The Sum of Christian Religion 2, Part · Subpart 2 · Section · Subsection 2

The Sum of Christian Religion 2 · Part · Subpart 2 · Section · Subsection 2

p. 5OF THE HOLY SCRIPTVRE.

WE ſee all men, who at leaſtwiſe ſtriue not to caſt off all ſenſe of humanitie, to imbrace and profeſſe ſome opinion of God and his wil, as alſo ſome manner of worſhipping him, partly drawen from nature her ſelfe, and partly by perſuaſion receaued: which is it that they cal Religiō. Now albeit al wil eaſily grant that to be the true Religion, which hath beene deliuered by God himſelfe, neither will they ſeem to hauehave come vntounto that degree of impudency, as not to yeeld their aſſent vntounto God when he ſpeaketh of himſelfe and of his owne wil: yet notwithſtanding, which maie be that Religion deliuered from aboue, wil neuer be agreed vponupon amongeſt men, vntil our Lord Ieſus Chriſt returning to iudge the quick and dead, doe decide the controuerſie. There are two opinions of Religion. The one deemeth that in eueryevery Religion, which doth leade a man towardes God, ſaluation is to be found. The iuſt man ſhal liue by his faith, that is, eueryevery man (as theſe men interpret it) ſhall liue by his faith, what maner ſo euer it be. But this opinion is not true: becauſe there is but one true Religion: others are falſe, lying at variance with the true, according as it is ſaid: He that beleeueth not in the Sonne, the wrath of God abideth on him. The other opinion thinketh (and that rightly) that that is the true Religion, in which God is truely worſhipped, and that to be but one, & that in it onelyonly men ſhal be ſaued. But the Church of God doth certainly know, and though all the Diuels and wicked ones ſtamp at it, doth profeſſe that this is the alone true and wholeſome doctrine of God and his worſhip, which God himſelfe euen from the creation of man deliuered by his owne voice to our firſt fathers, and afterwards would hauehave to be contained in the ſcriptures by the Prophets and Apoſtles. Since then whatſoeuer we may affirme of God and the ſaluation of men, doth depend on the written word, we wil firſt conſider theſe foure things as touching the Scripture, before wee come to make recitall what our ſelues affirme.

p. 61 What the holie Scripture teacheth: or, how Chriſtian doctrine is diuided.

2 What Religion, deliuered in the Scriptures, differeth from other religions: or how we ought to diſcerne the true Church, and to diſſeuer her from other ſects.

3 From whence it appeareth, this Religion alone to be true and diuine: and al others to be forged.

4 For what cauſe no doctrine beſides the holy Scripture is to bee receaued into the Church.

OF THE FIRST QVESTION.

What the holy ſcripture teacheth.THE argument and ſumme of the whole ſacred Scripture cannot be more rightly, nor more ſimply, nor with more perſpicuous breuitie compriſed, thē the holy Ghoſt hath compriſed it in the ten commandements, & Creed, in which the Articles of our Faith are rehearſed: which will be manifeſt inough if we remē ber that the whole Scripture conſiſteth of twoo partes, the Law and the Goſpell. The Catechiſme of Heidelberg maketh mention of three, of which yet the firſt & the third appertaine vntounto the Law. Others make fiue parts: The Decalog or tenne commandements, the Law, the Creed, the Sacraments, and praier. But the Decalog is the ſumme of the Law: and therefore is it to be referred vntounto the Law, which is the former part. The Creede conteineth the ſumme of the Goſpel: and therefore muſt it be referred vntounto the Goſpell, which is the ſecōd part. The Sacraments are as appurtenāces adioined vntounto the doctrine of the Goſpel: therfore alſo they are referred vntounto the ſecond part. Praier is a part of the worſhip of God; and therefore to be referred vntounto the Law. There are alſo who ſay, this doctrine of the Church is diuided. 1. Into the doctrine as touching God, 2. into the doctrin concerning his wil, 3. into the doctrine concerning his 1works. But theſe three parts are handled both in the Lawe, and in the Goſpel.An argument from the diuiſion. 1. For al the doctrine concerning God is either of the nature, or of the will, or of the workes of God. p. 7Wherefore what the nature of God is, is taught in the Law and Goſpel. His wil is ſeene either in his commandements, or in his threatnings, or in his promiſes. Now his works either are his benefites, or the iudgementes of his will, which are to be beheld in the creation, after the fal, & in the reſtoring of man. Beſides theſe, the ſinnes alſo of men and diuels are deſcribed. And of all theſe wee are taught, either in the Law, or in the Goſpel, or in both. Wherefore the Law & the Goſpel are the chiefe generall heads which comprehend al the doctrine of the Scripture.

2 Chriſt himſelfe hath made this diuiſion, ſaying: So it is 2written, and ſo it behooued Chriſt to ſuffer, Teſtimonies.and to riſe from the dead the third day, and that in his name ſhould be preached repentance, and remiſſion of ſinnes. Now all this is conteined in the Law and the Goſpell.

3 Becauſe the Law and the Goſpel doe comprehend the 3ſame, which are comprehended in the writings of the Prophets and Apoſtles, and in the doctrine of the Church, in which is comprehended, what God hath done vntounto vsus, and what of vsus hee requireth. Therefore hauehave we well diuided the Doctrine of the Church into the Law and the Goſpel.

4 We doe gather alſo the ſelf-ſame argument of the holy 4ſcripture by this,From the definition of the ſubiect, to wit, the couenant. that the bookes of the Prophets and apoſtles are called the old and new Teſtament. For it is wel known that here by the name of Teſtament is meant the couenant. If then the couenant which is between God and the faithfull bee deſcribed in theſe bookes, it muſt needes bee that in them is declared what God promiſeth and what hee doth vntounto vsus, to wit, his fauour, remiſſion of ſinnes, his holy ſpirit, righteouſnes, and life euerlaſting, and preſeruation of his Church in this life, by and for his ſonne our mediatour: as alſo what he requireth of vsus, that is to ſay, faith, by the which we receaue his benefits: and a life framed according to his commandementes, by which wee declare our thankfulnes. And theſe are the thinges which are taught in the Law and Goſpell.

5 Neither is the meaning of the holy Ghoſt otherwiſe, 5From the Subiect correlatiue of the couenāt.when in a woorde he ſayeth, that Chriſt is taught in the whole Scripture, and that hee alone is to be ſought there. For Paul truely, as alſo the reſt of the Apoſtles, did not p. 8propoſe a maimed, but a whole doctrine vntounto the churches, euen as himſelfe witneſſeth, Act. 20. That hee kept nothing backe, but ſhewed all the counſell of God concerning the Epheſians. And yet the ſelfe-ſame Apoſtle 1 Cor. 2. ſaith: That hee knew nothing but Ieſus Chriſt, and him crucifyed. And Cap. 3. That the foundation of the doctrine of the Church is Chriſt alone: And that this foundation is common to the Prophets together with the Apoſtles. Wherefore the Doctrine concerning Chriſt, is the ſumme and ſcope of the Scripture, and the foundation laid by the Prophets and Apoſtles, on which whoſoeuer rely not, they are not ſtones of the Temple of God, that is, members of Chriſtes Church.

OF THE SECOND QVESTION.

SINCE that we do vnderſtand, what is the Doctrine of the Church,Wherefore true religion is to be diſcerned from others. cōteined in the books of the Prophets and Apoſtles, to wit, the ſound and vncorrupt voice of the Law of God and the Goſpell concerning Chriſt: eaſie it is & neceſſarie for vsus to diſcerne it from al other religions. 1 Becauſe of the commandement of God,1 Cauſe. The commandement of God. 1. Iohn 5.39. 1. Cor. 10. 1 Cor 6.17. Apoc 18.4. E…a… 52.11. … Iohn. 10. 2. …me. The glory of God. 2. Cor. 6.15.1 John 5:391 Cor 101 Cor 6:17Rev 18:4John 10:22 Cor 6:15 which ought to ſuffice vsus whether we know the cauſe, or no. Flie Idols, Depart from her, my people. Be not yoked with Infidels. Be yee holy. Touch no vncleane thing, yee that beare the veſſels of the Lord. Hee that bringeth not this doctrine, bid him not, God ſpeede.

2 For the glorie of God: who as hee will not hauehave him-ſelf coupled with idols and diuels: So alſo hee will hauehave his truth ſeuered from lies, and his houſhold to bee ſeparated from the enemies of the Church, that is, from the children of Satan. It were contumelious ſo to thinke of God, as that he would hauehave ſuch Children, as perſecute him. There is no agreement betweene Chriſt and Belial.

…. Our ſaluation.3 For our owne ſaluation, and that in two reſpects. 1. That the Church may be known, that is, may be beheld, vntounto the which the faithful may ioyne them-ſelues. Whereas if thou canſt not diſcern the true Church from the falſe, thou ſhalt p. 9…ot know vntounto which to ioyne thy ſelfe, and what maner of woorſhip thou oughteſt to follow. For God will, that all which are to he ſaued be gathered vntounto the Church, according as it is ſaid, Out of the Church there is no ſaluation. 2. In regard of our comfort: that eueryevery one may know of what kingdome they are, and whether they be of thoſe vntounto whom God promiſeth ſaluation. This canſt thou not know, except thou canſt diſcerne the true Church from falſe churches.

4 The doctrine of other ſectes,4. The confirmation. and the difference is neceſſarie to be knowen, that our faith and comfort may bee the ſurer, when as we ſee that to be in our Church, which …is wanting in others: likewiſe when as wee perceiue what is the cauſe, why they who make profeſſion of our doctrine he ſaued, but all other ſectes together with their ſectaries be damned.

5 Leaſt wee being deceaued ſhould embrace the doctrine of ſome other ſect, for true Religion.5. The eſchuing of danger. Act. 4 Iohn. 10.Acts 4John 10 For there is no ſaluation in any other: neither among men is there giuen any other name vn…der heauen, whereby wee muſt bee ſaued. Therefore is it ſaid, He that is the ſheepheard of the ſheepe, him doe the ſheep follow: becauſe they know his voice: and they wil not follow a ſtranger, but they flee from him; for they know not the voice of ſtrangers. It is neceſſarie therefore that the ſheep know how to diſcerne the voice of the ſheepherd from the voice of wolues, according vntounto the rule 1. Iohn. 4 Beleeue not euerie ſpirit. For Sathan is wont to transforme himſelfe into an Angel of light, and the moſt part of Heretikes doe imitate the woords of true teachers, whereas their opinions are moſt different. And wee oftentimes ſee that the ruder ſort, when as they perceaue ſome ſimilitude in ſome either rites or opinions, are eaſily lead to beleeue, that the aduerſaries of the Church do profeſſe either the ſame religion with vsus, or not ſo bad as wee make it: or ſince that they hauehave ſome thing common with vsus, that it is not much material whether they let paſſe ſome thinges, or ad ſome others. Wherefore leaſt ſome ſhewe of likenes may beguile any man, it is profitable that the manifeſt and vniuerſal differences of the true and falſe religions may be laid open to the ſight.

6 Leaſt we be partakers of the puniſhments which are to6. Puniſhment. p. 10come on ſuch men.Apoc. 18.4.Rev 18:4 Goe out of her, that ye be not partakers in her ſinnes, and that ye receaue not of her plagues.

7 That the wicked may bee left vnexcuſeable.7 That the wicked may bee left vnexcuſeable. For albeit an acknowledging of God is neither ſufficient to ſaluation, nor true without the doctrine of the Church: yet ſo much of God is manifeſted vntounto al men, as is ſufficient to take away al excuſe from them for their impiety. For neither vntounto theſe very things, which may truely bee gathered concerning God by the light of nature and frame of the world, do they giuegive their aſſent, neither go they forward to ſeeke a more full knowledge of God, vntounto the which thoſe thinges are as it were ſpurs to pricke them forward: but either they doe quite and clean reiect them, or they draw them vntounto an other meaning, and ſtitch their own inuentions vntounto them, beſides and againſt the teſtimonie of the whole nature of things and their owne conſciences. So that they are ignorant indeed of God, but that of ſtubbornes and of purpoſe.

And this is the very cauſe why at length they are oppreſſed with deſperation, becauſe they are conuicted by the force of the trueth to hauehave ſtubbornely ſought after error and blindnes.

The difference of this true doctrine from others.

1 This doctrine was deliuered from God: other Sectes are ſprung from men, and hauehave beene inuented by Diuels.

2 True Religion hath firme teſtimonies, diuine, ſuch as quiet conſciences,The Law by nature known, yet darckened. and conuince al other Sects of error.

3 In the doctrine of the Prophets and Apoſtles is deliuered the whole Lawe of God, rightly vnderſtood and vncorrupt: and both the Tables of the Law are perfectly kept. As for other Sects, they caſt away the principal parts of Gods Law, that is to ſay, the doctrine concerning the true knowledge and worſhippe of God, which is contained in the former Table of the Decalog: as alſo they do reiect the inward and ſpirituall obedience of the ſecond Table. That little good and true which they hauehave is a part of the commandement concerning the diſcipline conteined in the ſecond Table, or concerning the outwarde and ciuile duties towardes men.

The Goſpel by nature not knowen.4 The whole Goſpel of Chriſt, & that rightly vnderſtood, is in the true church alone taught, and in this true doctrine p. 11alone is it contained. Other ſects either are clean ignorant of it, as the Ethnickes, Philoſophers, Iewes, Turkes, who alſo are as very enemies of the Church: or they doe patch ſome litle part of it out of the doctrine of the Apoſtles vntounto their owne errors, of which part yet they neither know nor perceiue the vſe, as the Arrians, Papiſts, Anabaptiſts, and al other Heretikes, of whom ſome concerning the perſon, others concerning the office of our mediator, maintaine errors. Al theſe, though they arrogate vntounto themſelues the title of the Church, and profeſſe the name of Chriſt: yet (ſince that they depart from that onelyonly foundation of the Church which is Chriſt, that is, ſince they do not acknowledge Chriſt either to be true God, or true man, neither do ſeek for righteouſnes and ſaluation wholy in him) they are not the members of the true Church not ſo much as in outward profeſſion, as it is ſaid, 1. Iohn. 4. EueryEvery ſpirit which confeſſeth not that Ieſus Chriſt is come in the fleſh, is not of God: and this is the ſpirit of Antichriſt.

The difference of this true Doctrine from Philoſophie.

It is true that wee ſtudie Philoſophie, and not the Doctrine of other ſectes: but yet there is a very great differēce between theſe twoo Doctrines. 1. Philoſophie is whollie naturall: but the principall part of this doctrine (that is, the Goſpel) is reuealed from aboue euen from God. 2. Only this doctrine declareth the Goſpel: Philoſophie is quite ignorant of it. 3. The Doctrine of the Church ſheweth the originals of our miſeries: Philoſophie doth not ſo. 4 This doctrine whereas it doth aſſure vsus of eternal life, it doth miniſter comfort vntounto our conſciences, and ſheweth vsus the way how to wade out of dangers: Philoſophie teacheth vsus not ſo much as this. 5. Of this we are taught the whole Law: Philoſophie letteth paſſe the chiefeſt partes. Indeede Philoſophie conteineth two partes profitable for mans life, as Logick, Mathematikes & others which God would not deliuer in this doctrine: But as concerning this doctrine, Philoſophie hath but a little part of the Law, & that obſcurely, and that taken out but of a few preceptes of the Law. It hath certain common comforts: thoſe that are not common it hath not, as being proper vntounto the Church. Commō p. 12comfortes are theſe. 1 The prouidence of God, or the neceſſitie of obaying him. 2. A good conſcience. 3. The woorthines of vertue. 4. The final cauſes or the endes which vertue propoſeth. 5. The examples of others. 6. Hope of reward. 7. A comparing of euentes: becauſe a leſſe euil is compared vntounto a greater. Thoſe comforts which are not common but proper vntounto the Church, are, 1. Remiſſion of ſinnes. 2. The preſence of God in miſeries themſelues. 3. Our finall deliuerie.

Certaine notes or markes, by which the Church is diſtinguiſhed from others.

The marks, which diſtinguiſh the Church, or the profeſſors of true doctrine from others, are theſe. 1. Puritie of doctrine. 2. The right vſe of the Sacramentes. 3. Obedience towards God and his doctrine, both in life and maners. Many times truly great vices do grow in the Church, but they are not maintained, as falleth out in other Sectes. For the true Church is the firſt her ſelfe that doth comprehend and condemne them, before any other. As long as this remaineth, ſo long remaineth the Church.

OF THE THIRD QVESTION.

Whence it may appeare that this Religion alone was deliuered of God which is conteined in the Scripture.GOD in the very creation of the woorld put this bridle in the mouth of all reaſonable creatures, that no man without extreme and manifeſt impudencie, ſuch as was the Diuels in paradiſe, durſt ſaie that anie thing, if it were once apparantly knowen to hauehave beene ſpoken or commaunded by God, might be called into queſtion, or that any man might refuſe to obey it. Here-hence are thoſe things ſo often inculcated in the Prophets, Hearken O heauens, & hearken O earth, For the Lord hath ſpoken. Thus ſaith the Lord. The woorde of the Lord came to Eſaias, Ieremias, &c. Since therefore it appeareth that the bookes of the olde and new Teſtament are the wordes of God, there is no place left of doubting whether p. 13that bee the true Religion and doctrine which is conteined in them. But whether theſe bookes were written by diuine inſtinct, and by what proofes and Teſtimonies we are certaine of ſo great a matter, this is a queſtion not to be let paſſe of vsus.Wherefore this queſtion is necaſſary. For except this aboue all other things remain ſtedfaſt and immoueable, that whatſoeuer we read in the bookes of the Prophets and Apoſtles, doth as truely declare the wil of God vntounto vsus, as if wee did heare God openly ſpeaking to vsus from heauen: it cannot chuſe but that the very foundation and whole certainty of Chriſtian Religion muſt bee weakned. Wherefore it is a conſideration worthy thoſe who are deſirous of the Glory of God, and do ſeeke for ſure comfort, to enquire whence it may appeare vntounto vsus that the holy Scripture is the word of God. To this queſtion now long ſince anſwere hath bin made by the Papiſts, that forſooth it is not otherwiſe certain,The firſt part. The autority of the Scripture doth not depēd of the Church. then becauſe the Church doth confirme it by her Teſtimonie. But we, as we neither reiect nor contemne the Teſtimony of the true Church, ſo we doubt not but their opinion is peſtilent and deteſtable, who often ſaie that the holie Scriptures hauehave not their authoritie elſe-where then from the woorde of the Church.

For firſt, wicked is it and blaſphemous to ſay,1. Reaſon. The reproch of God. that the autority of Gods woord dependeth of the teſtimonie of man. And if it be ſo, that the chiefeſt cauſe, why wee beleeue that the ſcriptures were deliuered from heauen, be the witnes of the church, who ſeeth not that heerby the autoritie of mans voice is made greater, then of the voice of God? For he that yeeldeth his teſtimonie vntounto an other, ſo that he is the onelyonly or the chiefe cauſe, why credence is giuen vntounto the other, out of all doubt greater credite is giuen vntounto him, then vntounto the other who receiueth his teſtimonie. Wherefore it is a ſpeech moſt vnwoorthy the maieſtie of God, that the voice of God ſpeaking in his holie booke is not acknowledged, except it bee confirmed by the witneſſe of men.

Secondarily:2. Reaſon. Our comfort. Faith is groū ded on approoued witnes, therfore not on mans. wheras the doctrine of the Prophets & Apoſtles doth preach of ſo great matters, as the certaine knowledge of thē is ſo greatly deſired of all, who are well diſpoſed, and the conflictes of doubtfulnes in all mens mindes p. 14are ſo great: what full aſſurance of our faith can there bee, what ſure conſolation againſt the aſſaultes of temptations, if that that voice, on which our confidence relieth, bee no otherwiſe knowen vntounto vsus to bee indeed the voice of God, but becauſe men ſay ſo, in whom wee ſee ſo much ignorance, error, and vanitie to bee, that no man ſcarcely, eſpecially in matters of ſome weight, doth attribute much vntounto their woorde, except other reaſons concurre with it.

3 Reaſon. The confutation of our enemies.Thirdly, the truth of God and chriſtian religion is plainly expoſed vntounto the mockes and ſcoffes of the wicked, if we going about to ſtop their mouthes do therefore onelyonly deſire that we ſhould be credited, that our Religion is from God, becauſe our ſelues ſay ſo. For if they bee by no other confutation repreſſed, they will with no leſſe ſhew of truth deny it, than wee affirme it.

4 Reaſon. Witneſſes.Laſt of all, the ſcripture it ſelfe in many places is againſt this opinion, & doth chalenge a far higher authoritie vntounto it ſelfe, thē which hangeth vponupon mens woords. For ſo ſayth Chriſt himſelfe, Iohn. 5. I receiue not the record of man: ſignifieng thereby, that his doctrine ſtood not, no not on Iohn Baptiſts teſtimonie, although yet he did alleadge it, but as of leſſe account, that he might omit nothing, by which men might be moued to beleeue. Therefore he addeth, But I ſaie theſe thinges that you may beleeue, I hauehave a greater witnes then the witnes of Iohn. And if Chriſt nowe beeing humbled ſaid theſe thinges of himſelfe, then ſurely ſhall they be no leſſe true of him being in glory, and ſitting in his throne: And 1. Corinth. 2. Paul ſaith: My word and my preaching ſtood not in the entiſing ſpeech of mans wiſedome, but in plaine euidence of the ſpirit, and of power, that your faith ſhould not be in the wiſedome of men, but in the power of God. If ſo bee then our faith muſt not reſt no not vponupon reaſons wiſely framed by men, much leſſe ſhal it depend on the bare word of men. Eph. 2. the Church herſelfe is ſaid to bee builded vponupon the foundation of the Prophets and Apoſtles. If then the confidence and confeſſion of the Church ſtaieth on the doctrine of the Prophets and Apoſtles, as on the foundation: the certainty of the Scripture cannot hang on the Churches witnes. For ſo ſhould not the Church be vpheld by the teſtimonie of the Prophets and Apoſtles, but by her owne. And 1. Iohn. 5. it is p. 15ſaid; If we receiue the witnes of men, the witnes of God is greater. If it be greater, then the authoritie of it hangeth not on the record of man: But wee are to giuegive more credence vntounto God witneſſing the Prophets and Apoſtles writings to bee indeede his voice, then vntounto the Church affirming the ſame.

Now that it is ſaid of the contrary,That they are true, the Church alone doth witneſſe. Anſwere. The minor is falſe. That by the Churches Obiection. 1 record alone it doth appeare vntounto vsus, that the ſacred bookes, which wee hauehave, were written by the Prophets and Apoſtles, whoſe names they beare in their forhead, and that euen vntounto vsus they are come vncorrupt: this we grant not. For God farre more certainly teſtifyeth both in the Scripture and in the hartes of his Saints, that no fained or forged thing is in theſe books, thē it can be by the Church, and all the creatures of the world confirmed. They therefore who ſtand vponupon the Churches teſtimonie alone in this point, ſhew that themſelues hauehave not as yet felt or vnderſtood the chiefeſt teſtimonies.

Furthermore they ſay, that the bookes authentike, The diſcerning of bookes. Anſwere. The Minor is falſe. 1 The working of the holy Ghoſt.or as they Obiection. 2 terme them, Canonical of both Teſtamentes are diſcerned from the Apocryphall by the Churches iudgement: and therefore that the autority of holy canon doth depend on the churches wiſedome. But that this difference of the bookes is not determined by the churches iudgement, but being imprinted into the books themſelues by the Spirite of God is onelyonly acknowledged and approoued by the Church: this is eaſily to be vnderſtood, if the cauſes of this difference be conſidered. For either in theſe which are called Apocryphall the force and maieſty of the heauenly ſpirit doth leſſe euidently appeare in the weight and vehemency of woordes and matter, then in others, of which it is clear that they are the heauenly oracles therefore ſet downe in writing by diuine inſtinct, that they might be the rule of our faith: or it cannot be determined, neither out of theſe books themſelues,2 The certainty of authours. nor out of others, which are canonicall, that they were written either by the Prophets, or Apoſtles: becauſe either they were not penned by thoſe, whom God by certaine teſtimonies hath warranted vntounto vsus to be endued with a prophetical ſpirit: or themſelues do not ſhew any certaine authors of them: or by their forme of ſpeech or other reaſons it may be gathered, that they were not left of them, whoſe names p. 16they beare. Now as touching either this euidence of the ſpirit, or certainty of the authors, we builde not our iudgement on the teſtimonie of the Church, but of the bookes themſelues. And therefore not for the Churches iudgement onelyonly do we iudge ſome bookes to be canonicall, and the foundation and rule of our faith, and do therefore accept of the doctrine of other ſome, becauſe they agree with the canonicall: but rather for the verie cauſes of this difference which wee finde in the bookes them-ſelues.

Obiection. 3 The Church is more ancient than the Scripture. 1. Anſwere. The minor is falſe.As for that, which ſome men ſay, that the Church is ancienter then the Scriptures, and therefore of greater autoritie, it is too trifling. For the woord of God is the euerlaſting wiſedome in God him-ſelfe. Neither was the knowledge of it then firſt manifeſted vntounto the Church, when it was committed to writing, but the manifeſting of it began together with the creation of mankind, and the firſt beginnings of the Church in paradice: yea, the woord is that immortall ſeede of which the Church was borne.

The Scripture is firſt in nature as the cauſe.The Church therefore could not bee, except the woord were firſt deliuered. Now when wee name the holy Scripture, wee meane not ſo much the characters of the letters and the volumes, but rather the ſentences which are conteined in them, which they ſhal neuer be able to prooue to be of leſſe antiquitie then the Church. For albeit they were repeated and declared often after the beginning of the gathering of the Church:2. Anſwere. The Maior is falſe. A yonger workmā may be more ſkilful than an elder. yet the ſumme of the Law & Goſpell was the ſame for euer.

To conclude, neither is that which they aſſume, alwaies true, That the autority of the ancienter witnes is greater thā of th… yōger. For ſuch may be the conditiō & quality of the yonger witnes, that he may deſerue greater credit then the ancienter. Chriſt being man, bare witnes of himſelfe: Moſes alſo and the Prophets had long time before borne witnes of him: neither yet is the autoritie therefore greater, no not of all the other witneſſes, then of Chriſt alone: In like ſort the Church witneſſeth that the holy Scripture, which wee hauehave, is the woord of God: The Scripture it ſelfe alſo doth witnes of it ſelfe the ſame, but with that kinde of witnes, that is more certaine and ſure than all the othes of Angels and men.

p. 17There is alleadged alſo to this purpoſe a place. 1.The pillar of truth. to Timot. Obiection. 4 3. Where the Church is called the pillar and ground of the truth. But ſince the Scripture doth teach otherwhere, and that not once, that the foundation of the Church is Chriſt and his word: it is manifeſt inough that the Church is the pillar of the truth, not a foundamentall or vpholding piller, but a miniſteriall, that is, a keeper and ſpreader of it abroad, and as it were a manſion place or ſure ſeat, which might carrie the truth left with her, and committed vntounto her, in the open face of all mankinde:Acts. 9. Gal. 2. 1 Theſ. 2. 2 Theſ. 1. Tit. 1.Acts 9Gal 21 Thess 22 Thess 1Titus 1 euen as the holy Apoſtle Paul was called an elect veſſell to beare the name of God before the gentiles and kinges: neither yet did Paul get credit vntounto the Goſpell, but the Goſpell vntounto Paul. So likewiſe are the Apoſtles termed pillars, Galat. 2. not that the Church reſted on their perſons, but that they were the chiefe teachers of the goſpell, and as it were the chieftaines and maiſters of doctrine. For a man is not bound to beleeue thoſe that teach, on their bare woord, but for the proofes which they bring of their doctrine.

Furthermore, they alleage a ſentence of Auſtin out of Obiection. 5 his booke entituled againſt the Epiſtle of the foundation,A place of Auguſtine. 1 Anſwere. An example maketh no rule. chap. 5. I (ſaith Auguſtine) would not beleeue the Goſpell, except the authoritie of the catholicke Church did mooue mee thereunto. But firſt, if it were true that either Auſtin or ſome others did giuegive credence vntounto the Goſpell onelyonly for the Churches autoritie: yet might there not bee faſhioned a rule hence of that, which all men either did or ought to doe.

But that this is not the meaning of Auſtine,2 Aunſwere. He ſpeaketh of himſelfe as yet not cōuerted, or not ſufficientlie confirmed. which theſe mē wold hauehave, they do eaſily perceaue, who weigh both the whole courſe of this place, & the phraſe of ſpeech which is vſual vntounto Auſten. For Auſten going about to ſhew, that the Manichees were deſtitute of al proof of their doctrine; firſt he oppoſeth one, who as yet beleeueth not the goſpel, and denieth that ſuch a one is able any way to be conuicted by the Manichaeans: for he were to be conuicted either by argumentes drawen out of the doctrine it ſelfe, of which the Manichaeans hauehave none; or by the conſent of the catholike Church, from which themſelues were departed: for example ſake, he propoſeth himſelfe, who ſhould not hauehave had p. 18beleeued the Goſpel, except the authoritie of the catholik Church had moued him thereunto. Auſten therefore ſpeaketh this not of himſelfe, as hee was then, when hee writ theſe things againſt the Manichaeans, but of himſelfe, before hee was yet conuerted, or not ſufficiently confirmed. And that hee ſpeaketh not of the preſent, but of the time paſt, the words that follow do manifeſtly declare: whom then I beleeued, when they ſaid: Beleeue the Goſpel: why ſhould I not beleeue them when they ſay: Beleeue not a Manichean? For hence it appeareth, that when he ſaith he was mooued eſpecially by the authority of the Church, he meaneth it of that time, at which he obeied the Churches voice, that is, departed from the Manichaeans vntounto the true Church. But after that once he was conuerted, and had perceaued the truth of doctrine; that his faith was not now any more builded on the authoritie of the Church, but on a far other foundation, himſelfe is a moſt ſufficient witnes for vsus, whereas in the ſelfeſame book,Therefore he did beleeue the Church eſpecially, before he was able to perceiue it. cap. 14. he ſaith on this wiſe: Thou haſt purpoſed nothing els but to commend that thy ſelfe beleeueſt, and to laugh at that which I beleeue. And when as I of the other ſide ſhal commend that which myſelfe beleeue, & laugh at that which thou beleeueſt: what doſt thou thinke we muſt determine, or do, but euen to ſhake handes with them, who bid vsus to know certaine things, and afterward will vsus to beleeue things that are vncertain: and let vsus follow them, who bid vsus firſt to beleeue that, which as yet we are not able to perceaue, that being more enhabled by faith it ſelf, we may diſcerne to vnderſtand that which we do beleeue, not men now, but God himſelfe inwardly ſtrengthning and illightning our mind. Wherefore they do manifeſt iniury vntounto Auſten, who draw that which himſelfe confeſſeth of himſelfe, when hee was not yet conuerted, or was but weake, vntounto that time, when he affirmeth far otherwiſe not of himſelfe onelyonly, but of al the godly.

For ſo reuerent a regard ought we to hauehave of the worde of God, and ſuch alſo is the force and efficacy of the holie ſpirit in confirming the harts of beleeuers, that we beleeue God, yea without any creatures Teſtimony: euen as Elias forſooke not god,1. Reg. 19. The application of the anſwere.1 Kgs 19 no not when he thought that himſelfe only was left aliue of the true worſhippers of God. If therefore either Auſten, or whoſoeuer els being not as yet conuerted vntounto religiō, nor as yet hauing experiēce of the certainty of it, in p. 19his hart,That followeth not which they would. 1 Becauſe there is more in the Conſequent, than in the Antecedent. 2 Becauſe thereis a fallacy of the Accident. A declaration of the like example. 1 The Samaritan. was moued rather by humane thē diuine Teſtimonies to imbrace it: it cānot therof be gathered that the certainty of the holy ſcripture depēdeth on no other Teſtimonies, or that by no other wee are aſſured of it: becauſe that, that ſome are moued eſpecially by humane voices to reuerēce it, commeth not therof to paſſe, for that the Scripture is not maintained by any other authority: but it chaunceth through the fault and weaknes of them, who ſticking vponupon humane records, do not feel as yet, or vnderſtād diuine. An image and example of theſe degrees of faith is in the ſtorie of the Samaritan woman, Iohn. 4. For many of the Samaritans are ſaid to hauehave beleeued in Chriſt, becauſe of the ſpeech of the woman who teſtified, that he had told her whatſoeuer ſhee had done. But after that they had had Chriſt with thē for two daies, many more beleeued becauſe of his owne ſpeech: and they ſaid vntounto the woman: Now we beleeue not becauſe of thy ſaying: for we hauehave heard him our ſelues, 2 The Emulation of the Iewes.and know that this is indeed the Chriſt the Sauiour of the world. Al men come not by the ſame occaſions, nor hauehave not the ſame beginninges vntounto faith. Rom. 11. Paul ſaith, that ſaluation was come vntounto the Gentiles, and that he did magnifie his miniſterie, that the Iewes might bee prouoked to follow the Gentiles. In the firſt of Peter, cap. 3.3 The honeſtie of wiues. wiues are willed to be ſubiect vntounto their husbandes, that euē they which obey not the woord, may without the woord be wonne by the conuerſation of the wiues, while they behold their pure cōuerſation which is with feare. Euen then as the Samaritans were moued, firſt by the ſpeech of the woman to beleeue in Chriſt, but after they had ſeen Chriſt and heard him, they were ſo confirmed, that they ſaid they would now beleeue though the woman hold her peace: ſo alſo may it bee, that they which are not as yet conuerted, or are but weaklings, may be moued eſpeciallie by the Churches teſtimonie, as which runneth more into their eies, to giuegive credence vntounto the Scripture: who yet neuertheleſſe after they are once illuminated with a more plentifull light of faith, do find by experience, that they are confirmed by a far ſuperior and more certain teſtimonie, that the Scripture is the woord of God, and do know by the force and euidence of it, that they muſt keepe their faith, were all the Angels and men perſwaders to the contrary: as it is ſaid by the Apoſtle: Though we or an p. 20Angel from heauen preach vntounto you otherwiſe thē that which we hauehave preached vntounto you, Gal. 1. The concluſion of the firſt part.Gal 1let him bee accurſed. By theſe thinges therefore it may bee vnderſtood, that the voice and conſent of the catholicke Church may and ought amongeſt other teſtimonies to ſerue for our confirmation: and yet the autoritie of the holy Scripture not to hang vponupon it: but that out of the Scripture it ſelfe rather wee muſt learn, by what argumentes wee may bee brought to know that it was deliuered from God. Becauſe that God himſelfe doth witnes it: and alſo ſuch is the force and quality of that heauenly doctrine, that although all men ſhould gainſay it, yet it would not be any otherwiſe more manifeſtly & certainly knowen to bee the voice of God, then by it ſelfe.

The 2. part. Arguments ſhewing the certa…ntie of the ſcriptureBut leaſt any man may thinke, that by any argumentes, which euē reaſon by a naturall light iudgeth to bee ſound, without the ſingular grace of the ſpirite this may bee wrought in the mindes of the wicked, as either to obey the truth, or to leaue off to reproch it: firſt hee muſt remember that the arguments or teſtimonies are of two ſortes, which ſhew the certainty of Chriſtian religion, and maintaine the autority of the Scripture. For there is but one onelyonly teſtimonie, which is appropriated vntounto them alone who are regenerated by the Spirit of Chriſt, and vntounto them alone is it knowen, the force of which teſtimonie is ſo great, that it doth not onelyonly abundantlie teſtify and ſeale in our mindes the truth of the doctrine of the Prophets and Apoſtles, but it alſo forcibly inclineth and moueth our hartes to the embracing and following of it. Other teſtimonies whatſoeuer may bee brought, they are vnderſtood indeed both of the godly and the wicked, and do compell their conſciences to confes, that this religion rather than others is pleaſing vntounto God, & that it came from him: but vnleſſe that one other come alſo, which is knowē of the godly alone, theſe teſtimonies wil neuer bring to pas that mē ſhal embrace the truth, although it be knowen vntounto them. The arguments therfore which ſhew the truth & certainty of the ſcripture are theſe.

1 The puritie of doctrine.1 Puritie and perfectnes of doctrine. For wee hauehave the pure & perfect doctrine as of the Goſpel, ſo alſo of the Law. Now other ſectes hauehave not both the tables of the Law perfect: the firſt many hauehave in part: the ſecond but in ſome part p. 21alſo, and that ſtained with many lies.

2 The Goſpel it ſelf.2 The Goſpel ſhewing our deliuerance. Becauſe it yeeldeth ſure conſolatiō to mens conſciences, ſhewing the onelyonly way of eſcaping ſin & death. The nature of man was not created to deſtruction. Wherfore that doctrine, which ſheweth deliuerie, without violating the iuſtice of God, is vndoubtedly true & certain.

3 The antiquity of this doctrine:3 Antiquity. becauſe it is found to be moſt auncient, partly by conference: For if wee confer this with other doctrines, wee ſhall find it to be pure and moſt true, as deliuered from God, from which men afterwardes fell away. Other ſectes hauehave ſprung vp at other times, and again hauehave periſhed: this hath continued, though it hath bin mightily oppugned by her enimies.

4 Miracles proper vntounto the Church,4 Miracles. which tend to the ſame end, that they may declare & confirme this doctrine.1 Obiection. Others alſo hauehave miracles. Aunſwere. It is not true. For albeit mention is made alſo of ſome miracles of the heathen, & it is ſaid of Antichriſt and falſe prophets, that they ſhall woorke ſignes and great woonders, ſo that the verie elect themſelues, if it were poſſible, ſhould be ſeduced: yet theſe neither in number, nor in greatnes are equall vntounto the miracles of the Church; and by the ende, for which they are done, it may eaſily be diſcerned, that they are not wrought by any diuine power. Wherefore there is a double difference eſpecially by which true miracles are ſeuered from falſe.

For firſt thoſe miracles which are vaunted of by the enemies of the church are ſuch,They differ. 1 In the ſubſtance. as without changing the courſe and order of nature may bee done by the ſleightes & iuglings of men or diuels: & ſeeme therefore to others to be miracles, becauſe they perceiue not the cauſes of them,2 In the end▪ and the meanes whereby they are wrought. Furthermore they hauehave this as their chiefe end, that they may confirme idols, ſuperſtitions, manifeſt errors & miſchiefs. But the miracles with which god hath ſet foorth his church, are works either beſides or contrarie vntounto the courſe of nature and ſecond cauſes, and therefore not wrought but by the power of God. The which that it might be the more manifeſt, god hath wrought many miracles for the confirming of his truth, whoſe verie ſhew the diuel is neuer able to imitate or reſemble: as are the raiſing of the dead, to ſtay or call backe the courſe of the Sunne, to make fruitles and barrain p. 22women fruitful. But eſpecially the miracles of God are diſtinguiſhed by their endes from the diueliſh and fained. For they confirme nothing but which is agreeing with thoſe thinges which afore time were reuealed by God, and that in reſpect of the glorie of the true God, of godlines, and holines, and the ſaluation of men,

And therefore is it ſaid of the miracles of Antichriſt, 2. Theſſal 2. That his comming ſhal bee by the working of Sathan, with al power and ſignes, and lying wonders, and in al deceiueablenes of vnrighteouſnes, among them that periſh. &c. Now if any be ſo bold as to cal in queſtion,2 Obiection. They are doubtful. Anſwere. The Antecedent is falſe. whether or no the miracles which are reported in the Scriptures were done ſo indeed, he is out of al queſtion of ouer great impudency. For he may after the ſame maner giuegive the lie to al both ſacred and profane hiſtories. But let vsus firſt vnderſtand, that as other parts of the holy ſtory, ſo eſpecially the miracles are recited, as things not wrought in a corner, but done in the publik face of the Church and mankind. In vaine ſhould the Prophets and Apoſtles hauehave had endeuored to get credit vntounto their doctrine by miracles, which men had neuer ſeen. Furthermore, the doctrine which they brought, was ſtrange vntounto the iudegement of reaſon, and contrarie to the affections of men: and therefore their miracles, except they had bin moſt manifeſt, woulde neuer hauehave found credite. Alſo it clearly appeareth, both in the miracles themſelues, and in the doctrine which is confirmed by them, that they who writte them, ſought not their owne glory or other commodities of this life, but only the glory of God, & mens ſaluation. To theſe arguments agreeth not only the Teſtimonie of the Church, but the confeſſion alſo of the verie enemies of Chriſt, who ſurely, if by any meanes they could, woulde hauehave denied and ſuppreſſed euen thoſe thinges that were true and knowen, much leſſe would they hauehave confirmed by their Teſtimony ought that had beene forged or obſcure.

5 Oracles. Obiection The Heathens alſo hauehave Prophecies. Anſwere.5 The prophecies which were fulfilled in their due time doe yeelde their teſtimony vntounto this doctrine: in like manner the foretellings of thinges to come, and the correſpondence of euentes, which could not bee foretold but by God reuealing them. And albeit the heathens alſo, and others boaſt of their prophecies, and oracles: yet great and manifold p. 23is the difference betweene them & the ſacred Prophecies, which ſheweth euidentlie enough, that theſe were vttered by diuine inſtinct; but thoſe to hauehave beene Leigerdemains of the Diuell going about by a fained imitation to darcken the trueth and glorie of God. For they ſquared from the truth and iuſtice of God before time reuealed: they countenanced wickedneſſe and idolatry: they were poured out by Prophets who were ſtirred with a furious and diueliſh pang: they were darke, or doubtful: and wheras they were vncertaine, oftentimes by a falſe hope they allured thoſe who liſtened vntounto them into hurt and deſtruction: at leaſtwiſe they were vttered of ſuch things, whoſe euents the Diuel through his ſubtiltie maie after a ſort coniecture by tokens going before, or elſe becauſe he did know that by the permiſſion and commaundement of God hee ſhould bring them to paſſe. Wherefore neither do they confirme and make good the Religions of thoſe men amongſt whom they floriſhed; neither doe they diminiſh the authoritie of the holy Scripture, in whoſe oracles we maie ſee al things contrary vntounto that which hath bin now ſpoken of theſe.

6 The confeſſion of the enemies them-ſelues,6 The confeſſion of the enemies. becauſe whatſoeuer is true & good in other Sects, that alſo Chriſtian Religion hath, and that more clearly and better: neither can thoſe natural principles be refelled. And if other ſectes hauehave anie thing which agreeth not with our doctrine, that may eaſily be refuted: but if they hauehave any thing which cannot be refuted, they hauehave ſtollen that from vsus, which is the Diuels woont. Yea our verie enemies themſelues are conſtrained to confeſſe that our doctrine is true: yea the Diuel himſelfe too: Thou art the Sonne of God. Luke. 4.41.Luke 4:41For of that force and nature is the woord of God, that it doth ſo much the more grieuouſly ſtrike and wound the conſciences euen of thoſe who are not conuerted, how much the more ſtubburnelie they kicke againſt the pricke. Euen as it is ſaid, Heb. 4. The word of God is liuely and mightie in operation, and ſharper then any two edged ſword, and entereth through euen vntounto the diuiding aſunder of the ſoule and the ſpirit, and of the iointes and the marrow, and is a diſcerner of the thoughts and intents of the hart. And Luke. 21. I wil giuegive you a mouth and wiſedom, wher-againſt al your p. 24aduerſaries ſhal not be able to ſpeak or reſiſt.

7 The hatred and oppugning of the diuel & the wicked. Iohn. 8.44.John 8:447 The hatred and oppugning of this doctrine by the diuel and the wicked, which is a teſtimonie that it is true: For the truth breedeth hatred: The diuel was a lier from the beginning: He endeuoureth therefore to oppreſſe the Law and the Goſpell, that faith and honeſtie may bee deſtroied. He doth therefore together with his complices perſecute the truth: becauſe it doth more ſharply accuſe him than other ſectes.Iohn 7.7John 7:7 The world hateth me, ſaith Chriſt, becauſe I teſtify of it, that the woorkes thereof are ill.

8 The marueilous preſeruation.8 The maruailous preſeruation of this doctrine againſt the furies of Satan, and enemies of the Church. None is ſo much aſſailed; none alſo continueth ſo ſure. Others are not aſſailed, and yet they periſh moſt ſpeedily.

9 The puniſhments of the enemies.9 The puniſhmentes of the enemies, as of Arius, Iulian, and others. Albeit in the world for the moſt part the wicked floriſh, and the Church is oppreſſed: yet that it falleth not Objection. 1 ſo out by chaunce,The enemies of the church doe floriſh. Aunſwere. For a ſhort time. neither becauſe God is pleaſed with them, the euents witnes, and the Scripture very often doth iterate it. For the Church is alwaies preſerued, euen amidſt her perſecutions, when as the ſhort felicity of Tyrants & wicked imps hath a moſt dolefull and aeternall deſtruction following it. But God ſuffereth them for a while to hauehave their ſwinge, and to floriſh, that by the ſcandal of the croſſe the faith and patience of the godly may be more exerciſed and tried & vntounto the wicked there may be left a time of repentance, and when they abuſe the long-ſuffering of God, that then at length ſo much the iuſter and heauier plague may light on them. And therefore the holy Scripture in ſo many places, as in the Pſalmes, 37.52.57.58. & often elſewhere comforteth the godly againſt this kind of tentation, foretelling, vntounto them, defence and deliuery, but deſtructiō Obiection. 2 vntounto their enemies.Not all. Neither is thereby the force of this proofe weakned, becauſe that all the perſecutours of the Church are not in Tragicall manner taken out of this life. For whiles God doth take vengeance on moſt of them in this life, he doth ſufficiently ſhew what he would hauehave to be thought of the reſt, verily, that they are his enemies, whom without they repent, he will plūge into aeternal plagues, the beginning and feeling of the which is deſperation, in which p. 25all the enemies of Chriſtian Religion end their daies, yea they who are not oppreſſed with any other calamities of this life. To conclude, that it may be manifeſt,Not for this cauſe. Anſwere. Yea, for this cauſe. that they are Obiection. 3 not onelyonly for other tranſgreſſions ſo puniſhed of God, God doth ſo often denounce in his worde, that ſuch ſhal bee the ends of his enemies, and that for this very cauſe, becauſe they go about to extinguiſh the people and true worſhip of God. Yea furthermore they are not a few, frō whom, while they lie in torments, their cōſcience wreſteth out this confeſſion, that they hauehave drawen theſe miſeries vponupon themſelues by perſecuting the godly: as from Antiochus Epiphanes, & Iulian the Apoſtata. And ſince that al the aduerſaries of the Church in their calamites and death are deſtitute of comfort, it is manifeſt that they ſuffer as the enemies of God, and therefore are far from true Religion.

Now that which the wicked alone doe, there is no doubt but that is in the number of their Sinnes, for which they ſuffer puniſhment. Wherefore the ouerthrowes of the enemies of the Church are no obſcure Teſtimony of the wrath of God againſt them, euen as God himſelf ſaith of Pharao, To this ſame purpoſe hauehave I ſtirred thee vp, Exod. 9. Rom. 9.Exod 9Rom 9that I might ſhew my power in thee, and that my name might be declared throughout all the earth.

10 The conſent of true doctrine,10 The conſent of the parts of doctrine. 11 The confeſſion and conſtancy of Martyrs. and the iarring of others, euen about the chiefe pointes.

11 The teſtimonies and confeſſions of Martyrs, who ſealing with their blood this Doctrine, doe ſhewe euen in the middeſt of death that they indeede doe ſo thinke, as they taught, and that they drawe that comfort out of it, which they did preach vntounto others. And hence alſo it appeareth Obiection. 1 that the certainty of this holy doctrine dependeth not on mens record,Doth the certaintie of doctrine depēd of men? though the conſtancy of Martyrs and other godly men giuegive comfort vntounto vsus. For albeit the Teſtimony of the Saintes too doth concur, as a leſſe principal proofe, vntounto our confirmation: yet in their examples is ſeene a far other, euē the teſtimony of God himſelf, who ſtrengthneth and comforteth them, ſo that they are ready to ſuſtaine any thing for his name ſake. Neither ought that to mooue vsus a whit if other ſectes alſo tel vsus of their Martyrs. For firſt Obiection. 2 they are far behind that number of Martyrs,Others are Martyrs alſo. which the p. 26Church hath.Anſwere. They differ. Againe there is not that alacritie and cheerfulnes found in them, in ſuffering puniſhmentes, which is in moſt of the martyrs of Chriſt, ſo that it may eaſily appeare that they neuer feele that ſecurity of conſcience, and ioie of hart in God, which the Godly feele. And thirdly, which is chiefely to bee conſidered, the defenders of wicked doctrine ſuffer, as being cōuicted of their errors. But the godly, no falſhood being ſhewed in their confeſſion, are Tyrannically by their perſecutors drawen vntounto puniſhment, whereas the perſecutors themſelues are conuicted of their impiety and iniurie, euen as the Lord promiſeth. I wil giuegive you a mouth and wiſedome where-againſt al your aduerſaries ſhal not bee able to ſpeak or reſiſt. Wherefore albeit ſometimes ſome men ſuffer for their doctrine, the certainty whereof they are not able to confirme neither to themſelues, nor to others: yet doe they it not fenced by any diuine ſtrength and comfort, but being blinded by their owne ſtubburnes or pride, and the illuſions of the Diuel they run headlong to deſtruction: contrariwiſe, it is ſaied of the godlies Martyrdome: Philip. 1. It is giuē vntounto you for Chriſt, not onelyonly to beleeue in him, but to ſuffer for his ſake.

12 The godlines and holines of thoſe, of whom the ſacred Scriptures hauehave been written, and who truely embrace this doctrine.

13 Their plaine dealing in detecting of vices. 14 The Teſtimonie of the holy Ghoſt.13 Their ingenuitie and plaine dealing in opening faults committed either by them or theirs, whom the holy ghoſt hath vſed in committing this doctrine to writing.

14 The teſtimonie of the holy Ghoſt which crieth in the hartes of the godly, Abba father. This teſtimonie doth not onelyonly prooue (which all the former alſo do) but it perſwadeth too. For faith is nothing els, then a firme aſſent, by which wee agree vntounto all the woord of God deliuered vntounto vsus, and a confidence, by which eueryevery one of vsus do know & reſolue, that God, according vntounto the tenor of this Scripture, is mercifull & good vntounto vsus. Which confidence there followeth ioyfulnes reſting in God, and calling on him, with an aſſured hope of obtaining thoſe good things, which according to the preſcript of his woord wee begge of him. Nowe that both of theſe, that is, both this aſſent or aſſurance of our doctrine, and the liuely conſolation which p. 27thence ſpringeth, neither do reſt vponupon the teſtimony of mē nor of any creature, but is inflamed and ſtrengthned by no other doctrine then of the Prophets and Apoſtles, read, heard and meditated of by them: this eueryevery one of the godly through a liuely and certain feeling of their hearts hauehave experience of. This ſpirit therefore God adioyneth as a witnes vntounto his woord. Eſai. 19. This is my couenant with them, ſaith the Lord, my ſpirite that is vponupon thee, and my woordes, which I hauehave put in thy mouth, ſhall not depart out of thy mouth, nor out out of the mouth of thy ſeed, ſaith the Lord, from hencefoorth euen for euer.

This ſpirite alſo Chriſt promiſeth as the chiefe witneſſe of his doctrine vntounto his Diſciples: Iohn. cap. 15. When the comforter ſhall come, hee ſhall beare witnes of mee. And cap. 16. When he is come which is the ſpirit of truth, hee will lead you into all truth: for hee ſhall not ſpeake of himſelfe, but whatſoeuer hee ſhal heare ſhal hee ſpeake, and hee wil ſhew you the things to come. Hee ſhall glorify mee: for hee ſhall receiue of mine, and ſhall ſhew it vntounto you. To this witnes do the Apoſtles appeal, as beeing the chiefe, and alone ſufficient. The Apoſtle Paul 2. Cor. 1. And it is God which ſtabliſheth vsus with you in Chriſt: who hath alſo ſealed vsus, and hath giuen the earneſt of the ſpirit in our hartes. And 1. Theſ. 1. For our Goſpel was not vntounto you in word onelyonly, but alſo in power, and in the holy Ghoſt, and in much aſſurance. And 1. Iohn. 2. But yee hauehave an ointment from him that is holie, and yee hauehave knowen al thinges. Wherefore wee muſt euer remember this, that by the alone witnes of the holy ſpirite wee are mooued forcibly in our harts, to beleeue the Scripture, and to ſubmit our ſelues vntounto it as vntounto the voice of God: and that by al the other before alleadged Teſtimonies al men indeed are conuicted, and the godlie alſo profitably confirmed, but no man is turned vntounto God thereby, without the ſpirit witneſſing within him.

For whenas he once breedeth this moſt aſſured perſuaſion in our mindes, that the doctrine which is conteined in the holy Bible is of a truth the wil of God, & worketh that comfort and change of our minds and harts, which is promiſed and taught in this booke: by our experience and feeling it is ſo confirmed, that while this remaineth within vsus, though al Angels & men ſhould ſay contrarie, yet we would p. 28beleeue this to be the voice of God:Obiection. The ſcripture beareth witnes of the ſpirit; therefore the ſpirit not of it. Anſwere. but if that remaine not or be not in vsus, though al ſhould ſay it, yet we would not beleeue it. Neither doth not the ſpirit therefore eſtabliſh the autoritie of the Scripture, becauſe we are to examine what the ſpirit ſpeaketh within vsus by the rule of the Scripture: for before that this is done of vsus, the ſpirite himſelfe declareth vntounto vsus, that the Scripture is the word of God and inſpired by him, & that he wil teach vsus nothing in our hartes, which is not agreeable vntounto that Teſtimonie before ſet downe of him in the Scripture. And if this be not firſt moſt certainlie perſuaded vsus of the ſpirit himſelfe: we will neuer recal our opinions of God & his worſhip to the Scripture, as the onelie rule to trie them by. Now then after it is declared vntounto vsus by diuine inſpiration, that the Scripture is a ſufficient witnes of that diuine Reuelation in our harts, then at length do we find our ſelues to be confirmed by the mutual Teſtimonie of the ſame ſpirite in the Scripture and in our harts, and we beleeue the Scripture affirming of it ſelfe, that it was deliuered by diuine inſpiration to the holie men of God: as it ſaid, 2 Tim. 3. and 2. Pet. 1.

OF THE FOVRTH QVESTION.

For what cauſe no doctrine beſide the holy Scripture is to be receaued in the Church. The ſcripture is of God; therefore the rule of faith.WHEREAS it appeareth vntounto vsus that it is the woorde of God, which the Prophets and Apoſtles hauehave left in writing: there is no man which doth not ſee, that the Scripture muſt bee the rule and ſquire, by which all thinges which are taught and done in the church, muſt be tried. Now all thinges, of which there vſeth to ariſe queſtions in the Chriſtian Church, doe appertaine either vntounto doctrine, or vntounto diſcipline and ceremonies. That the word of God ought to be the rule vntounto both ſorts, it is out of doubt. But in this place wee ſpeake of the doctrine of the church, which conſiſteth in the ſentences and decrees, which wee are bound by the commandement of God to beleeue or obey: and therefore they can not bee chaunged, by the autoritie of any creature: & they p. 29are become obnoxious vntounto the wrath of God, whoſoeuer ſubmit not themſelues in faith and obedience vntounto them. To theſe decrees and preceptes the Papiſts adde many ſentences, which not onelyonly are no where deliuered in the Scripture, but are repugnant vntounto it; and they contend, that the Church or the Biſhops hauehave autoritie of decreeing: yea contrarie and beſides the Scripture, what the Church muſt beleeue or doe: and that mens conſciences are bound by thoſe decrees no leſſe than by the woordes of the holy Scripture to beleeue or obey. Contrariwiſe wee beleeue and confeſſe, that no doctrine is to bee propoſed vntounto the Church, not onelyonly if it bee repugnant vntounto the holie Scripture, but if it bee not conteined in it.

And whatſoeuer either is not by the expreſſe teſtimony of the holie Scripture deliuered,The difference of the Scripture, & of other mens opiniōs or doth not conſequently follow out of the woordes of the Scripture rightly vnderſtood, that wee hold may bee without any hurt or conſcience beleeued, or not beleeued, chaunged, abrogated, and omitted.1 The Scripture only is of it ſelfe to be beleeued, and the rule of faith. For wee muſt euer hold a neceſſarie difference betweene the bookes of the Prophets and Apoſtles, and the writinges and doctrine of others in the Church: firſt, that the Scripture onelyonly neither hath, nor can hauehave anie error in anie matter; other teachers both maie erre, and oftentimes alſo doe er, when they depart from the written woord of God. Againe, that the Scriptures are beleeued on their own word, becauſe we know that God ſpeaketh with vsus in them: others hauehave credit, not becauſe themſelues ſay ſo, but becauſe the ſcripture witneſſeth ſo, neither a whit more than they can proue by the Scripture. Wherefore we doe not reiect others doctrine and labors in the Church: but onelyonly ſetting them in their owne place, we ſubmit them vntounto the rule of Gods word. This doctrine firſt is deliuered of God himſelfe, and that not in one place onelyonly of the Scripture: as Deut. 4. You ſhal not ad vntounto the word which I ſpeak vntounto you, neither ſhal you take away frō it. And in the laſt Chapter of the Apocalyps: I proteſt vntounto euerie man, that heareth the words of the Propheſie of this book, if any man ſhal ad vntounto theſe things, God ſhal adde vntounto him the plagues that are written in this book. And if anie man ſhal diminiſh of the words &c. Neither onelyonly by theſe wordes is forbidden, that p. 30no falſe things & openly repugnant to the written woord be added to the doctrine of the church, but alſo that no vncertaine things, or things not appertaining vntounto it be mingled therewith. For it is not in the power of any creature to pronounce what we are to thinke of God and his wil: but this is onelyonly to bee learned out of that which is diſcloſed in his woord. And therefore the men of Beraea are commended, Act. 17. Who ſearched the Scriptures daily whether thoſe thinges were ſo.

2 Faith is grounded only of the word.Secondly, faith, which is ſpoken of in the Church, is a part of diuine worſhip, that is, the ſure aſſent, by which wee embrace eueryevery word of God deliuered vntounto vsus, becauſe it is impoſſible for vsus to be deceiued by it if we vnderſtand it aright. Further alſo, that it may breed in vsus a true woorſhipping of God and comfort of our ſoules, it muſt ſtand ſure and immoueable againſt temptations. But there is no certain doctrine cōcerning God & religion beſides that which is knowen to be reuealed in his woord. We may not therefore giuegive the honor which is due vntounto God, vntounto men: neither may wee go from certain thinges vntounto vncertaine, but cleaue onelyonly to the woord of God in the doctrine concerning religion: and therefore humane decrees muſt not bee accounted amongſt thoſe preceptes which wee are to embrace by faith. Faith commeth by hearing, hearing by the word of God. &c.

3 Things neceſſary to be beleeued or done are part of diuine worſhip: But things not preſcribed are not part of diuine worſhip. Therefore they are not neceſſarie.Thirdly, for ſo much as the woorſhip of God is a woorke commaunded of God, perfourmed by faith, to this ende principallie, that God may bee honored: it is manifeſt that to beleeue and doe thoſe thinges, which can not bee denied or omitted without offending of God, is the woorſhip of God: and contrariwiſe that God can not bee woorſhipped, but by the preſcript of his will, both the conſciences of al men, and God himſelfe in his holy woord doth teſtify: as Eſai. 29. and Matt. 15. In vain do they woorſhip mee who teach the doctrines and commaundementes of men. It is as wicked therfore to number thoſe things which are not expreſſed in the woord of God, amongeſt thoſe which are neceſſarie to bee beleeued and done in matters of religion: as it is vnlawful for any creature to thruſt vponupon God that woorſhip, which himſelfe neuer required.

p. 31Fourthlie,4 The Scripture is ſufficient. there cannot be anie thing added of men vntounto his doctrine without great iniurie and contumelie done vntounto the holy Scripture. For if other thinges beſides theſe which are written, are neceſſarie to the perfection of true Religion; then doth not the Scripture ſhew the perfect maner of worſhipping God, & of attaining to Saluation, which fighteth with the plaine words of Scripture, which affirme that God hath opened vntounto vsus in his word as much as hee would hauehave vsus know in this life, concerning his wil towards vsus, as Chriſt ſaith Iohn. 15. Al thinges which I hauehave hard of my father I hauehave made knowen vntounto you. And Paul Act. 20. I hauehave kept nothing back, but hauehave ſhewed you al the counſaile of God. And 2. Tim. 3. Knowing that thou haſt knowē the holie Scriptures from a Childe which are able to make thee wiſe vntounto Saluation through the faith which is in Chriſt Ieſus. For the whole Scripture is giuen by inſpiration of God, and is profitable to teach, to improue, to correct & to inſtruct in righteouſnes.

Fiftly,5 Other Doctors may er; the Prophets and Apoſtles cannot; therfore they are tied to theſe. we are to conſider the degrees of them who teach in the Church. For therefore is the authoritie of the Prophets and Apoſtles far higher, then of other Miniſters of the Church: becauſe God called thē immediatly, to declare his will vntounto other men, and adorned them with Teſtimonies of miracles and other thinges, by which hee witneſſed that he did ſo lighten and guide their minds with his ſpirit, that he ſuffered them to erre in no one point of doctrine: other miniſters are called by men, and may erre, and doe erre, when they depart from the doctrine of the Prophets and Apoſtles. Wherefore the Apoſtle Paul, Ephe. 2. ſaieth: That the Church is builded vponupon the foundation of the Prophets and Apoſtles. And 1. Cor. 3. That hee had laied the foundation, and other then that could no man lay: others build vponupon it gold, ſiluer, precious ſtones, wood, hay, ſtubble. Now it is manifeſt that they, who may err, ought to be tied vntounto their doctrine, who are warranted by the teſtimonies of God that they can not erre. Wherefore all other teachers in the Church muſt not bring any new point of doctrine, but onelyonly propound and expound thoſe thinges vntounto the Church, which are deliuered by the Prophets and Apoſtles.

For theſe cauſes therefore doth the whole auncient Church with great conſent ſubmit it ſelfe vntounto the rule of p. 32the ſacred Scriptures: whoſe autoritie yet ought of right to bee ſomewhat greater than theſe men, who both in woords and deedes fight againſt this opinion. Baſil in his Sermon of the confeſſion of ſaith, ſaieth: that it is a falling from the faith, and a fault of pride, either not to admit thoſe thinges which are writtē in the holie Scriptures, or to add any thing to them. And Auguſt. in his third Epiſtle: For neither ought wee to account of eueryevery ones diſcourſes, though they bee catholick and woorthy men, as of the canonical ſcriptures, that it may not bee lawfull for vsus, without impairing the reuerence, which wee owe to thoſe men, to diſlike and refuſe any thing in their writinges, if peraduenture we ſhal find that they hauehave thought otherwiſe thē the Scripture hath, as it is by Gods aſſiſtāce vnderſtood either of others, or of our ſelues. And Epiſt. 112. If ought be confirmed by the plain autoritie of the diuine Scriptures, of thoſe, which are called in the Church canonical, wee muſt without any doubting beleeue it: as for other teſtimonies, by which any thing is mooued to bee beleeued, thou maiſt chuſe whether thou wilt beleeue thē or no. But againſt theſe teſtimonies of the Scriptures & the auncient church the aduerſaries of the truth contend, that beſides the doctrine, which is compriſed in the holy Bible, other decrees alſo, made by the autoritie of the Church, are no leſſe vnchangeable, and neceſſarie to ſaluation, then the oracles Propheticall and Apoſtolick.Obiections of the Papiſtes. And that they may not without ſome ſhew and pretence take vponupon them this autority of decreeing what Obiection. 1 they liſt, beſides and contrary vntounto the Scripture: they alleage places of Scripture,The ſcripture doth not remaine perfect. in which ſome writinges of the Prophets and Apoſtles are mentioned: which are not come to our handes: as Num. 21. is named the Book of the warres of the Lord. Ioſ. 10. The Booke of the iuſt. And often in the books of Kings, The Booke of the Chronicles of the Kings of Iuda. In the Epiſtle catholicke of Iude, are alleaged, the prophecie of Enoch, and the ſtorie of the bodie of Moſes: And laſtly the Apoſtle Paul, 1. Cor. 5. and Eph. 3. maketh mention of his Epiſtles, which now the Church hath not. Hence therefore theſe men will conclude, that the doctrine of the ſacred Scripture is maimed, and that therefore the defect hereof muſt be Supplied by the Church. But firſt of all concerning the holie Scripture we are to know, that ſo much thereof hath beene preſerued of God for vsus, as was neceſſarie and profitable p. 33for the doctrine and comfort of the Church: euen as Iohn witneſſeth: that Ieſus did many thinges before his diſciples, 1 As much of the hiſtory as is ſufficient, doth remain. Iohn. 21.John 21which are not written in the ſtorie of the Goſpel. And that theſe thinges, which are extant, were written, that wee might beleeue that Ieſus is the Chriſt the Sonne of God, and that beleeuing wee might hauehave life euerlaſting in his name. Furthermore,2 The holy Scripture is perfect in ſenſe▪ though not in words. concerning doctrine and precepts, albeit ſome thinges written by the Apoſtles be not extant, whatſoeuer yet of neceſſarie doctrine was in them, it is certaine that it is contained in thoſe, which we hauehave: both becauſe that Paul in both places doth repeate that which hee hath written in thoſe Epiſtles: and alſo becauſe it hath bin before ſhewed that God hath deliuered the whole doctrine of our ſaluation, in the Scripture, which is extant, and wil preſerue it vntounto the ende of the world.

They bring other places alſo, by which they indeuour to Obiection. 2 gather,Some things were ſpoken by word of mouth. that Chriſt & his Apoſtles did deliuer ſome things vntounto the Churches by mouth, which are not compriſed in the writings of the Apoſtles. As Mat. 28. where Chriſt ſendeth his Apoſtles to preach: Iohn. 16. I hauehave yet many things to ſay vntounto you, but you cannot beare them now. Act. 16. Paul and Timothy deliuered vntounto the Churches the decrees to keepe, ordained by the Apoſtles, and elders, which were at Ieruſalem. 1. Cor. 11. I wil order other things when I come. 2. Theſ. 2. Keepe the inſtructions, which you hauehave beene taught either by word, or by our Epistle. And cap. 3. Withdrawe your ſelues from euerie brother which walketh not after the inſtruction, which he receaued of vsus. And in the 2. and 3. Epiſtles of Iohn. I hauehave many things to write vntounto you: but I would not by paper and incke, but I truſt to come vntounto you and ſpeake mouth to mouth. 1 Tim. 6. Tit. 1. and 2.1 Tim 6Titus 1And Paul chargeth Timothie to keep that which was committed vntounto him, and to commit thoſe things, which he had heard of him, to men fit to teach. Laſtly they ſaie, That before the bookes either of the olde or new Teſtament were written, the doctrine was deliuered vntounto the Church by mouth. But neither the Prophets, nor Chriſt, nor the Apoſtles hauehave deliuered any other precepts by mouth, then thoſe which are written: And if they ordained any ceremonial thinges in the Churches, which they committed not to writing, neither were they contrarie to theſe which are written, neither ouermany, or vnprofitable, neither put on them with an opinion p. 34of neceſſitie. For neither was there any other Goſpel, from the beginning, neither did Chriſt command anie other to be preached, then that which we hauehave written. Neither were thoſe things any other which the Apoſtles then could not beare through infirmitie, then the ſelfeſame which the Lord had taught them before, which the ſpirite ſhould cal into their minds and expound vntounto them, which themſelues afterwards did deliuer in writing to the church: neither were they otherwiſe then ſutable to thoſe thinges, which they had before receaued of the Lord, neither olde wiues to is, ſuch as a great part of the Popiſh traditions are: but the moſt authenticke doctrine of the Goſpel, either vnknowen, or repugnant vntounto the reaſon and wit of man. But what Paul in the Acts is ſaid to hauehave deliuered vntounto the churches is there expreſſed, euen the decree of the counſel of Ieruſalem, concerning blood, ſtrangled, and thinges offered to idols. VntoUnto the Corinthians hee promiſeth that he will take order for matters of ceremonies euen ſuch as appertained to the miniſtring of the Lords Supper. Now by the inſtructions which he ſpeaketh of to the Theſſalonians, he vnderſtandeth, not anie Lawes concerning ceremonies, but the whole doctrine of the Goſpel, which he had taught euen the ſelfe ſame both by word and writing: which hee had committed to Timothie: and by the declaring of which mouth to mouth, Iohn promiſeth to bring true ioie vntounto his auditours. But bee it that Paul ſpake neuer ſo much of keeping traditions, or ordinances which were not written, as 1. Cor. 11. when hee ſaith, Now brethren, I command you, that you keepe the ordinances, as I deliuered them vntounto you: yet ſhould not the aduerſaries therefore obtaine, that their traditions either are to be kept, or are Apoſtolicke, wheras moſt of them are ſingularly repugnant to the Apoſtles doctrine; neither yet that there were more ordinances then in the Church, then are written, ſince that the Apoſtles did ordaine no rites, by which the conſciences of men ſhould be bound.

Obiection. 3 They alleadge farther the practiſe and examples of the Apoſtles, That the Apoſtles hauehave decreed againſt and beſides the Scripture. Tit. 1.Titus 1as if they did make anie ordinances or Lawes either beſides or againſt the Scripture: as when Paul ordaineih manie things of chooſing Biſhops and Deacons, of widowes, of weomen to be couered and to containe themſelues in ſilence, of not deuorcing the husband, if he bee an infidel, of controuerſies betweene p. 35Chriſtians. 1 Tim. 3. 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6.1 Tim 31 Cor 111 Cor 141 Cor 71 Cor 6But theſe men remember not that their authority is not equal vntounto the Apoſtles authoritie: neither conſider they that there is nothing in all theſe thinges appointed of Paul, which is not agreeable to the reſt of the word of God contained in writing, and that manie of thoſe things which they alleadge is comprehended in the commandements of the Decalog. More trifling is it,1 Anſwere. that they ſaie the forme of Baptiſme appointed by Chriſt was changed by the Apoſtles, becauſe it is reade in the Acts. 2.8. and 19, that they Baptiſed in the name of Ieſus Chriſt. For in thoſe places not the forme of Baptiſm, but the vſe is declared, that is, that men were baptiſed, for to teſtifie that they did belong to Chriſt. Neither yet by the example of the Apoſtles, who interdicted the Churches thinges offered to idols, blood, and that which was ſtrangled, is it lawful for Councels and Biſhops to make decrees and Lawes to tie mens conſciences. For firſt, here againe there muſt needs be reteined a difference betweene the Apoſtles by whom God opened his wil vntounto men (whereupon they alſo ſaie, It ſeemed good to the holie Ghoſt and to vsus) and other miniſters of the Church, who are tied vntounto the Apoſtles doctrine. Further, as cōcerning this decree of the Apoſtles, they decreed nothing elſe, then what the rule of charitie commaundeth, which at all times would hauehave; that in things indifferent men ſhould deale without offence.

Now if they vrge, that theſe ordinances are called neceſſary: againe it doth not thereupon follow, that the traditions of Biſhops are neceſſarie, eſpecially ſuch as are the Biſhops of Rome. Then, that neceſſity, whereof the Apoſtles ſpeak, was neither to laſt continually, neither did it binde conſciences for feare of the wrath of God, if theſe things were not obſerued: but it dured but for a time, for their infirmity who were conuerted, from Iudaiſme to Chriſt, or were to be conuerted, as Paul doth at large teach, 1. Cor. 10.

To theſe they ad the examples of the Church, whom they ſay Obiection. 4 euen from the Apoſtles to theſe verie times to hauehave beleeued and obſerued ſome thinges, not onelie not deliuered in the Scripture, 1Preſent examples.but contrarie to the Scripture. They bring forth the ſelfeſame decree of Ieruſalem, concerning things offered to idols, and blood: which being made of the Apoſtles, and expreſly ſet downe in the Scripture, was yet aboliſhed by the Church. But it hath bin already p. 36ready ſaid, that that conſtitution was made, not that it ſhould laſt for euer, but for a time, for a certaine cauſe, euē for the infirmitie of the Church, which was gathered from among the Iewes: and after that cauſe ceaſed, that ordinance taketh place no longer. Neither yet did it at that time fetter mens conſciences, as if the worſhipping or offending of God did lie in it: wherefore the abrogating of it is not contrarie, but doth verie well agree with it. To theſe 2alſo they recken the obſeruing of the Lords Daie. We trulie as we doe beleeue this to be an Apoſtolick tradition, & perceaue it to be profitable, and a farre other maner of one, then for the moſt part they are, which they would faine thruſt vponupon vsus vnderunder the Apoſtles name: ſo we doe not put anie worſhip of God to conſiſt in this thing, but know it to be left arbitrarie vntounto the Church. Euen as Coloſſ. 2. it is ſaid, Let no man 3condemne you in reſpect of a holie daie. But they affirme alſo that ſome things not written are beleeued, which yet to call in queſtion, we our ſelues confeſſe to be vnlawful: as, That infantes are to be baptiſed: That Chriſt deſcended into Hel: That the Sonne of God is cōſubſtantial vntounto the eternal father. But they are too impudent, if they take vntounto themſelues a licence of hatching newe opinions, becauſe the Church, for to expound the meaning of the Scripture, vſeth ſome where wordes, which are not extāt in the Scripture. But impious are they & blaſphemous, if they ſaie the doctrine it ſelf, which the Church profeſſeth in theſe wordes, is not extant in the Scriptures.

5 Obiection. The holie Ghoſt is to teach the Church, therfore not the ScriptureThey ſay alſo, that the holy Ghoſt is promiſed the Church, that it may teach thoſe things, which ar not deliuered in the Scriptures: as Iohn. 14. But the cōforter, which is the holy Ghoſt, whō the father ſhal ſend in my name, he ſhal teach you al things. And cap. 16. whē the ſpirit of truth ſhal come, he ſhal lead you into al truth. But here they maliciouſly omit that which is added; And ſhal bring all 1things to your remembrance, which I hauehave told you. Again, He ſhal beare witnes of me. Again, He wil reproue the world of ſin, of righteouſnes & of iudgement. Again, He ſhal glorify me, for he ſhal receiue 2of mine, & ſhall ſhew it vntounto you. For out of theſe it is manifeſt that the holy Ghoſt ſhould ſpeake nothing, but that which was writtē in the Goſpel, & Chriſt himſelf had before time taught his diſciples: ſo far is it that he ſhould bring any thing contrary to thē. For neither can he diſſent frō Chriſt, p. 37nor frō himſelf. So alſo, when they alleadge that of Ier. 31. I will put my Lawe in their inward partes, and in their harts will I write it. And 2. Cor. 3. Ye are the Epiſtle of Chriſt written not with incke, but with the ſpirit of the liuing God: not in tables of ſtone, but in fleſhie tables of the hart: they doe not marke, that the ſpirite cannot ſpeake in mens hearts contrarie vntounto theſe things, which he reuealed in the Scripture: neither would God write anie other Law, in mens harts, but that which is alreadie reuealed and written; and that therefore the Apoſtle Paul oppoſeth not the matter written, but the manner of writing in tables and hearts, one againſt another: for becauſe that the ſame was written in both, but there with ink, and here with the ſpirit of God. It hath leſſe colour, which 3they goe about to builde out of that place to the Philippians, cap. 3. If you be otherwiſe minded, God ſhall reueile euen the ſame vntounto you: If therefore, ſaie they, the Church think anie thing different from the written woorde, that proceedeth from the holie Ghoſt. For the Apoſtle comforteth and cō firmeth the godly, that albeit they did not vnderſtād ſomewhat of that which there hee had written, or were of another iudgement in it: yet that hereafter they ſhould bee taught it of God, and ſhould know thoſe things to bee true, which he had written. Whenas therefore it is denied that the holy Ghoſt reuealeth any thing diuers from that which is written: the rule & maiſterſhip of the ſpirit in the Church is not taken awaie, but the ſame ſpirit is matched with him ſelfe, that is with the rule of Scripture, leaſt thoſe thinges ſhould be thruſt vponupon vsus vnderunder his name, which are not his.

Further they make their boaſt that the Church cannot erre:6 Obiection. The Church doth not er. and that therefore the decrees of the Church are of equall autoritie with the holie Scripture: becauſe the Church is ruled by the ſame ſpirite, by which the Scripture is inſpired: euen as it is promiſed, Matth. 18. If two of you ſhall agree in earth vponupon any thing, whatſoeuer they ſhal deſire, it ſhal be giuen them of my Father which is in heauen. For where two or three are gathered in my name, there am I in the middeſt of them. And cap. 28. I am with you alway vntounto the end of the world. So, 1. Ioh. 2 Yee hauehave anointment from him that is holy, and yee know all thinges: Likewiſe, The anointing which yee receaued of him, dwelleth in you: and yee neede not that any man teach you: But as p. 38the ſame annointing teacheth you of all thinges, and it is true, and is not lying, and as it taught you, yee ſhall abide in him. But firſt of all wee know that it is the true Church onelyonly,1 Aunſwere. The true Church. Mat. 13. Mar. 4. Luk. 8.Matt 13Mark 4Luke 8 which erreth not, and is ruled by the holy ſpirite, which is gathered in the name of Chriſt, that is, which heareth and followeth the voice of the Sonne of God: And therefore theſe things doe nothing appertain to a wicked multitude, which openlie maintaineth doctrine contrary to the Goſpel, though it neuer ſo much vaunt of the Churches name, yea and beareth ſway and rule in the Church: according to that which is ſaid, To him that hath ſhal bee giuen: But from him that hath not, euen that which hee ſeemeth to hauehave, ſhall bee taken away. So did the Phariſees, and Sadduces amongſt the Iſraelits er, not knowing the ſcriptures: neither were they the true Church, though they ſeaſed vponupon the name and place of it.2 Anſwere. Vniuerſallie. Secondly: the true Church indeede erreth not vniuerſallie. For alwaies the light of the truth, eſpecially concerning the foundation of doctrine, is preſerued in ſome mens minds: wherupon the Church is called the pillar and ground of truth. But yet neuertheles ſome alſo of the godly oftentimes fall into errors through ignorance and infirmitie: yet ſo, that they hold the foundation, neither doe they defend their erronious opinions contrarie to their conſcience, and at length they forſake them, euen as it is ſaid: If anie man builde vponupon this foundation gold, 1 Cor. 3. Epheſ. 4. 1 Cor. 121 Cor 3Eph 41 Cor 12ſiluer, &c. And Philip. 3. If ye bee otherwiſe minded, God ſhal reueile euen the ſame vntounto you. Laſt of al, there is giuen vntounto eueryevery man grace according vntounto the meaſure of the gift of Chriſt. And the ſpirit diſtributeth to euerie man ſeuerallie as he wil. The Apoſtles before they had receiued the holie Ghoſt at Whitſontide, were the liuely members of the Church: yet erred they concerning the kingdom & office of the Meſſias.

There were of the Chiliaſts opinion great men in the Church, as Paſias, Irenaeus, Apollinarius, Tertullian, Victorinus, Lactantius, Methodius, Martyr. And therefore, although the Church er not vniuerſallie: yet oftentimes ſome of her members erre, when as they ſwarue from the woord: which God ſuffereth not ſeldome to happen vntounto them, for to keepe vsus, beeing warned of our weakenes and blindnes, in modeſtie, and his true feare, and in daily inuocating of him; and withal to teach vsus, that the truth of doctrine is not to p. 39be meaſured by the title of the church, but by the woord deliuered of him by the handes of the Prophets and Apoſtles: as it is ſaid: Thy woord, O Lord, is a lanterne vntounto my feet, Pſalm. 119.Ps 119and a light vntounto my pathes. Likewiſe 1 Tim. 6. Keepe that which is committed vntounto thee, and auoid profane and vaine bablinges.

This ground beeing once laied,7 Obiection. The Church ought to obey Biſhops by the commandement of God. that ſo far foorth the Church erreth not, as it doth not ſwarue from the written woord of God, it is eaſy to anſwere to that which they make ſhew of to the contrarie; that the Church is ruled by Biſhops, and therefore muſt obey them: as it is ſaied, Act. cap. 20. Take heede vntounto all the flocke whereof the holy Ghoſt hath made you ouerſeers, to gouerne the Church of God. And Mat. 18. If hee refuſe to heare the Church, let him bee vntounto thee as an heathen man, and a Publicane. Luc. 10. Hee that heareth you, heareth mee: and hee that deſpiſeth you, deſpiſeth mee. And to the Hebrewes 13. Obey thoſe who beare rule ouer you. For both they muſt rule, and the Church muſt obey them, according vntounto the preſcript of Gods woord: as it is ſaid, If any man preach any other doctrine, let him bee accurſed. Aunſwere. Neceſſarilie in thoſe … things which belong to the miniſtery: frely in traditions. Gal. 1.Gal 1Whatſoeuer therfore the miniſters propound out of the woord of God vntounto the Church, wee muſt of neceſſity obey it; that which the Lord teacheth Matt. 23.2. when hee ſaieth, The Scribes & the Phariſees ſit in Moyſes chaire. All therefore whatſoeuer they bid you obſerue, that obſerue and doe. For they ſit in Moſes chaire, who teach Moſes doctrine in the Church. If alſo they ordaine any thinges indifferen… and of a middle ſort, which are profitable, theſe alſo are to be obſerued for maintaining of order, and auoiding of offence. But if they require vsus to beleeue or obſerue thinges repugnant to the woord of God, or thinges that are in their owne nature indifferent, with putting an opinion of neceſſitie in them, and of woorſhipping of God, they ſit no longer in Moſes chaire, but in the chaire of ſcorners: and of them it is ſaid,Iohn. 10.John 10 The ſheepe heard them not. Likewiſe 1. Tim. 4. In the latter times ſome ſhall depart from the faith, and ſhal giuegive heed vntounto the ſpirites of error. And that the decrees of the Biſhops alſo are not to bee receaued among the precepts and decrees of the Church, is confirmed by the example of the ciuill magiſtrate, whoſe iuſt & good Lawes binde the cōſciences of the ſubiects.1 Inſt. For the diſſimilitude of the examples conſiſteth in that, that p. 40God himſelfe by expreſſe woorde hath decreed a neceſſitie of obedience to the Lawes and commandements of the ciuil magiſtrate,1 Inſtance. The magſtrate doth bind the conſciences; therfore Biſhops. which are not repugnant vntounto his Law: but hath giuen a liberty of conſcience in traditions of the Church: ſo that he pronounceth himſelfe to be angrie with him, who obeieth not ciuil magiſtrats, as long as they command nothing repugnant to his Lawes: but not with them, which without offence do contrarie to the conſtitutions of Biſhops. For of the magiſtrate it is ſaid, Rom. 13. We muſt obey him for conſcience ſake. But of thinges indifferent in the Church, Coloſſ. 2. Let no man condemne you in meat or drink, or in reſpect of a holy daie. 2 Inſtance. The higher power doth more bind. 1 Anſwere.Likewiſe, Gal. 5. Stand fast in the liberty, wherewith Chriſt hath made vsus free. Now if againe they reply, that the office of Biſhops is aboue the ciuil power, and therefore hath greater force, then that, to bind men to obey: firſt, we graunt, that more obedience is due vntounto the ſuperior power then to the inferiour, as long as it commaundeth nothing contrarie to Gods woorde. As long therefore as the miniſters propound the word of God vntounto the Church, and for auoiding of offence, commaund ſuch thinges to be obſerued as appertaine to decencie and order, they do not now offend againſt them, but againſt God, whoſoeuer obey them not. But if they require their lawes concerning thinges indifferent to be obſerued with putting an opinion of neceſſitie in them and of the worſhip of God, and do make them neceſſarie, when there is no danger of offence to enſue; Becauſe this charge is contrarie to the word of God, no obedience 2is due vntounto it. Further, we confeſſe that greater obedience is due vntounto the ſuperiour power in thoſe things, in which it is ſuperiour, that is, in which God would hauehave other powers to obey it. But the miniſterial power is ſuperiour vntounto the ciuil in thoſe things, which belong properly vntounto the miniſterie, that is, which are of God deliuered, commaunded, and committed vntounto the miniſters, that by them they may bee declared vntounto the Church. But of matters indifferent, concerning which nothing is either commanded or forbidden of God, the ciuil power is ſuperiour, by reaſon of the authoritie, which God in theſe matters hath giuen vntounto the ciuil magiſtrate, and not to the miniſters of the Church.

Obiection. 8 But againſt this they returne againe: That wee alſo doe alleadge p. 41the Teſtimonies of councels & fathers in confirming the doctrine of the Church: which were but in vaine for vsus to doe, Fathers and councels ar cited.if their ſentences had not the force and authoritie of Eccleſiaſtical doctrine. But we neither bring nor receaue the Teſtimonies of the ancient Church with that mind, as if without the authority of the holie Scripture, they were ſufficient for confirmation of anie point of doctrine. Neither yet is the regard had of them in vaine. For both they which are rightlie minded, after they are inſtructed by the voice of the Scriptures concerning the truth, are yet more confirmed by the Church, as by a Teſtimonie of lower degree: and they which attribute more authoritie vntounto them then they ſhould, or abuſe their ſayings againſt the trueth, are very wel refuted by the teſtimonie of them, whom they have made their iudges.

Alſo they ſay: That order & decencie in the Church is neceſſary Obiection. 9 by the commandement of God, according as it is ſaid, Traditions are order. 1 Cor. 14.1 Cor 14Let al thinges be done comelie and in order. For God is not the author of confuſion. Now the order and diſcipline of the Church doth a great part conſiſt in traditions Eccleſiaſticall, wherefore they conclude that by the violating of theſe, mens conſciences are wounded, and God offended. But as God commaundeth ſome order to be appointed and kept in the Church,Anſwere. Of mere particulars there is no concluding. ſo hath he given a double libertie in it vntounto his Church: firſt that it be arbitrarie for the Church to appoint as may bee moſt commodious for it, what order ſhal be in euerie place and at eueryevery time obſerued. Then, that alſo after any thing is certainelie ordained, may be kept or not kept without hurt of conſcience both of the whole Church, and of euerie one of the godly, if there bee no danger of offence. For it is neceſſarie that euer a difference be put betwixt the commaundements of God, by the obſeruing whereof God is worſhipped, and offended by the breaking of them; and thoſe things, which God hath left to men to appoint, neither is worſhipped or offended, as himſelfe pronounceth, either by the altering or omitting of them, ſo long as there is no cauſe or danger of offence. And the ſame Apoſtle,Gal. 5.Gal 5 who commandeth all things to be done comelie and in order, willeth vsus to ſtand faſt in the liberty wherewith Chriſt hath made vsus free, and that we ſhould bee condemned of no man in meate or drink, or in reſpect of an holy day.

Wherefore not they, who without contempt of diuine p. 42things, or wantonnes, or danger of offence, doe ſomething otherwiſe in there things then is appointed, but they rather offend againſt the commaundement of God, concerning keeping order, who either woulde hauehave no order in the Church, or trouble that which is wel appointed.

Obiection. 10 Obſcure things do not ſuffice without interpreration. Aunſwere. The minor is falſe, if they reſpect the ground.Theſe men find fault alſo with the obſcuritie of the holy Scriptures, which they proue both by exāples of hard places of Scripture, & alſo out of the ſecond epiſtle of Peter cap. 3. where it is ſaid: That there are ſome thinges hard to be vnderſtood in the epiſtles of Paul. And therefore, ſince that thinges darckly ſpoken, without they bee expounded, can not ſuffice to perfect and wholeſome doctrine, they vrge that the interpretation of the Church alſo is neceſſarily to bee receaued with the Scripture.

But here aboue all thinges they iniurie the holie Ghoſt, aſcribing darkenes & obſcuritie vntounto him, who of purpoſe endeuoured to applie himſelfe in ſimplicitie of ſpeech to the capacitie of the common people, and the rudeſt. For thoſe thinges which appertaine to the ground of doctrine, which is neceſſarie to be knowen of all, as are the articles of our beleefe, the tenne commaundementes: they are ſo plainly recited, ſo often repeated, ſo plentifully expounded in the Scriptures, that they are open and eaſie to any, but to him who will not learne: euen as the 119. Pſalm teacheth, Where the woorde of the Lord is called a Lanterne to our feete, and a light to our pathes. Againe, The enterance into thy woordes ſheweth light, and giueth vnderſtanding to the ſimple. And 2.1 Inſtance. The ground of doctrine is vnknown to manie. Peter 1. The woorde of the Prophets is called a light ſhining in a darke place. To which yee doe well, ſaith hee, that yee take heede as vntounto a light that ſhineth in a darke place, vntill the day dawne, and the day ſtarre ariſe in your hartes. And Salomon in the firſt of the Prouerbes, affirmeth, that hee writeth to giuegive the ſimple ſharpneſſe of witte, and to the child knowledge and diſcretion: Again, that wiſedome crieth without, & uttereth her voice in the ſtreetes. Paul alſo 1. Cor. 1. ſaith, that Chriſt ſent him to preach the Goſpell not with wiſedome of woordes, leaſt the croſſe of Chriſt ſhould be made of none effect. The ground therefore and ſumme of doctrine is not obſcure, except it bee vntounto the reprobates, who contemne the truth, or ſtubburnlie reiect it: as the Apoſtle ſaith, 2. Cor. 4. If our Goſpell bee hid, it is hid to them that are loſt: in whom the God of p. 43this world hath blinded their mindes, that is, of the infidels, that the light of the glorious Goſpell of Chriſt ſhould not ſhine vntounto thē. And the prophet Eſai. 65. and the Apoſtle, Rom. 10. All the day long hauehave I ſtretched foorth my handes to a diſobedient and gainſaying people. And Pſalm. 36. The woordes of his mouth are iniquitie and deceite: he hath left off to vnderſtand and to doe good. And Mat. 11. I giuegive thee thankes, o Father, Lord of Heauen and Earth, becauſe thou haſt hidde theſe thinges from the wiſe men, and men of vnderſtanding, and haſt opened them vntounto babes.

Now if they replie againe:2 Inſtance. Diuine matters are obſcure vntounto al men. that diuine matters are hard and obſcure to all men, as it is ſaid, 1. Cor. 2. The naturall man perceiueth not the thinges of the ſpirit of God: for they are fooliſhneſſe vntounto him: neither can he know thē becauſe they are ſpiritually diſcerned: they ſhould firſt hauehave called to mind, that this ignorance and hardnes riſeth not of the obſcuritie of the ſcripture, but of the blindnes of mans mind: and furthermore, that this obſcuritie, ſince in verie deed it is not in the Scripture, but ſeemeth to bee the fault of our nature, doth not alwaies remaine in thoſe who are regenerate, but is remoued from them by the illumination of the holie Spirite, according to thoſe ſayinges, Luc. 8. It is giuen vntounto you to know the ſecrets of the kingdome of God, but to others in parables, that when they ſee, they ſhould not ſee: & when they heare, they ſhould not vnderſtand. And 2. Cor. 3. Vntil this day when Moſes is read, the vaile is laid ouer their hartes. Neuertheleſſe when their hart ſhall be turned vntounto the Lord, the vaile ſhalbe taken away. 3 Inſtance. The Scripture a long time not knowen.From this verie place may we eaſily refute that which they obiect: That wee our ſelues, in that that we ſay the Scripture hath not bin vnderſtood for theſe many ages in the Popiſh Church, do confeſſe the obſcuritie of it. For the ignorance, which hath bin from the beginning of the world, and ſhall bee to the end, in the aduerſaries of the truth, is not to bee imputed to the obſcuritie of the Scriptures, but to their owne peruerſneſſe, who hauehave not a deſire to know and embrace the truth. As the Apoſtle ſaith, 2 Theſ. 2. Becauſe they receiued not the louelove of the truth, that they might bee ſaued, therefore God ſhall ſend them ſtrong deluſions, that they ſhould beleeue lies.

Whereas therefore it appeareth that the ground and ſumme of doctrine is not obſcure:4 Inſtance. Manie places obſcure. yet wee confeſſe that there are ſome places of Scripture, which hauehave loſſe light p. 44& more difficulty, then others. But firſt, they are ſuch, that although they were not vnderſtood, yet the ground may both ſtand and be vnderſtood. Furthermore the interpretation of theſe places dependeth not of the autority of mē, but the expoſition of thē is to be ſought, by the conference of other places of Scripture, which are more cleare: or if we can not finde it: yet leaſt wee ſhould affirme any vncertaine thing concerning diuine matters, our conſcience not ſatiſfying vsus in it: wee muſt ſuſpend our iudgement, vntill God ſhal open vntounto vsus ſome certaine meaning: and in the mean ſeaſon, wee are to hold thoſe with thankfull mindes, in which God hath left no place of doubting for vsus.5 Inſtance. Of the neceſſity of interpretation. Act. 20.Acts 20 But when wee anſwere thus vntounto our aduerſaries, they riſe againe vponupon vsus out of thoſe thinges which wee grant them. For becauſe we confeſſe that ſome places of Scripture are harder to be vnderſtood then others: and that by occaſion of the dulnes and ſlownes of mans minde in learning diuine matters, neither thoſe things which are moſt cleare, are vnderſtood of the people, as the Eunuch of Queene Candaces doth complain: How can I, ſaith he, except I had a guide? And that the miniſterie it ſelfe was therefore ordained of God in the Church, for that it ſeemed good vntounto the holy ghoſt to ad for our inſtruction an expoſition of the Scripture, which is done by the voice of the Church.

To be ſhort, becauſe our ſelues in writing and teaching doe expound the Scriptures, and do exhort al men to the reading and hearing the expoſition thereof: Out of theſe they conclude, that beſides the reading of the Scripture, the interpretation of the Church is neceſſarie: and that therefore what the Church doth pronounce of the meaning of the Scripture, that is without controuerſie to be receaued. But we firſt confeſſe that the interpretation of the ſcripture is neceſſarie in the Church, not for that without this to come vntounto the knowledge of heauenly doctrine is ſimplie impoſſible, whereas both God is able, when it pleaſeth him, to inſtruct his euen without the Scripture it ſelfe, much more then without the expoſition of his miniſters: and the godly learne many thinges out of the Scriptures without interpreters: and of the contrary ſide except the eies of our mindes be opened by the grace of the holie ſpirit, heauenly doctrine ſeemeth alwaies alike obſcure vntounto vsus, whether it be expoūded by the word of the Scripture, or of the church: p. 45but for that it pleaſed God to appoint this ordinarie way of inſtructing vsus, and himſelfe hath commanded the maintenance and vſe of his miniſtery in the Church, that it ſhould be an inſtrument which the holy Ghoſt might moſt freelie vſe for our ſaluation. Againe,Interpreting muſt not be a deprauing of the Scriptures. although interpretation of ſcripture be neceſſarie, yet this is ſo far from graunting anie licence vntounto the miniſters to bring new ordinances into the Church, that nothing doth more tie them to this doctrine alone, which is comprehended in the Scriptures, then this verie function of expounding the Scriptures. For to interpret another mans woordes, is not to faine at our pleaſure a meaning either diuers from them or repugnant vntounto them: but to render the ſame meaning and Sentence either in more words, or in more plaine words, or, at leaſt, in ſuch, as may be more fit for their capacitie, whom wee teach: and withal, when there is need, to ſhew, that this is the mind of the autor, which we affirme to be.Three points to be obſerued in interpreting. Now ſuch an interpretation of Scripture is made by theſe meanes: that firſt the phraſe be conſidered, and the proper ſenſe of the woordes found out: then, that the order and coherence of the members or parts of the doctrine, which is conteined in the text of Scripture, be declared: Thirdly, that the doctrine be applied to the vſe of the Church, which it hath in confirming true opinions, or refuting errors, in knowing of God and our ſelues, in exhorting, in comforting, and in directing of our life: as Paul commaundeth, 2. Tim. 2. Studie to diuide the word of truth aright. And to. Titus, cap. 1. A Biſhop must holde faſt the faithful word according to doctrine, that he alſo may be able to exhort with wholeſome doctrine, Lib. 2. conhaereſes.and improue them that ſaie againſt it. And wiſelie did Epiphanius aduiſe: Not al woords of Scripture hauehave neede to bee allegoriſed or conſtrued according to a ſtrange ſenſe, but they muſt be vnderſtood as they are: and further they require meditation and ſenſe for the vnderſtanding of the drift and purpoſe of euerie argument. That is, Al places of ſcripture are not to be transformed into allegories: but we muſt ſeeke out the proper ſenſe of the words, by meditation and ſenſe, that is, vſing the rules of art, and hauing a regard of the propriety of tongues and our own experience, by which we know the nature of thoſe things which are ſignified by words commonly vſed in the Church.

p. 466. Inſt. Concerning the diciding of a controuerſie about the text and meaning thereof.But here is caſt in another difficultie, for that in controuerſies concerning the text and the meaning thereof, ſuch a iudge is required, whoſe authoritie and teſtimonie may ſuffice for determining of the meaning of the text. For when both parties, ſaie they, who striue about the meaning, plead ech of them that his interpretation is true, except iudgement bee giuen of ſuch a iudge, from whom it may not be lawful to make anie appeale, the contention wil neuer bee decided, and we ſhal ſtil remaine doubtful of the ſenſe of the Scripture. Furthermore this iudgement muſt needs belong vntounto the Church: for in the Church alone we are to ſeeke for an examining and determining of controuerſies concerning Religion. What the Church therefore doth pronounce in theſe matters, wee muſt of neceſſitie reſt vponupon that as the aſſured meaning of the Scriptures. And hereof they ſaie it is manifeſt, that the decrees of the Church are of no leſſe authoritie then the expreſſe ſentence of the Scripture. But we, as we willingly grant, that the controuerſies of the Church muſt bee at length determined, Aun. Not the Church, but the holie ghoſt is iudge in the word.and that according to the Sentence of that iudge, of whom wee may bee certainlie aſſured that we can not be deceaued: So wee acknowledge this iudge to be not the Church, but the holy Ghoſt himſelf ſpeaking vntounto vsus in the Scripture, and declaring his owne woords. For he is the ſupreme iudge, whoſe iudgement the Church onelyonly demandeth, declareth, and ſignifieth: he can not bee deceaued, whereas all men are ſubiect vntounto the daunger of error: in a word, he being the author of the Scripture, is the beſt and ſureſt interpreter of his owne words. And therefore the Scripture it ſelfe in al doubtes recalleth vsus and bindeth vsus vntounto it ſelfe: as 2. Pet. 1. We hauehave a moſt ſure word of the Prophets, to the which yee doe wel that yee take heede, as vntounto a light that ſhineth in a dark place. Iohn. 5. Search the Scriptures. Eſay. 8 To the Lawe, and to the Teſtimonie: if they ſpeake not according to this word, The Church doth not alwaies ſpeake the words of the holie Ghoſt.it is becauſe there is no light in them. For although the holie Ghoſt ſpeaketh alſo by the Church: yet becauſe ſhee doth not alwaies ſpeak the words of the holy Ghoſt, ſhe can not be the ſupreme & chiefe iudge of controuerſies in Religion. For this iudge muſt be ſuch a one, whoſe ſentence may by no means bee called in queſtion. But wee hauehave none ſuch, beſides the word of God regiſtred in the Scriptures.Deciding of controuerſies is not taken away. Neither doe we at all take away the deciding of controuerſies, when wee make Scripture iudge of the meaning of the ſcripture. For although contentious p. 47perſons alwaies ſeeke ſophiſmes, by which they may delude and ſhift off the teſtimonies of Scripture; yet doe they this againſt their conſcience: and the louers of the truth require no other interpreter of the Scripture, but the Scripture: and doe acknowledge and confeſſe themſelues to be plentifully ſatisfied by it.

For whereas vntounto men alſo it is graunted, to bee themſelues the beſt interpreters of their own wordes: how much more ought this honor to bee yeelded vntounto the holy Scripture?The way how to decide doubtful places. 1 The Analogy of faith. Wherefore if controuerſie be mooued concerning the meaning of ſome place in the Scripture, we ought much more to doe that here, which we would doe in other writinges. Firſt of all, to conſider and reſpect the anologie of faith, that is, to receiue no expoſition which is againſt the ground of doctrine, that is againſt any article of faith, or commaundement of the Decalog, or againſt any plaine teſtimonie of Scripture: 1 Cor. 3. 2 Examining of Antecedents & Conſequents.1 Cor 3:2euen as Paul admoniſheth, forbidding to build wood, hey, ſtubble vponupon the foundation. Secondly, to weigh the thinges that goe before, and follow after that place, which is in queſtion: that ſo not onelyonly nothing contrary to theſe may be faigned on it: but alſo that that may bee ſet for the meaning of it, which theſe require. For theſe either not beeing obſerued, or beeing diſſembled, the meaning of the Scripture is not ſeldome depraued.Pſalm. 91.Ps 91 So thoſe words of the Pſalme, Hee ſhall giuegive his Angels charge ouer thee, that they ſhall beare thee in their handes, that thou hurte not thy foote againſt a ſtone. The Diuell tempting Chriſt, interpreteth them as if they ſerued to maintaine ouer-raſh and curious attempts: when yet that which is added [In all thy waies] doth ſhew that they are to bee vnderſtood of men doing thoſe thinges that are proper vntounto their calling. Thirdly,3 Reſorting to places which teach the ſame more clearly wee ought to ſearch eueryevery where in the Scripture whether there bee extant any place, where it ſtands for confeſſed, or is manifeſt, or may bee ſhewed, that the ſame doctrine in other woordes is deliuered touching the ſame matter which is conteined in that place, which is in controuerſie. For if the meaning of the clearer and vndoubted place be manifeſt vntounto vsus, wee ſhall alſo be aſſured of the place which is doubted of, becauſe in both places the ſame is taught: as when Rom. 3. it is ſaid: We conclude that a man is iuſtified by faith without the workes of the Lawe: That in this place, to be iuſtified by faith is not to pleaſe God for the worthines of faith, but for the merit of Chriſt apprehended p. 48by faith: and that the woorkes of the Law ſignifie not the ceremonies onelyonly, but the whole obedience of the Law, chiefly the morall, other places doe teach vsus, which in moe and clearer woordes deliuer the ſame doctrine concerning the iuſtification of man before God: as in the ſame chapter, By the woorkes of the Law ſhall no fleſh bee iuſtified in his ſight: for by the Law commeth the knowledge of ſinne: But now is the righteouſnes of God made manifeſt without the Law, hauing witnes of the Law and of the Prophets. The righteouſnes of God by the faith of Ieſus Chriſt vntounto all and vponupon al that beleeue: for there is no difference: For all hauehave ſinned, and are depriued of the glorie of God: and are iuſtified freelie by his grace through the redemption that is in Chriſt Ieſus. 4 Conferring like places togither.Fourthly, wee muſt conferre places of Scripture, where though the ſame woords bee not ſpoken of the ſame thing, yet the like woordes and formes of ſpeaking are vſed of the like thinges. For if the interpretation of the like place bee certaine, and there bee the ſame cauſes for the like interpretation to bee giuen in the place that is in controuerſie, which are in the other, then of like places wee muſt giuegive one and the ſame iudgement. The Lord willeth, Mat. 5. to put out our eie, to cut off our hand, if it be a cauſe of offence vntounto vsus. Now whereas the Law forbiddeth vsus to maime our bodie, Thou ſhalt not kill: that therefore by this figure of ſpeech the Lord would hauehave vsus that wee ſhould rather forſake thinges moſt deere vntounto vsus, then that by the luſt and motion of thē wee ſhould ſuffer our ſelues to be withdrawen from God: the like forme of ſpeech otherwhere vſed, to ſignifie things moſt deer and precious, doth ſhew, as Ierem. 22. If Iechoniah were the ſignet of my right hand, yet would I plucke thee thence. And Deut. 32. Hee kept him as the apple of his eie.

5 The catholike Church.When once according to theſe rules the controuerſie concerning the text & meaning thereof is iudged, we may lawfully alſo deſcend to the conſent of the Church, yet putting great ſpace betwixt, & not without great aduiſement. For leaſt by the name of the Church we be beguiled: firſt of all no ſentence or meaning is to bee receiued, which theſe rules of examining and iudging, which hauehave bin now declared, doe not ſuffer. Then muſt wee conſider, what times, and whoſe writinges are pureſt: what pointes of doctrine hauehave bin, and in what ages either rightlie expounded or depraued with errors: laſtly whoſe interpretation either is of the autor, or may bee of vsus confirmed by the teſtimonie of the Scripture. And to this deciding of all controuerſies p. 49about the meaning of the Scripture, drawen out of the Scripture it ſelfe, do all the godlie and louers of the truth agree, euen as it is ſaid,Iohn. 8.47.John 8:47 Hee that is of God heareth the wordes of God: now the teſtimonie of the auncient and catholicke Church, ſo farre as they ſee it to accord with the Scripture, they doe with glad and thankful minds embrace, and are ſo much the more aſſured of the known truth. But if any quarrelling men doe not yeelde vntounto the Teſtimonies of the Scripture, we muſt not ſeek, becauſe of them, a iudge higher then the word of God, but muſt leaue them vntounto the iudgement of God, as the Apoſtle counſaileth vsus to Titus. 3. Reiect him that is an heretik after once or twiſe admonition, knowing that hee that is ſuch, is peruerted, and ſinneth being damned of his own ſelfe. And 1. Cor. 14. If anie man be ignorant, let him be ignorant. And in the laſt of the Apocalyps: Hee that is filthie, let him bee more filthie. Neither verilie doth hee, whom the woord of God doth not ſatisfy, reſt on the autoritie of men, as the truth it ſelfe doth ſhew. But as theſe thinges are ſufficient to ſhutte the mouthes of them who gainſay the truth,6. Prayers. or at leaſt-wiſe to manifeſt their impudencie: ſo is there further required for the fencing of the conſciences of all the godlie in debate of religion, beſides a care of learning the doctrine of the woord of God, an ardent and daily inuocating of God, by which wee may deſire that wee may be taught and guided by his holy ſpirite: This if we ſhal doe hee will not ſuffer vsus to make ſtay in error,Mat. 11.28. Eſaie. 57.15.Matt 11:28Isa 57:15 which may pul vsus from him: but will open vntounto vsus the true and certaine meaning of his woord concerning all thinges neceſſarie to our ſaluation, that our faith may depend not on humane, but diuine autoritie, euen as it is promiſed in the ſeuenth Chapter of Matthewe, Aſke, and it ſhall bee giuen you: ſeeke, and ye ſhall finde: knocke, and it ſhall bee opened vntounto you. For whoſoeuer aſketh, receiueth: and hee that ſeeketh, findeth: and to him that knocketh, it ſhall bee opened. And in the eleuenth of Luke, How much more ſhall your heauenlie Father giuegive the holie Ghoſt to them that deſire him? Alſo in the firſt of Iames, If anie of you doe lacke wiſedome, let him aſke of God, which giueth to all men liberallie, and reprocheth no man, and it ſhall bee giuen him: but let him aſke in faith, and wauer not.

p. 50To their former arguments our aduerſaries adde, that it Obiection. 11 is a ſhame that the holie Ghoſt ſpeaking in the Church ſhould bee ſubiect to the examinatiō and iudgement of another: It is vnmeet that the holy Ghoſt ſhould be ſubiect vntounto anotherand therefore we muſt not examine him by the rule of the Scripture. But ſeeing that the ſame ſpirite ſpeaketh in the Church and in the Scripture: when wee doe examine the voice of the Church by the Scripture, we doe not ſubiect the holy Ghoſt to another: but we compare him with himſelfe. And by this means firſt we giuegive vntounto him the praiſe of trueth and conſtancie, while we doe acknowledge and teſtifie that hee is alwaies like himſelfe, and doth neuer ſquare from himſelfe: then alſo we confeſſe that the ſupreme authoritie of pronouncing the wil of God belongeth vntounto him, while we doe not ſeeke, whether thoſe things be true and certaine which hee hath ſpoken, but whether thoſe be his words, which men aſcribe vntounto him: and this we doe euen after the ſelfeſame manner which he hath preſcribed vsus: and after that we finde out by the rule of the written word, that any thing hath proceeded from him, to that without making any controuerſie we ſubmit our minds & wils. Contrariwiſe it is eaſie to ſee that our aduerſaries themſelues are guiltie of that contumelie againſt the holie Ghoſt, of which they accuſe vsus. For while they wil hauehave the authoritie of giuing iudgement, concerning the meaning of the Scripture, and of deciding controuerſies, not to belong vntounto the Scriptures but vntounto themſelues: by this verie thing both they imagine that the holy Ghoſt may diſſent from himſelfe, and do make themſelues iudges higher then the holy ghoſt and the word of God.

Obiection. 12 The letter killeth, the ſpirit quickneth.Laſtly, whereas Paul ſaith, 2. Cor. 3. That he is the miniſter of the newe Teſtament, not of the letter, but of the ſpirit: for the letter doth kil, the ſpirit doth quicken: ſome men do thence gather, that wee are to heare, not what the written word of God ſoundeth, but what the ſpirite ſpeaketh by the Church or in our hearts. Yea there hath growen an opinion heretofore, that the grāmatical and literal meaning of the Scripture is pern…cus, except all be transformed into allegories. But a manifold paralogiſme in this argument doth eaſily appeare if it bee conſidered what the letter, and the ſpirit ſignifieth in Paul. For that all the doctrine and knowledge touching God, as alſo the outwarde obſeruation of the Lawe in thoſe that are not regenerate, p. 51is called the letter, by the Apoſtle: and the ſpirit, firſt the holy Ghoſt himſelfe: Secondly, the true doctrine concerning God, when the holie Ghoſt is of force and efficacy by it: Thirdly, faith and conuerſion, and motions pleaſing God being kindled of the holy Ghoſt through the word: it appeareth by the words going before. For, for that which here he ſaith, that he was made of God a miniſter, not of the letter, but of the ſpirit: he ſaid before, that the Epiſtle of Chriſt was miniſtred by him, and written not with incke, but with the ſpirit of the liuing God, in tables of the hart: that is, that his preaching was not in vaine, but of force and efficacy in the harts of men, the holy Ghoſt woorking by it. And in like manner, Rom. cap. 2. hee calleth the ceremonie without conuerſion, circumciſion in the letter: but conuerſion it ſelfe, circumciſion of the hart in the ſpirit. And Rom 7. He willeth vsus to walke in newneſſe of ſpirit, and not in the oldnes of the letter: that is, in true holines, ſuch as is begun by the ſpirit in the regenerate: not in the ſinne and hypocriſie of them who know verilie the wil of God, and make practiſe alſo of outward diſcipline and behauiour, but remaine without faith and conuerſion.

Wherefore firſt, as the doctrine by the fault of men,1 The letter killeth not of it ſelfe, but by an accident. and not of it, remaineth only the letter: ſo alſo not of it owne nature, but becauſe of the corruption of men it killeth, that is, it terrifieth mens mindes with the iudgement of God, and doth ſtir vp a murmuring and hatred againſt God, as wee are plainly taught by the Apoſtle, Rom. cap. 7. The Law is holie, and the commaundement is holy, and iuſt, and good. Was that then which is good, made death vntounto me? God forbid. But ſinne that it might appeare ſinne, wrought death in me by that which is good, that ſinne might be out of meaſure ſinful by the commaundement. For we know that the Law is ſpiritual, but I am carnal, ſold vnderunder ſinne. But the proper effect of the Scripture is to quicken men, that is, to lighten them with the true knowledge of God, and to mooue them to the louelove of God. As it is ſaid 2. Cor. 2. We are vntounto God the ſweete ſauour of Chriſt in them that are ſaued, and in them which periſh &c.

Secondly albeit the letter, that is,2 It killeth as it is without the Spirit. the doctrine without that ſpiritual motion, killeth: yet the operation of the holy ghoſt accompaning it, when now it is not the letter, but the ſpirite, and power of God to ſaluation, vntounto eueryevery one that p. 52beleeueth, it doth not kil, but quicken, as it is ſaid, Pſal. 119. Thy word quickneth me. Wherefore that the letter kil vsus not, we muſt not caſt awaie the Scripture, but the ſtubburnes of our harts: and deſire of God that he would let his doctrine bee in vsus and others, not the letter, but the ſpirit: that is, that he would forcibly moue our harts by it, & turn them to him.

The ſpirit quickneth, agreeing with the word.Thirdly, that it is added, that the ſpirit quickneth: that calleth vsus not awaie from the Scripture to other opinions or reuelations. For that ſpirit quickneth, which diſſenteth not from the Scripture: but teacheth and mindeth the ſame, which he hath vttered in the ſcripture. But that ſpirit which leadeth men awaie from the Scripture, it quickneth not, but may bee ſaid much more truely to kill then the letter, that is, not by an accident or external cauſe, but of it owne nature. For the ſpirit of Antichriſt is a liar and a murderer, and therefore be it accurſed vntounto vsus.

4 The Apoſtle miſconſtrued by them.Fourthlie, they who by the letter vnderſtand either the characters of letters, or the proper and literall ſenſe, whether it be of the whole Scripture, or of thoſe ſpeeches which are allegorically and figuratiuely ſpoken: and by the ſpirite, the interpretation of thoſe ſpeeches: it is manifeſt that they ſwarue farre from the minde of Paul, both by thoſe thinges which hauehave beene ſpoken concerning the meaning of Paul, and alſo becauſe not onelyonly euerie ſentence of Scripture, whether it be proper, or figuratiue, but alſo euerie interpretation of it, is and remaineth the killing letter, except the quickning force of the holie Ghoſt come vntounto it.

Wherefore ſince that neither for interpretation, nor reuelation, nor authoritie, nor any other pretence it is lawful, leauing the Scripture of the Prophets and Apoſtles, to depart to whatſoeuer decrees of religion which are not confirmed by the Teſtimonie of the Scripture, let vsus hear it as an oracle ſounding from heauen, bringing to the reading thereof, not minds foreſtalled, neither with opinions, conceiued either of our owne brains or elſwhere, neither with affections, neither with preiudices: but the louelove of God, & a deſire of knowing the truth. So ſhall it come to paſſe, that both wee ſhall know the true meaning of the Scripture, and by it godlines and ſure and ſound comfort ſhall bee kindled in vsus and get increaſe.