permission by God with excellent uses of it 47. 48. How we know that sin is in us 48. What sin is 49. A two fold nature of it ibid. Two proofes that corrupt inclinations are sinnes 50. What originall sin is ib. 51. proofes of its being derived to posterity ibid. Foure causes why Adams posterity abideth the punishment of his sinne 53. Whether Infants sinne seeing they want will 54. Actuall sin what ibid. Of reigning sinne and why so called ibid. of mortall and veniall sin that Popish distinction 55. The Elect may sin against conscience yet not unto death 55. All sinne mortall in its owne nature 56. Of sin against and not against conscience 59. Of the sin against the holy Ghost what and why unpardonable 59. 60. Sin what it is of it selfe 62. The vertues of the unregenerate are sins by accident ibid. What the causes of sinne are 64. An order in the causes of sinne ibidem Foure pretended causes of sin 65. God no cause of it ibid. It ariseth from man himselfe 66. It s beginning is from the Devill 67. GOD is the causer of sinne not as sinne but as punishments ibid. The proper ends of sinne ibid. Sinne is a naturall property of man corrupted 71. The fearfull effects of sinne 72. 73. All sinnes not equall 73. God in sinne though he be the mover of the wicked will yet he is not the mover of the wickednesse in the will 80. Three causes why God is said to permit sinne 201. The Question of Gods being thought to be the cause of sinne decided 209. 210. 211. c. Sin is not of the nature of mans flâ—sh but by accident only 275. The Article of remission of sins 361. Sit. Sitting Why it is said Christ sitteth at the right hand of God 321. 322. Vide Hand of God Slandering What. 611. Sonne Vide Christ How Christ can be called the onely begotten Sonne of God when wee also are called his sonnes 238. 246. Divers sorts of sonnes ibidem How Christ is the onely and first begotten Sonne of GOD. 239. How the naturall Sonne of God 239. 244. and co-eternall 244. 245. Christ so named before he tooke our flesh 245. The onely begotten Sonne of God 246. The Sonne hath all things from the Father not by grace but by nature 260. Hee doth all things with the Father as the Father doth ibidem Arguments against the Sonnes Divinity answered 264. 265. Why the Sonne is called Lord and why Our Lord. 268. How the Sonne was conceived by the holy Ghost 270. Soule Whether immortall 365. sundry places of Scripture alledged against the immortality of the soule 366. The Elects soules estate separated from the body 369. Spirit Vide holy Ghost The divers names which are given in the Scripture to the Spirit 341. Suffering Vide passion pag. 290. 291. 292. c. Whether Christ suffered according to both natures 293. why hee suffered under Pontius Pilate 294. why on the Crosse 295. Ancient types of that death ibidem Superstition Who are superstitious 540. Supper Vide Sacraments What the Lords Supper is 426. 427. It s manifold names 427. Its ends 428. How Baptisme and the Lords Supper differ 429. What it is to eate the flesh of Christ in the Lords Supper 430. who ought to approach to the Lords Supper and who not 462. what the wicked receive in the Lords Supper 463. Three causes for which the wicked are said to eate unto themselves condemnation 464. The right and lawfull use of it 465. Who are to be admitted to it 466. Vide Passeover page 467. c. Reasons against the reall presence 477. Suspicion What it is 611. Foure roots of good and evill suspicion 612. Swearing Of right and lawfull swearing 568. Whether lawfull to sweare by the creatures 569. By whom wee must sweare 570. Five causes why we must sweare by GOD alone 570. 571. Two principall causes of swearing 573. Vide Oathes T. TEmperance What it is 603. Temptation What it is with its kinds 650. What it is to leade into temptation 651. Testament The Old and New Testament in what they agree and how they differ 126. Thanks Thankfulnesse Why the knowledge of our thankefulnesse is necessary 35. 36. What mans thankefulnesse is and what Christian Thankefulnesse is 498. 560. the danger of omitting of it or being cold in it 560. 561. Transubstantiation Of it very largely and learnedly 448. 449. c. And Consubstantiation 450. Trinity What it is 172. Heretikes Objections answered that say that they are not named in the Scripture 173. The number of persons in Trinity ibidem Six strong proofes of the three persons in Trinity 174. How distinguished 175. Their order ibidem Their Attributes Effects and Operations what 175. 176. The doctrine of the Trinity necessary to bee held and maintained in the Church 177. Heretikes opposing that doctrine 178. Truth Six waies whereby we are taught the truth of GOD in Scripture 162. Truth what 610. V. UBiquitaries Their opinion refuted by many strong Arguments 477. 478. c. Three pestilent weeds that grow in their Garden 318. Vertue Two causes why the vertues of Ethnickes please not God pag. 44. The vertues of the Vnregenerate are sinnes by accident 62. The difference betweene the vertues of the Regenerate and of the Vnregenerate 63. Unchangeablenesse Gods unchangeablenesse proved 157. 158. Union The similitude of mans body to declare our union with Christ 234. Of the union of Christs two Natures and what it is in Nature what in Person 278. 279. W WIckednesse Whence the
sacred mysteries are written any Divinity which can tie us by any religion to beleeve the things contained in them but such force and amplitude there is in the Church which teacheth us that those bookes are sacred and recommends the faith and piety of the ancient Fathers that no man can oppugne them without grievous impiety Thus he Now he speaks not of the characters papers or parchment of the bookes the trust and authoritie whereof is among the Book-keepers or Stationers but of the Scriptures themselves of whose authoritie we dispute Concerning these hee affirmes both the heads of the Position 1. That there is no Divinitie in them for these words Nor any thing and Nothing are equivalent 2. Except so much as it receives from the Church for this is the meaning of the adversary but there is so much force in the Church We omit other Writers for brevities sake Let the Christian world judge of this Jesuites boldnesse and whether this Position alone be not sufficient to defend the assumption 12. Neither doth he account them authenticall but by the Churches authoritie 13. Yea he beleeves not God himselfe but for the Church The Assertion Here the Jesuite flings away both buckler and speare for he knowes too well that Poperie is held here Both these false and impious Positions have been blabbed abroad by their Triarian and Manipular that is their better and meaner sort of Writers The former by Eckius in his Enchiridion in these words The Scripture is not authenticall without the Churches authority This hee calls in the margine His Achilles for the Catholicks And shortly after Hence it appeares that the Church is more ancient then the Scripture and that the Scripture is not authenticall but by the Churches authority The other by Stapleton against Whitaker Cap. 10. §. 3. lib. De author Script We doe not beleeve God but for the Church Is not this I pray you blasphemously to subject God and his word to the Pope and his Church Neither can so great a blasphemy be eluded by the Jesuites cavills to wit That the Scripture in respect of it selfe hath its owne authentick authority from its owne worth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby it should be credited whose author is the first Truth not the Pope and that the Church as the ground and pillar of truth doth conferre somewhat to the credit of Scripture For this later point was never yet questioned for ought wee know Whether the Church conferres any thing towards the credit of the Scripture But that former assertion of the Sophisters Whether we doe not beleeve God and the Scripture but for the Church that former passage though it be truly said yet it is not truly beleeved in Popery For they detract from the Scripture that internall worth of credit as it was but now shewed out of Andradius denying any Divinitie to be in Scripture And their opinion is still firme That the Scripture is not worthy to be credited either in it selfe or by us but for the Church 14. It makes the Scriptures authoritie depend upon the Popes arbitrement because that authoritie resides in the Pope as in the head of the whole Church The Assertion Here that he might make shew of denying the former he hath cunningly muttered out the later which being added hee saw necessarily that the former would follow For if in the Pope as in the head of the whole Church the whole authority of the Church resides and if in the authoritie of the Church the Scriptures authority resides as the two former Positions have it must necessarily follow that in the Pope the whole authoritie of Scripture resides depends upon his beck Now that this authoritie of the Church resides in the Pope alone as in the head of the universall Church it is the common stile of the Canonists and Sophisters who advance the Pope above Councels Gregory de Valentia a Jesuite of an approved cut or coine tells us plainly that in the Pope as in the head of the whole Church this authoritie resides The Position then remaines and the proofe of the assumption 15. And because the Pope alone or with his Prelats is the Church therefore the Pope and his Prelats beleeve the Scriptures for themselves but they will have the lay-people to beleeve the Scriptures for the Pope and Prelats The Assertion The Jesuites were fools if they should openly speak so but as foolishly do they deny this affirming what they do affirme That we beleeve not either Scripture or God himselfe but for the Church and that the Pope with his Prelats are the Church For from hence it is as needfull to affirm both to wit that the Pope Prelats beleeve the Scriptures and God for themselves because they beleeve not but for the Church which themselves are the Laicks beleeve for the Pope and Prelats because they beleeve for the Church which is the Pope and Prelats This as necessarily followes as if we should prove there be foure Evangelists on this ground that there are twice two Evangelists Therefore not Parrie in affirming but the Jesuite in denying this Thesis lieth and the assumption remaines 16. Thus the faith of Popes Prelats Lay-men concerning the Scriptures stands upon the sandy foundation of humane testimony which indeed is no foundation The Assertion Every one may see that this is the consectary of the former For if the faith of Popes Prelats Mat. 7. Bellar. l. 3. de Justificat c. 2. who are men not gods nor angels stands upon themselves and if the faith of the Laitie stands upon the Pope and Prelats it must needs stand upon humane testimony Now for faith in divine things to stand upon this what else is it but to stand upon a sandy foundation that is upon an unstable movable each houre uncertain and indeed no foundation For in divine things an uncertain faith is no faith when by Bellarmine's own testimony it behoveth true faith to be most certain Neither will that painted shift of the Valentian Jesuite availe him saying That the authoritie of the Church that is of the Pope and Prelats is not purely humane nor purely divine but partly divine partly humane Such indeed was the authoritie of the Prophets and Apostles who wee know were immediatly called and illuminated by God Though they were men yet they spake wrote in the Church by divine inspiration We will give equall authoritie to the Pope and Prelats with the Apostles if they can shew us that they write and speak by the same inspiration If they can produce the word of those that were divinely inspired that is the holy Scriptures otherwise their Decrees are but humane testimonies and sand 17. They accuse the Scriptures of so great obscuritie in things that concerne faith worship and manners that without the Popes interpretation no man can understand them The Assertion The first part is the ordinarie stile of Papists and it is at large defended by Bellarmine That the
nothing though one should cut or wring it therefore 't is like a scabberd which admits of any sword not of steele only but of wood also or lead or brasse Doth then Parrie lye in this or hath the Jesuite lost his shame But yet they teare and defile the Scripture more miserably for thus Lindanus compares those that dispute out of Scripture to men drawing a woodden saw to whom being wearie there is no end of deluding Hosius in his book De expresso Dei verbo throughout it all handles these Positions That it is the propertie of Hereticks to dispute out of the Scriptures That they must not encounter with Hereticks out of the Scriptures That the Scriptures make Hereticks That the expresse word of God being alledged by Hereticks Protestants he meanes against the sense of all other that is of the Popish Church is the expresse word of the Divell We will not speak of other abominable passages which neither Jewes could attribute to Moses his Law nor Mahumetans to their Alchoran without punishment If heretofore such words had been spoken of Sibylla's leaves the Romans had punished them with death Yet for these or the like meritorious words by which they think they have cut off the Protestant sinews one receives a Bishops robe another a Cardinals Hat as a reward from the Pope O say they scoffingly what conferres your Scripture on you But boast not in thy wickednesse Psal 52.3 Pag. 24. the goodnesse of the Lord is powerfull every day But saith the Jesuite this is devised by Parrie Whitaker and such like deformed Reformers That in Popery the Scriptures are as much accounted as Aesops Fables without the Churches testimony That the Pope preferres the Church to the Scripture That in Popery they deny the word of God to be the rule of living and beleeving aright I answer that nothing of this is objected to us in the secular Theme why then doe you passe by things truly objected and accuse Poperie of these things Cover if you be wise the ulcers of your Babylon The first concerning Aesops Fables Brentius objected to Peter Asoto a black Friar anno 1556. Hee doth not obscurely saith hee intimate that hee hath plainly the same opinion of the Scriptures that any other Asoticus hath or hath written of to wit that the Scripture availeth as much as Aesops Fables without the Churches authority To whom Hosius answering anno 1557. saith thus This might be spoken in a pious meaning which any godly man endued with charity and that thinkes no evill might draw out of these words For truly if the Churches authority did not teach us that this Scripture is Canonicall it should have but little weight with us I pray you then how can you denie Poperie to be of this opinion which Hosius so great a pillar of the Romish Church confesseth may be spoken in a pious sense Tell me then what odds is there between these words To have a very little weight and between these To availe as much as Aesops Fables I wonder you touch the other sore Lib. de Concil col 12.13 which the chiefest of your side doe avoid willingly as a rock in the sea Bellarmine hath so touched it that hee equalls the Decrees of Councels in truth infallibilitie and Canonicall authoritie to the Gospels and holy Scriptures and extolls the Pope far above Decrees of Councels How then is the Pope according to Bellarmine not preferred to Scripture As for the third though we know not who objecteth it to you as you utter it yet it is doubtlesse true For according to the same Cardinall of yours the word of God written is but a partiall rule of right living and beleeving But a partiall rule is no rule if you will urge the nature of a rule for a rule in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an infallible rule requiring or admitting of no addition or diminution to this that it may be a rule as the Jesuite knowes a rule to be defined by Basil and Varinus If then in Poperie the written word of God be but a partiall law of good life and faith not onely admitting but requiring also the addition of traditions it followes that this is plainly denied in Poperie which this fellow lies was devised by Parrie to wit that the written word of God is the rule of right living and beleeving 22. Lastly what Irenaeus wrote of ancient Hereticks when Roman Poperie is argued out of Scriptures it is turned to the accusation of the very Scriptures as if they were not right or had any authoritie and because they are diversly taken and because truth cannot be found out of them that want tradition 23. Roman Poperie then so many waies the originall of faith which is beleeved by tearing in pieces and blaspheming is deficient from the faith it overthrows faith both to it selfe and to its friends The Assertion If at this day Irenaeus that most ancient defender of the holy Scriptures against Hereticks did see our present controversies what else would he say think you against Poperie then what he wrote against the traditionarie Hereticks of his time that they cannot abide an encounter when they are convicted out of Scripture but fall upon accusing of the very words of God and that three waies First that they are not of authoritie Secondly that they are diversly spoken obscure doubtfull That finally they are imperfect not containing all truth At last they fix upon traditions which they think to be more perfect then the Scriptures they received from the Apostles All the Popish Masters now these hundred yeers past have after no other way handled this argument then what was the proper way of Hereticks of old For as often as they are convicted by our men out of Scripture do not they disswade any meeting or encounter That it is a vaine thing to draw a woodden saw with us Doe they not fall upon accusing the Scriptures themselves that they have no authoritie but what they have from the Church That they are most obscure and diversly spoken That by reason of their imperfection all truth cannot be found in them Doth not at length all their disputation end in tradition See the disputes and discourses of the Scriptures in Bellarmine Stapleton Lindanus Hosius Valentian and others Poperie then I hope understands whose successors the Scholastick Synagogues and Canonisticall in this part are and what principle of faith which is beleeved hath by unworthy tearing and blaspheming fallen from the faith and hath made the way of salvation unpassable both to it selfe and friends 24. Secondly to shake saving Faith by which we beleeve unto righteousnesse and to pull it out of mens hearts is to fail from the Faith and to overthrow faith both to themselves and others 25. Saving faith by which we beleeve unto righteousnesse is not onely an assent or knowledge of these things which concerning God and Christ are written in Gods Word but especially a confidence in the promises of the
fallacies and condemneth their Idols and other vices then any other Sect which rather either tolerate and winke at or patronize and defend them The world hateth me because I testifie of it that the workes thereof are evill John 5.17 John 15.19 If ye were of the world the world would love her owne Gods marvellous preservation thereof The marvellous protection and wonderfull preservation of this doctrine against the furies of Sathan and other enemies of the Church For whereas no Religion is more dangerously at all times without intermission assailed by Tyrants and Heretikes then this of the Church and God notwithstanding hath hitherto wonderfully protected it against the cankred rancour and malice of enemies and the very gates of Hell insomuch as it alone hath persisted invincible whereas other Religions either not at all or slenderly assailed have speedily perished and suddenly fallen to the ground hence we conclude that the doctrine of the Church is approved of God cared for and secured by him Punishments of the enemies of it The punishments of the enemies For without doubt that Religion is allowed and advanced by God whose adversaries God punisheth for oppugning and withstanding it But histories both old and new have registred and recorded the dreadfull and heavie punishments inflicted by God on them who resisted the doctrine of the Prophets and Apostles Therefore God countenanceth and authoriseth that doctrine Now although the wicked sometimes flourish in this world and the Church lieth trodden under foot yet the end and event testifieth yea and Scripture teacheth that this is a worke of Gods providence and no casualty or accident neither is God therefore more pleased with them or displeased with his Church For the Church is alwaies preserved even amidst her persecutions and is at length delivered whereas the short felicity of Tyrants and wicked Imps hath a most dolefull and eternall destruction following it Neither is thereby the force of this proofe weakned because that all the persecutors of the Church are not in tragicall manner punished in this life as were Antiochus Herod and the rest For whiles God doth take vengeance on most of them in this life he doth sufficiently shew what hee would have to be thought of the rest of their complices verily that they are his enemies whom without they repent he will plunge into eternall plagues the beginning and feeling of the which is desperation in which all the enemies of Christian Reâ—igion end their dayes 2 Object Not for this cause yea they who are not oppressed with any other calamities of this life To conclude that it may be manifest that they are not only for other transgressions punished of God God doth so often denounce in his word that such shall be the ends of his enemies Ans Yea for this cause and that for this very cause because they go about to extinguish the people and true worship of God Yea furthermore they are not a few from whom while they lie in torments their conscience wresteth out this confession that they have drawne these miseries upon themselves by persecuting the godly as from Antiochus Epiphanes and Julian the Apostata And since that all the adversaries of the Church in their calamities and death are destitute of comfort it is manifest that they suffer as the enemies of God and therefore are far from true Religion Now that which the wicked alone doe there is no doubt but that is in the number of their sins for which they suffer punishment Wherefore the overthrowes of the enemies of the Church are no obscure testimony of the wrath of God against them even as God himselfe saith of Pharaoh To the same purpose have I stirred thee up that I might shew my power in thee Exod. 9. Rom. 9. and that my Name might be declared throughout all the earth Confession and constancy of Martyrs The testimony and constancy of Martyrs who sealing this doctrine with their bloud do shew in the very midst of most exquisite torments that they do so think indeed as they taught and are firmly perswaded in their hearts of the truth of that doctrine which they have professed and that they draw that comfort out of it which they did preach unto others to wit that for Christs sake they are truly the sons of God and that God careth for them in the houre and point of death God therefore sustaining them by this lively comfort thereby witnesseth that he affecteth the doctrine of the Church for which they suffer The piety of the writers and professors therof The true prety and holinesse of those who wrote the holy Scriptures and made open profession of the doctrine comprised therein For that Religion is most sacred divine which maketh men holy and acceptable unto God But the Patriarchs Prophets Apostles and others who heretofore have and now doe earnestly imbrace this doctrine farre exceed men of other Religions in true vertue and integrity as by the conference and comparison will appeare Wherefore it accordeth with reason that the doctrine of the Church rather then of any other Religion whatsoever is true and divine Their plaine dealing in detecting vices Their ingenuity and plain dealing in opening faults committed either by them or theirs whom the holy Ghost hath used in committing this doctrine to writing The testimony of the holâ— Ghost The testimony of the holy Ghost by whose in spiration the Scriptures were written the testimony I say of the holy Ghost in the hearts of them which beleeve that is to say a full faith and firm perswasion that the holy Scripture is the word of God that God according unto the tenour of this Scripture will be mercifull and good unto us which faith there followeth joyfulnesse resting on God and calling on his name with assured hope of obtaining both other good things which according to the prescript of this word we beg of him and even eternall life it selfe For this assent and assurance this lively consolation of the godly testeth neither on the testimony of man nor any other creature but it is the proper effect of the holy Ghost which effect how it is enflamed and strengthened by the same spirit through the doctrine of the Prophets and Apostles read heard and meditated all the godly in a lively and certain feeling of their hearts have experience By this testimony of the holy Ghost all that are converted unto Christ have the certainty of heavenly doctrine mainly confirmed and surely sealed up in their hearts And this argument as it is proper unto the regenerate so it forceth their hearts alone not onely to credit the truth and authority of the holy Scripture but also perswadeth them to give an absolute assent thereunto and rest settled thereon All the other testimonies before alledged are common to those that are not converted unto Christ whom they also convict and stop the mouths of them that contradict this doctrine But of themselves they neither
with wisedome of words lest the crosse of Christ should be made of none effect The ground therefore and summe of doctrine is not obscure except it be unto the reprobates who contemne the truth or stubbornly reject it as the Apostle saith If our Gospel be hid it is hid to them that aâ—e lost in whom the god of this world hath blinded their mindes that is of the Infidels that the light of the glorious Gospel of Christ should not shine unto them All the day long have I stretched forth my hands to a disobedient and gain-saying people The words of his mouth are iniquity and deceit hee hath left off to understand and to doe good I give thee thankes O Father Lord of heaven and earth because thou hast hid these things from the wise men and men of understanding and hast opened them unto babes Now if they reply againe 2 Instance Divine matters are obscure unto all men 1 Cor. 2.14 Answ Not of themselves but through our naturall blindnesse which in the regenerate is cleared by Gods spirit Luke 8.10 2 Cor. 3.15 that divine matters are hard and obscure to all men as it is said The naturall man perceiveth not the things of the spirit of God for they are foolishnesse unto him neither can hee know them because they are spiritually discerned they should have called to mind 1. That this ignorance and hardnesse riseth not of the obscurity of the Scripture but of the blindnesse of mans minde 2. That the obscurity sith in very deed it is not in the Scripture but seemeth to be the fault of our nature doth not alwaies remain in those who are regenerate but is removed from them by the illumination of the holy Spirit according to those sayings It is given unto you to know the secrets of the kingdome of God but to others in parables that when they see they should not see and when they heare they should not understand Vntill this day when Moses is read the vaile is laid over their hearts Neverthelesse when their hearts shall be turned unto the Lord the vaile shall be taken away From this very place may wee easily refute that which they object That wee our selves 3 Instance The Scripture a long time not knowne Answer in that we say the Scripture hath not been understood for these many ages in the Popish Church doe confesse the obscurity of it For the ignorance which hath bin from the beginning of the world and shall be to the end in the adversaries of the truth is not to be imputed to the obscurity of the Scriptures but their owne perversenesse who have not a desire to know and imbrace the truth as Paul saith Because they received not the love of the truth that they might be saved 2 Thes 2.10 11. therefore God shall send them strong delusions that they shall beleeve lies Whereas therefore it appeareth that the ground and summe of doctrine is not obscure 4 Instance Many places obscure Answer yet wee confesse that some places of Scripture are more dark and difficult than others But 1. They are such that although they were not understood yet the ground may both stand and be understood 2. The interpretation of these places dependeth not on the authority of men but the exposition of them is to be sought by conference of other places of Scripture more clear 3. If we cannot finde it yet lest we should affirme any uncertaine thing concerning divine matters our conscience not satisfying us in it we must suspend our judgment untill God shall open unto us some certaine meaning and in the mean season we are to hold those with thankfull mindes in which God hath left no place of doubting for us But when we answer thus unto our adversaries they rise againe upon us out of those things which we grant them For because we confesse that some places of Scripture are harder to be understood then others 5 Instance because of the dulnesse and slownesse of mans minde in learning divine matters Of the necessity of interpretation Acts 8.13 neither those things which are most cleare are understood of the people as the Eunuch of Queen Candaces doth complain and that the Ministry it selfe was therefore ordained of God in the Church for that it seemed good unto the holy Ghost to add for our instruction an exposition of the Scripture which is done by the voice of the Church To be short because our selves in writing and teaching doe expound the Scripture and do exhort all men to the reading and hearing the exposition thereof out of these they conclude that besides the reading of the Scripture the interpretation of the Church is necessary and that therefore what the Church doth pronounce of the meaning of the Scripture that is without controversie to be received Answ 1. It is necessary as a helpe and instrument not as if it were impossible to know the truth without it But wee confesse 1. That the interpretation of Scripture is necessary in the Church not for that without this to come to the knowledge of heavenly doctrine is simply impossible whereas both God is able when it pleaseth him to instruct his even without the Scripture it self much more then without the exposition of his Ministers and the godly learn many things out of Scripture without interpreters and of the contrary side except the eies of our minds be opened by the grace of his holy Spirit heavenly doctrine seemeth alwaies alike obscure unto us whether it be expounded by the word of the Scripture or of the Church but for that it pleased God to appoint this ordinary way of instructing us and himself hath commanded the maintainance and use of his Ministry in the Church that it should be an instrument which the holy Ghost might most freely use for our salvation 2. Although interpretation of Scripture be necessary Answ 2. Though interpreting be necessary yet so that it must not be a depraving of Scripture yet this is so farre from granting any license to the Ministers to bring new ordinances into the Church that nothing doth more tie them to this doctrine alone comprehended in the Scripture then this very function of expounding the Scripture For to interpret another mans words is not to faigne at our pleasure a meaning either divers from them or repugnant unto them but to render the same meaning and sentence either in moe words or in more plaine words or at least in such as may be more fit for their capacity whom we teach and withall when there is need to shew that this is the minde of the author which we affirme to be Now such an interpretation of Scripture is made by this meanes 3 Points to be observed in interpreting Scripture 1. That the phrase be considered and the proper sense of the words found out 2. That the order and coherence of the parts of the doctrine contained in the text of the Scripture be declared
same chapter By the works of the law shall no flesh be justified in his sight Vers 20 21 22 23. for by the law cometh the knowledge of sinne But now is the righteousnesse of God made manifest without the law having witnesse of the law and of the Prophets The righteousnesse of God by the faith of Jesus Christ unto all and upon all that beleeve for there is no difference For all have sinned and are deprived of the glory of God and are justified freely by his grace through the redemption that is in Christ Jesus Conferring like places together To conferre places of Scripture where though the same words be not spoken of the same thing yet the words and formes of speaking are used of the like things For if the interpretation of the like place be certaine and there be the same causes for the like interpretation to be given in the place in controversie which are in the other then of the like places we must give one and the same judgement Mat. 5.29 30. The Lord willeth to put out our eye to cut off our hand if they be a cause of offence unto us Now whereas the Law forbiddeth us to maime our body Thou shalt not kill that therefore by this figure of speech the Lord would have us that wee should rather forsake things most deare unto us than by the rust and motion of them wee should suffer our selves to be withdrawne from God the like forme of speech other-where used Jeremy 22.24 Deut. 32.10 to signifie things most deare and precious doth shew as If Jechoniah were the signet of my right hand yet would I plucke thee thence and Hee kept him as the apple of his eye Consent of the catholike Church with 3 rules of direction therein John 8.37 When once according to that rule the controversies concerning the text and meaning thereof are judged we may lawfully also descend to the consent of the Church yet putting great space betwixt and not without great advisement For lest by the name of the Church we be beguiled 1. No sentence or meaning is to be received which these rules of examining and judging which have been now declared do not suffer 2. Wee must consider what times and what writings are purest what points of doctrine have beene and in what ages either rightly expounded or depraved with errours 3. Whose interpretation either is of the authour or may be of 〈◊〉 confirmed by the testimonies of the Scripture And to this deciding of all controversies about the meaning of the Scripture drawne out of the Scripture it selfe doe all the godly and lovers of truth agree even as it is said Hee that is of God heareth the words of God Now the testimony of the ancient and catholike Church so farre as they see it to accord with the Scripture they doe with glad and thankful mindes embrace and are so much more assured of the knowne truth But if any quarrelling men doe not yeeld unto the testimonies of the Scriptures we must not seeke because of them a Judge higher then the word of God but must leave them unto the judgement of God as the Apostle counselleth us Reject him that is an hereticke after once or twice admonition Titus 3.20 knowing that he that is such is perverted and sinneth being damned of his owne selfe 1 Cor. 14.38 Rev. 22.11 And If any man be ignorant let him be ignorant Hee that is filthy let him be more filthy Neither verily doth he whom the word of God doth not satisfie rest on the authority of men as the truth it selfe doth shew but as these things are sufficient to shut the mouthes of them who gainesay the truth or at leastwise to manifest their impudency so is there further required for the fencing of the consciences of all the godly in debate of Religion besides a care of learning the doctrine of the word of God Prayers An ardent and daily invocating of God by which wee may desire that wee may be taught and guided by his holy Spirit This if wee shall doe hee will not suffer us to make stay in errour which may pull us from him but will open unto us the true and certaine meaning of his word concerning all things necessary to our salvation that our faith may depend not on humane but divine authority even as it is promised Mat. 7.7 Aske and it shall be given you seeke and ye shall finde knock and it shall be opened unto you Luke 11.13 James 1.5 For whosoever asketh receiveth and hee that seeketh findeth and to him that knocketh it shall be opened How much more shall your heavenly Father give the holy Ghost to them that desire him If any of you do lack wisedome let him ask it of God which giveth to all men liberally and reproacheth no man and it shall be given him but let him ask in faith and waver not Object 11. It is unmeet that the holy Ghost should be subject unto another Answ We make him not subject to any other but compare him with himselfe To their former arguments our adversaries adde That it is a shame that the holy Ghost speaking in the Church should be subject to the examination and judgment of another and therefore we must not examine him by the rule of the Scripture But seeing that the same Spirit speaketh in the Church and in the Scripture when wee doe examine the voice of the Church by Scripture we do not subject the holy Ghost to another but we compare him with himself And by this means 1. We give unto him the praise of truth and constancy while we do acknowledge and restifie that he is alwaies like himself and doth never square from himself 2. We confesse that the supreme authority of pronouncing the will of God belongeth unto him while we doe not seek whether those things be true and certaine which he hath spoken but whether those be his words which men ascribe unto him and this doe we even after the selfe same manner which he hath prescribed us and after we find out by the rule of the written word that any thing hath proceeded from him to that without making any controversie we submit our minds and wils Contrariwise it is easie to see 2 Contumelies against the holy Ghost issuing out of the Papists opinion of the Judge of the Scripture that our adversaries themselves are guilty of that contumely against the holy Ghost of which they accuse us For while they will have the authority of giving judgement concerning the meaning of the Scripture and deciding of controversies not to belong unto the Scripture but unto themselves by this very thing 1. They imagine that the holy Ghost may dissent from himselfe 2. They make themselves Judges higher then the holy Ghost and Word of God Lastly whereas Paul saith That he is the Minister of the New Testament Object 12. The Letter killeth the Spirit quickneth 2
Cor. 3.6 not of the Letter but of the Spirit for the Letter doth kill the Spirit doth quicken some men doe thence gather That we are to heare not what the written word of God soundeth but what the Spirit speaketh by the Church in our hearts Yea there hath growne an opinion heretofore That the Grammaticall and Literall meaning of the Scripture is pernicious except all be transformed into allegories But a manifold Paralogisme in this argument doth easily appeare Two significations of the word Letter if it be considered what the Letter and the Spirit signifieth in Paul for that all the doctrine and knowledge touching God as also the outward observation of the Law in those that are not regenerate is called the Letter by the Apostle and the Spirit signifieth 1. The holy Ghost himselfe Three significations of the word Spirit 2. The true doctrine concerning God when the holy Ghost is of force and efficacy by it 3. Faith and conversion and motions pleasing God being kindled of the holy Ghost through the Word as it appeares by the words going before For for that which here he saith The proofes of both significations Vers 2 3. 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 inke but with the Spirit of the living God in tables of the heart that is that his preaching was not in vaine but of force and efficacy in the hearts of men the holy Ghost working by it And in like manner he calleth the ceremony without conversion Circumcision in the Letter Rom. 2.27 29. but conversion it selfe Circumcision of the heart in the Spirit Walk in newnesse of Spirit Rom. 7.9 and not in the oldnesse of the Letter that is in true holinesse such as is begun by the Spirit in the regenerate not in the sin and hypocrisie of them who know verily the will of God and make practice also of outward discipline and behaviour but remaine without faith and conversion Wherefore first as the doctrine by the fault of men and not of it selfe 1 Answ The Letter killeth not of it selfe but by an accident remaineth only the Letter so also not of it own nature but because of the corruption of men it killeth that is it terrifieth mens minds with the judgement of God and doth stirre up a murmuring and hatred against God as we are plainly taught by the Apostle Rom. 7.12 13 14. The Law is holy and the Commandement is holy and just and good Was that then which is good made death unto mee God forbid But sin that it might appeare sin wrought death in mee by that which is good that sin might be out of measure sinfull by the commandement For we know that the Law is spirituall but I am carnall sold under sin But the proper effect of the Scripture is to quicken men that is to lighten them with the true knowledge of God and to move them to the love of God 2 Cor. 2.15 As it is said We are unto God the sweet savour of Christ in them that are saved and in them which perish c. Answ It killeth as it is without the Spirit Albeit the Letter that is the doctrine without that spirituall motion killeth yet the operation of the holy Ghost accompanying it when now it is not the Letter but the Spirit and power of God to salvation unto every one that beleeveth it doth not kill but quicken as it is said Thy word quickneth me Wherefore Psal 119. that the Letter kill us not we must not cast away the Scripture but the stubbornnesse of our hearts and desire of God that he would let his doctrine be in us and others not the Letter but the Spirit that is that he would forcibly move our hearts by it and turne them to him Answ The Spirit quickneth agreeing with the Word That it is added that the Spirit quickneth that calleth us not away from the Scripture to other opinions or revelations For that Spirit quickneth which dissenteth not from the Scripture but teacheth and mindeth the same which he hath uttered in the Scripture But that Spirit which leadeth men away from the Scripture it quickneth not but may be said much more truly to kill then the Letter that is not by an accident or externall cause but of it owne nature For the spirit of Antichrist is a lyar and a murtherer and therefore be it accursed unto us Answ The Apostles mis-construed by them They who by the Letter understand 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 figuratively spoken and by the Spirit the interpretation of these speeches it is manifest that they swerve far from the mind of Paul both by those things which have been spoken concerning the meaning of Paul and also because not only every sentence of Scripture whether it be proper of figurative but also every interpretation of it is and remaineth the killing Letter except the quickning force of the holy Ghost come unto it Wherefore sith that neither for interpretation nor revelation nor authority nor any other pretence it is lawfull leaving the Scripture of the Prophets and Apostles to depart to whatsoever decrees of Religion which are not confirmed by the testimony of the Scripture let us hear it as an Oracle sounding from heaven bringing to the reading thereof not minds fore-stalled neither with opinions conceived either of our owne braines or else-where neither with affections neither with prejudices but the love of God and 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 godlinesse and sure and sound comfort shall be kindled in us and great increase 7. How manifold the course is of teaching and learning the doctrine of the Church THere is a threefold order or there are three parts of the study of Divinity The first is a Catecheticall institution 1 Catechising or a summary and briefe explication of Christian doctrine and the chiefe generall points thereof which is called Catechisme This part is necessary for all men because both the learned and unlearned ought to know the foundation of Religion 2 Handling of Common places The second is an handling of Common places or Common places which containe a larger explication of every point and of hard questions together with their definitions divisions reasons and arguments Poure especiall uses of Schoole Divinity This part properly appertaineth unto the Schooles of Divinity and is necessary The understanding of principall points of divinity That they who are trained up in Schooles and may one day be called to teach in the Church may more easily and fully understand the whole body of Divinity For as in other Arts and
agnise the mercy and grace of God and yeeld thanks unto him for the same The summe therefore of all is that though the satisfaction of Christ our Mediator for our sins is most perfect yet all are not delivered by it but they only who beleeve the Gospel and do apply the merit of Christ by a true faith unto themselves Object 1. Grace exceedeth the sinne of Adam If therefore for the sin of Adam all men are cast away much more by the grace of Christ all and not beleevers onely shall be saved Answer to the antecedent Grace exceedeth and is above sin in respect of the sufficiency of the satisfaction not in respect of the application thereof Wherefore that all are not saved through the satisfaction or obedience of Christ the fault thereof sticketh in men themselves and is to be ascribed unto the unbeleevers who imbrace not the grace of Christ offered but like ungratefull men reject it Object 2. Whomsoever Christ hath fully satisfied for they are to be received of God into favour for so doth the justice of God require But Christ hath fully satisfied for all the sins of all men Therefore all men are to be received of God into favour or if this be not done God shall be unjust or somewhat is derogated from Christs merit Answ The Major proposition being understood simply and without any limitation is false All are received into favour for whom Christ hath satisfied with this condition if they apply the satisfation of Christ unto themselves by faith This condition is expresly added John 3.10 So God loved the world that hee gave his Sonne that whosoever beleeveth in him should not perish but might have everlasting life Object 3. Adam by one sinne made all subject to condemnation but Christ doth justifie onely some The force therefore of Adams sin is greater to condemne then of Christs satisfaction to save Answ The force of Christs satisfaction is seen not in the multitude of them who are saved but in the greatnesse of the benefit We deny the consequence of this argument because the force excellency and efficacy of Christs satisfaction is not to be esteemed by the multitude or number of those men who are thereby saved but by the greatnesse of the benefit it selfe For it is a greater work to deliver and save even one from everlasting death then to make all men by one sin guilty of everlasting death for be it that Christ should save even but one man yet it was necessary 1. That he should pay in a finite time a punishment in greatnesse and value infinite not onely for that one sin of Adam but for other infinite sins which follow it of which every one also deserves infinite punishment It was required also 2. That he should purge and take away not only that originall and birth-sin but also infinite others 3. And should restore in him a perfect conformity with God Wherefore the grace of Christ in saving even one man doth in infinite manner exceed the sin of Adam Ans 2. Again that the force of that efficacy which is in Christs merit and benefit passeth not through all men as the strength of Adams sin passed through all his posterity the fault hereof is in men who do not as much apply unto themselves by a true faith Christs merit as they do apply unto themselves the sin of Adam both by being born in it and consenting unto it and fostering it Now the reason why all men do not beleeve nor apply this Christs benefit unto themselves is a question of higher and deeper speculation impertinent to this place This may suffice for answer herein Rom 9.28 God hath mercy on whom he will and whom he will he hardeneth And he will so shew his mercy that hee will also exercise his justice Quest 21. What is true faith Answ It is not only a certain knowledge whereby I surely assent to all things which God hath revealed unto us in his word a James 2.19 but also an assured trust b Heb. 11.1 7. Rom. 4.18 19 20 21. 10.10 Ephes 3.12 Hebr. 4.6 James 1.6 kindled in my heart by the holy Ghost c Gal. 5.22 Matth. 16.17 2 Cor. 4.13 Joh. 6.29 Eph. 2.8 Act. 16.14 Phil. 1.19 through the Gospel d Rom. 1.16 10.17 1 Cor. 1.21 Act. 10.44 16.14 whereby I make my repose in God being assuredly resolved that remission of sins everlasting righteousnesse and life is given not to others only but to me also e Rom. 1.17 5.1 Gal. 3.11 2.16 and that freely through the mercy of God for the merit of Christ alone f Eph. 2.8 Rom. 3.24 5.19 Luke 1.77 78. The Explication THe doctrine of Faith followeth 1. Because faith is the means whereby we are made partakers of the Mediatour 2. Because without faith the preaching of the Gospel profiteth and availeth nothing The Questions touching Faith are 1. What faith is in generall 2. How many kindes of faith there are in Scripture 3. How faith differeth from hope 4. What are the efficient causes of justifying faith 5. What are the effects of it 6. To whom it is given 1. What faith is in generall THe word fides or faith according to Cicero's derivation Whence faith hath his name Cic. Offic. 1. receiveth his appellation and name from the Gerund fiendo which signifieth doing because that which is covenanted is performed and is defined by him to be The assurance and truth of contracts and whatsoever kind of composition yea the very foundation of justice The generall nature of faith as it is extended unto all things It is commonly defined to be A certain or grounded knowledge of propositions or conclusions to which we assent on authority of the assertion of true witnesses whom wee may not except against or doubt of whether it be God or Angels or man or experience The generall nature of faith as it concerneth onely divine things and is taught in Scripture But whereas in the most generall distinction of faith there is one kind of faith in divine matters another in humane the question here is what Theologicall faith or faith in divine things is Wherefore we must give a more strict difinition of faith taken in generall which notwithstanding must be such as that it comprise all the specials of faith delivered in Scripture In generall therefore The divers acceptations and uses of the name of faith whatsoever faith is mentioned in Scripture it is A certain knowledge firmly yeelding assent to all things which are delivered in the sacred Scriptures of God his will works and grace whereunto we condescend even because God himselfe doth affirme it Or it is to yeeld assent to every word of God delivered to the Church either in the law or in the Gospel for that it is the asseveration or avouching of God himselfe Oftentimes faith is taken for the very doctrine of the Church or those things
not in respect of the maner of his generation Obj. The man Jesus is called the only begotten because he only was begotten of the Virgin by the holy Ghost It is a misconstruing and corrupt interpretation of the word For 1. He is so the only begotten that he is also the proper or naturall Son Now such a one is said to be the only begotten not for the speciall manner only of begetting but because he only was begotten of his substance whose Son he is called or because hee only hath his essence issuing from the substance of the Father 2. Because hee is the very same by whom all things were made and are preserved who is in the bosome of the Father even from the beginning of the world revealing God unto the chosen who being sent from heaven into the world took flesh c. He is called the only begotten Son of the Father John 1.14.18 1 John 4.9 Wee saw the glory thereof that is of the Word but not of the man Jesus as Heretikes would have it For there is no other Antecedent in that place but the Word For these words goe before The Word was made flesh and dwelt among us then followeth and we saw the glory thereof If then the Word it selfe be called and is the only begotten then Christ is called the only begotten in this place not in respect of the maner of his generation of the Virgin but in respect of his generation from everlasting of the Father 3. The Words generation of the Father is often in Scripture discerned and distinguished from Christs generation of the Virgin The Evangelist as we see calleth the Word the only begotten of the Father Of wisedome it is said Prov. 8.25 That before the mountaines that is from the beginning it was formed or as the Chaldee Paraphrast interpreteth it begotten but wee read in Matthew Mat. 1.18 25. that Jesus who is called Christ was borne of Mary 4. The only begotten is opposed to Angels and Men. But Angels and Men are the sons of God either by creation or by adoption or by sanctification after what sort soever this be wrought by the holy Ghost Therefore Christ must needs be called the only begotten for this cause even for that he is his Son by nature For after this manner he is the Son of God onely and truly and simply severed from other sons Wherefore to this third ranke or Classe those places also should be referred which shew that we are the sons of God by adoption by and for that onely begotten Son For seeing grace is opposed to nature and we are sons by grace it must needs be that Christ is the Son by nature 4. Classe Christ the Son of God To the fourth Classe belong those testimonies of Scripture which attribute the name of Son of God manifestly to the other nature also in Christ which subsisted by it selfe before and besides the flesh assumed and did worke all things And seeing Servetus and others are here in an uproare as it were and fight for this that only the man Jesus born of the Virgin but not God or the God-head is called the Son in Scriptures and that therefore before Jesus was born there was not any Son of God subsisting we are diligently to gather and collect those testimonies wherein the name of Son is not attributed to the humane nature onely but also to the divine The argument therefore is this That which subsisting before the flesh born of Mary created the world and from the first beginning hitherto worketh the same things with the Father the same is a person and that without the flesh and before it But the Son of God is called that which subsisting before the flesh created the world and from the first beginning hitherto worketh the same things with the Father Therefore the Son is a person and subsisting even without the flesh and before it that is Christ Jesus born of Mary hath another nature besides his humane nature in respect whereof Christ even before his humane nature was truly existed and is called the Son of God The Major of this reason is manifest For that which worketh all workes and that with the same authority liberty and power wherewith the Father doth must needs be a living and understanding substance that is a person Now the Minor is proved by testimonies of Scripture For the very same who is before all things for whom and by whom all things were created and do consist who doth all things likewise himself which the Father doth is called the beloved Son of God the first begotten of all creatures Col. 1.16 Heb. 1.1 2. 2.10 by whom God spake unto us in the last dayes c. But the flesh or humanity of Christ is not before all things is not Creatresse but created in the last times John 5.19 doth not uphold or sustain all things with its word becke and effectuall will but is it selfe sustained and upheld by the Word who did assume and take it Therefore in Christ besides his flesh is another nature which also before the flesh was miraculously conceived in the Virgins wombe was subsisting did worke and is the Son of God Againe God sent not his Son into the world to condemne it John 3.17 The Father sent the Sonne into the world but the humanity of the Sonne was borne in the world Therefore he was his Sonne before hee was sent into the world John 5.21 The Sonne quickneth whom he will No man knoweth the Father but the Sonne Mat. 11.27 and hee to whom the Sonne will reveale him But in the old testament before Jesus was borne of the Virgin some were raised from the dead and quickned for there were some from the beginning of the world who knew God aright Therefore in Jesus the Son of Mary is another nature besides his flesh which is the Son of God and subsisted from the beginning of the world revealing God unto men not onely to those of the godly who lived since hee took flesh but to those also who lived before it Again He is called the Son who came from heaven who being in earth is in heaven who came into the world not as other men from the earth but from above Joh 3.13 17 19 31. 16.28 out of heaven from the Father So that then he was before he came into the world But the flesh of Christ is not of heaven neither came it from heaven therefore there must needs be another nature in him in respect whereof he is the only begotten Son of God even before he took flesh of the Virgin Again He that was manifested in the flesh is God and therefore another nature from the flesh For God is one thing 1 Tim. 3.16 who is manifested and the flesh another thing wherein he is manifested The Son of God is he that was manifested in the flesh For this purpose appeared the Son of God that he might take away
in office only and in the manifestation of his God-head For they which are in nature equall may be unequall in degree of office 10. This is saith Christ life eternall John 17.3 that they know thee to be the only very God Therefore the Son and the holy Ghost are not very God Ans In this place are opposed not the Father and the Son or the holy Ghost but God and Idols and Creatures Therefore these are excluded not the Son or the holy Ghost 2. There is a fallacy of severing and dividing clauses of mutuall co-herence and necessary connexion For it followeth in the Text And whom thou hast sent Jesus Christ Therefore herein also consisteth life eternall that Jesus Christ sent of the Father be likewise knowne to be very God as it is said The same is very God and life everlasting 1 John 5.20 3. There is a fallacy in transferring the particle Onely unto the subject Thee unto which it doth not belong but unto the predicate God which the Greek Article in the originall doth shew For the sense is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that they know thee the Father to be that God who only is very God Repl. But this argument followeth Maximilian is Emperour Therefore Rodulph is not Why then doth not this follow The Father is God Therefore the Son is not God Ans These persons are finite and their essence cannot belong to moe but the Father and the Son are persons infinite and their essence may be of moe namely of three persons 11. Jehovah or the true God is the Trinity The Father is Jehovah Therefore the Father is the Trinity that is all three persons Ans Meere particular propositions conclude nothing And if the Major be expounded generally after this manner Whatsoever is Jehovah is the Trinity it is false for that which is Jehovah may be some one person of the Trinity The Syllogisme therefore is faulty because Jehovah is not taken in the same signification in both the premisses For the name Jehovah in the Major is taken absolutely and essentially for the three persons for one and the same Jehovah or true God is the Father and Son and holy Ghost joyntly but in the Minor it is taken personally for one person of the God-head that is the Father who is Jehovah of himself Repl. Jehovah is one in number Therefore it is alwaies taken in Scripture after the same manner Ans Jehovah is one in number of essence not of persons 12. Where are three and one there are foure But in God are three and one to wit three persons and one essence Therefore there are foure in God Ans The Major is to be distinguished Where are three and one really 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 as they differ from their essence only in their maner of subsisting or of being The maner of existing is not a diverse substance from the existence being or essence 13. Christ according to that nature according to which in Scripture hee is called Son is the Son of God But according to his humane nature only hee is called Son Therefore according to that only and not according to his divine also hee is the Son of God and so by a consequent the Son is not very God Ans The Minor is false John 3.16 5.18 Rom 8.32 John 5.17 19. John 1.18 Heb. 2.16 John 3.13 17. John 1.14 For Christ is called the only begotten and proper Son of the Father and equall with the Father The Father hath created all things by the Son The Son from the very beginning worketh all things likewise which the Father doth The Son revealed the Fathers will of receiving mankinde into favour unto the Church before his flesh was borne The Son was sent into the world descended from heaven and took flesh But the Word which is God is the only begotten and proper Son of God and took flesh And not the humane but the divine nature of Christ is Creatresse and worketh with equall authority and power with the Father and descended from heaven Therefore God or the God-head or divine nature of Christ is both called in the Scripture and is the Son and by a consequent the Son is that one true and very God These Objections we may compare with those that are before set downe in the Common place concerning the Trinity of the persons For with whatsoever Sophismes the Trinity it selfe and divinc essence is impugned with the selfe-same also is each Person assaulted and contrariwise with whatsoever Sophismes one person is impugned with the same the whole essence of the Deity is assailed Besides some objections were there only proposed which are here more fully assoiled You may reade more of this point Vol. 1. Ursin from page 115. to page 125. Quest 34. Wherefore callest thou him Our Lord Ans Because he redeeming and ransoming both our body and soule from sins not with gold nor silver but with his precious bloud and delivering us from all the power of the Divell hath set us free to serve him a 1 Pet. 1.18 19. 2.9 1. Cor. 6.20 1. Tim. 2.6 John 10.28 The Explication Here we are to observe these two things 1. In what sense Christ is called Lord. 2. For what causes hee is our Lord. 1. In what sense Christ is called Lord. TO be a Lord is to have right and power granted by Law either divine or humane over some thing or person as to use and enjoy it and to dispose thereof at thy owne will and pleasure Christ therefore is our Lord 1. Because hee hath dominion over all things and over us also and hath care of all things and of us especially that is ruleth preserveth and keepeth us as his own to eternall life and glory as being bought with his precious bloud None of them is lost John 17.12 John 10 28. whom thou gavest mee None shall pluck them out of my hand 2. Because all things are subject unto him and we are bound to serve him both in body and soule that he may be glorified by us Ye are bought with a price therefore glorifie God in your body and in your spirit Cor. 6.20 for they are Gods Quest To which nature then is the name of the Lord to be referred Ans To both like as also the names of Priest Christ is out Lord according to both his natures King and Prophet For the names of the office benefits dignity and bountifulnesse of Christ towards us are affirmed of his whole person not by communication of properties as the names of his natures and properties are but properly in regard of both natures For both natures of Christ will and work our redemption For the humane nature of Christ is made the price of our redemption by dying for us his divine nature doth give and offer that price
the Minor for in the Major it is taken for the power of the Father in the Minor for the person by whom the Father sheweth forth his power III. That the holy Ghost is equall with the Father and the Son these arguments doe prove Four proofs that the holy Ghost is equall with the Father and the Son His proceding from both The essence of the Father and the Son is communicated unto him because hee proceedeth from both and is the Spirit of both But there is nothing in God which is not his essence Seeing then that is indivisible it must needs be whole and the same communicated unto him which is in the Father and the Son As the spirit of man which is in man is of the essence of man so the Spirit of God which is in God is of the essence of God By this it appeareth What is the proceeding of the holy Ghost namely the communicating of the divine essence whereby the third person of the God-head alone receiveth the same and whole or entire essence from the Father and the Son as from him whose Spirit hee is as also the begetting of the Son is a communicating of the divine essence which the second person of the God-head alone receiveth as a Son of his Father whole and entirely the same which the Father hath and retaineth His proceeding from the Son proved three wayes And That the holy Ghost proceedeth from the Son also is proved by certain reasons 1. Because he is called the Sons Spirit If any man hath not the Spirit of Christ the same is not his Rom. 8.9 Gal. 4.6 He hath sent forth the Spirit of his Son into your hearts The Spirit of his Son that is not given unto the Son of the Father but existing and proceeding as of the Fathers so of the Sons substance seeing the Son is equall and consubstantiall with the Father 2. Because the Son together with the Father giveth him John 15.26 John 20 22. Receive the holy Ghost 3. Because the holy Ghost receiveth the wisdome of the Son which hee revealeth unto us Hee shall receive of mine and shall shew it unto you John 16.14 But seeing the holy Ghost is true God consubstantiall with the Father and the Son hee cannot receive any thing but of him of whose substance hee is Wherefore he proceedeth of the substance of the Son because he receiveth that of him which is the Sons His divine attributes The holy Ghosts equality with the Father and the Son is proved by those divine attributes and properties which are attributed and communicated to the holy Ghost as Eternity Eternity because hee created heaven and earth and because God was never without his Spirit Gen. 1.2 The Spirit of the Lord moved upon the waters Immensity Immensity or unmeasurablenesse as who dwelleth whole and intirely in all the elect Rom. 8 9. 1 Cor. 3.16 1 Tim. 1.14 The Spirit of God dwelleth in you Through the holy Ghost which dwelleth in us Omnipotency Omnipotency because hee together with the Father and the Son created and preserveth all things Psal 33.6 1 Cor. 12.1 By the Word of the Lord were the heavens made and the hosts of them by the Breath of his mouth All these things worketh even the selfe same Spirit distributing to every man severally as hee will Omnisciency Omnisciency that is 1 Cor. 2.10 the knowledge of all things The Spirit searcheth all things even the deep things of God Infinite goodness and holiness Infinite goodnesse and holinesse and the causing of goodnesse and sanctity in the creatures Psal 143.10 1 Cor. 6.11 Let thy good Spirit lead mee into the land of righteousnesse Yee are sanctified in the name of our Lord Jesus and by the Spirit of our God Unchangeablenesse Unchangeablenesse Acts 1.16 This Scripture must needs have been fulfilled which the holy Ghost spake Truth infallible Truth not to be doubted of and the fountain of truth When the Comforter shall come John 15.26 1 John 5.6 even the Spirit of truth The Spirit is truth Mercy unspeakable Unspeakable mercy The love of God is shed abroad in our hearts by the holy Ghost which is given unto us Rom. 5.5 8. â—6 The Spirit also helpeth our infirmities Indignation against sin Indignation against even hidden sinnes They rebelled and vexed his holy Spirit The blasphemy against the holy Ghost shall not be forgiven unto men Isa 6â— 10 Mat. 12.31 Acts â— 9 Ephes 4.30 Why have yee agreed together to tempt the Spirit of the Lord Grieve not the holy Spirit of God by whom yee are sealed His divine works The same divine works which are attributed to the Father and the Son are also attributed to the holy Ghost and these both the generall and universall works as the generall creation preservation and government of the whole world His Spirit hath garnished the heavens The Spirit of God hath made me and the breath of the Almighty hath given mee life And also singular and speciall effects as miracles John 26.13 33.4 Mat. 12.28 1 Cor. 12.4 I cast out Divels by the Spirit of God There are diversities of gifts but the same Spirit Likewise those works which properly belong to the salvation of his Church as the calling and sending of Prophets The Lord God and his Spirit hath sent me Isa 48.6 Acts 13.2 20.28 The holy Ghost said Separate mee Barnabas and Saul Take heed to all the flock whereof the holy Ghost hath made you overseers The bestowing of competent and fit graces for the ministery on ministers The holy Ghost shall teach you Luke 1â— 12 2 Cor. 12.7 The manifestation of the Spirit is given to every man to profit withall The publishing of the doctrine of the Prophets and Apostles Holy men of God spake as they were moved by the holy Ghost 1 Pet 1.21 The instituting of Sacraments Baptise them in the name of the Father Mat. 28 1â— the Son and the holy Ghost Whereby the holy Ghost this signified Heb. 9.8 that the way into the Holiest of all was not yet opened while as yet the first tabernacle was standing The fore-telling and prophecying of things to come he will shew you the things to come John 16.13 Acts 11.28 1 Tim 4.1 Agabus signified that there should be a great famine The Spirit speaketh evidently that in the later times some shall depart from the faith The gathering of the Church Ephes 2.22 In whom also yee are built together to be the habitation of God by the Spirit 1 Cor. 12.13 By one Spirit are wee all baptised into one body The enlightning of mens mindes John 14.26 16.13 Ephes 1.17 The holy Ghost shall teach you all things Hee shall lead you into all truth God gave unto you the Spirit of wisdome and revelation through the knowledge of him Regeneration
they to whom it is given Things indifferent are diligently to be discerned from Gods worship And this is the difference betweene things indifferent or of middle quality and those things which are properly the worship of God Which difference we must diligently observe serve 1. Because when men feigne other worships of God in them they feigne another will of God which is to feigne another God When they therefore so do as erst Aaron and Jeroboam did they are no lesse accused of Idolatry then they who purposely worship another God besides that Jehovah revealed in the Church 2. Because by confounding of the true worship with false worships the true God is confounded with Idols which are worshipped with those worships invented by men 3. Because whatsoever is not of faith is sin And when any man doth a thing as thereby to worship God his conscience not knowing whether God will be worshipped after this manner or no he doth it not of faith but is ignorant and doubteth whether God be pleased or displeased with his worke and therefore he presumeth to do that albeit it may displease God Wherefore he doth not thereby worship but contemne God But because the defenders of worships invented by men alledge certaine places in which the Scripture willeth us to obey the commandements of men and do thence conclude that they have the force and nature of divine ordinances and so of divine worship it is therefore necessary that here we should say something touching humane traditions and their differences Of mens commandements and the authority of Ecclesiasticall Traditions THere are foure sorts of those things which men command Gods ordinances proposed by men The ordinances of God which God will that men propose unto others to be observed but not in their owne name but in the name of God himselfe as being themselves the ministers and messengers not the authors thereof So the Ministers of the Church propound the heavenly doctrine of God to the Church Parents to their Children and Masters to their Schollars so Magistrates propound the Commandments of the Decalogue unto their Subjects The obedience of those Commandements is and is called Gods worship because they are not humane ordinances but divine which are necessarily to be obeyed although no authority or commandement of any creature came thereto yea although all creatures should command the contrary Hitherto appertaine many places of Scripture Prov. 6.20 Deut. 17.2 Exod 16.8 Mat. 23.2 3. Luke 10.17 1 Cor. 4.21 2 Cor. 13.10 1 Thes 4.2 8. 2 Thes 3.14 Heb. 13.14 as My sonne keep thy fathers commandement and forsake not thy Mothers instruction Ye know the commandements we gave you by the Lord Jesus He therefore that despiseth these despiseth not man but God The Scribes and Pharisees sit in Moses seat All therefore whatsoever they bid you observe and doe These and the like sayings will us to obey men as the ministers of God in those things which belong unto the ministery that is which God by expresse commandement hath testified that he will have published and commanded by them they grant not authority unto any to institute new worships of God at their owne pleasure according as it is said Prov. 30. â— 1 Tim. 1.3 4.11 6.2 3 4. 2 Tim. 3.16 17. Put nothing unto his words lest he reprove thee and thou be found a lyar Command some that they teach none other doctrine The civill ordinances of men which are determinations and prescriptions of circumstances necessary and profitable to the keeping of the Morall Commandements of the second Table 2. Civill ordinances of men Such are the positive laws of Magistrates Parents Masters and of all who beare rule over others in the Civill State The obedience of these Laws as touching the generall is the worship of God because the generall thereof is morall and commanded by God himselfe namely obedience towards magistrates and others which beare rule in the Common-wealth But as concerning the speciall of the action or as touching the circumstances it is no divine worship because those works are divine worship which must necessarily be done in respect of Gods Commandement although no Commandement or respect of any creature were adjoyned but these except they were commanded by the Magistrates might be done or omitted without any offence against God but yet notwithstanding such Civill ordinances of Magistrates and other Governours bind the consciences of men that is we must necessarily performe 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 injoyned us by these commandements even although we could omit them without giving any offence if we meane to retaine our bedience pure and sound So To carry weapons or Not to carry weapons To pay a lesser or greater tribu e or Subsidie is not in it selfe the worship of God but the obedience which is in these and the like matters due to be rendred unto the Magistrate is Gods worship Therefore if the Magistrare neither command nor forbid either it is free to do either but if he command any one thing he sinneth whosoever doth the contrary although he could keep it never so close neither offend any man thereby The reason is because the generall namely obedience towards the Magistrate which is Gods worship is violated Wherefore these specials and particulars are by an accident made the worship of God to wit by the commandement of the Magistrate Hither belong these Scriptures Let every soule be subject to the higher powers Rom. 13.1 2 5. Titus 3.1 Ephes 8.1 Coâ— 3.22 23. Whosoever resisteth the power resisteth the ordinance of God Ecclesiasticall ordinances The Ecclesiasticall or Ceremoniall ordinances of men which are determinations or prescriptions of circumstances necessary or profitable for the keeping of the Morall Commandements of the first Table for they belong either to the keeping and maintaining of order and comelinesse in the Church assemblies and the Ecclesiasticall administration of the Ministery or to externall exercise of godlinesse both publique and private or to avoid the giving of offence unto the weaker and to bring them unto the Church and knowledge of the truth of which kinde are the time place forme and course of Sermons and Prayers and Readings in the Church likewise Fasts the manner of proceeding in election of Ministers in gathering and distributing of almes and such like whereof God hath commnded nothing in speciall The generall also of these Laws as of the Civill is morall if they be rightly and profitably made and therefore it is the worship of God as it is Gods worship to heare the word of God to pray unto God as well publiquely with the company of the faithfull as privately to bestow almes upon our poore brethren to receive the Sacraments But the Ceremonies themselves are not only no worship of God but neither doe they binde mens consciences neither is the
de veritate mat Art 26. q. 7. An. Christi 1270. The sufficiency of Christs merit is equally extended to all but not the efficacy thereof which comes to passe partly by free-will partly by Divine election by which the effect of Christs merits is conferred in mercy on some and in Gods just judgement it is with-drawn from some Idem in cap. 5. Apocal. We may speake two wayes of that Redemption which was performed by the suffering of God Either according to sufficiency and so his suffering redeemed all because he delivered all so far as concerned him for he is sufficient to save and redeeme all although there were infinite worlds as Anselme saith lib. 2. Cur Deus homo c. c. 14. or according to efficacy and so he redeemed not all by his suffering because all do not adhere to the Redeemer and therefore all have not the efficacy of redemption Peter Lombard l. 3. dist 22. Christ offered himselfe for all to God the Trinity in respect of the sufficency of the price but only for the Elect in respect of efficacy because he effected salvation only for the predestinated Peter Galatinus de arcanis Cathol veritatis l. 8. c. 14. on that place of Esay cap. 53. My just Servant shall justifie many Though the suffering of Christ is sufficient to blot away the sins of all men yet it was not to blot them all away but of those only who were to beleeve in him and were to repent for that cause he saith And he tooke away or â—are the sins of many IX Thus besides the Schoole-men the Orthodox Fathers also teach So Prosper Aquitanicus in the yeare of Christ 460. Resp ad object Vincent object 1. Whereas it is rightly said that our Saviour was crucified for the redemption of all the world for undertaking the affaires of humane nature and for the common losse in Adam yet it may be said that he died only for these to whom his death was profitable And Cyril on John l. 11. c. 19. saith That Christ is an Advocate for the sins of all the world that is not only for the Jews but also for other Nations or for all who being called by faith attaine to righteousnesse and sanctification so that the benefit of a Mediatour not without cause belongs only to them whose Mediatour and High-Priest he is X. But of all men Austin speakes most clearely whose opinion because it is altogether ours I thought to set in opposition to some Sycophants Thus he speaks If we consider * Tom. 1. ad Art falsò imp Art 1. the greatnesse and power of the price and that it belongs to the only cause of mankinde the bloud of Christ is the redemption of the whole world but they that passe out of this life without faith and the Sacrament of regeneration they are not partakers of redemption Whereas then by reason of that one nature of all and the one cause of all undertaken by our Lord truly all are said to be redeemed and yet not all are delivered from captivity doubtlesse the propertie of redemption is in them out of whom the Prince of this world is ejected and now they are no more the vessels of Satan but the members of Christ Whose death is not so spent upon mankinde that they also who are not regenerated should appertaine to his redemption but so that what by one example is done for all by a particular Sacrament should be celebrated in each one for that cup of immortality which was composed of our infirmity and of our verity and of divine verity it hath in it selfe that which may benefit all but if it be not drunke it doth not cure A monition of PHILIP PARRY to the Reader THis doctrine of the efficacy of Christs death D. Parry handled more at large in the first part of the golden Ladder of salvation where he wrote a particular Exercise of it As also in the Epitome of Arminianisme or The examination of the five Articles of the Remonstrants in the Netherlands As also in the Body of Christian doctrine to the 40. Question Edit posthumae Also Collegio 18. disp 23. of Christs death for all And lastly in that peculiar Speech which we placed among the Orations declaimed in the University Tom. 2. oper Theol. D. Parry In which Writings he defends and retaines that distinction of the Schoole-men and Ancient Fathers of sufficiency and efficacy with other Orthodox Divines But the good old man a little before his death when he understood that in the Provinciall Synod of Dort this was called into question unwisely by some brethren under Parries name and authority he began to think more seriously of it supposing that it was not altogether so necessary whereas without it these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or seeming contradictions of Scripture may seeme to be fitly reconciled XI We therefore with all our heart reject the Epicurean blasphemies of the late Pelagians namely Huberus Puccius and such like by which the foundation of Christian faith is utterly overthrowne as 1. That Christ so died for all men that by his death truly and undoubtedly all men are freed from all sin and condemnation whether they beleeve or not 2. That by Christs death God was reconciled to all mankind and that he hath truly received into his favour the whole race of mankinde whether they be Turks Jews or Epicures 3. And that he hath also received them to mercy who before his death were in hell For Huberus in his 66. These saith That Christ died effectually for them 4. That remission of sins is given equally to all Idem Thes 270. Puccius de â—ffiâ— pag. 7. Idem lâ—b MS. cap. 24. 5. That the pardon of sin is generall 6. That the Reprobates were as well saved by Christ as others 7. That all and every one by the bounty and universall grace of God the Father in Christ are saved 8. That as Christ was the Creator so he is the Redeemer of all and every one One Egge is not liker to another then Huberus is to Puccius they both build upon one foundation to wit upon the generall redemption pardon and salvation by Christs death without any particular faith from which notwithstanding Infidels fall away here is only the difference that what is covertly and sophistically spoken by Huberus is roundly professed by Puccius to wit Pelagianisme necessarily resulting thence as is shewed in Margarita Aurea that there is no originall sin seeing that by the power of Christs death all men and every one are borne as they are men according to Huberus as they are redeemed men according to Puccius in the state of grace and salvation saith he in the bosome and grace of God saith this and therefore in the state of blessednesse so they procure not their owne destruction by infidelity Let the Church yea let God judge betweene these two and betweene Osiander with what conscience he can deny that there is any controversie about this to wit
never knowne to him whom finally as accutsed workers of iniquity he will cast into hell fire But you will say Christ died for all therefore rose againe for all The Answer is double One is As often as the Gospell extends the fruits of the works and benefits of Christ to all this is to be understood of all those that beleeve in Christ for this is the perpetuall and constant voice of the Gospell He that beleeveth shall be saved he shall not come into judgement who beleeveth not is already condemned and the wrath of God remaineth upon him Therefore the Gospell debarres from the benefits of Christ all Infidels not onely by a plaine exclusion but also by that condition of faith and repentance under which either expresly or tacitly God promiseth to men the benefits of Christ and which is never to be found in those that persevere in sin So then Christ is said to die for all to wit all that do or shall beleeve in him for whom alone he prayed and in whom alone he findes the faith of his death but as for Infidels and Reprobates for whom Christ prayed not whom he never acknowledged for his owne upon whom the wrath of God abideth for ever John 17.9 Mat. 7.23 John 3.36 Mat. 7.6 to extend I say on these the benefits of Christ what is it else but agâ—â—nst his owne command To give that which is holy unto dogs and to cast pearles before swine These we could solidly defend by authority of Scripture and orthodox Fathers and they mainely concerne Christian consolation There is an other Answer usuall in the Schooles by which we may gratifie the contentious that Christ absolutely died for all if you consider the amplitude and sufficiency of his price and merit for it is out of controversie that the death of the Son of God is of that value that it sufficeth to expiate the sins not onely of one but of millions of worlds if so be they had faith to apply this Physick to their sins But the Question is properly of the efficacy and participation it selfe of these fruits when we demand if Christ died for all Because to die for another is properly to die in the stead and place of another so that he is freed from death and saved alive as when David weeping cryed out I wish I had died for thee O Absalom that is I wish I had died in thy stead that thou mightest have lived But we utterly deny that this participation of Christs merits is common to all unbeleevers as well as to those that beleeve or that this is promised or exhibited in the Gospell for in this regard we conclude that Christ did not die properly for all even for unbeleevers and reprobates But here some unluckie patrons of Infidels taking it ill that we do not divide the pearles equally amongst sheepe and swine cry out that we deny the bloud of Christ and that we produce a Saracenicall Mahumeticall and more then an Heathenish blasphemy which utterly overthroweth Christian Religion But Sirs it is not our purpose to encounter or contend with such rayling pratlers But first we protest against such bitter calumnies making our appeale to the unanimous consent of the orthodoxall Church and the perpetuall voice of the Gospell that we deny not but honour the bloud of Christ when we say it is poured out not for those that slight it and tread Christ under their feet but for those who by faith are justified through it as the Apostle saith Whom God hath given to be an atonement by faith in his bloud Heb. 10.29 Rom. 3.25 Rev. 1.5 1 John 1.7 to declare his righteousnesse by the remission of sins that went before for this is not the voice of Infidels Who hath washed us in his bloud from our sinnes and that The bloud of Jesus Christ cleanseth us from all sin Out of Gods word we know and beleeve that this is no Saracenicall Mahumeticall and more then Heathenish blasphemy as this calumny doth impudently blaspheme but that it is the genuine true and saving doctrine of the Gospell of Jesus Christ and this we are ready at all times â—o demonstrate before the whole Church Besides we hold it worth the while and necessary with as much brevity as may be to pull off from these Wolves the Sheeps-skins with which they are clothed and to paint out in its owne colours this their prodigious doctrine which cunningly lurks under the calumny 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which under this they goe about to bring into the Church They contend That Christ dyed for all Who denieth this for this is the Scripture phrase They adde That he dyed for all and singular Neither doe wee simply deny this to wit in that sense which we shewed a little before although we do not find the Scripture speak so They go on That he dyed for all and singular alike for the elect and reprobate for Cain and David for Judas and Peter for the damned as well as for those that are saved without any respect of faith or infidelity This is hard They proceed finally That he dyed for all and singular not onely in respect of sufficiencie but also in regard of the efficacie of the price But what is this to wit That Christ by his death hath truly delivered from death purged from sin sanctified and reconciled to God all absolutely even those who are not saved but have been damned ever since Cain and are damned and furthermore are to be damned all those they say he hath received into his favour This is that impious monster by which they conclude another no lesle impious and false to wit That wicked men whosoever have perished doe or shall perish that they have perished doe and shall perish not for their sins for they were expiated by the bloud of Christ but onely for their incredulity They who have read their Books and Disputations will confesse that this is no fiction of ours But how monstrous are these to Christian eares These brave patrons of wicked men teach that all wicked and impure dogs before and after the death of Christ are received into the bosome and favour of God But we say first That this is a false and impious doctrine because it plainly opposeth Scripture which continually cries out that wicked men so long as they remaine without faith and repentance are not in the favour of God but that they remaine the sons of wrath and of eternall malediction That they are not delivered from sin and death but are held captives by the snares of the Divell and are strongly deluded yea that they are already condemned and are under the wrath of God Againe we affirme that this is a most absurd monster which overthrowes many principles of Christian faith and it selfe also For now let us set downe and examine their Position All men without exception faithfull and unfaithfull before and since the death of Christ are truely and undoubtedly by the bloud
Ephes 1.5 conversion and perseverance by the word and grace of the holy Ghost that they may be infallibly saved and that to declare the praise of his glorious grace On the contrary that he hath from eternity decreed not to save those who in time neither beleeve nor persevere nor are saved and that he hath not appointed to elect them in Christ nor to ordaine them to life eternall Rom. 9.22 nor to give them faith and perseverance but to leave them in their originall blindnesse and infidelity and to condemne them for their sins and that to declare his wrath and make knowne his power upon them Both parts of this divine Decree are manifest both by Scripture experience and the continued Story of the world The first part to wit the election and predestination of the Saints to glory is delivered Rom. 8.30 Ephes 1.3 Acts 13.48 Phil. 2.13 1 Thes 1.4 2 Thes 2.13 Mat. 24.24 c. The other part Fulgentius l. 1. ad Monim which by Divines is called reprobation and predestination of wicked men to punishment Mat. 11.25 John 10.26 Rom. 9.21 22. Prov. 16.4 1 Pet. 2.8 Jude ver 4. c. The continued History of the world also and experience do witnesse that God sometimes did so discriminate people that on some he vouchsafed to bestow the grace of his Covenant and vocation by the word on others not that he also differenced the individuals of those he cals that upon the one he conferres effectuall grace faith conversion perseverance and salvation but on the other not and that without any merit of people or individuals or without any regard had to the excellency of their natures and dispositions for he found all alike averse from heavenly things and he might have drawne and directed all to himself equally had he pleased this difference then proceeded meerely from his will and goodnesse So he chose the Israelites for his peculiar people other Nations being rejected Psal 147.19 His judgements he declares to Israel he hath not done so to any other Nation Jer. 41.9 I have chosen thee and have not reprobated thee But why Deut. 7.7 Not because you were greater or more then other people did the Lord love and choose you but because he loved you c. Againe of these Israelites that were called some he elected others he reprobated Jacob have I loved Esau have I hated Rom. 9.11 c. And that not of workes but that the purpose of election might remaine firme c. And in this Age he vouchsafes to call us Christians by the word of the Gospell which favour he sheweth not to Turks Pagans c. And of these Christians whom he calls to some he gives true faith conversion perseverance and eternall salvation to others he gives not but leaves them in ignorance and hypocrisie Neither can this discrimination of people and persons be derogated from divine providence and ascribed to mens dispositions without blasphemy otherwise for choosing us by vocation and adoption above others there should be no need of prayers to God nor should we give thanks to God nor should that of the Apostle stand 1 Cor. 4.7 Who hath separated thee What hast thou which thou hast not received but if thou hast received why doest thou glory as if thou hadst not received it Then Atheisme must stand which the Pelagian Heresie brought in I have separated my selfe I have that which I have not received which is the gulfe of hell But Acts 15.18 Ephes 1.3 c. in Divinity there is an undoubted Rule depending on the authority of the holy Scripture Whatsoever God did in time he decreed to doe it from eternity seeing in God there is no change Therefore among Christians it ought to be out of doubt why God from eternity made this difference of the elect and not elect but reprobate of those that shall be saved and not saved but for sin condemned which we see God hath done De servo arbitrio c. 143. and doth in time and therefore decreed to do it before time For God being spoiled of his power and wisdome in choosing saith Luther what will he be else but the Idoll of Fortune by whose Deity all things were done temerariously And at last it will come to this that men shall be saved and damned without Gods knowledge as who did not by any certaine election discriminate who should be saved who damned but offering to all a generall lenity tolerating and obdurating then a mercy correcting and punishing hath left to mens choise whether they will be saved or damned he himselfe perhaps being gone to the Ethiopian feast as Homer speakes And this is the summe of the orthodoxall doctrine of predestination and so the word appointed in the Article is to be understood altogether according to experience and Scripture But to them it signifieth far otherwise to wit that God from eternity appointed to save those who in time beleeve and persevere under this condition that they beleeve and persevere otherwise that he hath no more ordained them to salvation then all other men nor hath elected them in Christ but onely casually so far as they above others would beleeve in Christ and persevere for they make faith and perseverance antecedent to election but that these rather then others should beleeve and persevere God did not decree to effect this in them by any singular grace but decreed to offer unto all men a certaine universall exciting and preventing grace but indifferent and resistible to which they who make no resistance but by using well their free-will do assent and co-operate for the begetting of faith and performing of perseverance to the end they I say are elected and predestinated in Christ and therefore God from eternity hath casually and out of their fore-seene faith and perseverance elected them in Christ and hath predestinated them to salvation or hath appointed to save them but who resist the same or will not co-operate with faith and perseverance these are not elected and predestinated in Christ and therefore God from eternity casually also of their fore-seene infidelity hath predestinated them to damnation or hath decreed to condemne them That this is their proper meaning all their Declarations shew and that this was the opinion of the Semi-pelagians Marsilians and Syracusians he that will not beleeve let him reade in Austine in the places formerly alledged And it is manifest that according to this opinion neither faith nor perseverance nor conversion nor salvation nor our separation from others are due to Gods grace alone but to our will and cooperation For example when in one City of many that heare the same Sermon and have the same exciting grace the one beleeves the other doth not the one perseveres the other failes if the Apostle Paul should demand of the beleever and perseverer Who separated thee What hast thou which thou hast not received He will answer I separated my selfe because I was willing to co-operate