be beleeued besides the Word Gal. 1.8 Reas 6 Lastly the practice of the faithful is answerable to this both of teachers and learners the Teachers they haue referred the people still for certaine proofe of the truth to the Scriptures Esa 8.20 to the law and to the testimony if they speake not according to this Word it is because they haue not light in them Acts 10.43 to him giue all the Prophets witnesse saith Peter to Cornelius referring the truth hee taught to be tryed by the Scripture and so this hath beene the practice of the learners Acts 17.11 12. The men of Berea seached the Scriptures to try whether the things were so as Paul had taught them and yet Paul was a principall member of the Church and in his Doctrine hee was specially guided by the Spirit more then euer any Church was since and the Bereans are commended for this and not accounted curious So that the Teachers and the Learners haue still referred themselues for the tryall of the truth to the Scriptures and not to the Church and therefore the authority of the Scripture is greater then the authority of the Church Yea Obiect but you will say so the Scriptures are vsually referred to the censure of other Scripture and yet that is no proofe that therefore one Scripture is of greater authority then another how then doth this proue that the Scripture is of greater authority then the Church I answer Answ yes It proues the first ponit of the obseruation plainely that is that the Church is not aboue the Scripture which is the maine controuersie Nay if it be well considered it proues the second point of the obseruation that the authority of the Scripture is greater then that of the Church I say it proues it as sufficiently though not at the first sight so plainely for still in euery kinde there must be one highest which all the rest must settle vpon else there will be no stay at all but we shall runne on infinitely and without end now the Scripture or the Church is the highest thing in this kinde whereon we are to rest for they cnanot be equall then the Scriptures must needs be highest and if they be referred to any at all it must be to themselues for there is none greater nor higher as in the matter of an oath Heb. 6.13 to 16. men sweare by him that is greater then them selues But God sweares by himselfe because there is none greater to sweare by So likewise the Church is referred to the Scripture for trial because the Scripture is higher then the Church but Scripture is referred to Scripture because there is none higher to be referred to nor there cannot be two highests in one kinde for that is against nature and reason too and therefore when the sayings of the Church are referred to the approbation of Scripture it is the referring of them to an higher and so the authority of the Scripture is greater then the authority of the Church The vses are these The first is matter of refutation Vse 1 against the Papists that vsually disparage the holy Scriptures and set them downe too low and doat on the Church aduancing it too high their reach therein is not so much the loue they beare to the Church it selfe but that thereby they might exalt themselues and their owne Church and that their faith might be reputed the onely true sauing faith because their Church teacheth it So that God and his Word must goe downe that they might be lifted vp but if it be true that the Church were aboue the Scriptures yet except they can proue their Church to be the only true Church of God which they are neuer able to doe it helps not their cause It is strange to see and heare what monstrous and blasphemous speaches and positions many of them haue deliuered to this purpose as that the Scripture is of no more authority without the approbation of the Church then Esops Fables Oh horrible blasphemie there are some others of a better kinde that are more modest that say that the Scriptures are to be fitted to the times and the sense thereof is to be altred as the times alter others there are that say that the Churches are not bound to take the Scriptures as true without the allegation of the Church and that the Church hath authority to reiect or allow Scripture and that yee may know that by the Church they meane their Romish church and by that the Pope hearken how blasphemously they ascribe vnto him all power in heauen and in earth that hee may dispence against the Apostles and their Canons and against all the commandements of God in the old and new Testament c. Here the world may see that the church of Rome is that whore of Babilon an impudent and shamelesse strumpet that sets such a brasen face and belches out such whorish filthy blasphemies against God and his Word the very naming of these positions is refutation enough for them in any Christians iudgements To come to their best positions in this controuersie Position 1 First the Church say they is supreme Iudge in all controuersies of Religion but yee see by this obseruation that it is not so God is higher and the Scripture is higher the Spirit indeede is the Iudge and the highest Iudge speaking openly and plainely in in the Word and secretly in the minde and heart of euery beleeuer 1. Ioh. 2 20 27. you haue anoyntment from that holy one and know all things And againe the same anoynting teacheth you of all things Obiect yea but say they are not men sent to the Priests to enquire at their mouhes Mal. 2.7 and is not the Priest the highest Iudge then Answ I answer What are wee to goe to the Priests for for the Law not for their owne Iudgement whereto if they speake wee are to receiue it yet not because it is their saying but Gods Law but happly they can deliuer no other but Gods Law that is flatly contradicted verse 8. where the Prophet saith that they are gone out of the way and haue caused many to fall by the Law yea but say they the high Priest was the Iudge as wee may see Deut. 17.8 12. But hee was to iudge according to the Law as we may see in Vers 11. so that except they will arrogate more to themselues then the messengers of the Lord of hoasts did vnder the law they cannot be Iudge nor Iudges of the Scripture The second position of theirs is this Position 2 That whatsoeuer the Church saith we must take it as a Law and obey it It is true that whatsoeuer the Church saith according the Law and Word of God we must obey it not otherwise The Scribes and Pharises were to bee obeyed as they sate in Moses chaire that is as they taught his Doctrine Matth. 23 2 3. but if they transgresse and bring in the precepts of men and their owne traditions
Christs mysticall Body and by the Lords Supper we are nourished in this Body which is his Church Now all these three outward meanes are laid downe together Matth. 28.19 Goe teach all Nations baptizing them in the Name of the Father and of the Sonne and of the holy Ghost Goe that is spoken to the Apostles Teach there is the Word and Baptize there are the Sacraments one exprest the other implyed These are the instrumentall causes without vs. Now the instrumentall causes within vs are first repentance Act. 11.18 God hath granted to the Gentiles Repentance to life Secondly faith Act. 15.9 And he put no difference betwixt vs and them after that by faith he had purified their hearts And lastly and principally Gods Spirit that is the testimony of Gods Spirit in our hearts whereby we are perswaded of Gods loue and fauour 1 Cor. 2.12 We haue receiued not the Spirit of the world but the Spirit which is of God that we might know the things that are giuen to vs of God And all these sixe instrumentall meanes inward and outward are laid downe together in the second of the Acts in the case of the first Church that was planted after our Sauiours Ascension from the fourteene verse to the six and thirtie there is their Minister and the Word his Sermon Then Peter life vp his voice c. Then there are their Sacraments first Baptisme in the 38. and 41. verses Then they that gladly receiued the Word were baptized c. and the Lords Supper in the 42. and 46. verses and they continued in the Apostles Doctrine and fellowship and breaking of bread c. there are the outward causes So likewise the inward as first there is Repentance vers 37. and 38. They were pricked in their hearts then secondly there was Faith too as in the 41. and 44. verses They that gladly receiued his Word and all that beleeued c. And lastly there was the Spirit of God for in the seuenteenth verse it is said that it was prophesied before of them that God would powre out his Spirit vpon them And in the 38. verse the Apostle bids them repent and be baptized c. and yee shall receiue the gift of the holy Ghost so that they repenting and beleeuing did receiue the gift of the holy Ghost So these are the instrumentall causes or meanes of the being of the Church The next cause is the materiall cause and that is the people of God Saints by calling 1 Cor. 1.2 The members of the body of Christ 1 Cor. 12.27 Citizens with the Saints c. Ephes 2.19 As members are the matter of the body and Citizens the matter of a City so the members of Christ are the matter of the body of Christ which is his Church Fourthly the formall cause of the being of the Church and that is inward and outward that which is inward is the effectuall calling and gathering of Gods people to Christ when the faithfull are perswaded in their hearts to beleeue and obey the Gospell of Christ the outward formall cause that is their ioynt and publike profession of the sauing faith and the outward communion that they hold in the meanes of grace both for duties of piety to God and of charity each to other yee shall find both these in the case of the Church at Ierusalem Act. 2. first their effectuall calling which is their inward formall cause that is laid downe in the 37 38 41 and 44. verses they were pricked in their hearts repented baptized added to the Church c. there is their effectual calling Their outward formall cause that is set downe in the 41 42 44 45 46. verses They continued in the Apostles Doctrine and fellowship c. and had all things common c. there is their ioynt and publike profession of the sauing faith and their outward communion These are the materiall causes of the Church Lastly the finall cause of the Church which is the end of a Church and that is to bee considered in many respects first in respect of Gods glory that some of Adams seede might glorifie the Lord God here in his Church by beleeuing obeying calling vpon him and hereafter in heauen singing euerlasting prayses to his glory Rom. 9.23 That he might declare the riches of his glory on the vessels of mercy which he hath prepared to glory Secondly the finall cause of the Church is in respect of the faithfull themselues and of their saluation and glory for God will not haue all mankinde cast away as they well deserued but some he would haue of his free grace and mercy to obtaine saluation and glory by Iesus Christ 2 Thes 2.14 and to receiue the end of their faith which is the saluation of their soules 1 Pet. 1.9 Thirdly the finall cause of the Church is in respect of the truth of God that the same might be embraced and maintained and kept aliue on earth that some men might not onely know the truth but beleeue it and liue in the obedience of it and also that the Scriptures the records of truth might be safely preserued first that the body of the Scriptures might not bee mangled or torne by Heretikes secondly that the sense of the Scripture might not bee depraued by the enemies of it lastly that the Scriptures might not bee as a sealed booke but that there might bee some on earth to interpret it and to teach it and that it might be openly taught and practised on earth this is one end of Gods Church Fourthly the finall cause of the Church is in regard of the wicked that they might bee left without excuse when as the pretious truth of God is propounded to them by his Ministers and by his Church and when as they denie it as false or contemne it or at least carelesly neglect it as a vile thing not worth hearkening to that then they might iustly perish in their owne wilfulnesse Thus you haue heard concerning the causes of the being of the Church both of those that cause it directly and of themselues and also such as cause it not of themselues directly but onely as by the way being ouer-ruled by God to that end Wee will draw it into an Obseruation Doctr. we heard first that God is the efficient cause of his Church and all other causes are from him he note then is this That howsoeuer there bee many things in the world which concurre and haue a great hand in the causing and constituting of a Church yet the cause of all causes is the Lord himselfe and indeed he is all in all in it this is so in all other things that God is all in all in them specially it is so in the Church as first that being more specially respected of God than any thing else and secondly as the Church depending more neerely vpon him then any thing else in the world Ephes 4.6 the Apostle speaking there of the Church saith There is one God and Father of
vs now the voyce of the Scripture Therefore eyther they much wronged the womans voice in preferring Christs before it or else the Church is not of greater authority then the Scripture but the Scriptures of greater authority then the Church Iohn 5.33 to the 39. Iohn bare witnesse to the truth that Christ was the Messiah and his voyce therein is the voyce of the Church But doth our Sauiour rest there as if the truth were thereby sufficently confirmed no he disclaimes it in that respect verse 34. I receiue not the record of man and appeales to a higher and greater witnesse euen to his Fathers who did speake more sufficiently for him and doth not the Father speake in the Scriptures So that as the Testimony of Iohn is not greater then that of the Father but the Testimony of the Father greater then of Iohn so the authority of the Church is not greater then the authority of the Scripture but the authority of the Scripture is greater then that of the Church And in the 39. verse of that Chapter hee appeales from the Testimony of Iohn by name to Scriptures Search the Scriptures for they testifie of me as they being a greater witnesse then the witnesse of Iohn So in Luke 16. from verse 27. to 31. the rich man being in hell in torments intreats father Abraham that Lazarus might goe and forewarne his brethren that they might not come into those torments No saith Abraham they haue Moses and the Prophets and if they will not heare them they will not heare him The case is plaine if Lazarus had come to his brethren and told them that they should take heed of their brothers courses for hee was now in hell in torments for their sinnes if he had done thus had not his voyce been the voyce of the Church For what doth the Church but instruct exhort reproue and forewarne men from Sinne that so they might keepe them from hell and yet Abraham referres them to Scriptures as of greater authority and if Lazarus had come thus it had beene by miracle too which would haue added waight to his words and yet for all that hee referres them to the Scripture to Moses and the Prophets with a plaine affirmation of greater authority in them to perswade men from hell then if one had risen from the dead to perswade them The last place that I will adde for proofe of this point is in Iohn 10.3.4 the sheepe of Christ they follow Christ that is the faithfull they beleeue in him why because they know his voyce as who should say there is a secret skill that God hath endued them withall whereby they discerne the voyce of Christ from any other and that voyce of his they heare and beleeue it why because the Church tels them so No that is not it but because it is his voyce and he hath spoken it So that the authority of the Church is not greater then the authority of the Scripture but the authority of the Scripture is greater then the authority of the Church this is a materiall point not onely against the Papists but euen in our consciences that we may know what is the maine ground which wee are to rest vpon the Church or the Scripture Reas 1 The Reasons are many first the Scripture is the foundation of the Church Ephes 2.20 you are built vpon the foundation of the Prophets and Apostles Christ Iesus himselfe being the chiefe corner Stone that is ye are built vpon the Scripture then the Scripture is the foundation and the Church the building now we know that the foundation may and oft times doth stand fast without the building but the building cannot stand at all without the foundation therefore the foundation is a farre surer stay then the building and the Scripture then the Church Reas 2 Secondly the Scriptures is the immortall seede whereof the Church is begotten 1 Pet. 1.23 now which is greater the seed that begets or the fruite that is thereof begotten Reas 3 Thirdly the Scriptures are of greater authority to beget faith then Christs own miracles and therefore of greater authority then the Church Iohn 5.36 to the 39. Our Sauiour appeales from the voyce of Iohn which was the voyce of the Church to his miracles as being of greater authority and yet he appeales from his miracles to the Scripture as being of greater authority then them both And Luke 16.31 If they heare not Moses and the Prophets neither will they be perswaded though one rise from the dead and 2 Pet. 1.17 18 19. miracles are of greater authority then the Church and the Scriptures are of farre greateâ— authority then miracles that the Scriptures are of more greater authority then the Church I will make it plaine by a Simile In a Family the wife being of more authority then the childe her word shall stand when the childes shall not stand yea but the husbands word is of more Authority then the wiues for his shall stand when hers shall not then it followes that the husbands word must needs be of greater authority then the childes Fourthly that which speakes true alwaies must needs Reas 4 be of greater Credit then that which doth speake true but sometimes but the Scriptures speake alwaies true in euery tittle as the Lord himselfe who cannot lye speaking in euery sentence of it all Scripture is giuen by inspiration from God 2 Timoth. 3.16 but the Church speakes sometimes false for euery man is a lyer Rom. 3.4 therefore the Scripture is of greater authority then the Church or take it thus more plainly God is to be beleeued before man but the voyce of the Scripture is the voyce of God himselfe and the voyce of the Church is but the voyce of man therefore the voyce of the Scripture is of greater authority and is to be beleeued before the voyce of the Church Fifthly our assurance of any truth stands more on Reas 5 that into which it is last resolued then of that which being but a meanes thereto is it selfe proued by it As for example If I be sure the King will giue me an hundred pounds because hee hath promised and past his word for it this promise is but the meane of this assurance that which my assurance is last resolued into is the honesty of the King for if I be not principally resolued on that his promise can giue mee no certaine assurance Now our assurance of the truth of Scripture is last resolued into the authority of the Scripture it selfe the Church is but a meanes bringing vs thereto and it selfe leaning thereon For if I beleeue the truth because the Church saith it then I must be sure that the Church saith true but how should I doe it but by the Scriptures therefore my assurance of the truth stands on the authority of the Scripture not of the Church and so the authority of the Scripture is greater then the authority of the Church an Angell from heauen is not to
bookes by the Scripture and not make any so of her selfe for this she cannot doe The third Position is this That as the Church cannot make any booke Canonicall which is not so of it selfe for she hath no power to deuise adde diminish or alter any part of Gods worship outward passages of Gods worship are much in her power as we shall see hereafter but that she may ordaine any part of his worship besides Scripture or affixe remission of sins or other supernaturall effects to the obseruations and ceremonies which she deuiseth all this is but will-worship hatefull to God and expresly forbidden Col. 2.23 Intolerable hath beene the presumption of the Church of Rome in both these For first they haue ordained besides Scripture Images satisfactons new Sacraments new intercessours new propitiatory sacrifices and sundry other parts of Gods worship and seruice Secondly euen to ceremonies of their owne deuising as to crossings processions ringing of Bels pennance and such like they haue ascribed forgiuenes of sinnes driuing away of Deuils and such like gracious effects wherein consists no small part of Gods worship The fourth point is concerning the customes of the Church custome we know preuailes much in matter of practice and many times they are very approuable and not to be varyed from but vpon good occasion yet in matters of Religion yeelding to customes hath bred much inconuenience as wee see amongst vs profaning the Sabbath by playing and walking in the streets and in the fields after the exercises is growen to such a custome as that men thinke it no sinne and so in other things And to speake plainely customes are but a carnall motiue apt to ouer sway the naturall man but of themselues besides Scripture they are no spirituall motiues to the true Beleeuer The ancient fathers tye vp customes in Religion thus short that they must be agreable to the truth so that where truth and customes agree there they are to be admitted else to be reiected Now what is truth Our Sauiour saith Gods Word is truth Iohn 17 17. then if there be any customes in matters of Religion besides the Scriptures which are the truth they must be abolished euen by the Iudgement of the Fathers whom the Papists would seeme to alleadge for these things yea but say they the Apostle Paul alleadgeth custome 1 Cor. 11.16 but how doth he alleadgeth them Against contentions because contentions are against the Word of God so that custome besides Scripture is nothing worth The last point is for matter of traditions Traditions are one mine Piller of Popery and if they leaue them once they will quickly leaue their Religion too Now if we vnderstand traditions in a general sense It intends the whole Doctrine of Saluation which from time to time hath beene deliuered from the fore fathers to the children of the Church And so we willingly embrace traditions as being the Doctrine contained in the word and so the speeches of many of the ancients are to bee expounded and doe make for traditions But in the particular sense as the Popish Church intends them that is vnwritten verities and matters besides Scripture then so there is no building on them If they be verities it is more then we know and being vnwritten we haue no warrant to receiue them to his point we say first eyther there were no such traditions at all or secondly if there were yet they were needlesse considering the sufficiency of the Scripture thirdly if they were needfull yet they were vncertaine lastly if they were certaine yet certainely they were but the words of men and not certainely the word of God First eyther there were none at all I meane for matter of substance yes say they for substance ye haue something by tradition as the Baptisme of Infants the change of the Sabbath and that so many bookes are Canonicall Scripture c. We Answer wee haue not these by tradition for they may sufficiently be proued by good consequence out of the Scripture As first for the Baptisme of Infants we haue the example of our Sauiour in Marke 10.14 And secondly for the Canon of Scripture we haue that place 2 Tim. 3.16 the whole Scripture is giuen by Inspiration from God c. yea but what place in the word saith that so many bookes are Canonicall I Answer euery booke beares witnesse of it selfe and this place of them all that they are Canonicall Thirdly for the change of the Sabbath we haue Reu. 1.10 where it is called the Lords day so that we haue Scripture enough for these things to satisfie an humble minded man that is not contentious Secondly if there were any such yet they were needlesse for supposing the sufficiency of Scripture which we haue proued before what neede vnwritten traditions besides Scripture Indeed before the Word of saluation was committed to writing It was needfull that it should be deliuered by word of mouth from man to man but the word being now written and hauing beene now written these 1610. yeeres and as much written as euer shall be what haue we to doe with traditions besides Scripture Thirdly if they were necessary yet they are vncertaine for how shall I know that the Apostles deliuered ought by tradition or that the Churches after them be they either de facto or de iure For that which is alleadged from the Apostle in the 2 Thess 2.15 keepe the Instructions yee haue bin taught eyther by word or by Epistle whereupon they say the Apostle left traditions and Epistle I Answere these words doe not imply any diuersity in the things he taught but onely in the manner of deliuery looke what he preacht he writte And whatsoeuer can be alleaged for the Churches after them is but the testimony of man we must know it by history and what certainety is there in that to repose my Saluation vpon Lastly if they were certaine yet all this while they were but certaine the traditions of men and certainely not the Word of God And therefore here is the damnable presumption of the Papists that they by name call them the Word of God vnwritten equall them both in authority to binde the conscience in necessity to be beleeued and obeyed with the written word common sence and reason which is endued but with the least touch of Religion will easily decide this controuersie If we adde heere to determination of councels consent of fathers decrees of Popes and other patches and faynings of Popish Religion the conclusion must be this that either there were none such or if there were they were not beside Scripture but according to it or else if they were besides Scripture then they were no matter of substances nor Saluation nor to be receiued as such The second Vse is for Instruction to teach vs what Vse 2 it is that our faith must be framed by and what euery truth is to be tryed by And that is
the Scripture the written Word of God and nothing else The Scripture is the onely rule of Faith and of obedience what it teacheth must onely be beleeued and what it commands must onely be obeyed and nothing else as necessary to saluation And generally all Churches acknowledge the Scripture to be the canon yea the Popish Church to his day retaines the name though they cast it out at the backgate yet at the foregate they take it in the Canon that is as much to say as the rule Now what is to be done with a rule All things are to be fitted to it and not it to any thing Carpenters and Masons they fitte their tymber and stone to the rule and not the rule to the tymber or stone so then the Scripture being the rule whatsoeuer is to be beleeued or obeyed must be squared by it and looke how much it comes short or goes beyond or misseth on this hand or that of the rule so much it comes short of true sauing faith and obedience and so much wee goe out of the way of Saluation therefore cast away all other measures as crooked traditions customes c. and sticke fast onely to this rule as to the perfect square of all Religion we must put nothing to Gods Word nor take ought there from this the Lord himselfe commands Deut. 4.2 and 5.32.35 Secondly as this is the rule of faith so it is the tryall of euery truth the Scripture is the onely touch stone of truth if Paul teach the truth it must be tryed by the Scriptures Act 17.11 Let heathen men bring their Paganisme the Turcks their Alcoran the Iewes their Talmud the Papists their Catechismes councels customes and traditions to this touchstone and this this will shew them all to be starke counterfeits very drosse and filth not worthy to be once looked after much lesse to bee esteemed the pretious golden truth of God that soules should be saued by Lastly yet mistake not as to thinke that all matters of substance and saluation were expresly in the word that is by name and in so many words as we are to apprehend it but at least by consequence and to be deducted by sound and sanctified reason applying it to the circumstances of the Text and to the analogy of faith And so we haue finished those things that concerne matters of substance Wee come in the next place to matters of circumstance and these are of two sorts either miracles or discipline either miracles for indeed it is a part of the power of the Catholique visible Church as it containes altogether from the Apostles themselues downe to our times for with them it was an ordinary thing to doe miracles Matth. 10.1 Our Sauiour gaue them power against vncleane Spirits to cast them out c and Marke 16.17 and 1 Cor. 12.9.10 to another is giuen the the guifts of healing to another the operation of great workes by the same Spirit And it was very necessary at the first planting of the Gospell that they should haue this power for the confirming of their office and authority that planted it but now there is no vse of miracles their Doctrine and writings being sufficiently confirmed already and therefore that power is restrained and what Church soeuer challengeth this power may iustly be censured for Anti-christian spoken of in the 2 Thes 2.9 Secondly or Discipline and that is of two sorts either matter of Gouernement or matter of Ceremonies of the first wee haue spoken already of the second wee will speake a word by Ceremonies we vnderstand the time place and gesture to be obserued in Gods worship and seruice we will contriue the whole businesse into this obseruation Euery particular visible Church hath power from God to ordaine some outward Rites and Ceremonies for the outward carriage of Gods worship within that Church or Congregation Marke the parts of the Note Doct. First I say euery visible Church for the inuisible not being contained within the bounds of any one setled outward state can haue no such orders Secondly I say particular for besides that a generall visible Church cannot so be properly assigned to a place and if it were yet being of so large an extent as commonly it is it cannot be brought within the compasse of the same outward Rites Thirdly I say hath power from God to ordaine Ceretaine Rites Fourthly I say for the outward carriage of Church businesse for they haue nothing to doe with the Inward man Fifthly I say they must be within that particular Church for one Church is not to prescribe another what they should doe except their case be very like and that there be a willingnesse in the Receiuer So the Note is cleare we come to the proofes Acts 15.1 2. In the Church of Antioch there was a matter in question as touching Circumcision an outward Ceremony the Apostles being then at Ierusalem were by the consent of the Church of Antioch consulted withall about it and accordingly they deliuer their iudgement in the 23. verse c. And therein shew their power and consequently the power of the Church after them for the causes being perpetuall the course must be perpetuall too and they shew their power both in disanulling some Ceremonies as Circumcision vers 10. as abstaming from meat offered to Idolls and blood verse 20. which were certainely things in their owne nature indifferent as the Apostle shewes of meats 1 Corinth 8.8 And yet all this they did with the assistance of the holy Ghost verse 28. and that onely in things needfull as in the same verse and this they did not so much for the thing it selfe but for the auoyding of offence And so in the 1 Cor. 11.2 c. where the Apostle mentions the ordinances which hee had deliuered them already which are generally vnderstood of matters of order and decency and the circumstances make it plaine enough for after verse 3 c. he deliuers them other ordinances keepe which hee had not deliuered them before concerning the vncouering of the mans head and the couering of the womans head which were things indifferent in themselues yet for comlinesse sake hee doth there inioyne them and verse 20 c. hee deliuers certaine other ordinances concerning the outward carriage of Gods worship in the Lords Supper as their tarrying one for another eating before c. verse 33.34 And whereas many other things were out of frame with them he promiseth in the end of 34. verse to order the rest at his comming to them where it is cleare that the ordering of things concerning the outward carriage of Gods worship is in the power of the Church it selfe for still the Rule holds that the disease continuing alwaies requires a continuall reamedy from time to time So in the 1. Cor 14.26 40. The Apostle would haue all things done decently and in order hee giues them this generall rule for matters of Ceremony and they must draw particulars accordingly
shall be made as white as snow Secondly here is comfort against their wants and defects and infirmities thou canst not pray nor performe any other good duty as thou oughtest yea but thou art a member of that blessed and glorious Church whereof Christ Iesus is the Head and therefore all thy wants and infirmities are couered and supplied by the perfection of Christ Thirdly here is comfort against temptation and against the Diuell and all his power for thou art a member of the true Church which is like to Mount Sion that cannot be remoued but shall stand fast for euer and euer the Gates of Hell nor all the power of the Diuell shall euer preuaile against thee the Lord for his owne glory which he hath set vpon vs will neuer see vs ouerthrowne Lastly here is comfort for vs against all the reproches of men that howsoeuer wee be as the off-scowring of the world in their vniust censures yet in Gods sight who iudgeth according to the truth wee are beautifull and glorious And therefore let this suffice to giue vs content against all the scoffes and nick-names in the world If wee bee so blessed and beautifull in Gods eyes what neede wee care though wee bee contemned in the world The fifth Vse is matter of terrour to the world that persecute Vse 5 and oppose themselues against Gods Church they know not who it is they make their force against it is euen against God and therefore they shall neuer preuaile and against the people of God the most glorious and blessed company that are And therefore first they may bee dismaied for they rush against a Rocke and kicke against the prick Act. 9. they shall neuer haue good successe yea secondly they shall be punished with the fierce and full vengeance and wrath of God because they resist the Lord and oppose his glorious and annointed Ones Vse 6 The sixth and last Vse is to reproue the peruerse opinion of the world that are blind and can see no grace nor beauty in the Church like vnto the wicked Iewes that would not see any forme or beauty in Christ Isai 53. they looke onely on the outward man and indeed there is nothing to bee seene but deformity and misery but if they could looke within there is perfect glory Yea but say they this is but your words wee can see no such glory in the Church but we can see a great deale of sinne and misery among you why doe you then face it out thus I answer we must vnderstand it with these limitations First it cannot bee discerned but with a spirituall eye and therefore the world cannot see it because they want this eye to discerne it withall Secondly it is vnderstood of the Church as they are considered in their Head Christ and not as they are considered by themselues If they consider the Church thus they shall perceiue perfect glory Christ himselfe being perfectly glorious and he couers and supplies our wants and deformities and presents vs as glorious to God his Father Thirdly it is so rather in our desires and Gods account then in actuall possession Fourthly we haue not thâ—s glory and blessednesse here but onely in the beginnings of it we haue some grace and some beauty and some glory here but it is to be perfected in heauen when there shall be a new Ierusalem Reuel 21.2 and then Christ shall present vs a glorious Body vnto God his Father without spot or wrinckle Ephes 5.27 which because some haue attained to already and the rest shall surely obtaine hereafter and haue some beginnings of it here already it may therefore bee iustly said in respect of some of her parts now and of all hereafter Thou art all faire my Loue and there is no spot in thee Thus you see how beautifull the Church is and blessed and glorious though the world be blind and can see no such thing in her And so much concerning the second generall Point propounded to be handled in the Doctrine of the Church The third Lecture of the Church THe third generall Point propounded to bee handled in the Doctrine of the Church is the Nature of the Church for so the order of teaching requires that when once wee doe know the name of a thing what it is called and the titles that it is graced withall then it followes that wee should search out the nature of the thing that is thus called and thus intituled For the names and titles of things may and are oft-times imparted to others But the nature of euery thing is proper to it selfe and cannot bee communicated to any thing else And therefore howsoeuer the name and titles set it forth vnto vs and make vs esteeme of it yet the nature will more fully expresse it and make vs the highlier to esteeme of it The name bearing diuers significations in ordinary method ought to bee diuided first and defined after But because the whole nature of the thing may bee aptly enough comprehended in one generall description and because the diuision hath a more neere dependance with that which followes making a ready steppe and passage thereunto we will first define therefore the nature of the Church and then proceede in the next place according to our order set downe to diuide it into seuerall kinds and branches The nature of the Church is thus described The Church of God in the true generall nature thereof is the whole company of Gods chosen both in heauen and earth where they are described by three things First by the efficient cause of their being of the Church Gods electing or chusing them Secondly by their number the whole Company Thirdly by the places where they are in heauen in earth First by the efficient cause of their being of the Church for the principall reason why any man is a true member of the true Church is because God hath chosen him to it First to saluation and glory as the end secondly and consequently to be of the Church as the means to the end Therfore the Church ofttimes is called Gods chosen Psal 33.12 Euen the people whom he hath chosen for his inheritance And in Psal 132.13 The Lord hath chosen Sion that is his Church And Rom. 8.33 The Apostle speaking of the Church calls them by that expresse name Gods chosen And hence it is that the Faith of Gods Church is called the Faith of Gods chosen Titus 1.1 And therefore they are called The first borne whose names are written in heauen Heb. 12.23 Which what is it else but to bee written in the Booke of life That is to be Gods chosen It is true that it is much more agreeable to the name of the Church to bee defined by their Calling rather then by their Choosing as in the first Lecture because they are a Company called But yet it is more agreeable to the right nature of the Church to be defined by their choosing rather then by their Calling and that
and naturall Mother that Reas 5 brings forth a Childe of her owne body and after she hath brought it forth nourisheth it with her owne milke So likewise the Church that doth beget us by the Word of Truth and nourish us with the Sacraments is not shee a true Church Sixthly every Tree is knowne by the fruites Matth. 7.16 Reas 6 17. The false prophet is knowne by his false doctrine for so the place intends if that bee a sufficient marke to know them by then true doctrine is a sufficient marke to know the true Church by Seuenthly it is Christs presence that makes a true visible Reas 7 Church therefore the Word and Sacraments outwardly representing Christs presence so as nothing else doth and so making him notoriously present make a true visible Church Lastly frō the sufficient enumeration of the parts of a true Reas 8 visible Church it must be so none are members and parts of it but the Ministers and people now the Ministers doing their duties in dispensing Gods mysteries both for preaching the Word and administring the Sacraments they are the Ministers of Christ 1 Cor. 4.1 and the people doing their dutie in obeying that they teach at least outwardly they are the sheepe of Christ Ioh. 10.4 Now which of these markes might be spared or what other are Vse 1 there that neede to bee added Therefore where these are there is a true visible Church The vses of the point are these The first vse is matter of reproofe and that of many aduersaries First it reprooues such as except and say first that other Congregations besides Except 1 the true visible Church have these markes and therefore they are not sufficient nor infallible markes I answere Answ It is true that other Congregations pretend to haue these markes as what Heretikes or Schismatikes are there that will not say they have the Truth and right faith with them this is the generall claime of them all the Scriptures are ours and for us But this is a false pretence for when it comes to the tryall it will appeare that it is but their saying not that it is so in truth for either they will refuse some part of the Scripture or else they will mangle and deprave it or else they will take the Letter for the sense as the Papists doe in the matter of Transubstantiation this is my Body and other Heretikes that because it is said He shall baptize you with the Holy Ghost and with fire therefore they baptize with fire taking the Letter of the Scripture instead of the sense of it Or else they adde somthing to the word as traditions and such like and so though they doe approue and take it in at the fore-doore yet they cast it out at the backdoore so that indeede they haue it not at all whatsoeuer they pretend we may say truly therefore that they challenge these markes but wee cannot say they are theirs but they still remaine the proper right of Gods true Church Wee know that the Divels policie and the depth of his subtiltie is to imitate apishly the courses of God that thereby hee may deceiue the more cunningly and therefore hee will counterfeit Gods owne markes and cognisance but wee must trie the Spirits 1 Ioh. 4.1 and the proofe will make all cleare for Sathan can transforme himselfe into an Angell of light and his Apostles can transforme themselues into the Apostles of Christ and his Ministers as though they were the Ministers of righteousnesse 2 Cor. 11.13 14 15. So then though these lay claime to these markes and say they are theirs yet they have no right to them it is but their vaine bragges their master Sathan himselfe alleageth Scripture and pretends it is for him but hee was shamefully discouered by our Sauiour for hee left out part of it and depraued it as wee may see Math. 4.6 7. And so the harlot Pro. 7.14 said I have peace-offerings this day I have paid my vowes therefore came I out to meete thee she pretends to pray but her intent was to play the harlot And so Zidkiah 1 King 22.24 braggs that hee had the Spirit of Prophecie when indeede it was a lying Spirit that was in his mouth So the Congregations of Heretikes and of Schismatikes lay claime to the Word and Sacraments and say they are theirs when as indeede they are not because they doe either refuse some part of them or depraue them or adde vnto them their owne Inuentions Secondly that except and say that many visible Churches haue Except 2 not these markes at least not all of them alwayes I answer yes they haue them all Answ and that alwayes in some measure more or lesse els they are not true visible Churches For the better vnderstanding hereof consider these two things first the different estate of Churches sometimes Gods Church doth thriue and flourish and then it hath all these markes without doubt Gods Word is truly preached the Sacraments rightly administred and obedience to them both is professed and yeelded and that in an high degree But sometimes a Church of God is not in such an excellent estate some are but in their beginings newly planted and so cannot haue all at once but hath euery thing in its order place first the Word is tendred to them then the people if they beleeue and submit themselues and professe obedience to it they are to be made partakers of the Sacraments First Baptisme and then the Lords Supper so far forth as it is a visible Church it hath all these marks these Church's are but in their beginnings and therefore they haue but the beginnings of these notes and markes Againe sometimes a Church is in a dying and decaying estate either by reason of Apostacie or persecution if the Church bee in a decaying state by Apostacie what shall I say to such Churches I say that so farre forth as these be true visible Churches so farre forth they retaine these markes if they be but the remainders of a Church then they haue the remainders of these markes if it bee a dying and a decaying Church then it hath dying and decaying markes So then these markes must be found in all true visible Churches according to the state of those Churches if it be a dying Church then the Word and Sacraments and Obedience are dying and decaying too but when it is quite fallen it ceaseth to be a true visible Church nor hath it these markes And so likewise in the time of persecution when the Church is so persecuted that there are none left to make open profession of the Faith and Religion of Christ yet so long as there are any that publikely suffer for the Gospell so long there is a true Church though troubled and brought low for by their suffering they professe obedience to the Gospell and though they are debarred of the publike vse of the Word and Sacraments yet the fruit and effect of them is still visible
bee done but there are generalls from which and some particulars by which the rest are to bee drawne and measured That is the first Reason the impossibility of it Reas 2 Secondly if it were possible yet it is inconuenient and vnfit fit for euerie seuerall Nation and Countrey haue their seuerall States and Customes and ciuill Gouernment so that that which is decent in one is not decent in another that which will stand with some ciuill Gouernment may not stand with another and therefore it is vnfit to impose the same particulars on the Churches in euery seuerall Gouernment As for Instance it is a decent thing in some Churches to weare long haire in some it is not In some Churches it is decent to haue the head couered when they prophesie in some it is not therfore where its decent it may bee done where it is not decent it may not be done so that Decency is held still in the generall though that the particulars faile and differ as farre as the East is from the West Reas 3 Thirdly some things we haue must haue in our Church Gouernment which in the Apostles times and many yeares after was not so and that is the Christian Magistrate who hath a chiefe stroke in Church gouernment that by right from God who dares deny it And therefore it was neuer meant that the same particulars should bee in all Churches And so no particular forme of Church-gouernment is left in the Word in euery particular whereunto all Churches are to conforme Reas 4 Lastly some things they had in the Apostles times by practice Act. 6.1 and there was Commandement about it too as well as about other offices as widdowes 1 Tim. 5.3 and yet this is not of necessitie required in any reformed Church So much for the Reasons Vse 1 The Vses are these First this should teach vs to moderate and stay our selues and to set our harts at rest frō seeking after such a particular precise and necessary forme of Church-gouernment for euerie case in Gods Word It is but vaine labour let vs neuer think to find it for the generall we may and for many particulars but for euery particular we may not How many excellent wits haue euen tyred themselues out in this businesse How long and how grieuously haue many learned and holy men vexed themselues about this Question and yet cannot agree among themselues Some pressing more particulars than others as that the chiefe Gouernour is but for a yeere or by turnes c. Yea how haue some and how doe some to this day wrest Scripture laying violent hands on Gods owne holy Booke sometimes putting out somwhat as Timothies Bishopricke in the Postscript to the second Epistle to Timothie so sometime they put in though not into the Text yet cunningly they adde it as in Eph. 4.11 where it is said Pastors and Teachers they say and some Pastors and some Teachers to make them a diuerse Office so likewise they mis-interpret as in Phil. 1.1 where they will haue Bishops to signifie lay-Elders a thing neuer heard of that they were called Bishops and so they are exceeding unconscionable in handling the Word in this businesse Obiect and all to maintaine their owne conceit of Gouernement But you will say was not the Church of the Iewes prouided for in euery particular And why then is not ours as well prouided for as theirs I answer First Answ that the Church of the Iewes was a particular Nationall Church and so might the better be prouided for in particular Secondly I answer that some particulars were not prescribed by them yea I say further that the certaine forme of Church-gouernment amongst them in euery respect is not at this day knowne by any and yet wee haue the Scriptures where this was recorded For my owne part I professe I cannot by all my poore endeauours and small reading come to any full vnderstanding in euery particular of that Gouernment neither could I euer heare or reade of any that could And so likewise I professe for matter of Church-gouernment now vnder the new Testament by all my labours and endeauours and prayers vnto God I could neuer see it in euery particular set downe in the Word For the generall substance it is and for some particulars enough to receiue some good direction for the rest but in euery particular I could neuer see it Vse 2 The second Vse is for refutation and reproofe of all such as pretend their particular Gouernment to bee Gods ordinance and condemne all others As first the Papists they alleage this that their Gouernment is Gods Ordinance for Christ say they when hee was on earth minding to erect one vniuersall head ouer all as his substitute and that all the Churches in the world should be at his becke and Gouernment First he erected it in Peter and from him it came to the Pope and so it is to contiene for euer and therefore say they whosoeuer is not vnder this head is no part of Gods Church But of all oppositions to this Obseruation this hath the least colour of truth and these opposites haue least colour of Scripture for them of all other for besides that there is no precept nor example for it in Scripture they are both most directly against it First for precept looke in Luk. 22.25.26 The Kings of the Gentiles raigne ouer them c. but it shall not be so among you c. there is our Sauiours precept directly against it And so for example looke in Act. 15.13 We shall see that Iames Bishop of Ierusalem moderates the matter in question and giues sentence in it which is the Office of a Bishop and which Peter should haue done if hee had been head of the whole Church Besides what meant Paul to write to Rome and to Corinth and Ephesus and other Churches and to prescribe Orders for them if Peter had been Head it had been his Office and he must haue performed it and if he were dead why did not his Successour doe it Likewise when commandement came from heauen for reformation of the seuen Churches in Asia why were they not reuealed to Peter or he being dead to the Pope his Successour but that they must be reuealed to Iohn in Pathmos if the Pope had been Head of the Churches the Epistles should haue been sent by him or at least by Iohn from him So that they haue no colour for their Gouernment Lastly this reproues those of the Presbytery that say that their Gouernment and their Rulers which they require are plainely set downe in the Word and is an ordinance of God to endure for euer Yet this is not sufficiently furnished in euery particular for first they are not certaine whether the Office of a Pastor and Teacher be diuerse or if they be so then secondly they know not whether they may not be in one and the same person thirdly whether of necessitie all these must bee in euery particular Congregation so
more then light and euill more then goodnesse and howsoeuer the Spirit bee giuen them to enlighten them and to relieue them against each Infirmity yet their weaknesse is such that they are not so farre capable of the Spirit as that thereby they are enabled to vnderstand and know all Truthes and practise all goodnesse The Spirit indeed in it selfe is all sufficient but in them not so sufficient nothing can be receiued but according to the capacity of him that receiues it be the master neuer so good to teach yet if the Scholler be not capable of the Art he teacheth he shall neuer bring him to it so it is in this the Spirit is sufficient to teach them all Truthes but they are not capable of them the Spirit is sufficient in them for Saluation but not for perfect knowledge or obedience and that by reason of their frailty that they are not so farre capable of the Spirit The second reason is Satans malice and subtilty who Reas 2 as he is the father of lyes himselfe and the Auhor of all error and sinne so hee ceaseth not to tempt both to error and wickednesse and his labour is not altogether lost but that he fastens some of his Infections in both kindes on the best men Liuing or at the least as a hinderer he hinders that truth and holinesse is not embraced at least not in that measure that it should yea and he soweth errors and sinnes like Tares vpon that good seede of Truth and holinesse which Gods Spirit hath sowen in our hearts Thirdly whilest wee liue here we haue many occasions Reas 3 of Error many deceiuers false Apostles Heretiques Scismaticks many ill examples perswasions and sundry prouocations and these are too strong for vs to withstand them all and that at all times at least not so that wee may be free from all Infection by them Fourthly Our perfection both for knowledge and Reas 4 obedience is respited to the life to come not attained to in this life by the perfectest Phil. 3.12 the Apostle saith that he had not attained to perfection though he were inferior to no man no it is not for this life it is respited to the life to come then the Church shall be without spot or wrinckle Eph. 5.27 and that not onely by Imputation as we are here but by actuall possession then shall that be verified Cant. 4.7 where the Church is said to be all faire and no spot in her but that is for the Church glorious and triumphant it cannot bee so with the Church militant but they must sit downe vnder that ignorance and error which they cannot preuaile against and pray daily Lord forgiue vs our trespasses So you see the point made plaine by reasons too Vse 1 The vses are these First here is matter of Instruction teaching vs to humble our selues and to bee cast downe in our soules in that wee are such vile and corrupt wretches brutish in our selues both for matter of knowledge and obedience for so the Scripture sets vs foorth that wee are euen beasts in both First for knowledge the Prophet saith Ieremy 10.14 Euery man is a beast by his owne knowledge and for Obedience it is said Iob 15.16 that man drinketh vp Iniquitie as water c. concerning knowledge First wee finde by experience that wee loue error and falshood and that we are ready to accept lyes at the hands of Sathan and other deceiuers wee embrace them with both handes and make much of them and hardly can abide to bee wonne from them wee are sooner and easier perswaded from an hundred Truthes then from one Error Secondly for Truth wee know that naturally wee hate and abhorre it wee cannot learne or finde it our selues nor yet are we willing to receiue it from others when it is brought to vs no not when God himself and his Word his own blessed Spirit tenders it vnto vs or if wee doe receiue it it is but in part to the halues deadly and coldly and fearefully and wee are easily drawen from it the Euill one catching it out of our hearts our mindes wauering carried away with euery wind or blast of vaine Doctrine or if wee doe receiue it and sticke to it it is with much infirmity wee are apt to defile it with our owne Inuentions deuises glosses additions detractions mistakings doubts distrustes idle and euill apprehensions the Lord knowes the thoughts of man that they are all but vaine So concerning obedience we finde that of our selues we are prone to all sin and averse from all righteousnesse and in this wee doe much more resist the spirit of Grace then them former the Reason is this Truth and falshood being of the vnderstanding reason and iudgement the highest faculties of the soule we can more easily submit to the power of the Word and Spirit but good and euill being of the will and heart and affections the more base and more carnall parts in vs and the doing of good and the forbearing of euill being the denying of our selues and the bridling of the course of nature the forsaking of all our pleasures and profits and indeed the breaking of our hearts It is death to vs to bee thus mastred and this is the reason that wee are much more vnwilling to reforme in matters of obedience then in matters of knowledge and that reformation which wee doe attaine to in matters of obedience is much more imperfect then in matters of knowledge Let vs consider rightly of this and seeing the case stands thus with vs let vs be ashamed confounded before the presence of God and hate and abhorre our selues in dust and ashes what are wee ignorant of our selues and yet will not learne naught and sinfull and cannot bee reformed How doth this prouoke Gods Wrath against vs what a deforming is this to his Image in vs what dishonour to his name what griefe is this to his spirit that hee hath to deale with such peruerse and froward Schollers that will not bee taught by him either wee will not receiue his good motions at all or else not as wee should what reioycing is this to Satan that can insult and say I can perswade men to error and sinne when as Gods Spirit and his motions to Truth and righteousnes are reiected this is a great gratifying of Satan and a great reioycing to him besides what hurt doe wee to those amongst whom wee liue But specially what wrong doe we to our owne Soules this is to forsake our owne mercy and herein our selues are the chiefest Enemies to our owne saluation let vs confesse this to God and bewaile it and instantly beg pardon of him for it and striue the best we can against â—â— and let vs bee humbled all our daies that we can striue no better against this brutish nature of ours Vse 1 The second vse is for Refutation of the Puritanes those ancient hereticks that held an absolute perfection in this life and so the Papists
and the Anabaptists are here refuted that hold this error that they offend not in manners surely this is a farre higher straine then euer the Apostles attained to for they erred all in manners they all forsooke Christ and fled Matth. 26.56 but this was before the comming downe of the holy Ghost vpon them but did they so afterward yes euen after they had receiued the holy Ghost they erred in manners Iohn the Disciple whom Iesus loued would haue worshipped the Angell Reu. 19.10 and againe euen after admonition hee would haue done the like in Chap. 22.8 and so very likely hee did it after Repentance too And so wee see that Peter was reproued to his face by Paul for his sinne Galat. 2. If this bee so in the greene tree Alas Alas What shall it bee in the dry when Peter and Iohn and the rest of the Apostles haue had their falls shall any Puritan in the world bee so shamelesse as to boast of perfection This point shall neede no further Refutation all Gods Children from the first to the last will ondemne this Assertion by their owne contrary clamentable experience in the whole race of their liues I mention this the rather because some papists Anabaptists and familists are infected with this presumption at this day Vse 3 Lastly this serues for the Refutation of Papists that challenge to their Church and head the Pope an Immunity yea an impossibility of erring in Doctrine as if it must of necessity be true whatsoeuer they hold whereas this wee are able to shew how that they haue erred from themselues in many things holding one thing this yeare another thing the next and one contrary to the other so that except two contraries may bee true they must needes erre in the one or in the other but of this more shall bee spoken hereafter Thus wee haue seene the first point handled at large that the Church militant howsoeuer it hath many excellent priuiledges yet it is not so exempted from Error but that it may and oftentimes doth erre both in Doctrine and manners Now let vs come to the second Obseruation and Doct. 2 therein see how the Church may not erre The Obseruation is this That the Church militant is so guided by the Spirit of Truth that though it be subiect to error yet it cannot erre fundamentally obstinately finally and generally First not fundamentally Psal 62.2 he is my strength and my saluation and my defence therefore I shall not much bee moued that is fundamentally nor obstinately Psal 19.13 Lord keepe me from presumptuous sinnes nor finally Psal 55.22 the Lord will not suffer the righteous to fall for euer he may fall but not for euer nor generally in all her parts but still some are reserued that haue not bowed their knee to Baal 1 King 19.18 these two finally and generally are neuer found in the true members of the militant Church haply they may erre fundamentally and obstinately but neuer finally and generally Psal 37.24 though he fall yet shall he not bee cast off which if it be vnderstood of our outward preseruation here as the Text seemes to intend it then much more of our preseruation from sinne and error that though wee doe fall yet not finally for euer And Psal 125.1 they which trust in the Lord are like mount Syon which cannot bee remoued but standeth fast for euer And this is cleared by our Sauiours owne mouth Matth. 16.18 vpon this Rocke will I build my Church and the gates of hell shall not ouercome it hee saith not shall not touch it but onely not ouercome it And Psal 102. last verse the Children of thy Seruants shall continue and their seede shall stand fast in thy sight So then the Church militant though haply it doe fall fundamentally and obstinately yet it cannot fall finally and generally The Reasons First it is Christs promise that the Reas 1 Gates of hell shall not ouercome it Matth. 16.18 if there were no other reason this were sufficient Reas 2 But secondly the Church is built vpon a Rocke Mat. 16.8 and therefore cannot fall Matth. 7.25 Reas 3 Thirdly Christ God and man knits and vnites vs and if God knit the knot who shall vnknit it Reas 4 Fourthly Chirst prayes for vs that we may not fall Luk. 22.23 and hee cannot be denied Reas 5 Fiftly the vnchangeablenesse of Gods Loue he admits none to bee of the Church militant but whom hee loues Now whom God loues once he loues to the end Iohn 13. Reas 6 Sixtly the presence of the Spirit is another Reason of it Ioh. 16.13 the Spirit of Truth is continually present with them inlightning quickning directing perswading and reclaiming them from sinne and error whereunto if wee adde the sufficiency of the Scripture for all matters both for life and doctrine what other direction can wee haue or how can wee erre finally and generally Reas 7 The last Reason is drawen from Gods Loue and Care of his owne heauenly Truth which if it be not beleeued at all it is much disparaged and if it be beleeued any where then surely it must be in the Church which is the Pillar and Ground of Truth therefore still the Truth is aliue at least in some of the Church so that the Church cannot fall finally and generally for then the Truth must fall too Vse The vses are these The first vse is for matter of comfort to the faithfull that howsoeuer if we be left to our selues wee are weake and darke and blind prone to sinne and error and vntoward to grace and goodnesse yet wee see Gods Grace is sufficient for vs to keepe vs in his holy Faith vnto the end It is true that in regard of our selues wee are like silly sheepe ready to be a prey to the Beare and the woolfe yet wee haue an heauenly sheepherd our Sauiour Christ and he hath still an Eye on vs and lookes after vs and rather then we shall be quite lost hee will bring vs home on his owne shoulders Luke 15. Satan may and does seeke to deuour vs and to swallow vs vp quicke but God hath set him his stint so that neyther altogether nor for euer hee can preuaile against vs Iohn 10.28.29 Christ knowes his sheepe and hee will giue them eterternall life and they shall neuer perish c. If wee be ignorant of any point God will reueale it if wee be doubtfull God will resolue it if wee be out of the way he will admonish and reclaime vs wee shall heare a voyce behind vs saying This is the way walke in it c. Esay 30.21 The second vse is for reproofe of the Papists and Vse 2 Lutherans which hold that the very chosen may fall away and that finally which cannot be held without blasphemy for by this they wrong God making his election to be a meere casuall thing depending on mans goodnesse and perseuerance therein so likewise it is an exceeding wrong to the faithfull for if they may
as sometime they did then is their Doctrine vayne and to be reiected Marke 7 7 8. so that it is plaine that the Church is to bee beleeued and obeyed so long as they goe according to Gods Word but when they swerue from that they are no more to be beleeued Esa 8.20 to the Law and to the Testimony if they speake not according to this Word it is because there is no light in them except they speake according to the Scripture they are but darke and blind guides no light in them at all and that which is pretended to the contrary Matth. 18.17 is directly vnderstood of Church Censures which yet are not simply authenticall in themselues but as they are proceeded in Christs name Ver. 20. that is according to his order else there is no danger in it Iohn 9.34 Their last Position is this Position 3 which is directly against this obseruation namely That the authority of the Scripture depends vpon the authority of the Church In which grosse assertion they first dishonour God exceedingly as who should say man is to bee beleeued before God at least that God should not be beleeued but because of man Besides whence had the Scripture its authority in the writers of it from God or man Surely from God he is the author himselfe of Scripture 2. Timothy 3.16 euery Scripture is giuen by Inspiration from God then it must haue its authority from God who is the author of it Againe who giues vs faith the Church No it is the worke of God Iohn 6.29 Therefore that wee beleeue the Scripture to be Scripture or any booke of it to be Scripture it is wholly from God himselfe who workes Faith in vs to beleeue it Well Ob say they it is of God indeed that the Scriptures haue their authority but yet by meanes of the Church Answ I Answere It is true as the Church is the propounding witnesse thereof but not as enduing it with authority for that is from God alone and it is a great dishonour to him to giue any part of it to any other Secondly as it dishonours God so it disgraceth the Scriptures making them inferior to the Church whereas indeed they are the cause of the Church and subiecting them to the arbitrement of man whereas all our faith and discerning and thoughts are to be framed by direction from Scripture Ob. But they except and say It is no disgrace to the Scriptures that the Church is thus aduanced no more then it was to Christ that his Apostles gaue witnesse to him Answer I Answer yes for they make the Church aboue the Scripture in this case but the Apostles were witnesses of Christ as his vnderlings and Disciples They reply But the Protestants doe magnifie euery one himselfe as much as we doe the Church Answer I Answer No for euery one of vs beleeue that we are in the right because we goe by the right rule of the Scripture and the Spirit and so farre as the Church goes by that rule we will follow her as soone yea sooner then any particular man Thirdly this weakens and indeed ouerthrowes Religion setting it vpon man a ground weakeand insufficient whereas Religion must stand vpon Diuine authority else it is not sound Fourthly it spoiles the faithfull of their surest comfort which is this that God is the author of their faith and not man Fifthly it bereaues the Church of her maine hould and defence against the aduersary for whiles she saith the Religion which she professeth is true because shee saith so her selfe she layes her selfe open to the scoffes insultations of the aduersary For by that reason euery Religion wil be a true Religion seeing the professors thereof will say It is true as well and as confidently as the Church whereas if she say her Religion is true because God saith so in his word and so prooues it this is sufficient to stop their mouthes or else to leaue them without excuse Vse 2 The second vse is for Instruction teaching vs how to carry both our selues towards the Church and towards the Scriptures that is with an euen hand as our Sauiour said of tribute money giue vnto Caesar that which is Caesars and vnto God that which is Gods So must we giue vnto the Church that which is the Churches and vnto the Scripture that which is the Scriptures First esteeme of the Scripture as Gods owne Word 2 Pet. 1.21 22. able to make vs wise to saluation and perfect to euery good worke 2 Tim. 3.15 16 17 Secondly esteeme of the Churh as the Piller that is as the keeper and vphoulder of the truth 1. Tim. 3.16 not that light but a witnesse of that light Iohn 1.8 she is to inquire search propound expound pronounce teach approue iudge according to Scriptures themselues and not otherwise she is as the woman of Samariah that propounded the Messiah to the men of the city and brought them to him but when they heard him they say now we beleeue not for thy saying but we haue heard him our selues and know that this is indeed that Christ Iohn 4.42 So the Church propounds and brings vs to the Scripture but when we looke into it and heare it speake then we beleeue But ye will say how then do we know which is Scripture or how shall we know that the contents therein are true and of God I Answer First wee shall know it from the Scripture it selfe as the Sunne is knowne by his owne light so the Scriptures are knowne by their owne light God speaking and shining in the Scripture Doe wee then beleeue the Scriptures because the Church saith they are Scripture No but because the Scriptures themselues say so 2 Tim. 3.16 Secondly we shall know them by the Spirit working in vs together with the Word and perswading vs that they are true 1 Iohn 5.6 Thirdly they are made knowne to vs by the miracles whereby they were first confirmed Iohn 20.30 31. Fourthly wee know them by the testimony of the Church that is that congregation that truly professeth the sauing faith of Christ So that first not euery company that professe themselues to be the Church but professing the sauing faith are to be beleeued And secondly not whatsoeuer the Church saith is to bee beleeued but that which she saith by the euidence of the Scripture it selfe and interpretation of the Spirit And thirdly that which is so beleeued is not chiefely to bee beleeued because she saith so but in a second place aftre the Word and Spirit And fourthly not formally or essentially but instrumentally as an outward instrument onely Fifthly and that which shee doth say so shee speakes not infallibly but with some faylings errors and imperfections mans corruption still bewraying its selfe euen when he is much inlightned Sixthly that which she speakes without error is not absolutely to be beleeued because the Church saith it but conditionally because shee speakes according
to the word and the Spirit There must be a perswasion in vs that the Word is of God else there is no profit by it 1 Thessa 2.3.2 Peter 1.19 20. 2 Tim. 3.16 And therefore still the Preface of the Prophets is Verbum Domini And so much shall seue to be spoken concerning the authority of the Scripture The foure and twentieth LECTVRE of the CHVRCH COncerning the power of the Church yee haue heard how it extends it selfe to persons and things for so we diuided it for our more easier proceeding in the point that which concernes persons wee haue already spoken of And that which concernes the thing wherein the Church hath power wee haue entred into and shewed that they are of two sorts eyther matters of circumstance or matters of substance The Churches power in matters of substance are eyther in matters touching Scripture or besides Scripture touching Scripture and that I shewed was of two sorts eyther touching the authoritie of Scripture or the sense of Scripture Of the authority of Scripture we spake in the last Lecture Now wee are to speake of the sense of Scripture which wee shall be the longer in handling because looke what was wanting in the former point shall be here supplyed Touching this point what authority the Church hath in the sense of Scripture it is as materiall and as difficult a point as the former First as materiall for after we are made acquainted which the letter of Scripture so that we know which are Canonicall bookes written by the Infallible direction of the Holy Ghost and that euery thing contained in them is the vndoubted truth of God wee are still as far to seeke in matters of faith as before till we proceed further and be acquainted with the sense and meaning of Scripture for the Word of God is not so much the letter as the sense and the Scripture is not so much the bare written word as the right meaning and vnderstanding of that which is written That what a man saith is his speech indeed in common acceptation But yet if it bee not taken in the sense hee meanes it he will and may iustly disclaime as none of his speech A mans meaning is contained in his words as the things signified in the signe because words are the signification of our meaning but the subiect of them wherein it properly rests and is seated is the breast of the speaker So the Word of God is in the Scripture as the signe whereby God signifies his meaning but the subiect of them wherein properly the meaning of them restes is in God himselfe so that this is a materiall point to be knowne Secondly it is as difficult a point as the former for after we heare which is the right letter of Scripture it is as difficult to know which is the right sense as before it was to know which was the right letter for the same words sometimes haue diuers significations and one and the same sentence may be vnderstood many wayes and diuers men are of diuers minds expounding one and the same Scripture diuers wayes euery man abounding in his owne sense the true beleeuer expounding it to the maintenance of the true Catholique faith the Heretique to the maintainance of his Heresie Yea among and true beleeuers themselues one interprets the same words to that opinion that he fauours and another to a contrary that he fauours What is to be done in this case The Church is here thrust vpon vs as the onely or chiefest vmpyre in these differences and that alone to be the true sense which shee pronounceth And surely I see not but that the Church may as probably and plausibly challenge authority to deliuer which is the meaning of Scripture as which is the letter of Scripture We haue giuen the Church her due touching the former acknowledging her authority in and about the letter of Scripture but not ouer or aboue it and so God willing we will deale as ingenurously in this concerning the sense of Scripture But yet we will limit and bound it within certaine necessary cautions and limitations And that we may doe so we will handle it by way of Obseruation The Obseruation is this Doct. That howsoeuer the Church hath great authority in expounding Scripture yet she must not expound it as shee list and according to her owne minde but according to Gods minde and the meaning of the Scripture it selfe But say some the Church will not nor cannot expound them Ob. but according to Gods minde and therefore this is a needlesse Obseruation I Answer It is true that the Catholique Church that is Answer the whole company of the faithfull cannot do otherwise But particulâ—r visible Churches may and oft times haue expounded Scripture to their owne minde and not according to Gods minde And therefore it is reason that they should bee thus bounded and limited we will proceed then to the proofes of the obseruation And first I will prooue it by rules And secondly by examples The rules in the Scripture are plaine for this note and that first in generall Esay 8.20 To the law to the Testimony c. whosoeuer is the speaker and whatsoeuer he speakes in matters of God and of Religion and therefore specially in expounding Scripture it must be according to the law and the testimony that is according to the meaning that God intendeth therein and so in the 1 Peter 4.11 the Apostle saith Let him that speakes speake as the words of God that is in Gods sense As in generall all must thus speake Gods Word so specially the Preacher or whosoeuer that takes vpon him to expound Gods Word he must speake it as the Word of God that is not onely for the manner of it reuerently and zealously as becomes the Word of God but for the matter much more that is in the same sense that God himselfe hath spoken it as hee being then in Gods stead and deliuering his message else he speakes his owne words not Gods Secondly more particularly Iohn 5 39. Search the Scripture saith our Sauiour he doth not bide them take the Scriptures and reade them and giue what sense of them they thinke good But he bids them search them that is examine them and consider aduisedly of them lay them rightly together weigh one place wel with another and make diligent inquiry after the sense reach that God intends in them And so we shall find that they are first witnesses of Christ and then that they are helpes to eternall life See it yet more neerely Rom. 12.6 Let vs prophesie according to the proportion of faith saith the Apostle whereby prophecy is expresly meant interpretation of Scripture for so it is taken in the 1 Cor. 14.3.31 and that is to be framed according to the proportion or Analogy of faith which whether it be meant of faith contained in the Creede or of the measure of faith that God hath endued vs with all yet still
it is to bee vnderstood that that faith which God hath reuealed in the body of the Scripture must needs be the rule and square of all interpretations And so in the 2 Peter 1.20 No prophesie of Scripture is of any priuate interpretation c. where intepretation of Scripture is named and all priuate interpretations of Scripture excluded now what is meant by priuate interpretations it is explained by the opposition vers 21. but holy man of God spake as they were mooued by the Holy Ghost so that euery interpretation is forbidden and condemned as ptiuate that is not according to the minde of the holy Ghost that speakes in Scripture and see it falls in right with the obseruation as if it were the same words Secondly the examples of the practice of the faithfull is plaine for this Nehem 8.7.8 The Text saith they read in the book of the Law and gaue the sense c. not that they did giue a sence of their owne but they gaue that sense that the Lord himselfe therein intended and so caused them to vnderstand it So in Act. 8.34 35. the Eunuch reading that place Esa 53. hee was led as a Sheepe to the slaughter c. hee asketh Philip whether the Prophet speaketh this of himselfe or of some other acknowledging thereby that the meaning of the Prophet himselfe must be the Rule that he must goe by in expounding the Prophet And Act. 17.11 The Bereans took not the Apostles word no farther then it was consonant to the sense of Scripture but they searched the Scriptures daily whether those things were so And our Sauiour him selfe submitted himselfe to the same Rule Luke 24.27 he expounded Moses and the Prophets to them that is hee did plainely deliuer their meaning for that is the right office of an Interpreter as when two speake together being of a strange language the Interpreter is to tell what each of them meaneth And this being the chiefe office that the Church hath concerning Scripture to interpret them shee is then to giue no other sense of them but that which is the minde of God and the meaning of the Scriptures themselues this is true preaching and this did our Sauiour Luke 4.17.21 hee opened the booke and read in it and then expounded it So much for the proofe of the point The reasons are these Reas 1 first what the Church doth according to her owne will not following the sense of the Scripture they doe it as naturall men for so farre as they are spirituall so farre they follow the mind of God and deny themselues now the naturall man perceiueth not the things of the Spirit of God and the sense of the flesh is enmity against God Rom. 8.7 and when Peter confest aright that our Sauiour was the Sonne of God flesh and blood did not reueale this vnto him Matth. 16.17 and therfore if so be they will find out the truth in the Scripture they must not consult with themselues but with the Spirit of the Lord. Reas 2 Secondly the light of nature affords euery man to interpret his owne words acccording to his owne meaning specially hee that makes lawes is to expound them And is not the Scripture Gods owne Word and is not he the author of all the Lawes and Statutes therein contained And shall wee scantle God of that in this kinde which is due to euery man in the like kinde Shall euery man expound his owne words and interpret the lawes hee makes according to his owne meaning And shall not God doe so much more It is the Apostles reason for the words of the Prophets 2 Pet. 1.20 21. where he saith that no prophesie of Scripture is of any priuate interpretation but holy men of God spake as they were moued by the holy Ghost as if hee should say it is Gods Word and therefore not to be interpreted after the will of man and it may as iustly be applyed to all the Scriptures as to the Prophets because they be all of God 2 Tim. 3.16 all giuen by inspiration from God therefore God is to expound them Reas 3 Thirdly It is so in the iudgement of outward and carnall things because they be of God therefore they are to be proceeded and dealt in after his will and not our owne the iudgement that man giues is not his owne but it is Gods Iudgement as Iehosaphat saith to the Iudges in the 2 Chron. 19.6 7. if it be so in ciuill things that the Iudge must doe nothing but that which God will haue him to doe because it is Gods Iudgement much more in Religious iudgements as about the sense of Scripture it must needes be so for the life of naturall reason is farre more cleare in the other then these yea the Lord himselfe quotes them both together in this case limiting both alike Deut. 17.8 to the 11. If a controuersie arise they must goe vnto the Priest and vnto the Iudge and what they informe according to the Law that they must doe Reas 4 Fourthly the Church is the Spouse of Christ Now the wife must be aduised by her husband and not runne on her owne head So they are the sheepe of Christ and therfore to follow the Shepherds voyce and not to goe before it framing it to their owne fancies and the Church hath the promise of the Spirit no further but as following Gods Word Iohn 14.26 Reas 5 Fifthly the Church hath erred and that most dangerously in interpreting of Scripture and that was when they neglected to obserue the minde of God and followed their owne mind and therefore her owne wofull experience may teach her this wisdome Reas 6 Sixthly By this meanes the Scriptures shall be and are occasionally the author of all heresie for whence haue they sprung but from hence that men haue taken the Scripture and mis-interpreted them in fauour of their owne opinions Yea but what is this to the Church that particular men haue done this Yes for if they may doe it why not the other and these very Heretikes were of the Church when they did thus misinterpret the Scriptures Reas 7 Seuenthly by this meanes the Church shall be found contrary or at least diuers from her selfe two seuerall Churches expounding the same Scripture two contrary waies yea one and the same Church expounding the same Scripture now one way and now another way Reas 8 Eightly It is the practice of the diuell and his instruments to handle the Word deceitfully making merchandize of it turning it to their owne and other mens affections as the Apostle speaketh in the 2 Cor. 2.17 and 4.2 whereas the Apostles and Gods Ministers doe otherwise they make Gods meaning plaine in euery mans conscience in the sight of God So it is the practice of the diuell and his instruments to mis-apply Scripture wresting it to error to their owne destruction 2 Pet. 3.16 So they alleage it quite against the meaning of God as Satan did Math. 4 6. Lastly the sufficiency of
follow them not they breake their oath what a snare doe these men intangle themselues in Lastly if they should neuer erre yet to sweare to the words of men is to inthrall our consciences to men which the Lord alone is to haue the command thereof The last practice of theirs here reproued is that when the Church dissents they rely finally on the iudgement of Councells and Popes for the sense of the Scriptures whereas they are all but men and may erre yea and haue erred one of them crossing that which another hath held and therefore we must not tye the Scriptures to mens humours no let God be true and euery man a lyer let Gods Word expound it selfe and let not vs ty it to the interpretation of men though they be neuer so many neuer so holy so learned so painfull or so great in the Church For that may be truely said of Councells and Fathers and without disgrace to the best of them that is spoken of Iohn Baptist Iohn 1.9 that they are not the light but men that beare witnesse of the light Vse 2 The second vse is for Instruction to teach vs what wee are to doe in this case for now that we haue ouerthrowne the error of the aduersaries wee must set vp the truth of God and therefore this teacheth vs warinesse and care and conscience in meddling with the Scripture and the sense thereof for wee must know that God is dishonoured when his word is mistaken and belyed when it is falsely interpreted and wee must know that God is made the author of sinne and heresie when his Word is peruerted to the maintenance thereof and God himselfe is subiected to man when man presumes of himselfe to expound or to tye his meaning to other mens interpretations Briefely it is light life and saluation if it be vnderstood and beleeued aright else it is death and destruction and therefore wee had neede looke well about vs in meddling with the Scripture and the sense thereof and carry our selues warily carefully and conscionably therein And that first in admitting the expositions of others secondly in making expositions of our owne First in admitting the expositions of others wee must not altogether looke into them with other mens eyes but with our owne wee are not to take any expositions vpon any mans or any churches bare word but wee are to examine their grounds and their reasons whereby they are maintained But some may say If I examine their grounds I make my selfe the Iudge of the sense of Scripture and were I not as good rest on the Churches iudgement as mine owne I answere first that if I doe thus yet I doe not properly censure the Scripture but their grounds secondly I answer that any Church or any of the faithfull may iudge of the sense of Scripture that is as being led by it and following it thirdly I say we rest neyther on our owne iudgement nor on the Churches but on the Scriptures and when the Church iudgeth according to them wee must willingly embrace it if shee dissent from them wee may and must make bold to dissent from her wee haue an excellent example in this case for the receiuing of expositions in that holy Father Austin who finding an interpetation of Cyprians a holy man too not so well agreeable to Scripture and another of Liconius an heretike on the same Text more agreeable thereto refused Cyprians exposition though otherwise hee greatly reuerenced him and receiued that of Liconius though otherwise hee knew him to be out of the right way and said Pardon mee Cyprian I must leaue thee heere and take Liconius exposition not because it is his but because it is Gods This is an ingenuous practice and this we must follow we must looke into other mens expositions with our own eyes and examine their grounds and that without respect of persons Secondly in framing expositions of our owne when we come to the Scripture to seeke the sense hereof we must not come as Lords to command but as seruants to obey not as masters to teach what we will haue it say but as schollers to learne what it selfe doth say not as the speaker but as the interpreter to take that which is spoken to our hand And that we may walke vprightly herein and take such a course as is pleasing to God and worthy of the Scripture and beneficiall and comfortable to our selues let vs be ruled by these directions they are very pithy he that is ruled by them God will reueale his meaning to them so far as shall be for their saluation There are some things that we are to be ruled by before we come to expound the Scripture and some things in the exposition of it and some rules we are to obserue after it I labour to make this point plaine because it is a maine difference betwixt vs and the Papists And also because that without the knowledge of the sense of Scripture we cannot be saued First then we are to obserue these directions before we take the Scripture in hand and that is First we must goe to God by prayer wee must begin with God that he may begin with vs and goe on with vs and leade vs safe through to the end of our businesse pray with Dauid Psal 119.18 Lord open mine eyes that I may see the wonders of thy Law pray for light and for the grace of illumination of him that is the Father of lights Iames 1.17 for thy selfe art darkenesse and pray to him for wisedome Iames 1.5 for all thine owne wit in this case is foolishnes and pray for the Spirit of God that hee may be present with vs and effectuall vnto vs to instruct direct quicken and teach vs for that which is in vs is but flesh and nature and the naturall man perceiueth not the things of God 1 Cor. 2.14 and doubt not but that thou shalt be heard and find good successe for thou hast Gods promise for it Iames 1.5 If any man lacke wisedome let him aske of God and it shall be giuen him Luke 11.13 The second Rule we must be directed by herein is this we must haue a reuerent affection and conscionable respect to the Word wee must consider that it is Gods owne voice one of the holiest things of God a most precious Iewell bestowed on the Church touch it not with vnwashen hands with vnprepared hearts handle it reuerently religiously and charily If we doe thus nothing shall be more profitable vnto vs it shall be life and saluation if not nothing shall bee more dangerous to vs it shall be death and destruction 2 Cor. 2.16 Thirdly be not fore-stalled by preiudice that is doate not vpon some conceipt and be not wedded to thine owne opinion for this will preuent vs of all the good that otherwise we might receiue by the Scripture wee haue an example of this in the Iewes who would not beleeue Iesus Christ to bee the
Messiah because he was so base and so meane in his outward estate and thereby they were so blinded that seeing they did not see that is though the matter were as cleare as the Sunne that euery one that had any eies might see it yet they did not The fourth Rule that we must be directed by before we come to expound Scripture is this we must bring humility with vs humblenesse of heart laying downe our mindes wils and affections into the hands of God to be fashioned and framed according to the shape of the Word and Spirit and that we shall be sure to be taught for to such the promise of teaching is made Psal 25.9 he will teach the humble his way Empty thy selfe that thou maist receiue of his fulnesse deny thy selfe that God may teach thee and become a foole that thou maist be made wise Fifthly we must hunger and thirst after the knowledge of the Scripture as after the foode of thy soule without which it would sterue and dye for euer and then thou shalt be satisfied Matth. 5.6 Sixthly we must be sure wee haue a good marke to ayme at when wee come to handle the Scripture namely Gods glory and the finding out of the truth not to know it onely but to liue by it that God may be glorified we must say Lord it is thy face we seeke and thy glory wee aymeat and this is the end that God himselfe aimes at in the tender of the Scripture to thee and therefore if thou set the same End before thee God will surely assist and blesse thee accordingly Lastly before we come to handle the Scripture we must looke well vnto our selues and marke and examine our owne ability and gifts and attempt not higher then thou canst reach without strayning too much for many striuing to reach higher then their strength and ability would reach vnto haue ouer-reacht themselues and that is it which the Apostle exhorts vs to Rom 12.3.4 Let no man presume to vnderstand aboue that which is meete but that he vnderstand according to sobriety as God hath dealt to euery man the measure of faith Secondly in the businesse it selfe what is to be done First we must take the Scripture and read it and consider and obserue the scope of the place and the consistence of it with the words going before and following after and compare sense with sense and phrase with phrase And if thy skill can reach so farre goe to the originall and thus doing thou shalt see the sense arise from the words sensibly as waters out of the Fountaine Yea but say the Papists the Scriptures are hard and containe darke speeches high matters and doubtfull words how can the vnlearned then expound them I Answer First for fundamentall points that concerne our saluation they are most plaine to euery mans vnderstanding that is eyther in the same place as most commonly it is or at least in other places as alwayes we finde it the Lord still confirming euery truth by the â—outh of two or three witnesses Other points also are plaine enough for the most part to a proportionable capacity I say not to euery capacity but yet so long as matters concerning saluation are plaine enough in Scripture that is enough But say they if you tye vs to this Rule to seeke the sense of Scripture by Scripture you doe but as Heretiques vsed to doe and yet they haue missed the right sense of Scripture I Answer It is true but that hath beene their owne fault the fault hath not beene in the duty It is in this as it is in the duety of Prayer many pray but they pray amisse as S. Iames saith shall not we pray because of that The second thing we are to doe in this action is this we must goe and consult with Gods Spirit who vnderstands them and best knowes the minde of God in them 1 Cor. 2.11.14 16. and therefore consult with him and wee shall know the minde of God too This is true say they but how shall we consult with Gods Spirit I Answer we must doe it by prayer and heauenly meditation the Spirit being by name Christs substitute on earth for this businesse Iohn 14.25 26. to teach vs all things and to bring them to our remembrance And looke what our Sauiour did when he was present vpon earth Luke 24.32 45. he opened the Scriptures to the Disciples and opened their vnderstandings that they might conceiue them so doth the Spirit now in his absence he opens the Scriptures to vs our vnderstandings that we may vnderstand them know the meaning of them But haue ye he Spirit say the Papists Yea we haue the Spirit of God for God promiseth to giue his Spirit to those that aske him to the meanest as well as to the learnedest And therfore that is but a scoffe of theirs to say you that are a plaine simple man haue you the spirit Thirdly we must still haue an eye to the Analogy of faith that is to those knowne grounds that are contained in the Creede the ten Commandements and the Lords Prayer and not admitte of any sense to crosse them For they are the summe and marrow of Scriptures in fundamentall matters they are in effect nothing but Scripture itselfe onely they differ in manner that which is more largely set downe in Scripture is there set downe in a briefe forme that so our eye might the better be fixed on them And this rule the Apostle teacheth vs Rom. 12.6 to prophesie according to the portion or analogy of faith as if hee should say still haue an eye to that Fourthly we must vse all Industry diligence watchfulnesse and study in reading and hearing the Scripture these helps procure rare and excellent things in carnall businesses and so will doe much more in Gods businesse Labour for the meate which endureth to euerlasting life saith our Sauiour Iohn 6.27 Lastly make vse of the Iudgement of the Church herein and of holy men that haue written vpon the Scripture both old and new the Papists bely vs when they accuse vs that we scorne the iudgement of the Church and affect nothing but singularity and nouelty No we hearken to the true Church and are much ruled by her iudgement yet not to builde only or chiefelye thereon but to be instructed thereby and to bee well aduised before we dissent For who among men are to be beleeued but they of the Church who haue the promise of the truth and of the Spirit made to them alone In the third place we come to that which wee must do after we haue layde the Booke of God by And the first thing that we must do then is prayer to God for the pardon of our faylings and for a blessing on our labours for prayer must bee the first second and last duty we must begin and end with it Secondly meditation we must meditate of it in our hearts as Mary did the words of the
though they liue vnder the miserable slauery of the Turke yet are to bee accounted true visible Churches we will take our patterne by that of Constantinople where there is a Patriarke at this day who hath answered the Obiections both of the Protestants and Papists to their Religion Now there is a true Church First because they affirme the foundation and euery part thereof Secondly their errors doe not directly ouerthrow the foundation nor any part thereof For the first they hould so much of the right Catholique faith as may iustly intitle them to the name of a true Church The whole Creede that we professe they retaine also In the interpretation of some points they differ somewhat from vs but in the maine substance they agree holding the foundation firme and sure Christ Iesus God and man the onely Sauiour of the world c. they renounce the head-ship of the Pope and many other points of Popish Religion They submit themselues to the direction of Scripture though the interpretation thereof they would fetch most willingly from their predecessours the Greeke fathers of whom some being more sound others lesse their Religion is not so sincere as it should Therefore the second part of the proofe is whether their errors be such as directly ouerthrow the foundation or any part thereof They are tainted with the errors of free will Intercession of Saints and Transubstantiation and some other Popish opinions which yet they doe not maintaine altogether so obstinately as the Romish church doth But their maine error is their denying of the holy Ghost to proceede from the Sonne from the Father they acknowledge and by the Sonne but from the Sonne this they expresly deny Now wee know that the Doctrine of the maiestie of God himselfe in his nature and in his persons is a most profound and principall point in Religion and very warily to be considered of Euery error therein being dangerous and fearefull and neere to blasphemy And this very error happly if it be throughly sifted will be proued to ouerthrow by consequence the foundation yet seeing first it doth not directly ouerthrow any part of it and seeing secondly wee heare they doe not eyther absolutely oppose herein to the knowne truth or omit the search of Scripture for it but professe that vpon playner euidence of Scripture they will yeeld And thirdly seeing they hold the foundation and euery part thereof in expresse words we dare hardly charge them for hereticall Churches much lesse to bee no true visible Churches at all but that men liuing in those Churches beleeuing otherwise aright in Christ crucified and repenting of their manifold errors and ignorances may be all saued vndoubtedly Vse 1 The Vses of this point are these first it is matter of reproofe And first of the Papists and that in two points first in that they presuming the Church of Rome to be the onely true visible Church affirme that no Church is a true visible Church but they that are subiect to the Pope and haue him to bee their head we see here that these are true Churches and better then the Popish Church and yet are farre from his Iurisdiction yea they hate and defie it so that their definition of a true visible Church is false when they say that there is no true Church but that which is gathered vnder the head-ship of the Pope whereas the Greeke Churches as we see are true Churches and yet not gathered vnder that heade It is true that in former times A Patriarke of Constantinople did in ambition seeke the title of head or vniuersall Bishop And the Pope of Rome at that time withstood him saying that whosoeuer tooke vpon him that title should be the forerunner of Antichrist and it proued true for not long after one that succeeded that Pope tooke this title vpon him and was indeede Antichrist I say that a Patriarke in ambition sought it but now he is brought low enough his head is vnder the yoke of the Turke the Aduersary of Gods Church who then thought to be the head of all Churches But though he missed of that the Church still continued a true visible Church is so to this day and yet neuer acknowledged the Pope to be their head Secondly it meetes with them for their vncharitable censuring of these Churches as no true Churches of God They are both hereticall Schismatical say they what if they were so yet still they may be true Churches as wee shewed before For Heresie as I will not precisely condemne them so neither can I altogether acquitte them but as for Schisme they are guilty of none But only they are rent from the Romish Church in particular so that here is the quarrell because they doe not submit their necks vnder the Popes yoke And seeing they and euery particular church is a body within itselfe as that of Rome I see no reason that their estate should be iudged Schismaticall except they had departed when they had beene members of that Church but they were neuer subiect to the Church of Rome One thing there is found in these Greeke Churches which the Papists take in their state to bee a chiefe note of the Church and that is Succession of Bishops which is as currant in the Church of Constantinople and Alexandria as in Rome euen from the Apostles times Succession in Rome is a certaine note and marke of a true visible Church and there is as good Succession in the Greeke Churches as at Rome and yet they say they are no Churches at all eyther let them disclaime this in the one or acknowledge it in the other I am perswaded that the Lord hath preserued this succession in the Greeke Churches of purpose to abate the pride of the Romane Church building so directly vpon that allegation It would else haue beene a farre more colourable plea to the naturall man but they denying the force of the Vse 2 reason in others doe plainely answere themselues The second Vse teacheth vs the great goodnesse of God and the care he hath in the preseruation of his Church these Greeke Churches haue liued many a hundred yeeres vnder the gouernment and slauery of the Turke that bought and sould them and their children and amongst the Professours of Mahomet the foulest Idoll that the world affords In regard of gouernment they liue vnder what a heauy yoke is it what a bloudy seruice how many persecutions disgraces indignities taxes and oppressions horrible wrongs and miserable slaueries doe they vndergoe They are bought sould imprisoned and put to death It cannot be spoken what slauery they liue in And yet behould God hath vpheld his Church amongst them all to this day I dare say that Israels preseruation vnder the bondage of Egypt so many hundred yeeres was not more miraculous then this of these Christians vnder the Turks So likewise in regard of the Religion of those that they are mixt with it is an heauy yoke
office of the mediator the third is concerning Images the fourth is concerning Iustification for the first which is her corruption in Doctrine concerning the Scripture which is the truth and ground of Religion they teach uery erroniously not onely that which disparageth them which yet is a presumptuous sinne but that which by consequence vtterly ouerthrows them First in that they dare deny the sufficiency of Scripture Secondly in that they peruert the truth of Scripture thirdly in that they disanulle the authority of Scripture First they deny expresly the sufficiency of Scripture whereas God hath deliuered them as a particular rule 2 Tim. 3.16 they say No It is not sufficient of it selfe they must be pieced and perfected by traditions No man dare adde to the will of a dead man and yet these are so shamelesse and presumptuous that they dare presume to adde to the sacred Testament of Iesus Christ thus they deny the sufficiency of Scripture Secondly they peruert the truth of Scripture teaching and deliuering first concerning the translation that none is to be admitted as authenâ—icall but the vulgar Latine translation which themselues confesse is sometimes faulty and doth misse of the meaning of the Holy Ghost secondly for the interpretation of Scripture they will admit of none but such as it pleaseth the fathers to giue who themselues acknowledge may and doe sometimes erre and are deceiued now to teach that an vntrue translation is the Text of Scripture and an vntrue interpretation to be the sense of Scripture what is this but to make the Scripture vntrue Third they disanull the authority and credit of the Scripture and that many wayes first teaching that the Apochryphall bookes which are knowne to containe certaine vntruthes to be Canonicall Scripture secondly equalling the traditions of men with the written Word of God and vrging them to be receiued with as great authority as the Word of God Now if the Word of God be of no more authority in matters of Saluation then the word of man it is very feeble and not worth trusting to Thirdly they goe further preferring the authority of the Church aboue the Scripture the Scripture say they is to beleeued for the authority of the Church that is as much as if they should say God is not to beleeued for his owne sayings but for the witnesse of man thus they disanull the authority and credit of the Scripture Now all these layd together see whether that may not be iustly taken vp against them which our Sauiour speaketh against the Iewes Iohn 8 47. he that is of God heareth Gods Word ye therfore heare them not because yee are not of God and Iohn 10.26.27 ye beleeue not because yee are not my sheepe my sheepe heare my voyce and I know them and they follow me Gods children heare his word and will not impeach the truth and credit of it the Popish faction will not heare it but will impeach the truth and credit of it and therefore they are none of Christs sheepe So much for their error in Doctrine concerning the scripture where wee see that their fountaines are corrupt and therefore we are like to finde but foule waters in their Channels Their second Error in Doctrine is concerning the direct office of the mediator God saith directly that there is but one Mediator betwixt God and man that is Christ 1. Tim. 2.5 they say there are many the blessed Virgin Mary and other Saints not onely praying for vs but to bee inuocated by vs doth not this iustle Christ out of his roome at least to sit so close that others must sit in commission with him in that office they would shift it off with this that they make the Saints mediators of intercession onely and Christ of Redemption and the Apostle say they when he saith there is but one Mediator c. hee meanes of Redemption not of intercession I Answere that the Apostle in that place speakes of a Mediatour of intercession for he speakes of Prayers and intercessions in the first Verse and as in reason he that is to make intercession for any must be able to reconcile them and to take away the enmity and to bring the parties whom he intercedes for into fauour else it would be a friuolous and vayne intercession and he that intercedes for any must be such an one as the person interceded doth appoint or at least approue of for that businesse euen so the Scripture propounds Christ alone to be intercessor in both these respects 1 Iohn 2.1.2 If any man sinne wee haue an Aduocat with the Father Iesus Christ the Iust and he is the propitiation for our sinnes He is our Aduocate or intercessor and our propitiation or reconciliation both and Iohn 16.23 whatsoeuer ye shall aske the Father in my name he shall giue it you hee doth not say whatsoeuer ye shall aske in my mothers name or in the Saints names but in my name And therefore both Redemption and Intercession are oft times in Scripture by name ioyned together as in that 1 Tim. 2.5 6 there is one Mediator betwixt God and man c who gaue himselfe a Ransome for all men Rom 8.34 who shal condemne vs it is Christ that died ye rather that is risen again who is euen at the right hand of God who also maketh intercession for vs so that we see to be mediator of intercession is as peculiar to Chrst as to be mediator of redemption They shift again say we pray to the Saints not as helpers but as intercessors onely but wee pray to Christ as intercessor and helper by his owne power too I answer yet still they make them intercessors then though not in the same degree and so they eyther iustle Christ out of his roome or set his mother and the Saints on the Bench with him but if therebe any other intercessors then either the intercession of Christ is imperfect or else the intercession of the Saints is superfluous But say they we doe no more to the Saints in heauen then yee doe to the Saints on earth and then the Apostle did to the Thessalonians in the 2 Thes 3.1 Brethren pray for vs c. I answer First wee haue a warrant for this Scripture but for the other wee haue none at all Secondly will any man say that the Apostle made them intercessors for him This were a disparagement to him no but hee intreats them to be fellow Suitors and ioint Petitioners to God with him and for him Thirdly the Saints that are aliue we haue accesse vnto and can vtter our mindes to them but so wee cannot to them that are deceased and therefore they that pray to them though it be but as fellow suitors they make God of them in that very fact that is they make them knowers of the desires of the heart for Prayer is the desire of the heart and to know that is proper to God
indirect allegations by way of inference from Gods commandements bidding vs to doe well and from his promises if we doe well which rather send vs to God for that which we cannot doe of our selues then imply any ability for the doing of them in our selues The third instance iustification by faith alone against mans merits we teach according to the Scripture Rom. 3.20 28 that by the workes of the law no flesh shall bee iustified But that a man is iustified by faith without the workes of the law And Gal. 2.16 A man is not iustified by the workes of the law but by the faith of Iesus Christ And Ephes 2.8 9. by grace ye are saued through faith not of workes c And Titus 3.5 not by the workes of righteousnesse which wee haue done but according to his mercy he saued vs That which the Papists pretend to the contrary Iames 2.24 yee see then how that of workes a man is iustified and not of faith onely doth not crosse the former except they wil blaspheme and say that God doth contradict himselfe but is plainely spoken of another saith that is dead Verse 90. whereas iustifying faith is a liuing faith and of another iustification that is before man as Verse 18. whereas this is before God The fourth instance Christ our onely aduocate against other intercessors wee hold and teach according to the Scripture 1 Iohn 2.1.2 that wee haue an Aduocate with the Father Iesus Christ the iust and hee is the reconciliation for our sinnes And Reuel 8.3 Another Angell came and stood before the Altar hauing a golden censor and much odours were giuen vnto him that he should offer with the Prayers of all Saints This Angell is Christ who as the high Priest in the Law Exod. 28.38 doth appeare before God making the Prayers of the Saints acceptable to God And there is not any shew of warrant in the word neyther for any one no nor for all the Saints together to doe the like The fifth instance the spirituall worship of God against images Our Religion teacheth according to the Word Iohn 4.23.24 that all true worshippers shall worship the Father in Spirit and truth for the Father requireth euen such to worship him God is a Spirit and they that worship him must worship him in Spirit and truth And Exod. 20.4 5. Thou shalt make thee no grauen Image thou shalt not bowe downe to them c This second Commandement is so plaine for this that the Papists leaue it out in some of their Catechismes and make vp the number of ten Commandements by diuiding the last And there is not one titâ—le of Scripture for Images neyther precept dispensation exception or example approoued but on the contrary they are fearefully threatned and strangely punished The sixth instance Our Communion against their Masse Our Communion is warranted by Gods Word 1 Cor. 10.16 the Cuppe of blessing which we blesse is it not the Communion of the blood of Christ c And 1 Cor. 11.23 24 25 c whereas their Masse hath no warrant at all in the Word not so much as the name of it found there nor in the Nature of any propitiatory Sacrifice nor any Intimation of repeating it but directly the contrary as wee may see Hebr. 10.10 14. the offering of the body of Christ once made with one offering c The seuenth Instance our carriage of the meanes of Saluation in open sight against their carriage of all in a cloude Our prayers made in a knowne Tongue are warranted in the word 1 Cor. 14.14 15. If I pray in a strange Tongue my spirit prayeth but my vnderstanding is without fruite what is it then I will pray with the Spirit but I will pray with vnderstanding also c And so for the word to be free and common to all as it is with vs hath his warrant Matth. 5.15 neither doe men light a candle and put it vnder a Bushell but on a candlesticke and it giueth light to all that are in the house And Prou. 9.4 5. who is simple let him come hither c And Esa 55.1.3 Loe euery one that thirsteth come ye to the waters c encline your eares and come vnto me and your soule shall liue So likewise hath an explicite faith his warrant Ioh. 9.35 Doest thou beleeue in the Son of God where our Sauiour requires an explicite and particular faith in the blinde man And in the 1 Pet. 3.15 the Apostle would haue vs bee ready alwaies to giue an Answer to euery man that asketh vs a Reason of the hope that is in vs c That which the Papists pretend to the contrary Matth. 7.6 Giue yee not that which is Holy to Doggs c is a malicious peruerting of Christs Words to his peoples destruction and their owne Ruine Thus wee see that their Religion is too light and oars full weight in this second Ballance of Gods word Let vs try them in the third Ballance The Ballance of true holinesse That is the best and true Religion of God that is most powerfull to worke Holinesse of heart and life for God is holy and our calling and the end of â—â— what cold deuotion will there be in vs and what hourely prayers and little faith and lesse reuerence as dealing with men and not with God himselfe For the fifth instance If wee worship God in Spirit without Images it workes in vs Spiritualnesse and truth for wee presenting our selues in all our worship nakedly without any Image before the Lord as before a pure Spirit wee are stirred vp thereby and growne by vse to frame our selues to his owne Image to be spirituall men and spiritually minded spiritually affected our vnderstanding will thoughts desires meditations and courses will be spirituall and heauenly lifted vp to an higher strayne in affection and eleuation of Spirit the onely meanes whereby to be truely renewed in the Spirit of our minds it will be a notable meanes against all carelesnesse and Hypocrisie and formality in our hearts and liues Sixthly our spirituall and true Communion with Christ against their Masse By this Communion Christ spiritually enters into vs and stirs vs vp to the life of God and incorporates vs into his mysticall body here faith doth her right office in discerning the Lords Body with a spirituall eye and applying Christ and his death and merits soundly to the heart of the receiuer and feeding vpon Christ in heauen at Gods right hand whereas in the Masse there is but the flesh which without the Spirit profiteth nothing and the bodily eye and hand and mouth and belly doe in a manner all faith doth little or nothing Seuenthly if the meanes of Saluation be carried openly and not in a cloude then all is done in knowledge and vnderstanding And then there is an holy will desire deuotion affection and endeuoure to serue the Lord in an holy manner as may best beseeme him and
vnto vs the sufficiency Scripâ— Thirdly such as forbid any addition to or detraction from the Scripture Fourthly such as condemne all Doctrine taught either without or besides the Scripture Rhemists 15 Acts â— The Papists say the church may coyne new articles of faith What authority the Church hath about articles of Faith Hyper 6â— Hyper 54. Secondly that the Church make any booke to bee Canonicall Scripture Which the Papists hould this confuted by diuers reasons Thirdly that the Church hath power to deuise adde diminish or alter any part of Gods worship which the Church of Rome hath done prooued by diuerse things Fourthly concerning customes The fathers iudgement concerning customes Fifthly concerning traditions How and in what sense tradition is to bee receiued Answers to the Popish tenent concerning tradititions Answer 1. Ob. Answer wherin is shewed that the Baptisme of Infants the change of the Sabbath and that so many bookes are Canonicall Scripture and are not had by tradition but proued by good consequence out of the Scripture Answ 2. Answ 3. Their proofe out of 2 Thes 2.15 Answe Answ 4. The scripture the so onely rule of saith acknowledged to bee by all Churches generally Secondly the Scripture is the onely tryall of euery truth How euery matter of substance is to be found in the Scripture Concerning Churches power in matters of circumstance and they are of two sortes one of miracles and what is to be helde concerning the same Secondly of discipline and this is of two sorts either matter of dâ—scipline which is spoken of before or secondly matter of ceremonies and what the church hath power to doe therein The bounds the Church is to keepe in ordaining matters of ceremony 1. 2. Vse 2. 1. The ninth generall point concerning the Church viz. the application of all that hath bin spoken to all visible Churches in christendome that I know of The generall diuision of all churches that haue beene or are since our Sauiours time into Easterne and WesteÌ„rne and this according to their scâ—tuation Secondly according to their language and so some be greek and some latin Churches VVhether Schismaticall or hereticall Churches may be accounted true visible Churches What a Schismatike church is Hereticall Churches First what they are and when any particular man is to be reputed an Heretike Heresies of 2. sorts first such as ouerthrow the foundation What this fundation is Resol Those that deny directly this foundation or any part thereof cease to bee Christians and are no more visible Churcher The Greeke Churches be here spoken of and what weare to thinke of them 1. of the Greeke Churches generally disperse in most at the Easterne parts of the world Ortelius 100. Ortelius 97. 98. 108. Secondly the Greeke Churches which are more particularly and properly so called and what we are to hold of them deliuered in an obseruation Doct. The mayne error of the Greeke Churches The Greeke Churches better then the Popish-Church The Papists vnchatarible censuring the Greeke Churches answered The Greeke Churches not guâ—lty of Schisme from Rome The Greeke Churches neuer subiect to the Romane Church One note of the Church as the Papists account it is found in the Greeke Church viz succession of Bishops The goodnes of God in perseruing of his Churches seene in the Greeke Churches vnder the Turke The miseries of the Greeke Church vnder the Turke in many particulars in regard of their persecutions in regard of the Religion of the Turks The Religion of the Turks 1. a pestilent Religion directly opposite to Christ 2. It ouerspreadeth a great part of the knowne world 3. It is a pleasing Religion For what it was that the Lord suffered such famous Churches to come to ruine applied to vs. The Western churches and first of those that acknowledge the Pope their head as the Church of Rome and those that hold with her and what maâ— be said and held of her deliuered in two obseruations The church of Rome as now it standeth may in some sense be reputed a true visible Church A differenâ—e betweene the papacy or the popâ—sh â—action and some better spirits amongst them in regard of whom the whole may be called a true Church The popish church doth not directly deny any part of the fundation but in outward shew of words affirme it The church of Rome hath beene a true Church The Papists by their Doctrine of iustification by workes must ouerthrow the foundation they by this ouer throw Christ not directly but by consequence Quest Answ It is not so great a sin to deny Christ directly as by consequence yet hee that doth this deserueth to be cut off from Gods mercy The Church of Rome compared with the Church of Israel 2. with the Church of the Iewes in our Sauiours times With the Church of Galatia Circumcision doth as neerely by consequence cut off from Christ as iustification by workes with the of Church Sardis Baptisme a true Sacrament in Rome and rightly administred there for the substance of it Those that were Baptised in the Church of Rome were lawfully Baptised Ob 1. Answ Ob. 2. Answ The ordinati of our Ministers from the Church of Rome and yet a lawfull ordination The question where the Church was before Luthers time answered The inconuenience preuented by acknowledging that the Church of Rome may be accounted a true Church What to thinke of our fathers that liued in the Popish Church They of the Popish Chuâ—ch are to â—e â—udâ—ed rather mis-beleeuers then vnbeleeuers The 2. Obseruation wherein is further delired what may be sayd and held further of the church of Rome The Church of Rome so corrupt that it is not lawfull to ioyne with her This that is spoken against thee is in respect of the Pope and Popish factors Corruption of the Church of Rome reduced to 2. sorts 1. matter of Doctrine reduced to 1. part of the Doctrine Foure heads 1 concerning Scriptures And their error therein Three things 1 denying the sufficiency of the Scripture 2 Perâ—erting the truth of the Scripture 3 Disanulling the authorâ—ty and credit of the Scripture many wayes 1 teaching the apochryphaâ—l bookes to be canonicall Scripture Secondly equalling traditions of men with the written word of God Thirdly preferring the authority of the Church aboue the Scripture Two heads wherein they orre in matter of Doctrine viz concerning the direct offices of the Mediator The Papists say there bee many mediators betwixt God and man The distinction of mediators of intercession and redemption answered Two things in a Mediator To be mediator of intercession is peculiar to Christ as well as to be mediator of redemption The popish shâ—ft off praying to the Saints not as helpers but as intercessor Answered The popish reason for praying to the Saints departed drawn from our desiâ—ing the Saints on earth to pray for vs Answered The third head wherein the church of Rome erreth in doctrine and that is concerning Images The church of Rome an abominable whore deseruing