The Sum of Christian Religion, Preambles · Section 4, 5
4 Whence it may appeare that the doctrine of the Church alone was delivered of God.
5 By what teſtimonies the certainty of Chriſtian Religion, or Church-doctrine is confirmed.
GOD in the very creation of the world put this bridle in the mouth of all reaſonable creatures, that no man, without extreame and manifeſt impudeney, ſuch as was the Divell in Paradiſe, durſt ſay, that any thing, if it were once apparently known to have been ſpoken, or commanded by God, might be called into queſtion, or that any man might refuſe to obey it. Here-hence are thoſe things ſo often inculcated in the Prophets. Hearken, O heavens, and hearken, O earth, for the Lord hath ſpoken. Thus ſaith the Lord. The word of the Lord came to Eſaias, Jeremias, &c. Sith therefore it appeareth, that the bookes of the Old and New Teſtament are the words of God, there is no place left of doubting, whether that be the true Religion and Doctrine which is contained in them: but whether theſe books were written by divine inſtinct, and by what proofes and teſtimonies we are certaine of ſo great a matter, this is a queſtion not to be let paſſe of us.Wherefore this queſtion is neceſſary. For except this above all other things remaine ſtedfaſt and immoveable, that whatſoever we read in the bookes of the Prophets and Apoſtles, doth as truly declare the will of God unto us, as if we did heare God openly ſpeaking tous from heaven; it cannot chuſe, but that the very foundation and whole certainty of Chriſtian Religion muſt be weakned. Wherefore, it is a conſideration worthy thoſe who are deſirous of the glory of God, and doe ſeek for ſure comfort, to enquire whence it may appeare unto us, The firſt part. The authority of the Scripture doth depend on the Church.that the holy Scripture is the Word of God. To this queſtion now long ſince anſwer hath been made by the Papiſts, that forſooth it is not otherwiſe certaine, then becauſe the Church doth confirme it by her teſtimony. But we, as we neither reject nor contemne the teſtimony of the true Church; ſo we doubt not, but their opinion is peſtilent and deteſtable, who do often ſay, that the holy Scriptures have not their authority elſe-where, then from the word of the Church.
1 Reaſon. The reproach of God.For firſt, wicked is it and blaſphemous to ſay, that the authority of Gods Word dependeth of the teſtimony of man. And if it be ſo, that the chiefeſt cauſe why we beleeve that the Scriptures were delivered from heaven be the witneſſe of the Church, who ſeeth not, that hereby the authority of a mans voice is made greater then the voice of God? For he that yeeldeth his teſtimony unto another, ſo that he is the only, or the chiefe cauſe why credence is given unto the other, out of all doubt, greater credit is given unto him, then unto the other who receiveth his teſtimony. Wherefore it is a ſpeech moſt unworthy the majeſty of God, that the voice of God ſpeaking in his holy Book is not acknowledged, except it be confirmed by the witneſſe of men.
2 Reaſon. Our comfort. Faith is grounded on approved witneſſe, therefore not on mans.Secondarily, whereas the doctrine of the Prophets and Apoſtles doth preach of ſo great matters, as the certaine knowledge whereof is ſo greatly deſired of all, who are well diſpoſed, and the conflicts of doubtfulneſſe in all mens minds are ſo great; what full aſſurance of our faith can there be, what ſure conſolation againſt aſſaults or temptations, if that that voice, on which our confidence relieth, be no otherwiſe knowne unto us to be indeed the voice of God, but becauſe men ſay ſo, in whom we ſee ſo much ignorance, errour, and vanity to be, that no man ſcarcely, eſpecially in matters of ſome weight, doth attribute much unto their word, except other reaſon concurre with it?
3 Reaſon. The confutation of our enemies.Thirdly, the truth of God and Chriſtian Religion is plainly expoſed unto the mocks and ſcoffes of the wicked, if we, going about to ſtop their mouths, doe therefore only deſire that we ſhould be credited, that our Religion is from God, becauſe our ſelves ſay ſo. For if they be by no other confutation repreſſed, they will with no leſſe ſhew of truth deny it, then we affirme it.
4 Reaſon. Witneſſes.Laſt of all, the Scripture it ſelfe in many places is againſt this opinion, and doth challenge a far higher authority unto it ſelfe, then which hangeth upon mens words. For ſo ſaith Chriſt himſelfe, I receive not the record of man: ſignifying thereby,John 5. that his doctrine ſtood not, no not on John Baptiſts teſtimony, although yet he did alledge it, but as of leſſe account; that he might omit nothing, by which men might be moved to beleeve. Therefore he addeth, But I ſay theſe things that you may beleeve. I have a greater witneſſe then the witneſſe of John. And if Chriſt now, being humbled, ſaid theſe things of himſelfe, then ſurely ſhall they be no leſſe true of him being in glory, and ſitting in his Throne. Paul ſaith,1 Cor. 2. My word and my preaching ſtood not in entiſing ſpeech of mans wiſdome, but in plaine evidence of ſpirit, and of power, that your faith ſhould not be in the wiſdome of men, but in the power of God. If ſo be then our faith muſt not reſt, no not upon reaſons wiſely framed by men, much leſſe ſhall it depend on the bare word of men.Epheſ. 2. The Church her ſelfe is ſaid to be built upon the foundation of the Prophets and Apostles: If then the confidence and confeſſion of the Church ſtayeth on the doctrine of the Prophets and Apoſtles, as on the foundation; the certainty of Scripture cannot hang on the Churches witneſſe: for ſo ſhould not the Church be upheld by the teſtimony of the Prophets and Apoſtles, but by her owne. And it is ſaid,1 John 5. If we receive the witneſſe of men, the witneſſe of God is greater: If it be greater, then the authority of it hangeth not on the record of man; but we are to give more credence unto God, witneſſing the Prophets and Apoſtles writings to be indeed his voice, then unto the Church affirming the ſame.
1 Object. That they are true, the Church alone doth witneſſe. Anſ. The Minor is falſe.Now that it is ſaid of the contrary, That by the Churches record alone, it doth appeare unto us, that the ſacred bookes which wee have, were written by the Prophets and Apoſtles, whoſe names they beare in their fore-head, and that even unto us they are come uncorrupt: this we grant not, For God far more certainly teſtifieth both in Scripture, and in the hearts of his Saints, that no feigned or forged thing is in theſe books, then it can be by the Church, and all the creatures of the world, confirmed. They therefore who ſtand upon the Churches teſtimony alone in this point, ſhew that themſelves have not as yet felt or underſtood the chiefeſt teſtimony.
2 Object. The diſcerning of books. Anſ The Minor is falſe. 1 The working of the holy Ghoſt.Furthermore they ſay, That the bookes authenticke, or, as they terme them, Canonicall, of both Testaments, are diſcerned from the Apocryphall by the Churches judgement: and therefore that the authority of holy Canon doth depend on the Churches wiſdome. But that this difference of the bookes is not determined by the Churches judgement, but being imprinted into the bookes themſelves by the Spirit of God, is onelyonly acknowledged and approved by the Church; this is eaſily to be underſtood, if the cauſes of this difference be conſidered. For either in theſe which are called Apocryphall, the force and majeſty of the heavenly Spirit doth leſſe evidently appeare in the weight and vehemency of word and matter, then in others; of which it is cleere, that they are the heavenly Oracles,2 The certainty of Authors. ſet down in writing by the divine inſtinct, that they might be the rule of our faith: or it cannot be determined, neither out of theſe bookes themſelves, nor out of others which are Canonicall, that they were written either by the Prophets or Apoſtles: becauſe either they were not opened by thoſe, whom God by certain teſtimonies hath warranted unto us to be endued with a Propheticall ſpirit; or themſelves doe not ſhew any certain Authours of them; or by their form of ſpeech, or other reaſons it may be gathered, that they were not left of them whoſe names they beare. Now as touching either this evidence of ſpirit, or certainty of the authours, we build not our judgement on the teſtimony of the Church, but of the bookes themſelves. And therefore not for the Churches judgement only do we judge ſome books to be Canonicall, and the foundation and rule of our faith, and do therefore accept of the doctrine of other ſome, becauſe they agree with the Canonicall; but rather for the very cauſe of this difference which we find in the bookes themſelves.
3 Object. The Church is more ancient then the Scripture. 1 Anſ. The Minor is falſe.As for that which ſome men ſay, that the Church is ancienter then the Scriptures, and therefore of greater authority, it is too trifling. For the Word of God is the everlaſting wiſdome in God himſelfe. Neither was the knowledge of it then firſt manifeſted unto the Church, when it was committed to writing, but the manifeſting of it began together with the creation of mankind, and the firſt beginnings of the Church in Paradiſe: yea, the Word is that immortall ſeed, of which the Church was borne.
The Church therefore could not be, except the word were firſt delivered. Now when we name the holy Scripture,The Scripture is firſt in nature as the cauſe. we mean not ſo much the characters of the letters, and the volumes; but rather the ſentences which are contained in them, which they ſhall never be able to prove to be of leſſe antiquity then the Church. For albeit they were repeated and declared often after the beginning of the gathering of the Church:2 Anſ. The Minor is falſe. yet the ſumme of the Law and Goſpel was the ſame for ever.
To conclude, neither is that which they aſſume alwayes true, That the authority of the ancienter witneſſe is greater then of the younger: A younger workman may be more skilfull then an elder.for ſuch may be the condition and quality of the younger witneſſe, that he may deſerve greater credit then the ancienter. Chriſt, being man, bare witneſſe of himſelfe: Moſes alſo and the Prophets had long time before borne witneſſe of him; yet neither his, nor all other witneſſes authority is therefore greater then Chriſts alone. In like ſort the Church witneſſeth, that the holy Scripture which wee have, is the Word of God. The Scripture it ſelfe alſo doth witneſſe of it ſelf the ſame, but with that kind of witneſſe that is more certaine and ſure then all the others of Angels and men.
There is alledged alſo to this purpoſe a place,4 Object. The pillar of truth. 1 Tim 3. where the Church is called the pillar and ground of the truth. But ſith the Scripture doth teach other-where, and that not once, that the foundation of the Church is Chriſt and his word; it is manifeſt enough that the Church is the pillar of the truth: not a fundamentall, or upholding pillar, but a miniſteriall, that is, a keeper and ſpreader of it abroad, and as it were a manſion place, or ſure ſeat, which might carry the truth left with her, and committed unto her, in the open face of all mankind:Acts 9. Galat. 2. 1 Theſ. 2. 2 Theſ. 1. Titus 1. Galat. 2. even as the holy Apoſtle Paul was called an elect veſſell, to beare the Name of God before the Gentiles and Kings: neither yet did Paul get credit unto the Goſpel, but the Goſpel unto Paul. So likewiſe are the Apoſtles termed pillars, not that the Church reſted on their perſons, but that they were the chiefe teachers of the Goſpel, and as it were the Chieftaines and Maſters of doctrine: for a man is not bound to beleeve thoſe that teach, on their bare word, but for the proofes which they bring of their doctrine.
Furthermore, they alledge a ſentence of Auſtine out of his book entituled,5 Object. Chap. 5. A place of Auguſtine. 1 Anſ. An Example maketh no rule. Againſt the Epiſtle of the foundation, I (ſaith Auſtine) would not beleeve the Goſpel, except the authority of the Catholike Church did move mee thereunto. But firſt, if it were true, that either Auſtine, or ſome others did give credence unto the Goſpel onelyonly for the Churches authority, yet might there not be faſhioned a rule hence of that which all men either did, or ought to doe. But that this is not the meaning of Auſtine, which theſe men would have, they doe eaſily perceive, who weigh both the whole courſe of this place, and the phraſe of ſpeech which is uſuall unto Auſtine. For Auſtine going about to ſhew that the Manichees were deſtitute of all proofe of their doctrine, firſt hee oppoſeth one, who as yet beleeveth not the Goſpel,2 Anſ. He ſpeaketh of himſelfe, as yet not converted, or not ſufficiently confirmed. and denieth that ſuch a one is able any way to be convicted by the Manicheans; for he were to be convicted either by arguments drawne out of the doctrine it ſelfe, of which themſelves were departed: for example ſake he propoſeth himſelfe, who ſhould not have beleeved the Goſpel, except the authority of the Catholike Church had moved him thereunto. Auſtine therefore ſpeaketh this not of himſelfe, as he was then when he writ theſe things againſt the Manicheans; but of himſelfe, before he was yet converted, or not ſufficiently confirmed. And that he ſpeaketh not of the preſent, but of the time paſt, the words that follow doe manifeſtly declare: Whom then I beleeved, when they ſaid, Believe the Goſpel: why ſhould I not beleeve them, when they ſay, Beleeve not a Manichean? For hence it appeareth, that when he ſaith, he was moved eſpecially by the authority of the Church, hee meanes it of that time, at which he obeyed the Churches voice, that is, departed from the Manicheans unto the true Church. But after that once he was converted, and had perceived the truth of doctrine; that his faith was not now any more builded on the authority of the Church, but on a farre other foundation, himſelfe is a moſt ſufficient witneſſe for us, whereas in the ſelfe ſame booke, hee ſaith on this wiſe:Chap. 14. Therefore he did beleeve the Church eſpecially, before he was able to perceive it. Thou haſt propoſed nothing elſe, but to commend that thy ſelfe beleeveſt, and to laugh at that which I beleeve. And when as I of the other ſide ſhall commend that which my ſelfe beleeve, and laugh at that which thou beleeveſt; what doſt thou thinke we muſt determine, or doe, but even to ſhake hands with them, who bid us to know certaine things, afterward will us to beleeve things that are uncertaine? and, Let us follow them, who bid us first to beleeve that, which as yet we are not able to perceive, that being more enabled by faith it ſelfe, we may diſcerne to underſtand that which wee beleeve; not men now, but God himſelfe, inwardly ſtrengthening and enlightening our mind. Wherefore they doe manifeſt injury unto Auſtine, who draw that which himſelfe confeſſeth of himſelfe, when he was not yet converted, or was but weake, unto that time, when he affirmeth farre otherwiſe, both of himſelfe, and all the godly. For ſo reverent a regard ought wee to have of the word of God,The application of the anſwer. and ſuch alſo is the force and efficacie of the holy Spirit in confirming the hearts of beleevers, that we beleeve God, yea without any creatures teſtimonie, even as Elias forſooke not God, no not when hee thought,1 Kings 19. That followeth not which they would: 1 Becauſe there is more in the conſequent, than in the antecedent. 2 Becauſe there is a fallacy of the Accident. A declaration of the like example. that himſelfe was onelyonly left alive of the true worſhippers of God. If therefore either Auſtine, or whoſoever elſe being not as yet converted unto Religion, not as yet having experience of the certainty of it in his heart, was moved rather by humane than divine teſtimonies to embrace it: it cannot thereof be gathered that the certainty of the holy Scripture dependeth on no other teſtimonies, or that by no other we are aſſured of it: becauſe that ſome are moved eſpecially by humane voyces to reverence it, cometh not thereof to paſſe, for that the Scripture is not maintained by any other authority; but it chanceth through the fault and weakneſſe of them, who ſticking upon humane records, doe not feele as yet, or underſtand divine. An Image and example of theſe degrees of faith, is the ſtory of the Samaritane woman. For many of the Samaritans are ſaid to have beleeved in Chriſt, 1 The Samaritans.becauſe of the ſpeech of the woman, who teſtified, that hee had told her whatſoever ſhe had done. But after that they had Chriſt with them for two daies, many more beleeved becauſe of his owne ſpeech; and they ſaid unto the woman, Now wee beleeve, not becauſe of thy ſaying, for wee have heard him our ſelves, and know that this is indeed the Chriſt the Saviour of the world. All men come not by the ſame occaſions, nor have not the ſame beginnings unto faith.2 The Emulation of the Jewes. Rom. 11. Paul ſaith, that ſalvation was come unto the Gentiles, and that hee did magnifie his ministry, that the Jewes might be provoked to follow the Gentiles. In the firſt of Peter,3 The honeſty of wives. Chap. 3. wives are willed to be ſubject unto their husbands, that even they which obey not the word, may without the word be won by the converſation of the wives, while they behold their pure converſation which is with feare. Even then as the Samritans were moved, firſt by the ſpeech of the woman, to beleeve in Chriſt, but after they had ſeen Chriſt, and heard him, they were ſo confirmed, that they ſaid they would now beleeve though the woman held her peace: ſo alſo may it be, that they which are not as yet converted, or but weaklings, may be moved eſpecially by the Churches teſtimony, (as which runneth more into their eies) to give credence unto the Scripture; who yet nevertheleſſe, after they are once illuminated with a more plentifull light of faith, do finde by experience, that they are confirmed by a farre ſuperiour and more certaine teſtimonie, that the Scripture is the word of God, and do know by the force and evidence of it, that they muſt keep their faith, were all the Angels and men perſwaders to the contrary: as it is ſaid by the Apoſtle: Though we, or an Angel from heaven, preach unto you otherwiſe then that which wee have preached unto you, …let him be accurſed. By theſe things therefore it may be underſtood, that the voice and conſent of the catholike Church may and ought,The concluſion of the firſt part. amongſt other teſtimonies, to ſerve for our confirmation; and yet the authority of the holy Scripture not to hang upon it: but that out of the Scripture it ſelfe rather wee muſt learne by what arguments we may be brought to know that it was delivered from God; becauſe that God himſelfe doth witneſſe it: and alſo ſuch is the force and quality of that heavenly doctrine, that although all men ſhould gainſay it, yet it ſhould not be any otherwiſe more manifeſtly and certainly knowne to be the voice of God, than by it ſelf.
But left any man may thinke, that by any arguments, which even reaſon by a naturall light judgeth to be ſound,The ſecond part. Arguments ſhewing the certainty of the Scripture. without the ſingular grace of the ſpirit, this may be wrought in the mindes of the wicked, as either to obey the truth, or to leave off to reproach it: firſt, hee muſt remember that the arguments or teſtimonies are of two ſorts, which ſhew the certainty of Chriſtian Religion, and maintaine the authority of the Scripture. For there is but one onelyonly teſtimony, which is appropriated unto them alone who are regenerated by the ſpirit of Chriſt, and unto them alone is it knowne: the force of which teſtimony is ſo great, that it doth not onelyonly abundantly teſtifie and ſeale in our mindes the truth of the doctrine of the Prophets and Apoſtles, but it alſo inclineth and moveth our hearts to the embracing and following of it. Other teſtimonies, whatſoever may be brought, they are underſtood indeed both of the godly and the wicked, and doe compell their conſciences to confeſſe, that this Religion rather then others is pleaſing unto God, and that it came from him: but unleſſe that one other come alſo, which is known of the godly alone, theſe teſtimonies will never bring to paſſe, that men ſhall imbrace the truth, although it be knowne unto them. The arguments therefore which ſhew the truth and certainty of the Scripture, or Church-doctrine, are theſe:
The purity of doctrine.The purity and perfectneſſe of the Law therein contained: For impoſſible it is, that that Religion ſhould be true, and derived from God, which maketh Idols, or approveth open out-rages, flat againſt the expreſſe Law of God, and ſound judgement of reaſon. Now all religions (that only excepted which is delivered in Scripture, and received of the Church) are manifeſtly convicted of this crime: For (as before hath been ſufficiently declared) they either abrogate and cancell the firſt Table of Gods Law touching the true God, and his worſhip, or they ſhamefully defile and diſgrace it with their feigned untruths; and of the ſecond Table they reſerve onelyonly a part, touching outward decent demeanour, and civill duties. Only the Church, according to the preſcript of Scripture, retaineth both Tables of the Law whole and ſound. Wherefore the doctrine of the Church alone is true and divine.
The Goſpel, ſhewing our deliverance.The goſpel, which ſheweth us the onelyonly way to eſcape, and find deliverance from out the power of ſin and death: For queſtionleſſe that doctrine and religion is true and divine, which directeth us unto the meanes of avoiding ſin and death, without violating Gods juſtice, and which yeeldeth effectuall and lively conſolation to mens conſciences concerning life everlaſting. But it is the doctrine of the Church alone ſet downe in the Goſpel, which openeth and proclaimeth unto us this freedome from miſery, and ſealeth unto mens conſciences theſe ſolid comforts: Therefore that doctrine alone is true and divine.
Antiquity.The antiquity of this doctrine, which is found to be moſt ancient: For the doctrine of the Church alone delivered in Scripture, deriveth her originall from God, and is able to prove her continuall deſcent from the beginning of the world. The conference of the hiſtories of the whole world with divine hiſtory ſheweth, that all other religions roſe long time after it, and are Novices in reſpect thereof. Whereas then undoubtedly the ancienteſt Religion is moſt true (for men received the firſt Religion that ever was, immediately from God) it followeth, that the doctrine of the Church alone is true and divine.
Miracles.The miracles, whereby God from the beginning of the world confirmed the truth of this doctrine, ſuch as the Divell is not able to imitate in deed, nay not to reſemble in ſhew; I meane, The raiſing of the dead the ſtanding ſtill or going backe of the Sun, Luke 7. Joſh. 10.13. 2 Kin. 20. Exod. 14. 2 Kin. 2. Gen. 18.the dividing of the ſea and rivers, the making of the barren fruitfull, and ſuch like; which miracles, whereas they are the workes of God alone, wrought for the confirmation of the doctrine of the Prophets and Apoſtles (and God cannot give teſtimony unto a lye) do powerfully evince, that this doctrine is moſt true, and proceedeth from God.
For albeit mention is made alſo of ſome miracles of the Heathen,1 Object. Others alſo have miracles. Anſ. It is not true and it is ſaid of Antichriſt and falſe prophets, that they ſhall worke ſignes and great wonders, ſo that the very elect themſelves, if it were poſsible, ſhould be ſeduced: yet theſe neither in number, not in greatneſſe are equall unto the miracles of the Church; and by the end, for which they are done, it may eaſily be diſcerned, that they are not wrought by any divine power. Wherefore there is a double difference, eſpecially by which true miracles are ſevered from falſe: For firſt, Thoſe miracles which are vaunted of by the enemies of the Church, are ſuch as without changing courſe and order of nature, They differ. 1 In the ſubſtance.may be done by the ſleights and jugglings of men or Divels: and ſeem therefore to others to be miracles, becauſe they perceive not the cauſes of them, and the means wherby they are wrought. Furthermore, they have this as their chiefe end, that they confirme Idols, ſuperſtitions, 2 In the ends.manifest errours and miſchiefes. But the miracles with which God hath ſet forth his Church, are workes either beſides, or contrary unto 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 very ſhew the divel is never able to imitate or reſemble: as the aforeſaid miracles; raiſing of the dead, to ſtay or call backe the courſe of the Sunne, to make fruitleſſe and barren women fruit full. But ſpecially, the miracles of God are diſtinguiſhed by their ends from the divelliſh and feigned. For, they confirme nothing, but that which is agreeing with thoſe things which aforetime were revealed by God, and that in reſpect of the glory of the true God, of godlineſſe, and holineſſe, and the ſalvation of men. And therefore it is ſaid of the miracles of Antichriſt,2 Theſ…. That his coming ſhall be by the working of Sathan, with all power, and ſignes, and lying wonders, and in all deceivableneſſe of unrighteouſneſſe, among them that periſh, &c. Now,2 Object. They are doubtfull. if any be ſo bold as to call in queſtion, whether or no the miracles which are reported in the Scriptures, were done ſo indeed, he is out of all queſtion of very great impudency.Anſ. The Antecedent is falſe. For hee may after the ſame manner give the lye to all both ſacred and profane hiſtories. But let us firſt underſtand, 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 publike face of the Church and mankind. In vaine ſhould the Prophets and Apoſtles have endevoured to get credit unto their doctrine by miracles, which men had never ſeen. Furthermore, the doctrine which they brought was ſtrange unto the judgement of reaſon, and contrary to the affections of men: and therefore their miracles, except they had been moſt manifeſt, would never have found credit. Alſo it cleerly appeareth, both in the miracles themſelves, and in the doctrine which is confirmed by them, that they who writ them, ſought not their own glory, or other commodities of this life, but only the glory of God and mens ſalvation. To theſe arguments agreeth not only the teſtimony of the Church, but the confeſſion alſo of the very enemies of Chriſt, who ſurely, if by any meanes they could, would have denied and ſuppreſſed even thoſe things that were true and knowne; much leſſe would they have confirmed by their teſtimony ought that had been forged, or obſcure.
Oracles.The Oracles and Prophecies of things to come verified by their events, of which ſort many are found in the books of either Teſtament, whoſe heavenly fountaine and head-ſpring is evidently demonſtrated, in that it is the property of God alone to utter true Oracles.
Conſent in the parts of doctrine.The conſent of each part of the doctrine of the Church: For that doctrine which is contrary unto it ſelfe, is neither true, nor of God, ſith that truth conſorteth with truth, and God contradicteth not himſelfe. But the doctrine of the Prophets and Apoſtles alone except, all other Religions manifoldly jarre, diſcord, and mutinize within themſelves, even in their very foundation, and chiefe points. Wherefore the doctrine of the Church alone is true and divine.
Enemies confeſsion. Luke 4.41.The confeſsion of very enemies: Becauſe the Divell himſelfe is enforced to cry out, Thou art the Chriſt the Sonne of God: and other enemies are conſtrained to confeſſe, that this our doctrine is true; for whatſoever goodneſſe and truth they have in their Religions, the ſelfe-ſame hath our Religion, and that more cleerly and ſoundly diſciphered; and they may eaſily be convicted to have ſtollen it from our Religion, and intermingled it with their owne forgeries, as indeed it is the cuſtome of the Divell, through Apiſh imitation of God, to mingle ſome truth with his manifold falſhoods, that thereby he may the more cunningly and eaſily deceive men. Whence it ariſeth, that theſe things, which other Sects have agreeable with our doctrine, cannot therefore be refelled, becauſe they have borrowed them of us; but thoſe things which are contrary to our doctrine are at the firſt on ſet overthrown, becauſe they are the inventions of men.
Sathan and wicked mens hatred thereof.The hatred of Satan and his inſtruments exerciſed againſt this doctrine: For certainly that doctrine is true and divine, which all the wicked, yea and Satan himſelfe with joynt conſpiracy deſpite, and endevour to aboliſh: For, Truth hatcheth hatred; and,John 8.44. The Divell is a lyar from the beginning, and abode not in the truth. But Satan and the world oppugne not, nor hate more eagerly any doctrine then the doctrine of the Church, becauſe (forſooth) it accuſeth them more ſharply, and handleth them more rigorouſly; it oftner calleth their cavils into tryall, ſifreth and diſcovereth their fallacies, and condemneth their Idols, and other vices, then any other Sect, which rather either tolerate and winke at, or patronize and defend them. The world hateth me, becauſe I teſtifie of it, that the workes thereof are evill. John 5.17. John 15.19.If ye were of the world, the world would love her owne.
Gods marvellous preſervation thereof.The marvellous protection, and wonderfull preſervation of this doctrine against the furies of Sathan, and other enemies of the Church. For whereas no Religion is more dangerouſly at all times without intermiſſion aſſailed by Tyrants and Heretikes, then this of the Church, and God notwithſtanding hath hitherto wonderfully protected it againſt the cankred rancour and malice of enemies, and the very gates of Hell (inſomuch as it alone hath perſiſted invincible; whereas other Religions, either not at all, or ſlenderly aſſailed, have ſpeedily periſhed, and ſuddenly fallen to the ground) hence we conclude, that the doctrine of the Church is approved of God, cared for, and ſecured by him.
Puniſhments of the enemies of it.The puniſhments of the enemies. For without doubt, that Religion is allowed and advanced by God, whoſe adverſaries God puniſheth for oppugning and withſtanding it. But hiſtories both old and new have regiſtred and recorded the dreadfull and heavie puniſhments inflicted by God on them who reſiſted the doctrine of the Prophets and Apoſtles: Therefore God countenanceth and authoriſeth that doctrine. Now, although the wicked ſometimes flouriſh in this world, and the Church lieth trodden under foot, yet the end and event teſtifieth, yea and Scripture teacheth, that this is a worke of Gods providence, and no caſualty or accident, neither is God therefore more pleaſed with them, or diſpleaſed with his Church. For the Church is alwaies preſerved even amidſt her perſecutions, and is at length delivered; whereas the ſhort felicity of Tyrants and wicked Imps hath a moſt dolefull and eternall deſtruction following it. Neither is thereby the force of this proofe weakned, becauſe that all the perſecutors of the Church are not in tragicall manner puniſhed in this life, as were Antiochus, Herod, and the reſt. For, whiles God doth take vengeance on moſt of them in this life, he doth ſufficiently ſhew what hee would have to be thought of the reſt of their complices; verily, that they are his enemies, whom, without they repent, he will plunge into eternall plagues, the beginning and feeling of the which is deſperation, in which all the enemies of Chriſtian Re…igion end their dayes,2 Object. Not for this cauſe. yea they who are not oppreſſed with any other calamities of this life. To conclude, that it may be manifeſt, that they are not only for other tranſgreſſions puniſhed of God, God doth ſo often denounce in his word, that ſuch ſhall be the ends of his enemies,Anſ. Yea, for this cauſe. and that for this very cauſe, becauſe they go about to extinguiſh the people, and true worſhip of God. Yea, furthermore they are not a few, from whom, while they lie in torments, their conſcience wreſteth out this confeſſion, that they have drawne theſe miſeries upon themſelves, by perſecuting the godly: as from Antiochus Epiphanes, and Julian the Apoſtata. And ſince that all the adverſaries of the Church in their calamities and death are deſtitute of comfort, it is manifeſt, that they ſuffer as the enemies of God; and therefore are far from true Religion. Now that which the wicked alone doe, there is no doubt but that is in the number of their ſins, for which they ſuffer puniſhment. Wherefore the overthrowes of the enemies of the Church are no obſcure teſtimony of the wrath of God againſt them, even as God himſelfe ſaith of Pharaoh, To the ſame purpoſe have I ſtirred thee up, that I might ſhew my power in thee, Exod. 9. Rom. 9.and that my Name might be declared throughout all the earth.
Confeſsion and conſtancy of Martyrs.The teſtimony and constancy of Martyrs, who ſealing this doctrine with their bloud do ſhew in the very midſt of moſt exquiſite torments, that they do ſo think indeed, as they taught, and are firmly perſwaded in their hearts of the truth of that doctrine which they have profeſſed; and that they draw that comfort out of it which they did preach unto others: to wit, that for Chriſts ſake they are truly the ſons of God, and that God careth for them in the houre and point of death. God therefore ſuſtaining them by this lively comfort, thereby witneſſeth, that he affecteth the doctrine of the Church, for which they ſuffer.
The piety of the writers and profeſſors therof.The true prety and holineſſe of thoſe who wrote the holy Scriptures, and made open profeſsion of the doctrine compriſed therein. For that Religion is moſt ſacred & divine, which maketh men holy and acceptable unto God. But the Patriarchs, Prophets, Apoſtles, and others, who heretofore have, and now doe earneſtly imbrace this doctrine, farre exceed men of other Religions in true vertue and integrity, as by the conference and compariſon will appeare. Wherefore it accordeth with reaſon, that the doctrine of the Church, rather then of any other Religion whatſoever, is true and divine.
Their plaine dealing in detecting vices.Their ingenuity and plain dealing in opening faults committed either by them or theirs, whom the holy Ghost hath uſed in committing this doctrine to writing.
The teſtimony of the hol… Ghoſt.The teſtimony of the holy Ghoſt, by whoſe in ſpiration the Scriptures were written; the teſtimony, I ſay, of the holy Ghoſt in the hearts of them which beleeve, that is to ſay, a full faith and firm perſwaſion that the holy Scripture is the word of God; that God, according unto the tenour of this Scripture, will be mercifull and good unto us; which faith there followeth joyfulneſſe, reſting on God, and calling on his name with aſſured hope of obtaining both other good things, which according to the preſcript of this word we beg of him, and even eternall life it ſelfe. For this aſſent and aſſurance, this lively conſolation of the godly, teſteth neither on the teſtimony of man, nor any other creature, but it is the proper effect of the holy Ghoſt; which effect how it is enflamed and ſtrengthened by the ſame ſpirit, through the doctrine of the Prophets and Apoſtles read, heard, and meditated, all the godly in a lively and certain feeling of their hearts have experience. By this teſtimony of the holy Ghoſt, all that are converted unto Chriſt, have the certainty of heavenly doctrine mainly confirmed, and ſurely ſealed up in their hearts. And this argument, as it is proper unto the regenerate, ſo it forceth their hearts alone, not onelyonly to credit the truth and authority of the holy Scripture, but alſo perſwadeth them to give an abſolute aſſent thereunto, and reſt ſettled thereon. All the other teſtimonies before alledged, are common to thoſe that are not converted unto Chriſt, whom they alſo convict, and ſtop the mouths of them that contradict this doctrine. But of themſelves, they neither perſwade not move the mind to aſſent, without the inward teſtimony of the holy Ghoſt. But the Spirit of God, when he once breedeth this moſt aſſured perſwaſion in our minds, that the doctrine which is contained in the holy Bible, is of a truth the will of God, and worketh that comfort and change of our minds and hearts, which is promiſed and taught in this book; by our experience and feeling it is ſo confirmed, that while this remaineth within us, though all Angels and men ſhould ſay contrary, yet we would beleeve this to be the voice of God: but if that remaine not, or be not in us, though all ſhould ſay it, yet we would not beleeve it. Neither doth not the Spirit therefore eſtabliſh the authority of the Scripture,Object. The Scripture beareth witneſſe of the Spirit; therefore the Spirit not of it. Anſwer. becauſe we are to examine what the Spirit ſpeaketh within us by the rule of the Scripture: for, before that this is done of us, the Spirit himſelfe declareth unto us, that the Scripture is the word of God, and inſpired by him; and that he will teach us nothing in our hearts, which is not agreeable unto that teſtimony before ſet down of him in the Scripture. And if this be not firſt moſt certainly perſwaded us of the Spirit himſelfe, we will never re-call our opinions of God and his worſhip to the Scripture, as the only rule to try them by. Now then after it is declared unto us by divine inſpiration, that the Scripture is a ſufficient witneſſe of that divine revelation in our hearts, then at length do we find our ſelves to be confirmed, by the mutuall teſtimony of the ſame Spirit, in the Scripture and in our hearts, and we beleeve the Scripture affirming of it ſelf,2 Tim. 3. 2 Pet. 1. That it was delivered by divine inſpiration to the holy men of God.