may be perswaded and that they may know the Scriptures to be Canonicall neither should we haue beleeued the Scriptures except the Church had proposed them and recommended them vnto vs but that in priuate and internally men may be perswaded in their heartes of their veritie none can effect that but the spirit of God For neither faith is the gift of the Church neither is our faith resolued into the voyce and iudgment of the Church but in the word of God comprised in the canonicall Scriptures Whether hath the Church authoritie and full power to interprete the scriptures No but it hath his power from the holy Ghost speaking publikely and manifestly in the scriptures and also secretly testifying the same in our heartes also in the authoritie of the Scripture so that the sense of the scripture is to be takeÌ„ onely out of the scripture and the holy Ghost and the scripture is to be interpreted by scripture because faith alone doth proceede from the scripture 2 Because they are to be expounded and vnderstood by the same spirit wherewith they are written according to that of Ioh. 2 10. The annointing teacheth you of all things a Isa 50 16. 3 Because the Church hath not equall authoritie with the scripture b Gal. 1.18 4 Because those of Berea are commended for that they did examine Paules doctrine by the scriptures a Act. 17.11 5 Because the Church may erre 6 Because he alone hath the greatest authoritie in expounding the law which made the law so we read Nehem. 8 8. he read plainly the law vnto the people and expounding the meaning he made it plaine by the scripture it selfe yet notwithstanding we denie not but that the Church hath power to interpret the scripture and that onely in the Church this gift of interpretation doth remaine but we denie that the interpretation of the scripture is tyed to any certaine seat and succession of men and that the Pope ought to chalenge to himselfe such power ouer the scripture For Moses verily did sit as chiefe Iudge in matters controuersall b Ep. 18.13 26 but he was a Prophet indued with singular wisedome adorned with extraordinarie gifts of God commended by diuine testimonies from God and sent immediatly from God himselfe but the Pope hath no such power And Deut. 17.8 and in the verses following all are commaunded to obey the decree of the chiefe Iudge but with this condition If that be iudge according to the law of God and Mal. 1.7 It is commaunded that the priests lips shall keepe knowledge and that they shall require the law out of his mouth but they haue no promise that they shall alâ—aies doe so for it followeth but you haue declined out of the way haue caused many so to do Neyther doe the keyes of the kingdome of heauen committed to Peter c Mat. 16.19 signify authority of interpreting the scriptures but of preaching the Gospell which was not soly giuen to Peter but also to the rest of the Apostles d Mat. 20.18 Ioh. 20.21 and Mat. 18.17 Christ commandeth the Chuch to be heard but that is the true Church and then onely when she doth commaund those things which Christ doth approoue and commaund so the Scribes and Pharises were to bee heard e Mat. 23 2 so long as sitting in Moses chayre they did follow Moses in his teaching otherwise Christ gaue his disciples a caueat to take heed of the leauen of the Pharises f Mat. 16.6 7 In councils many great things haue beene defined yet notwithstanding wee see it hath beene determined not according to the councill but by the authority of the scriptures Act. 15.6.15 VVhat power hath the Church in traditions or making lawes It is Constitutiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not for that it hath any power to impose lawes vpon the conscience or that they should prescribe what is iust or what is vniust which is not lawful for the Angels to doe a for our onely Master and Lawgiuer is the sonne of God b our spouse c Eph. 5.30 Lord d 1. Cor. 8.6 the interpreter of his fathers will e Ioh 1.18 the head of the Church f Eph. 5.15 and alone Doctor of whom alone absolutely was spoken Gal. 1.8 Iam. 4.11 heare him g Mat. 17.7 who alone hath power and authoritie ouer our consciences who also most fully in his word hath comprised and plainly declared all the counsell of our saluation and the whole summe of true righteousnes and all the parts of the worship of his name vnto which eyther to add or detract were abhominable but because it is lawfull for the Pastors gouernous of the Church in externall and indifferent things to establish or abrogate certaine rules Canons or lawes for the gouernment order decency as also certaine rites for the maintenance of honesty for the better maintaining of a consent in all the members of the Church in this outward worship so farre forth as eyther the necessitie or profit of the Church shall thinke requisite neither are such Canons for the most part vniuersall or perpetuall Col. 2.5 For all things in the Church ought to be done decently and orderly which is the house of God h 1 Cor. 14.40 1 Tim. 3.15 by the example of the Apostles in the first Synode holden at Ierusalem and of Paule k 1 Cor. 11.4.7.34 of these rules the Apostle 2. Thess 2.15 saith Hold the traditions which you haue learned eyther by word or by our Epistle Except we will vnderstand by doctrine deliuered not an other which partly by word and partlie by Epistle was deliuered but the same which both by word as also by Pauls Epistle they were taught l 2 Thess 3.6 But the spirit the teacher of all truth i Act. 15.24 being especially promised to the Apostles m Ioh. 14. 16. taught them no new thing but declared and brought to their memories that which before they had heard and although all the words are not written word for word but onely in substance yet notwithstanding all things necessarie are written Iohn 20.31 Shew some examples of those lawes which were appointed or those traditions which were to be made by the Church or these Ecclesiasticall constitutions deliuered by word of mouth Such as these that the Supper of the Lord must be receiued of those which are fasting that we must pray kneeling and bare-headed that the Sacraments must be administred not basely but with some reuerence and dignitie that in burying the dead and in matrimonie some decorum shall be obserued to appoint daies houres certaine places concent of songs solemne order in praiers and sermons in Prouiding Catechismes and destine them all to misticall actions and other such like which according to their genus or kind that is such a decencie commaunded to vs all are diuine but according to their speciall forme chey are humane and changeable What Cautions
and a better life What be the benefites or the effects of this kingdome of grace Righteousnesse peace and ioy in the holy Ghost h Rom. 14.17 that is peace ioy happinesse light the knowledge of God begunne indeede here but made perfect in heauen or in the kingdome of glorie whereby it is manifest that this kingdome is not earthly but spirituall and heauenly i Ioh. 18.6.36 Which be the parts of the kingly office of Christ Two Vocation and Iudgement Vocation or calling by the word of truth and that double 1. whereby in generall Christ inuiteth all men indifferently to the embracing of his Gospell hauing appointed the ministery of the word to that end and purpose k Mat. 22.14 2. Speciall whereby by the labour of his Ministers he doth effectually illuminate and call vnto the knowledge of himselfe the elect by the inward operation of his spirit in his time appointed l Rom. 8.30 The other part of his kingly office is Iudgement m Ioh. 5.17 which he exerciseth after two maner of wayes 1. In this life both toward the elect partly in iustifying them or absoluing them from their sins which is the office of a Iudge partly by defending them against all kind of enemies as also toward the reprobate afflicting them with temporall punishments or else killing them with the word and moreouer by casting forth superstitions and brideling the furie of Satan and vngodly men n Psal 110.12 2. In the world to come by summoning both of them before his Tribunall seate and giuing sentence according to his word 3. By glorifying his elect and adiudging the wicked to eternall punishment Seeing the kingdome of Christ is eternall Psal 45.7 o Mat. 16.27 25.31.32 c. Why is it said that in the last day 1. Cor. 15.24 he shal render vp the kingdome to God euen the Father Not because he shall vtterly depriue himselfe of his kingdome but because that the manner of administration which Christ vseth for the gathering and preseruing of his Church in this world shall then cease What things are contrary to the doctrine of the office of Christ 1. The error of Stancarus who referred those things which belong to the whole person as to be Mediator to the humane nature apart and of Osiander who ascribed the office of a Mediator to the Diuinitie alone 2. The error of the Papists concerning the authoritie of the Pope of the Church of Councels in deuising new articles of our faith and expounding of scriptures and bringing in mens traditions into the Church The same mens error concerning the merites of workes satisfactions and the sacrifice of the Masse substituted into the roome of Christ and of the priesthood and sacrifice wherein most blasphemously they say they offer vp Christ for the quicke and the dead and of inuocation and intercession of Saints 3. The errour of the Popes supremacie of Christ his Vicarship whereof he hath no need 4. The error of the Iewes who dreame of Christ his earthly kingdome The third common Place concerning the holy Ghost To what things in the Scriptures is this name Spirit attributed SOmetime to things created sometimes to the Creator whence we may make a double spirit one created another vncreated but yet by proportion because the word Spirit doth principally agree to the Creator and to the things created lesse principally When it is attributed to the creatures it is vsed two wayes sometimes it signifies the substance sometimes the qualitie The substance either bodily but by a metaphor as Iohn 3.8 The Spirit that is the wind bloweth where it listeth or else spiritually and that either the soule as Psal 33.6 Into thine hands O Lord I commend my spirit that is my soule Act. 7.59 Lord Iesu receiue my spirit or else the Angels and those either good Heb. 1.14 the Angels are called ministring spirits or else as Luke 11.26 The vncleane spirit taketh to himselfe seuen other spirits worse then himselfe When it signifieth a qualitie it is vsed sometime for the opinion and affection as Math. 5.3 Blessed are the poore in spirit or else for the breathing and motion of the mind whether it be good which proceedeth from the good spirit of God or euill which is stirred vp by the euill and vncleane spirit as also from our owne euil will And hence it is that the gifts of God are called the spirit but by a metonymie as when Elizeus saith Let thy spirit be double vpon me 2. King 2.9 And when God saith vnto Moses Num. 11.17 I will take of thy spirit and giue it to the Elders And that either in speciall as Esa 11.2 The Spirit of wisedome for the gift of wisedome infused by the holy Ghost c. Ephes 1.17 The Spirit of meeknesse for meeknesse which the holy Ghost infuseth into the hearts of the faithfull so the Spirit of faith 2. Corint 4.17 and the Spirit of loue 2. Tim. 1.7 So on the contrary the spirit of couetousnesse the spirit of giddinesse the spirit of drunkennesse Esa 10.14 the spirit of slumber of fornication b Esa 29.10 Hos 4.12 are vsed for those vices Or else in generall all the gifts of the holy Ghost but those especially which in times past in the beginning of the preaching of the Gospell were bestowed vpon the beleeuers for the confirmation of the heauenly doctrine c 2. Cor. 11.4 Besides this word Spirit signifieth a qualitie when it is opposed against the flesh and againe it signifies another qualitie when it is opposed to the letter What doth the Spirit signifie then when it is opposed to the flesh It signifieth the grace of regeneration that is whatsoeuer in man either the mind or the will or in the affections is regenerate and renewed by the holy Ghost as Gal. 5.17 The flesh lusteth against the spirit and the spirit against the flesh Now the flesh being opposed against the spirit signifieth whatsoeuer is not as yet regenerate in vs to wit the pronenesse of the affection and carnall qualitie of the flesh and sinne d Joh. 3.6 which striueth against the spirit so that one and the selfe same faithfull man so long as he liueth here may be said to be both flesh and spirit as Paule sheweth by his owne example e Rom. 7. But what doth the word Spirit signifie when it is opposed to the letter It signifieth the power and efficacie of the holy Ghost ingrauing in our hearts the righteousnesse of Christ and by that meanes the law of God it selfe and bowing our hearts to the obedience thereof as it is 2. Cor. 3.6 The letter killeth but the spirit giueth life that is the bare law considered without Christ without the operation and efficacie of the holy Ghost killeth by the corruption of our nature but the Gospell by the Spirit of Christ which it hath ioyned with it giueth life Sometimes also Paule calleth the externall signe in the ceremonies the letter being
d Num. 12.6 at the last God stirred vp Moses that he should be the first pen-man of holy Scripture Yea and God himselfe writing the ten Commaundements with his owne finger did as it were consecrate the Scripture e Exod. 31.28 and gaue Moses in charge to write the bookes of the Law f Exod. 24 4. Afterwards he deliuered his word by the Prophets g Luk. 1.70 by Christ God and man h Heb. 1.1 Last of all by the Apostles of Christ both by word and writing i Mat. 28.19 Act. 1.18 Rom. 16.25 Reu. 1.11 but there was nothing deliuered by word of mouth but that which is now extant in writing For although there were moe things spoken and done then are written yet nothing contrarie and these things which are written are sufficient k Joh. 20.31 But wherefore was the word of God committed to writing 1. By reason of the forgetfulnesse of mans mind 2. Because men are so prone to fall into all kinde of impietie whereby the works of God are corrupted 3. Because of mans boldnesse to coyne new kinds of religions 4. Because of the subtiltie of Satan who transformeth himselfe into an Angell of light and deceiueth the minds of men with counterfet reuelations In what tongue was either of the Testaments written The old Testament was written by Moses and the Prophets in the Hebrew tongue because that was the language of the people of God to whom especially it did belong But the new Testament was written by the Euangelists and Apostles in the Greek tongue because that language by reason of the Greeke Empire which went before the Romaine was almost in vse among all nations and was more fit for the spreading of the kingdome of Christ through the whole world And therefore the Hebrew text in the old Testament and not the Greeke and the Greeke text in the new is authenticall and not the Latine or anie other Ought the Scripture to be propounded to all Christians in their owne natiue tongues Questionlesse because Christ him selfe taught in their natiue tongue a Luk. 4.17 and the Apostles taught the Grecians and other nations not in the Hebrew but the Greeke tongue and they taught euery nation in their owne natiue language b Act. 2.11 Is the Scripture manifest or is it obscure It is manifest if you regard the foundation of the doctrine of saluation as the Articles of faith the precepts of the Decalogue hence it is called a Lanterne c Psa 119.105 2. Pet. 1.19 to those whose mind God doth open d Luk. 24.45 but it is obscure to those which be blind and to all that perish whose minds the god of this world hath blinded e Cor. 4.3.4 But it is not alwayes obscure to the elect f Ioh. 16.13 and only in part 1. that they shold not too much relie vpon their owne wit but shold seeke the vnderstanding of it at the hands of God by prayer 2. That they might be stirred vp to a more carefull studie of the same 3. That they might make more account of the ministerie of the word whereby they are taught and therefore stand in need to haue it expounded g Prou. 29.18 by the example of Christ h Luk. 4.17 and of Philip i Act. 8.31.35 What is the Interpretation of holy Scripture It is the vnfolding of the true and naturall sense of the Scripture the application of it vnto the manifest vse of the Church k 1. Cor. 14.4 5.31 which Paule calleth prophecie l Rom. 12.6 Peter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the resolution of it m 2. Pet. 1.20 For the word of God fondly vnderstood is not the word of God saith Theodoret Whence must we fetch the interpretation of Scriptures Not out of euery priuate mans braine and forestalled opinions n 2. Pet. 1.20 but it is to be taught out of the Text it selfe that is by obseruing those things that go before and follow after and comparing that place with other places of Scripture What must be the rule of interpreting Onely one namely the Analogie of faith o Rom. 12.6 which is nothing else but the constant and perpetuall sense of Scripture expounded in the manifest places of Scripture and agreeable to the Apostles Creed tenne Commandements the Lords prayer and generall sentences and axiomes of euery maine point of Diuinitie What is the vse of holy Scripture 2. Tim. 3.16 The whole Scripture is giuen of God by inspiration and is profitable for doctrine for reprehension for correction for instruction in righteousnesse and for exhortation p Rom. 15.4 o◠consolation q 1. Cor. 14.3 that is for doctrine or confirmation of true opinions for reprehension of errors for correction of manners instruction of life in righteousnesse for comfort in affliction that the man of God may be perfect and furnished for euery good worke What shall we answer to that saying of Augustine I would not beleeue the Gospell vnlesse the authoritie of the Church moued me That Augustine speaketh of himselfe as yet not conuerted vnto the faith Neither is it any maruell that those which are not as yet conuerted are moued with the consent of the Church and the authoritie of men Therefore his meaning is that the Church is as it were an * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 introduction whereby we are prepared to giue credite to the Scripture What things are contrarie to the Scripture 1. The error of the Sadduces which onely receiued the fiue bookes of Moses which caused Christ to confute their deniall of the resurrection out of Moses Mat. 22.31 2. Of certaine Anabaptists who reiected the booke of Iob as a fained tragicall Comedie yea the Song of songs and Ecclesiastes as if the one taught Epicurisme the other were a wantō loue Ballad Yet for Iob we haue his countrie and condition set downe in the beginning and end of his booke which argueth no fiction and besides he is mentioned by Ezechiel cap. 14.14 and Iam. cap. 5.11 and Paul 1. Cor. 3.19 And for Ecclesiastes it rather deterreth from pleasure in that it argues all pleasures of vanitie and iudgeth them fooles who rest vpon them as on the contrarie it maketh felicitie to consist in the feare of God and keeping his commandements cap. 1.2 7.3.8.12.11.9 and the whole twelfth Chapter As for that of the soules immortalitie cap. 3.19 it is meant not that Salomon so thought but that corrupt reason so iudgeth As for the Song of songs if it were meant of Pharaohs daughter or some Sunamite damosell the comparisons cited cap. 4.1.7.2 were monstrous And albeit the name of God is not mentioned in that booke yet find we equiualent and more fit names for that purpose as Brother Friend Spouse Beloued that it might appeare that the mysticall Spouse of Salomon was here described I meane the Church of Christ 3. The heresie of Manicheus Valentinus Marcion and others
denying the holy Scriptures to be indited by the holy Ghost and of others reiecting certaine writings of holy Scripture 4 The errour of the Papists which is manifold for they holde that the authoritie and certaintie of Scripture dependeth vpon the determination of the Church that the Scripture is not authenticall but by the authoritie of the Church and that it is not manifest that the Scriptures proceede from God but by the testimonie of the Church which error is most absurd For if truth be subiect to the pleasure and iudgement of men the consciences are made doubtful of their saluation and the same errour is confuted by the testimonie of the Apostle Ephes 2.20 where the Apostle affirmeth that the Church leaneth vpon the foundation of the Apostles and Prophets which foundation he cals not the very persons of the Apostles but their doctrine For although the Church should by her iudgement approue the scripture yet doth she not make of that which is vncertaine and doubtfull certaine and authentical but doth by her iudgment subscribe to the truth of God and doth embrace it as proceeding from God Moreouer they account the Apocrypha bookes for Canonicall They prattle that the Scripture is imperfect and obscure that the reading of the Scriptures is hurtful to the Church that it is the matter of contention that matters of controuersie cannot be decided by Scripture alone that it hath a nose of waxe They affirme that power to interprete and giue the sense of Scriptures belongs to the Bishop of Rome They match the writings of Fathers Bishops and Counsels with the Scripture They take away from the common people the writings of their fathers last will and testament and post them ouer to dumbe idols as to lay-mens bookes cleane contrary to the commaundement of Christ Ioh. 5.39 Search the Scriptures Lastly they account the old Latine translation as authenticall The fifth common Place of Creation What is the signification of this word to Create in the Scriptures IT is peculiar because the reason of man knoweth not how any thing should be created of nothing For Dauid Kimchi affirmeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that this word to create most properly is affirmed for euery thing which is brought from no being to a being as Gen. 1.1 But secundarily and yet properly it signifieth to bring a forme created of nothing to a matter preexisting without alteration a Gen. 1.21.27 Whereupon Damascene saith lib. 2. cap. 5. that God made all things of nothing some things indeed immedidiatly but other some by meanes which is a part of diuine omnipotence Therefore the word to create is attributed to God alone in the Scriptures either in the workes of creation or else by a borrowed speech in things that be of no lesse vertue and power then the very worke of creation b Esa 41.20 Ier. 31.22 Psal 51.12 For this cause these words differ to beget to create to make For to beget is to bring forth something of his owne substance like vnto it selfe according to the essence but to create is to make something of nothing diuerse from the substance of the Creator And this word to make is applied to those things which be made of some matter but yet it is restrained by the circumstance of the text to the propertie of creation c Gen. 1.25.31 Rom. 1.20 What is Creation It is an external and indiuisible worke of Iehouah Elohim alone that is of the Father Sonne and holy Ghost whereby by his word power and commandement alone he hath created all things out of himselfe that is the substance of all things being seuered from his owne Essence to the end that his infinite wisedome goodnesse and power might be made manifest d Act. 17.24 Rom. 1.20 Proue it by some testimonies 1 The very historie of the creation as it is set downe by Moses Gen. 1. is a most ample witnesse of it 2. Psal 33.6 By the word of the Lord were the heauens created and by the spirit of his mouth all the power and hoast of them And in the same Psalme vers 9. He spake and they were made he commanded and they were all created Againe Psal 19.1 The heauens declare the glorie of God and the firmament soundeth foorth or celebrateth the work of his hands Mal. 2.10 Hath not one God created vs Iob. 9.8 Who alone doth stretch out the heauens 1. Cor. 8.6 We haue but one God the Father of whom are all things Why is the creation ascribed in the Creed to the Father alone Not that the Sonne and the holy Ghost shold be excluded from the effect and praise of that worke who in that same worke manifestly not as instruments but as efficients equally and inseparably wrought together a Iob 1 3. Col. 1.16 Gen. 1.1.2 but by way of excellencie that the decree of this worke and first beginning of it might be giuen to the Father because the Father is the fountaine and beginning not temporall but originall of the whole Deitie by whom all things were made Further that there might appeare in the Church some externall difference whereby the Father might be distinguished from the Sonne and the holy Ghost for as Basill saith in his booke intreating of the holy Ghost cap. 16. The Father is the first principall cause of those things that be made the Sonne the instrumentall cause the holy Ghost the perfecting cause What was the mouing or impellent cause of the creation of all things The infinite goodnesse of God ioyned with infinite wisedome which it pleased him to communicate and by communicating to reueale it because a good thing is apt to communicate it selfe And when did God begin to create In the very beginning of all things and in the vety beginning of time that is then when the things which now be began to be For though all things in the world were made in the Sonne b Col. 1.16 yet in this place this word beginning signifieth not the Sonne but some certaine beginning of time as also Ioh. 1.1 But whereof and whence were all things made and produced Of Nothing this word being vnderstood negatiuely that is of no other matter that was before For this word Of in this place signifieth not the materiall cause whereof any thing is made but the order As if a man should say When as there was nothing before after that there was any thing it was made or else it signifieth the habitude or disposition of the materiall cause which is simply denyed How proue you that 1. Because there was nothing from eternitie excepting and besides God himselfe and whatsoeuer there is it is either the Creator or else the creature but things were not created out of the substance of God for then they should be God or gods whâ—ch is very absurd therefore they were made of nothing 2. God is almightie and therefore doth not stand in need of some matter going before For this cause Psal 33.9
dependeth this power Not vpon the person or worthines of the ministers for indeed they cannot properly eyther bind or loose any man or open or shut the kingdome of heauen vnto any man at their pleasure but it dependeth vpon their lawfull ministerie or rather vpon God himselfe who by the holy ghost is powerfull in the ministerie of the word as often as the minister doth duely execute his office a heb 4.12 In which sense those sayings Marke 2.7 Who can forgiue sinnes but God alone namely in his owne right and by his owne authoritie and that Iohn 20 23. Whose sinnes ye remit namely instrumētally or by preaching in the name of Christ they are remitted must be reconciled To whom are these keyes giuen Not to Peter alone but equally to all the Apostles and to the faithfull Pastors of all ages to whom Christ saith Receiue the holy Ghost if you remit the sinnes of anie they are remitted vnto them if you retaine the sinnes of any they are retayned Iohn 20.23 Which is the other part of Ecclesiasticall power It is called the power of Order because it hath a certaine and set rule namely the word of God which it must alwaies follow And it is rhar power of the Church whereby it is occupied both about doctrine and the principles of faith and is callled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Doctrinall and also about the making of lawes in the Church for the outward gouernment thereof and is specially called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is ordained or appointed VVhat is the power of the Church concerning Doctrine It is of two sorts Common and Speciall Common is the common right belonging to the whole Church not to the Pastors onely but to euerie member thereof 1 To keepe and preserue the scriptures with verie great faithfulnesse like a Notarie or Register diligently to read them and not by way of authority to iudge of the scriptures for the Church it selfe is subiect to the scriptures but to iudge according to the scriptures and to distinguish and discerne like a Moderator the true naturall and right scriptures from the false imaginarie and counterfeit the spirit of God being their guide for the sheepe know the voyce of the shepheard Iohn 10.4 2. To know admit and approoue true Doctrine out of the scriptures Iohn 5.39 Search the Scriptures And to reproue false doctrine Mat 7.15 Beware of false Prophets And Luke 12.1 Take heede of the leauen of the Pharises And Galat. 1.8 If any man teach another doctrine let him be accursed Whereupon Augustine lib. 11. Contra Faustum cap. 5. The scripture is set in a seat on high whereunto euerie faithfull and godly vnderstanding must stoope And in another place lib. de Religione cap. 31. It is lawfull with pure hearts to know the eternall Law but to iudge it is altogether vnlawfull and wicked Speciall power the Church hath none to frame new Articles of faith or to teach any thing beside the word of God written but like a Cryer to publish and preach the scriptures to propound onely the word of the Prophets and Apostles to omit nothing 〈◊〉 alter nothing to adde or inuent nothing of their owne a Deut. 4.2 12 32 Reue. 22.18 19 and to referre all things according to the word to Gods glorie and the edification of the Church Furthermore so to expound and prooue the Principles out of the Canonicall scriptures and to interptete the same Scriptures not out of any preiudicate opinion or the priuate sense of any one man but out of the fountaines and originals by examination of euerie seuerall word by obseruation of the style and phrase of the scripture by consideration of the state of the question and matter in hand and of the things going before and comming after and by conference of one scripture with another that they may agree with the Analogie rule and square of faith briefly comprehended in the Apostles Creed a Mat. 23.8 28.20 Rom. 12.6 1 Pet. 4.11 Lastly to take away all ordinances or rather phantasies of all men of what degree soeuer they bee that the decrees of God alone may remaine firme and established 2. Cor. 4.7 These are those spirituall weapons mightie b 2 Cor. 10 4.5 through God to cast downe strong holds whereby the faithfull souldiers of God may cast downe the imaginations and euerie high thing which is exalted against the knowledge of God wherby they may build the house of Christ ouerthrow Sathan feed the sheep driue away the Wolues instruct them that are apt to learne to proue them that are stubborne and froward lastly whereby they may lighten and if neede be thunder and resting themselues vpon the power of Christ may rule and gouerne all from the highest to the lowest but all things according to the word of God and so as no man must take vnto himselfe any authoritie to teach in the Church eyther by writing or word without a lawfull calling where indeede Order preuaileth which no man with a good conscience can despise for this were to open a window to the Anabaptistical furie and that The Spirits of the Prophets may be subiect to the Prophets 1. Cor. 14.30.31 Albeit that all Christians ought mutually to teach exhort reprehend and comfort one another in the Lord and that all housholds should so be gouerned of the maisters and mistresses of the family that they should beare a representation of so many priuate Churches no man will denie Are we simply to heare the voyce of the Church to receiue whatsoeuer it teacheth No but whatsoeuer it is taught of God and commaunded to teach and is able to approoue by the authoritie of the word of God Is it in the Churches power to consigne the Canon of Scripture The Church cannot make Bookes not Canonicall to be Canonicall but onely is a meanes that such Bookes be receiued as Canonicall which in truth and of themselues are such The Church I say doth not make Scripture to be Authenticall but declareth it to be so For that onely is called Authenticall which is of it selfe sufficient which commendeth supporteth and prooueth it selfe and from it selfe hath credit and authoritie May not yet the Church be a meanes to beleeue that there is a word written and other thinges which pertaine to saluation It is indeede a meanes not a principall meanes but onely an externall and ministeriall meanes but the principall cause of beleeuing is the spirit of God and the Church is a lesse principall instrument that is by which not for which we beleeue Paule doth plant and Apollo doth water but God giueth the increase 1 Cor. 3.6 The church hath no efficacie to reueale without the spirit neither can the Church make that true thinges in themselues be beleeued of vs for true but by the testimonie of the holy Ghost shee doth commend the Scripture which is her chiefe office Truely the Church sometimes may compell men by her authoritie and perpetuall testimonie that they
administratioÌ„ of the Sacraments But yet the spirits are to be tried that is by a Metonymy those which say they are indued with the spirit of god whether they be of God 1. Ioh. 4.1 which cannot be done more certainly by any thing then by the scripture to which the Lord commandeth the triall of spirits to be conformed a Deut. 13.1 2.3 4 neither must we harken to the words of the false Prophets b Ier. 23 19 By what name were they wont to cal the definitions of Synods Canons which then especially haue authority are as lawes whosoeuer contemns violates them must vndergo the politicke punishmeÌ„t inflicted by the magistrate so soon as they are ratified coÌ„firmed by the chief magistrat but before they are not auailable by reason of politicall punishment although they be by reason of censure Do such constitutions bind the conscience before God No truly by themselues for that they are humane and mutable yet notwitstanding being once set downe to violate or contemne them with safe conscience no man can both in respect of scandalizing others as also by reason of contumacy but euerie one is tied faithfully to obserue them and that with a free conscience e 1 Cor. 10.28 29 but so as it may be done without scandall that is so that the weaker brethren be not offended and when vpon iust causes we be hindered sometimes it is lawfull to omit them our consciences being not offended VVhat is the ende of this power In generall the glorie of God and the edification of the Church to vs saith Paule 2. Cor. 10.8 13.10 is power giuen to edification not to destruction but the end of Synods is the assertion of the pure doctrine of God comprehended in his word against the heretickes and the constitution of Ecclesiastical gouernment in respect of the diuerse circumstances of time place and persons VVhat effect or vse haue they Order and Decencie d 1. Co. 4.40 Order whereby the presidents and publishers of the gospell haue a certaine rule in their actions and doe accustome their auditors to obedience and in a well gouerned estate of the Church peace and concord is kept Comelines whereby we may be incited by those helpes to pietie and that grauitie may appeare in the handling of pietie VVhat things are repugnant to this Doctrine 1 The errour both of those which ascribe to much and also of those which do attribute too little to the Church 2 The errour of the Nouatians or Catharists who deny pardon to those which are fallen by their confession or to those which are defiled with great offences 3 The Monarchie of the Papacie and tyranny which they haue arrogated to themselues in translating the kingdomes of the world 2 That tyrannicall voyce that the Pope of Rome ought to be iudged of no mortall man and that hee is aboue the councill 3 That vsurping and abusing the keyes and the power of remitting or retaining sinnes at his pleasure 4 That maioritie and supreme power which hee hath taken to himselfe by vertue of succession and of the Church when soeuer hee please in consigning the Canon of Scripture In interpreting the word of GOD and giuing the true sense of the Scripture in forging new Articles of our faith in making lawes and proposing traditions and establishing wicked decrees because as they say that the Bishoppe hath all lawes in the closet of his heart 5. All Ceremonies Popish rites and will-worship repugnant to the word of God 6 That errour that the Church is the rule of all things which are to bee beleeued when as on the contrarie the Scripture alone is the rule of faith 7. A wicked and superstitious opinion of necessity merit and worshippe in the obseruation of humane ceremonies 8. A foolish zeale of Moses law 9. That Sacriledge wherby they driue the laity from the reading of the word of God and doe prohibite Bibles to bee Printed in the vulgar tongue 10. Furthermore that Councils should be assembled and gouerned by the authoritie of the Pope and that such Councils cannot erre 11. That the Church ought to supply the defect of the word written by written traditions which is to attribute more authority and power to the Church then is meete 12 That the Church is eminent in generall Councils and that the trueth remaineth no where but amongst their Pastors 13. That the power of interpreting the Scriptures is in the Councils and that no man may appeale from them 14. That the approbation of the Scripture to be either Canonicall or Apocryphall dependeth on the iudgement of the Church 15. The contempt of constitutions simply for order and decency appointed in the Church 16. The errour of those who in Ecclesiasticall controuersies resting on their owne priuate iudgements opinions do disclaime Synods and all definitions deliuered by Synods The foure and fortieth common place Of the Gouernment and Iurisdiction of the Church where also of fasting What is the third part of Ecclesiasticall power IVdiciarie or Iurisdiction Ecclesiastical altogither to be distinguished from ciuill and is commonly called power and it is another part or kinde of the power of the keyes distinguished from the former for that the first whereof Mat. 16.19 and Ioh. 20.23 which is the office of teaching or of preaching the Gospell committed to the Pastors doth properly appertaine vnto them but this doth belong to the moral discipline of the Church and repressing of offencs commended to the Church which the Graecians cal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is discipline correction institution wherof Christ speaketh Mat. 18.17.18 If a brother do not heare the Church let him be as a Heathen or Publican vnto thee verily I say vnto you whatsoeuer you shall binde on earth shall be bound in heauen and whatsoeuer you shall loose shall be loosed for the Church doth bind whom she doth excommunicate and she doth loose when she againe receiues men into her society VVhat is Ecclesiasticall gouerâ—ment It is an Ecclesiasticall Paedagogie instituted by the authority of the word of God whereby men being receiued into the familie of Christ they are guided to godlinesse and compelled not to commit any thing vnworthy the Christian profession but those which do offend and are inordinate are reproued chidden and corrected that they may returne into the right way and that euery one may do their dutie according to the direction of the Gospell How manifold is Ecclesiasticall gouernment Twofold Common vnto which all citizens of the Church ought equally to be subiect and proper which is peculier to the Clergie and doth solely appertain to the ministers of the Church to reteine them in their dutie and the common againe is twofold ordinary extraordinary now that is ordinary which alwaies hath the word of God and Apostolicall tradition for his rule and from which it doth neuer decline and is alwaies obserued in the Church How many parts bee there of ordinary
repentance c Marc. 1.4 whilest he taught these whom hee was about to baptise out of which places the Anabaptists impugne childrens baptisme it is not precisely to be tyed to the order of words but to be distinctly applied to those which may be taught or their children which are strangers from the couenant who must be first instructed before they be baptised but it is to be applied otherwise to children that are within the couenant who though they cannot heare the Gospell yet can and ought to be baptised for that they are both borne in and belong vnto the Church before they can be taught and then it is time enough to teach them when they are capable of learning howbeit in the Church of God the word is not there separated from childrens baptisme Likewise also this He that beleeueth is baptised shall be saued but he that beleeueth not although hee be baptised shall be condemned belongeth not to the children of the faithfull but to those whiche may heare the Gospell As likewise that of the Apostle 2. Thess 3 10. He that laboureth not let him not eate which being spoken vnto men of yeares ought not to bee inferred vpon all indifferently Nor followeth it simply that because all beleeuers are to be baptised therfore all that are baptised ought to beleeue or because a vniuersall affimatiue is not simply conuerted neyther are these termes conuertible to be baptised and beleeuing but to bee baptised and to be acknowledged for the members of the Church 8 For that Paule 1. Cor. 10.2 witnesseth that all the Israelites which passed through the red sea were baptised among whom seeing no doubt there were many children among so many thousands no doubt they likewise receiued the type and figure of our baptisme It is therefore false which our aduersaries obiect that no place of Scripture testifieth the baptism of Infants Likewise though we read not that the Apostles baptised any Infants by name yet they baptised whole families whereof children are not the smallest portion a Act. 16.15 18 8. 1 Cor. 1.6 neither need we to vse figures when the words are plaine Neyther can there from these speeches be collected any reason of such a Synecdoche by which wee must vnderstand portions of yeares onely and exclude children 9 Because ancient writers testifie that the custome of baptising children hath continued from the verie Apostles times till now Origen faith In 6. ad ad Rom. de Peccatorum meritis et remis l. 3 c. 6. et Contra Donat l. 4. c. 13 The Church receiued a tradition from the Apostles to giue baptisme euen to Infantes And Augustine saith of the baptisme of children That which the Vniuersall Church holdeth and vvas neuer decreed by Councils but alwaies hath beene helde it may be verse vvell beleeued that it was deliuered no otherwise but by Apostolicke authoritie Therefore it is false which the Papistes saie That Baptisme of children proceeded not so much from any apparant commaundement of the scripture or from example as from the decree of the Church Then because to whomsoeuer the promise appertaineth to them also belongeth the signe as therefore Baptisme is bestowed vpon Infants is likewise the Supper of the Lord to be administred vnto them Certaine of the fathers haue thought so as Cyprian serm 5. de lapsis and Augustin lib. de Eccle. dogmat c. 52. being mooued by these words Iohn 6.53 Except ye shall eate the flesh of the sonne of man and drinke his bloud you shall haue no life in you But we denie the consequent For this place speaketh not of a sacramentall eating but of a spiritual eating or of faith by which the faithfull are quickened which are annexed vnto Christ who offered his bodie and shed his bloud for vs. And by this meanes the flesh of Christ is made vnto vs meat indeed and his bloud drink indeed Secondly that To whomsoeuer the promise appertaineth to them also belongeth the signe is true but according to the diuine determination appropriated to euerie sacrament to wit so that the Sacrament of Ingrafting be bestowed aswell vpon Infants as those of yeares but vpon male children onely that not before the eight day in the old Testament but in the new both to the male and female without any prefixed time But the Sacrament of nourishment to them of yeares onely and that for a certaine peculiar end and the diuersitie of the circumstance of the action So the Eucharist hath his proper end that the death of the Lord should bee declared in the publicke congregation in the vsing thereof It is also commaunded that euery one which commeth to the Lords Supper should examine himselfe yea and peculiar actions belong to the externall rite to wit to eate and to drinke which are not fit for little children So vnder the old Testament circumcision was appointed for infants but the Passouer to them onely which by reason of their age were able to aske of the signification thereof a Exod. 12 62 Heereupon came those vulgar verses Ebrius infamis erroneus atque furentes Cum pueris Domini non debent sumere corpus To drunkards and thinfamous sort to men misled and mad To children Christs body to giue it were an action bad Why would Christ be baptised at the age of thirtie yeares Luke 3.23 seeing he needed neither remission of sinnes nor regeneration Christ himselfe answereth it at what time Iohn refused to baptise him Mat. 3.15 Let it be so now for so it behooueth vs to fulfill all righteousnesse Which is to be vnderstood distributiuely to wit thou in thy office and I in mine But whereas he would at that time be subiect to that Ministerie he did it for diuers causes First to shew that he did approoue of the doctrine baptisme and ministerie of Iohn and commend vnto vs the vse of the Sacraments by his owne example Secondly that he might sanctifie in his owne bodie our baptisme hauing the same common with vs as a most firme bond of vnion and fellowship which he vouchsafed to enter with vs at a time most fit namely whē he would giue a beginning to his own preaching to the new Testament And also to testifie that the same things are inuisibly in our baptisme which were visibly in his whē the heauens were opened the spirit of God came downe Thirdly to signifye that he was therfore sent to be baptised namely to be drenched in death and to wash away our sinnes with his bloud Luke 12.50 I must be baptised with another baptisme and how am I grieued till it be perfected Fourthly that the truth might answere the type or figure for as when the high Priest was consecrated first his whole bodie was washed with water then he was set before the people clothed with the priestly garments and then the trumpets sounded whilest oyle was powred vpon his head b Exod. 29 4.5.6 Num. 10.3 which was also done at the kings Installing
the Lord doth manifest his power by him h Exo. 18.17 2. Againe he is called water Iohn 3.5 Vnlesse a man be borne a new of water and the spirit he shall not enter into the kingdome of God And 7.18 He that beleeueth in me as saith the Scripture riuers of water of eternall life shall flow out of his belly Now this he spake of the spirit because it cooleth vs it quencheth our spirituall thirst i Ioh. 4.14 it watereth vs being emptie of all the iuice of life and maketh vs fruitfull it washeth away all the filthinesse of our hearts and like water is poured into the beleeuers as it is said I will poure out of my Spirit Ioel 2.28 and Esa 44.3 3. He is called fire as Math. 3.11 He that shall come after me he shall baptise you with the holy Ghost and with fire From the effect because he purgeth out all the drosse inflameth vs to the feare of God to loue and kindnesse both of God and our neighbour and hath other effects like vnto fire 4. He is called Seed 1. Iohn 3.9 He which is borne of God hath his seed in himselfe because by his power as it were by seed the faithfull are renewed and are made new men that being dead to sinne they may liue to God 5. He is called the annointing b 1. Ioh. 2.27 Psal 45.8 and the Oile of gladnesse the speech being borrowed from the custome of annointing which was vsed in time of the law to signifie the fragrant smell and spirituall sweetnesse of the gifts of the spirit What doth the holy Ghost dwell in the hearts of the beleeuers onely by his gifts or also by his Essence Yea euen by his Essence yet not extensiuely or as it were a part of the essence of things as the Manichees and others dreamed but intensiuely so farre forth as he is euery where present as he is God and in the efficacie of his presence Rom. 8.11 The Spirit of him that raised vp Iesus from the dead dwelleth in you And Ioh. 14.23 Christ saith We shall come vnto him and make our abode with him For we may not thinke that he bestowes his gifts so vpon vs that he himselfe should be in another place but he is present with his gifts both to the whole Church and euery particular elect gouerning and quickning them both within and without 1. Câ—â—int 6.19 Your body is the temple of the holy Ghost which is in you And â— Cor. 13.13 The communion of the holy Ghost be with you all What doctrines are contrary to this 1. The heresie of the Pneumatomachoi who denie the holy Ghost who do of set purpose oppose themselues and impugne the holy Ghost of which stamp was Samosatenus who called the holy Ghost the power of God hauing no person and the simple action of God in the hearts of men 2. Macedonius who affirmed the holy Ghost to be not a Lord but a seruant and a Minister and that he was not the Creator but a creature and by the name of Spirit was onely signified those new motions which God stirreth vp in the regenerate abusing that place Psal 51.12 Create a new heart in me O God and renue a right spirit in my bowels Where the name of Spirit is vsed for the created gifts of the Spirit 3. Seruetus who imagined that the holy Ghost was nothing else but the power of God infused into euery creature whereby they moue and liue which Philosophers call Nature 4. The errour of the latter Grecians who denied that the holy Ghost proceedeth from the Sonne 5. The blasphemie of Campanus and certaine other Anabaptists who cried out that the holy Ghost tooke his beginning as soone as Christ was glorified abusing that testimonie Iohn 7.39 As yet the holy Ghost was not giuen because Iesus was not yet glorified Where it is manifest that the Euangelist speaketh not of the person but of those admirable gifts which were powred out vpon the Apostles in the day of Pentecost as also in that saying of the Disciples of Iohn Act. 19.2 Yea we haue not so much as heard whether there be any holy Ghost or not 6. The errour of those who denied him to be adored with one and the same faith and inuocation with the Father and the Sonne The fourth common Place of the holy Scripture What is the holy Scripture called THe Scripture putting one name for another is vsed for the writings of the Prophets and Apostles which the companie of the faithfull doth religiously vse for the instruction in godlinesse And it is called holy because being deliuered of God it containeth holy things necessary vnto eternall life And in the same sense it is called the written word of God and the vnappealable Iudge of all controuersies in religion a Esa 8.20 Luk. 16.29.31 Who is the Author of it God himselfe who did commit his will vnto writing by men called immediatly of himselfe and inspired by the holy Ghost as * As his penmen and publike notaries his seruants at hand 2. Pet. 1.21 For the Prophesie was not at any time brought by the will of man but the holy men of God spake as they were moued by the holy Ghost Hereupon all the Prophets do with one accord repeate this The mouth of the Lord hath spoken it Esa 58.14 These things saith the Lord Ezec. 12.25.28 2. Tim. 3.16 The whole scripture was giuen of God by inspiration 1. Cor. 2.13 Which things we speake not in the words which mans wisedome teacheth but which the holy Ghost teacheth Wherupon depend the adiuncts of the Scripture as the authority the excellency the truth and fulfilling of them which is as necessary as it must needs be that God is true Whence also it comes to passe that the Scripture alone is to be beleeued for it selfe of it selfe is worthy to be beleeued neither is it subiect to the censure addition diminution or alteration of Angels or men a Deut. 12.32 Reu. 22.18 It alone is without all error b Mar. 16.24 and we are bound to beleeue it alone vpon the bare affirmation thereof by it alone all opinions which all men shall reade c Deu. 17.9.10 Esa 8.20 Mal 2.7 Act. 17.2 are to be confirmed and to be decided d Iosu 1.8 Iob. 5.39 Act. 17.11 This alone is perfect and containeth all things necessary vnto life eternall e Psal 19.8 Luke 16.29 Ioh. 15.15 Act. 20.20.27 2. Tim. 3.16 17 Lastly it is firme and constant f 2. Pet. 1.19 How manifold is it Two-fold for it is deuided into the old and new Testament or into the doctrine of the Prophets and Apostles which is contained in the Canonicall bookes Which bookes be called Canonicall All those which being indited by the holy Ghost were either written or allowed by the Prophets and Apostles that these alone might be the rule and direction of faith and good workes by which all other doctrines are to be weighed
should teach the way thereunto What is the vse of this Doctrine 1. The exaltation of Christ doth shewe that the Mediator was not onely a man but truely and essentially God that so our trust in him might bee the more stedfast 2. It lifteth vp our mindes to heauen and causeth vs to be there conuersant in minde and affection where our head is euen as now wee are in him out of this world 3. Wee see what wee also must hope for that are the members of Christ Both which vses the Apostle doth vnfolde Phil. 3.20.21 Our conuersation is in heauen from whence also wee looke for the Sauiour euen the Lord Iesus Christ who shall change our vile bodie that it may be fashioned like vnto his glorious body according to the mightie working whereby hee is able to subdue all things vnto himselfe· 4. Heb. 4.16 Let vs goe boldly vnto the throne of the grace of God seeing that Heb. 8.1 Wee haue such an high Priest that sitteth at the right hand of the throne of the maiestie in heauen What is contrarie to this Doctrine 1. Their errour who do call the personall vnion of the Diuine and humane nature the sitting at the right hand of God or do affirme that Christ then sat at the right hand of God when the two natures began to bee vnited or doe apply the personall vnion of the two natures for the expounding of his sitting at the right hād of his father for by that meanes they confound the Articles of our beliefe 2. The errour of the Vbiquitaries who doe cal the sitting at the right hand of God a measure of maiestie whereby they thinke the flesh of Christ was made omnipresent or to haue a beeing in all places at once which is to take away from Christ the trueth of his flesh 3. The errour of the Papists in their intercession and protection of Angels and Sainrs deceased as if these were our Patrons aduocates and Mediatours to procure grace for vs by their praiers and merits and to present our prayers to God contrarie to that that is saide 1. Tim. 2.5 There is one Mediatour betweene God and man the man Christ Iesus And contrarie to the commaundement of Christ Iohn 15.16 and 16.23 Whatsoeuer yee aske of the Father aske it in my name And to that Esay 63.16 Abraham is ignorant of vs and Israell knoweth vs not The nine and twentieth common place Of Faith Whence is Faith deriued THE Latine word Fides is deriued from fio to bee done because that is done that is spoken or promised by any man and sometimes it signifieth actiuely sometimes passiuely as in him that promiseth it signifieth to giue a mans faith or to keepe a mans faith in him that beleeueth the promise it signifieth to haue faith In Hebrewe it is called Emunah from the firmenesse and constancie of words and promises and is deriued from the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It was true from whence commeth Amen a word knowne to euery man Let it be true or firme or ratified The Grecians call it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the third Praeterperfect tense Passiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence commeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am taught I am perswaded I assent and I doe plainely beleeue as Rom. 8.39 I am certainely perswaded that neither death nor life nor any thing else shall separate vs from the loue of God in Christ Iesus The verbe Actiue is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I perswade I teach as 1. Iohn 3.19 Wee shall before GOD assure or perswade our hearts The preterperfect tense meane is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I perswade my selfe As Romanes 2.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou perswadest thy selfe that thou art a guide to the blinde And Phil. 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I am perswaded or I doe certainely knowe or beleeue this same thing that hee that hath begun this good vvorke vvill performe it vntill the day of Iesus Christ So that the word faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth well answere his originall that it should bee a daughter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a teacher or perswader Hence it is that Valla thinketh faith to bee rightly termed a perswasion or firme assent vnto a thing Hereof commeth the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to assent to beleeue to assure as in that of Phocylides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is to say Beleeue not the common people for it is an inconstant rabble one while allowing another while disalowing this thing or that thing What differeth faith from opinion and knowledge That is said to bee opinion which inclyneth to one side not without feare or doubt of the trueth of the other side Knowledge ingendreth a firme assent Syllogismus scientificus but yet by the application of demonstration for demonstration is a Syllogisme which causeth knowledge But faith rests vpon authoritie and yeeldeth free assent vnto the word of God as it maketh for vs by the inspiration of Gods spirit and relyeth vpon the authoritie of GOD himselfe What are the significations of Faith in the Scripture They are diuers and those diuerse significations make diuerse kindes and sorts of faith 1. It signifieth fidelitie trueth and constancie in the keeping of promises and couenants Rom. 3.3 And so it is vsed in the cōmon verse of Sophocles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Faith dieth vnfaithfulnesse buddeth 2. It signifieth the Doctrine of faith or the Gospell which we do beleeue for the master of the Sentences in his third booke and 23. distinction learnedly saith That faith sometime is that wherwithall wee beleeue and sometimes that that wee doe beleeue Gal. 1.22 Hee which persecuted vs in times past now preacheth the faith which before he destroyed Tit. 1.13 Rebuke them sharply that they may be found in faith 3. The profession of religion whether it be true that is to say the zeale of religion Rom. 1.8 Your faith is published throughout the whole world that is to say your profession of the Christian faith is commended or whether it be onely a fained and outward profession Iam. 2.24 A man is iustified by workes and not by faith only And this faith is called a dead faith vneffectuall and hypocriticall a Math. 17 20. b Mat. 14 3◠4. It signifieth the bare knowledge of the benefit of Christ and the perswasion of the whole word of god as in the same place of Iam. 2.24 And so the Diuels beleeue and tremble Iames. 2.19 This is called an Historicall faith common both to the godly and the vngodly and therefore groweth onely from the light of nature from arguments which mans reason is able to comprehend without any peculier enlightning of the holy spirit 5. It signifieth a knowledge assent and perswasion of the grace of God but yet brickle and vnconstant as not taking roote in Christ as it is taught in the parable of the seed Luk. 8.13 But it is as a tree which being not
himselfe that is without mannes ministerie but by the Apostles delected as associates to performe their office in watering their plantings building vpon their foundations perfecting their worke and were in preaching the gospell sometimes in one sometimes in another place as it were subsidiarie and certaine secundarie apostles not in one onely but in many churches and who should haue power and authority to set pastors and orders in particular churches to which they were sent and that till such time as they were recalled by the Apostles a Tit. 1.4 such were Timothy b Act. 16.3 Luke Mark Tichicus c 2. Tim. 4.11 12 Titus d 2. Cor. 8 23. Philip e Act. 21.8 and others whether they were called out of those 70 disciples whome Christ apointed besides the 12. f Luk. 20 12 or from among others 2 In a more strict signification those foure penmen of the holy Ghost whose labour the Lord vsed to publish the Euangelicall historie of Christ and to describe the beginnings of the christian church are called Euangelists of these two Marke Luke were companions of the apostles and Euangelists The other two Mathew and Iohn were Apostles and Euangelists May not other pastors and doctors of the church be called Apostles Prophets and Euangelists No but abusiuely for concerning the appellation of an Apostle Andronicus and Innias are said to be famous among the Apostles that is of note with those ancient Apostles but yet they are not called Apostles g Rō 16 17 besides the name of an Apostle is giuen to Titus his two companions h 2 Cor. 8.23 yet not simply but with addition as they were sent by certaine Churches to collect almes And Epaphroditus is not simplie called an Apostle of Christ but of the Philippians sent by them to relieue Paule i Phil. ◠25 thus that great name was so peculiar simply to those chosen Apostles that Paule saith not without aduise All are not Apostles 2. Cor. 12.29 As for Euangelists to preach is proper indeed to all k 1 Cor. 12. but the appellation of the Euangelists belongeth to none but them whom the Apostles ioyned vnto them as occasion serued in watering those Churches which they had planted and whom they appointed not ouer one Church but ouer Prouinces and that onely for a time But the name of a Prophet is sometime generally giuen to all the interpreters of Gods word as Rom. 12.6 1. Corinth 14.29 sometime it doth distinguish them peculiarly from Doctors as when difference is made betwixt doctrine and Reuelation 1. Corinth 14.16 and also when Doctors are distinguished from Pastors by Doctrine and Exhortation as Rom. 12.7.8 Who are are called Pastors Surely they who may be called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. Rom. 12.8 exhorters that is who being lawfully called doe preach Gods word and in preaching doe not simplie explaine it but by teaching admonishing reproouing correcting informing exhorting and comforting doe publikely o 1. Pet 5 2 and priuately apply it to the vse of the Church m Act. 14 13 1. Cor 11 18 1. Tim. 3.16 Tit 1 5.9 and besides doe labour in the administration of the Sacraments conceiuing publicke prayers and are watchfull to take away offences and to gouerne the Church n Rom. 12.7 These by a generall name are called Elders and Deacons p 1 Cor 13 5 Col 1 7 such as are ouer vs. q 1 Thes 5 And Hebr. 13. Guides to conclude the chiefest of them were called Episcopi Bishoppes of a Greeke word which signifies to looke into that nothing be wanting to the people of their Diocesse because it is the dutie of Pastors as it were spies to looke narrowly into the doctrine and manners of the flocke committed vnto them What were Doctors Who onely applied themselues to the faithfull and plaine interpretation of the scriptures and to rule ecclesiasticall scooles to the ende that sincere doctrine might be keept in the Church or they who onely explained the word of God to deliuer true doctrine and confute false Such were Catechizers as Origen in the Church of Alexandria and Clemens and the like Are not Doctors and pastors all one as Augustine thought No because Paule giues them diuers names Ephes 4.11 And Rom. 12.7 he distinguisheth teachers from Exhorters and speech from knowledge it selfe of holy things or he thus distinguisheth Pastors from doctors What degres were substituted vnto these Rather for exercise then for office sake 1. Porters who kept the gates of the Church that they might let in penitentiaries and keepe out wicked men from the Church and such as were excommunicated from the Sacraments 2 Acoluthoi followers attendants and as it were pages of Bishops being witnesses and imitators of all their speaches and withall most readie seruants vnto them 3 Lectores or Readers Ministers of Pastors and Doctors reading so the Scriptures out of some high place that within one yeare all the books of the Bible for the more familier knowledge of the Scripture might be read ouer 4 We read also in very ancient writers of Exorcists who vsing the name of God and hauing the gift of miracles by calling vpon Christ and imposition of hands cast out diuels Act. 19.23 But this office is ceased with the gift of miracles In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 In the Scriptures they are called the Cleargie who are the congregation of the faithfull and flockes of sheepe or the members of the Church a 1 Cor 14.39 because they are the portion and inheritance of the Lord 1. Pet. 5.3 but afterward the antient fathers did translate the name of Cleargie to the Colledge of Ecclesiasticall ministers so as all students were called Cleargie men who are maintained of their parents or the Churches cost to become ministers How do Pastors and doctors differ from Apostles Prophets and Euangelists Nothing at all in respect of the Essentiall parts of the Ministerie which are the sincere preaching of the word the administration of the Sacraments and correction of manners but in respect of thinges peculier to the calling of Apostles they differ much for 1. Cor. 12. the Apostle Paule hauing deuided the ministerie of the word into the word of wisdome and the word of knowledge to Apostles Prophets and Euangelists he doth attribute wisedom to wit that more excellent and without al controuersie greater knowledge of the mysteries of God Act. 11.27.6 21.10 that hath with it the greatest authority and is giuen by the peculier inspiration of the holy Ghost namely by Reuelation and as a for knowledge which is the vnderstanding of the Gospell that is gotten by hearing and reading of the holy Scriptures that is to say by studying and learning that he referres to ordinarie Pastors and Doctors But the personall gifts of the Apostles that is c 1. Cor. 12.9 10. Act 5.5.10 8.20 13.10.11 2. Cor. 10.6 such as were giuen properly to the Apostles alone as 1
esteeme it as a doctrine of men not of God as a priuate conceipt not a publike assertion We haue no such doctrine neither haue the Churches of God As for the truth of this in practise looke we but to the daies of Queene Mary when more suffered for religion in 5. years then haue done for treason in 45. since did any theÌ„ rebel against the life of that Queen did they not suffer the losse of goods liberty country lands and life praied rather that their soueraigns eies might be opened theÌ„ her years diminished And though diuers amongst vs who cannot conforme theÌ„selues are by the sentence of our consistories depriued of their liuings do any of them lay hands vpon the Lords annointed do not the Protestants in France the like at this time And surely if we well consider amongst many arguments to perswade the truth of our religion the falsity of popery this is not the least that our religion without equiuocation is an obedient merciful coÌ„passionate religion though our aduersaries preferre Turks before vs theirs is a cruel merciles bloudy religion burning al such as denie their breaden God murdering such gouernors as do but fauour of our true Catholicke Christian faith As for this auctor because the auctor of the protestaÌ„ts Apology for Catholicks may bring him in an enemy to magistracy I wish in some points he had written more sparingly He saith if a gouernour come vpon a subiect to spoyle him and kill him by the law of nature he may defend himselfe We say with Tertullian it is better to be killed then to kill and to answer them defence and offence are not a like He saith Dauid might haue killed Saule we lay with Dauid God forbid I should lay hands vpon the Lords annointed and Dauid being annointed king had another gates warrant than they can shew He saith in publike and notorious tyrannie subiects may craue aide from forrain Princes we say Blessed are they that suffer And blessed be God our gouernors are such as we need not to seeke aid against them He saith the Heluetians did wel in shaking of the yoake of Austria we say a particular is no generall rule He saith that the Iewes did well to rise against Antiochus we say the fact was extraordinary In a word there is nothing in him nor I hope in any Protestant writer which will warrant conspiracies against Princes which doctrine was deuised by the diuell nourced by the Pope learned in Seminaries practised more of late by Iesuites then euer it was before written as Dracoes lawes by the fauor of God in their own bloud And if we read diligeÌ„tly this coÌ„mon place of magistracie we shall see that the author was no enemy to gouernment who doubtles thinketh that the king is to be honored as a second from God only inferiour to God alone as Tertullian saith You haue added to your author 8. questions answers returne againe vnto him what is the generall end of politicke admistration and magistracie or magistrates Publike peace the preseruation of pietie and Religion or that right lawfull worship of God Vnto which two heads we may referre all lawes ciuill For hence commeth vengeance to the bad defence of the good safegard of goods rewards of vertues discipline of maners execution of malefactors and robbers and in a word the safetie of mans life To conclude by this means the Eutaxie good order of all things yea of religion it selfe is preserued or as Agapetus writeth to Iustinian by this all men being assembled together instructed in Gods word may vnfainedly adore safely keepe without feare practise his vpright righteousnes To which purpose Stigelius hath these two golden verses Vtque alios alij de relligione docerent Contiguas pietas iussit habere Domos That one might teach an other pietie God houses ioyn'd with contiguitie To this end Paule saith pray ye for kings and for all set in authority I say set in authority that vnder them we may liue a quiet and peaceable life in all godlines and honesty What vse make you of this doctrine of mgistracy Surely in regard of the magistrates 1. that they labour to recognize their dignity vse it with good conscience that they maintaine adorne it with the greatest piety to God integrity of life equity towards men care of their charge diligeÌ„ce in their calling that possibly they can Deut. 1.16 2 Cron. 19 6 7. c. 2. That they may comfort theÌ„selues and hope of Gods aide being indeed in a most troublesome but yet a most holy calling in that they are Gods Ambassadors or viceroys vpon earth yea that they may know that God cares for them according to that of the Psalmist I wil sing vnto thee O lord a new song who giueth saluatioÌ„ to kings But in regard of subiects that they with thanks to god acknowledge so great a benefit with good coÌ„science submit theÌ„selues to Gods ordinance giuing Caesars to Caesar tribute to whoÌ„ tribute praying for the life of their gouernors maintaine it by the hazard of their own both life liuelyhood if need require What now is coÌ„trary to this doctrine of magistracie 1 The heresy of the Donatists who tooke away the authority of magistrates in hatred to this order doe reckon vp many persecutions which some magistrates haue made against the Church of God 2. The error of the Anabaptists Libertines who were so called because they seek liberty in outward things for which in the memory of our forfathers they moued the common people to take arms against their gouernors these deny i. that magistracy is to be exercised amongst â—hose christiaÌ„ spirituall people whom the truth to wit Christ hath made free b Ioh 8.32 2. They admit of no suits in law seats or sentences of Iustice or any defence of a mans selfe wheras the internal liberty of coÌ„science which God by his spirit worketh in the harts of his elect takes not away the subiection of the outward man due to gouernors c Gal 5 1 2 Cor 7 21 3. They are of opinion that God would not haue Christians at all to become soldiers in warr because Paule saith speaking of spirituall not corporall warfare 2. Cor. 10.7 The weapons of our warfare are not carnall but spirituall But Paule speakes not heere of politicke magistrates but of the Pastors of the Church armed on all sides with the word of truth the weapons of righteousnesse 2. Cor. 6.7.4 They speake euill of such as are in authoritie d Iude 8. 3 The seditious rebellions of the Pope all his papall Cleargy who vpon certaine forged immuâ—â—ties presume to take the sword of authority out of the magistrates hand and to make all Princes vassals to them yet Peter himselfe whose successors they would be commaunds Bishops in plaine termes that they should not be Lords ouer Gods inheritance e 1. Pet. 5 3 yea bids all men to honour the King f 1. Pet. 2.17 But saith a papist Persona praecipientis non continetur in persona loquentis Peter commaunds this in his owne person therfore is not bounden to it in his owne person Well then Peter saith before Feare God is he by this commâ—undement excluded from Gods feare It seemeth surely his successors are who because they will not honor gouernors shew to the world that they feare not God for he that feareth the king of kings will honor and obey his vicegerents and Ambassadors 3 The flatteries of such as so either extol the power of princes that they derogate from Gods power or denie that princes in causes both Ecclesiasticall ciuill haue supreme authority headship ouer subiects wher as the princes of Israel are ofteÌ„ in the scripturs called heads of the people not as the Pope wold be to giue life to the church for so only is Christ the head but to coÌ„mand direct that people ouer whoÌ„ it pleaseth god to place kings in suprem authority 4 All such maners rites edicts consultations which are not agreeable to that eternall rule of honouring God and louing our neighbour permitting thefts robberies vnbridled and promiscuous lusts or any other monsters of the like nature 5 Seditious coÌ„motions of turbuleÌ„t rebels against their magistrats 6 Anarchy or want of gouernors which is worse then either the excesse or defect of any magistrate a Iudg 17 6 〈◊〉 21.25 〈◊〉 made Chrysostome in his sermon to the people of Antioch to say It were better to haue a Tyrant king then no king and Cornelius Tacitus to say in the first booke of his history It is better to liue vnder a bad prince than vnder none Laus Christo nescia finis 1. Pet. 2.17 Feare God honour the King To feare God is the beginning of this Booke To honour the King is the end of it FINIS