The Sum of Christian Religion, Preambles · Section 6
6 For what cauſe no doctrine beſides the holy Scripture is to be received in the Church.
The Scripture is of God: therefore the rule of faith.Whereas it appeareth unto us, that it is the word of God, which the Prophets and Apoſtles have left in writing: there is no man which doth not ſee, that the Scripture muſt be the rule & ſquare, by which all things, which are taught & done in the Church, muſt be tried. Now all things, of which there uſeth to riſe queſtions in the Chriſtian Church, do appertain either unto doctrine, or unto diſcipline and ceremonies. That the word of God ought to be the rule unto both ſorts, it is out of doubt. But in this place we ſpeak of the doctrine of the Church, which conſiſteth in the ſentences and decrees, which we are bound by the commandement of god to beleeve or obey; and therefore they cannot be changed by the authority of any creature; and they are become obnoxious unto the wrath of God, whoſoever ſubmit not themſelves in faith and obedience unto them. To theſe decrees and precepts the Papiſts adde many ſentences, which not only are no where delivered in Scripture, but are repugnant unto it; and they contend, That the Church or the Biſhops have authority of decreeing, yea, contrary and beſides the Scripture, what the Church must beleeve or doe: and that mens conſciences are bound by thoſe decrees, no leſſe then by the words of the holy Scripture, to beleeve or obey. Contrariwiſe, we beleeve and confeſſe, That no doctrine is to be propoſed unto the Church, not only if it be repugnant unto the holy Scripture, but if it be not contained in it. And whatſoever either is not by the expreſſe teſtimony of the holy Scripture delivered, or doth not conſequently follow out of the words of the Scripture rightly underſtood that we hold, may be without hurt of conſcience beleeved or not beleeved changed, abrogated, and omitted.The difference of the Scripture and of other mens opinions. For, we muſt ever hold a neceſſary difference between the bookes of the Prophets and Apoſtles, and the writings and doctrine of others in the Church. The Scripture only is of it ſelfe to be beleeved, & the rule of faith.That the Scripture onelyonly neither hath, nor can have any errour in any matter; other teachers both may erre, and oftentimes alſo doe erre, when they depart from the written word of God. Againe, that the Scriptures are beleeved on their own word, becauſe we know that God ſpeaketh with us in them; others have credit, not becauſe themſelves ſay ſo, but becauſe the Scripture witneſſeth ſo, neither a whit more then they can prove by the Scripture. Wherefore we do not reject others doctrine and labours in the Church; but only ſetting them in their owne place, we ſubmit them unto the rule of Gods word. This doctrine firſt is delivered of God himſelfe, and that not in one place only of the Scripture: as, You ſhall not adde unto the word which I ſpake unto you, neither ſhall you take away from it. And, I proteſt unto every man that heareth the words of the prophecie of this booke, Dent. 4. Revel. 22.if any man ſhall adde unto th…ſe things, God ſhall adde unto him the plagues that are written in this booke. And if any man ſhall diminiſh of the words, &c. Neither only by theſe words is forbidden, that no falſe things, and openly repugnant to the written word, be added to the doctrine of the Church, but alſo that no uncertaine things, or things not appertaining unto it, be mingled therewith. For, it is not in the power of any creature to pronounce what we are to thinke of God and his will: but this is onelyonly to be learned out of that which is diſcloſed in his word. And therefore the men of Beraea are commended, Who ſearched the Scriptures daily, Acts 17.whether theſe things were ſo.
2 Faith is grounded only on the Word.Secondly faith, which is ſpoken of in the Church, is a part of divine worſhip; that is, the ſure aſſent by which we embrace every word of God delivered unto us, becauſe it is impoſſible for us to be deceived by it, if we underſtand it aright. Further alſo, that it may breed in us a true worſhipping of God, and comfort of our ſoules, it muſt ſtand ſure and immoveable againſt temptations: But there is no certain doctrine concerning God and Religion, beſides that which is knowne to be revealed in his word. We may not therefore give the honour which is due unto God, unto men; neither may we go from certaine things to uncertaine, but cleave only to the word of God in the doctrine concerning Religion: and therefore humane decrees muſt not be accounted amongſt thoſe which we are to imbrace by faith: Faith cometh by hearing, hearing by the word of God, &c.
3 Things neceſſary to be beleeved or done, are part of divine worſhip. But things not preſcribed, are no part of divine worſhip: Therefore they are not neceſſary.Thirdly, for ſo much as the worſhip of God is a worke commanded of God, performed by faith, to this end principally, that God may be honoured; it is manifeſt, that to beleeve and doe thoſe things which cannot be denied or omitted without offending of God, is the worſhip of God: and contrariwiſe, that God cannot be worſhipped, but by the preſcript of his will, both the conſciences of all men, and God himſelfe in his holy word doth teſtifie: as, In vain doe they worſhip me, who teach the doctrines and commandements of men. It is as wicked therefore to number thoſe things which are not expreſſed in the word of God,Iſa. 29. Matth. 15. amongſt thoſe which are neceſſary to be beleeved and done in matters of Religion; as it is unlawfull for any creature to thruſt upon God that worſhip which himſelfe never required.
4. The Scripture is ſufficient.Fourthly, there cannot be any thing added of men unto this doctrine without great injury and contumely done unto the holy Scripture. For if other things, beſides theſe that are written, are neceſſary to the perfection of true Religion; then doth not the Scripture ſhew the perfect manner of worſhipping God, and of attaining to ſalvation; which fighteth with the plain words of Scripture, which affirme, that God hath opened unto us in his Word as much as he would have us know in this life concerning his will towards us:John 15. as Chriſt ſaith, All things which I have heard of my Father, I have made knowne unto you. And Paul, I have kept nothing backe, but have ſhewed you all the counſell of God. Acts 20.And, Knowing that thou haſt knowne the holy Scriptures from a child, 2 Tim. 3.which are able to make thee wiſe unto ſalvation, through the faith which is in Chriſt Jeſus. For the whole Scripture is given by inſpiration of God, and is profitable to teach, to improve, to correct, and to inſtruct in righteouſneſſe.
5. Other Doctors may erre, the Prophets and Apoſtles cannot; therefore they are tied to theſe.Fifthly, we are to conſider the degrees of them who teach in the Church: For therefore is the authority of the Prophets and Apoſtles far higher then of other Miniſters of the Church, becauſe God called them immediatly to declare his will unto other men, and adorned them with teſtimonies of miracles, and other things, by which he witneſſed, that he did ſo lighten and guide their minds with his Spirit, that hee ſuffered them to erre in no one point of doctrine: our Miniſters are called by men, and may erre, and doe erre, when they depart from the doctrine of the Prophets and Apoſtles. Wherefore the Apoſtle Paul ſaith,Epheſ. 2. 1 Cor. 3. That the Church is builded upon the foundation of the Prophets and Apoſtles. And, That hee had laid the foundation, and other then that could no man lay: others build upon it gold, ſilver, precious ſtones, wood, hay, ſtubble. Now it is manifeſt that they who may erre, ought to be tied unto their doctrine who are warranted by the teſtimonies of God that they cannot erre. Wherefore all other teachers in the Church muſt not bring any new point of doctrine, but onelyonly propound and expound thoſe things unto the Church, which are delivered by the Prophets and Apoſtles.The conſent of Fathers in this point. For theſe cauſes therefore doth the whole ancient Church with great conſent ſubmit it ſelfe unto the rule of the ſacred Scriptures, whoſe authority yet ought of right to be greater then theſe mens, who both in words and deeds fight againſt this opinion.Baſil. ſerm. de confeſſ. fidei. Baſil ſaith, That it is a falling from the faith, and a fault of pride, either not to admit thoſe things which are written in the holy Scriptures, or to adde any thing unto them. Aguſt. Epiſt. 3.And Auguſtine, For neither ought wee to account of every ones diſcourſes (though they be catholike and worthy men) as of the Canonicall Scriptures, that it may not be lawfull for us, without impairing the reverence, which we owe to thoſe men, to diſlike and refuſe any thing in their writings, if peradventure wee ſhall find that they have thought otherwiſe then the Scripture hath, as it is by Gods aſsiſtance underſtood either of others, Epiſt. 112.or of our ſelves. And, If ought be confirmed by the plain authority of the divine Scriptures, of thoſe which are called in the Church Canonicall, wee muſt without any doubting beleeve it: as for other teſtimonies, by which any thing is moved to be beleeved, thou mayeſt chuſe whether thou wilt beleeve them or no.
But againſt theſe teſtimonies of the Scriptures and the ancient Church, the adverſaries of the truth contend, that beſides the doctrine which is compriſed in the holy Bible, other decrees alſo, made by the authority of the Church, are no leſſe unchangeable, and neceſſary to ſalvation, then the Oracles Propheticall and Apoſtolike. And, that they may not without ſome ſhew and pretence take upon them this authority of decreeing what they liſt,Objections of the Papiſts. 1 Object. The Scripture doth not remaine perfect. Numb. 21. Joſhua 10. 1 Kin. 14.19. Jude 9. & 14. 1 Cor. 5. Epheſ. 3. John 21.25. beſides and contrary unto the Scripture; they alledge places of Scripture, in which ſome writings of the Prophets and Apoſtles are mentioned, which are not come to our hands: as, The booke of the wars of the Lord, The book of the juſt, The booke of the Chronicles of the Kings of Judah, The prophecie of Enoch, and the ſtory of the body of Moſes. And laſtly, the Apoſtle Paul maketh mention of his Epiſtles, which now the Church hath not. Hence therefore theſe men will conclude, That the doctrine of the ſacred Scripture is maimed, and that therefore the defect hereof muſt be ſupplied by the Church. But firſt of all, concerning the holy Scripture we are to know, that ſo much thereof hath been preſerved of God for us, as was neceſſary and profitable for the doctrine and conſolation of the Church. Furthermore, concerning points of Religion, though ſome holy books are wanting; as thoſe Epiſtles of Paul, yet it is manifeſt, that all neceſſary doctrine is contained in thoſe which are extant.
They alledge, That many things were delivered by word of mouth, 2 Object. Some things delivered by word of mouth. Anſwer.both before there were any Scriptures and afterward alſo by Chriſt and the Apoſtles, as John 16.12. 1 Corinth. 11.34. 2 Theſſal. 2.15. and elſewhere. But thoſe things which they delivered by word of mouth, are the ſelfe ſame which they put in writing, except ſome matters of ceremonies, as Act. 15.20. 1 Cor. 11.34. which maketh not for the adverſaries, whoſe traditions moſt of them repugne the Scriptures.
They alledge farther the practice and examples of the Apoſtles, 3 Object. That the Apoſtles have decreed againſt and beſides the Scripture. Titus 1. 1 Timothy. 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6. Anſwer.as if they did make any ordinances or lawes either beſides, or againſt the Scripture: as when Paul ordaineth many things of chuſing Biſhops and Deacons, of widowes, of women to be covered, and to containe themſelves in ſilence, of not divorcing the husband, if he be an Infidell, of controverſies between Chriſtians. But theſe men remember not, that their authority is not equall unto the Apoſtles authority: neither conſider they, that there is nothing in all theſe things appointed of Paul, which is not agreeable to the reſt of the Word of God contained in writing, and that many of thoſe things which they alledge, are comprehended in the commandements of the Decalogue. More trifling is it, that they ſay the forme of Baptiſme appointed by Chriſt was changed by the Apoſtles, becauſe it is read Acts 28.19. that they baptiſed in the Name of Jeſus Christ. For in thoſe places not the forme of Baptiſme, but the uſe 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 things offered to Idols, bloud, and that which was ſtrangled, is it lawfull for Councels and Biſhops to make decrees and lawes to tie mens conſciences. For, firſt, here againe there muſt needs be retained a difference between the Apoſtles, by whom God opened his will unto men (whereupon they alſo ſay, It ſeemeth good to the holy Ghost and to us) and other Miniſters of the Church, who are tied unto the Apoſtles doctrine. Further, as concerning this decree of the Apoſtles, they decreed nothing elſe then what the rule of charity commandeth, which at all times would have, that in things indifferent, men ſhould deale without offence. Now if they urge, that theſe ordinances are called neceſſary; yet it doth not thereupon follow, that the traditions of Biſhops are neceſſary, eſpecially ſuch as are the Biſhops of Rome. Then, that neceſſity, whereof the Apoſtles ſpake, was neither to laſt continually, neither did it bind conſciences for feare of the wrath of God, if theſe things were not obſerved: but it dured but for a time, for their infirmity, who were converted from Judaiſme to Chriſt, or were to be converted,1 Cor. 10. as Paul doth at large teach.
To theſe they adde the examples of the Church, 4 Object. Preſent examples.whom they ſay even from the Apoſtles to theſe very times to have beleeved and obſerved ſome things, not onelyonly not delivered in the Scripture, but contrary to the Scripture. They bring forth the ſelfe ſame decree of Jeruſalem, concerning things offered to Idols, and bloud: which being made of the Apostles, and expreſly ſet downe in the Scripture, was yet aboliſhed by the Church. But it hath been already ſaid, that that conſtitution was made, not that it ſhould laſt for ever, but for a time, for a certaine cauſe, even for the infirmity of the Church, which was gathered from among the Jewes: 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 lye in it: wherefore the abrogating of it is not contrary, but doth very well agree with it. To theſe alſo they reckon the obſerving of the Lords day. We truly as we doe beleeve this to be an Apoſtolike tradition, and perceive it to be profitable, and a farre other manner of one then for the moſt part they are which they would faine thruſt upon us under the Apoſtles name; ſo we doe not put any worſhip of God to conſiſt in this thing, but know it to be left arbitrary unto the Church. Even as it is ſaid, Let no man condemne you in reſpect of a holy day. But they affirme alſo, that ſome things not written are beleeved, which yet to call to question, wee our ſelves confeſſe to be unlawfull: as, That Infants are to be baptiſed, That Chriſt deſcended into Hell, Coloſſ. ….That the Sonne of God is conſubſtantiall unto the eternall Father. But they are too impudent, if they take unto themſelves a licence of hatching new opinions, becauſe the Church for to expound the meaning of the Scripture, uſeth ſomewhere words which are not extant in the Scripture. But impious are they and blaſphemous, if they ſay the doctrine it ſelfe which the Church profeſſeth in theſe words, is not extant in the Scripture.
5 Object. The holy Ghoſt to teach the Church, therefore not the Scripture.They ſay alſo, that the holy Ghoſt is promiſed the Church, that it may teach thoſe things which are not delivered in the Scriptures: as, But the Comforter, which is the holy Ghost, whom the Father ſhall ſend in my name, hee ſhall teach you all things. And, When the Spirit of truth ſhall come, hee ſhall lead you into all truth. But here they maliciouſly omit that which is added; And ſhall bring all things to your remembrance, which I have told you. John 14.26. and 16.13.Againe, Hee ſhall beare witneſſe of mee. Againe, Hee will reprove the world of ſinne, of righteouſneſſe, and of judgement. Againe, He ſhall glorifie mee, for he ſhall receive of mine, and ſhall ſhew it unto you. For out of theſe it is manifeſt, that the holy Ghoſt ſhould ſpeak nothing, but that which was written in the Goſpel, and Chriſt himſelfe had before time taught his Diſciples: ſo farre is it that he ſhould bring any thing contrary to them. For neither can he diſſent from Chriſt, nor from himſelf. So alſo, when they alledge that, I will put my law in their inward parts, Jerem. 31. 2 Cor. 3.3.and in their hearts I will write it: And, Yee are the Epistle of Christ, written not with inke, but with the Spirit of the living God; not in tables of ſtone, but in fleſhly tables of the heart; they do not mark that the Spirit cannot ſpeak in mens hearts contrary unto theſe things which be revealed in the Scripture: neither would God write any other law in mens hearts, but that which is already revealed 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; becauſe that the ſame was written in both: but there with ink, and here with the ſpirit of God. It hath leſſe colour, which they go about to build out of that place; If you be otherwiſe minded, God ſhall reveale even the ſame unto you. Phil. 3.15.If therefore, ſay they, the Church thinke any thing different from the written word, that proceedeth from the holy Ghoſt. For the Apoſtle comforteth and confirmeth the godly, that albeit they did not underſtand ſomewhat of that which there hee had written, or were of any other judgement in it: yet that hereafter they ſhould be taught it of God, and ſhould know thoſe things to be true which he had written. When as therefore it is denied that the holy Ghoſt reveales any thing diverſe from that which is written, the rule and maſterſhip of the Spirit in the Church is not taken away, but the ſame Spirit is matched with himſelfe, that is, with the rule of the Scripture, leſt thoſe things ſhould be thruſt upon us under his name, which are not his.
Further,6 The Church doth not erre. Matth 18.19. they make their boaſt that the Church cannot erre: and that therefore the decrees of the Church are of equall authority with the holy Scripture, becauſe the Church is ruled by the ſame ſpirit, by which the Scripture is inſpired; even as it is promiſed, If two of you ſhall agree in earth upon any thing, whatſoever they ſhall deſire, it ſhall be given them of my Father which is in heaven. For where two or three are gathered in my name, there am I in the midſt of them. And, I am with you alway unto the end of the world. Matthew 28.20. 1 John 2.20, 27.So, Yee have an ointment from him that is holy, and ye know all things: Likewiſe, The annointing which ye received of him, dwelleth in you, and yee need not that any man teach you, but as the ſame annointing teacheth you of all things, and it is true, and is not lying, and as it taught you, yee ſhall abide in him. But firſt of all wee know,1 Anſwer. The true Church. Matth. 13. Marke 4. Luke 8. that it is the true Church onelyonly which erreth not, and is ruled by the holy Spirit, which is gathered in the name of Chriſt, that is, which heareth and followeth the voice of the Sonne of God. And therefore theſe things doe nothing appertaine to a wicked multitude, which openly maintaineth doctrine contrary to the Goſpel, though it never ſo much vaunt of the Churches name, yea and beareth ſway and rule in the Church, according to that which is ſaid; To him that hath ſhall be given: but from him that hath not, even that which hee ſeemeth to have ſhall be taken away. So did the Phariſees and Sadducees among the Iſraelites erre, not knowing the Scriptures; neither were they the true Church, though they ſeiſed upon the name and place of it. 2. The true Church indeed erreth not univerſally: For alwaies the light of the truth,2 Anſwer. Univerſally. eſpecially concerning the foundation of doctrine, is preſerved in ſome mens mindes: whereupon the Church is called the pillar and ground of truth. But yet nevertheleſſe, ſome of the godly oftentimes fall into errours through ignorance and infirmity: yet ſo, that they hold the foundation, neither do they defend their erroneous opinions contrary to their conſcience, and at length they forſake them, even as it is ſaid,1 Corinth. 3. If any man build upon this foundation, gold, ſilver, &c. And, If ye be otherwiſe minded, Epheſ. 4.God ſhal reveal even the ſame unto you. Laſt of all, There is given unto every man grace, 1 Corinth. 12.according to the meaſure of the gift of Chriſt. And, The Spirit diſtributeth to every man ſeverally as hee will. Philip. 3.15.The Apoſtles before they had received the holy Ghoſt at Whitſontide, were the lively members of the Church; yet erred they concerning the kingdome and office of the Meſſias. There were of the Chiliaſts opinion, great men in the Church as Papyas, Irenaeus, Apollinarius, Tertullian, Victorinus, Lactantius, Methodius, Martyr: And therefore, although the Church erre not univerſally, yet oftentimes ſome of her members erre, when as they ſwerve from the word: which God ſuffereth not ſeldome to happen unto them, for to keep us, being warned of our weakneſſe and blindneſſe, in modeſty, and his true feare, and in daily invocating of him; and withall, to teach us, that the truth of doctrine is not to be meaſured by the title of the Church, but by the word delivered of him by the hands of the Prophets and Apoſtles: as it is ſaid, Thy word, O Lord, Pſamle 129.is a lanterne unto my feet, and a light unto my paths. Likewiſe,1 Tim. 6.20. Keep that which is committed unto thee, and avoid profane and vain babblings.
This ground being once laid, that, ſo farre forth the Church erreth not, 7 Object. The Church ought to obey Biſhops by the commandement of God. Acts 20.28. Marthew 18.7. Luke 10.16. Heb. 13.17.as it doth not ſwerve from the written word of God, it is eaſie to anſwer to that which they make ſhew of to the contrary, That the Church is ruled by Biſhops, and therefore muſt obey them; as it is ſaid, Take heed unto all the flocke, whereof the holy Ghoſt hath made you over-ſeers, to governe the Church of God. And, If hee refuſe to heare the Church, let him be unto thee as an Heathen man, and a Publican. Hee that heareth you heareth mee: and hee that deſpiſeth you deſpiſeth me. And, Obey thoſe who bear rule over you: For both they muſt rule, and the Church muſt obey them, according unto the preſcript of Gods word, as it is ſaid, If any man preach any other doctrine, let him be accurſed. Galatians 1.9. Anſwer. Neceſſarily in thoſe things which belong to the Miniſtry: freely in traditions. Mat. 23.2.Whatſoever therefore the Miniſters propound of the word of God unto the Church, we muſt of neceſſity obey it; that which the Lord teacheth when hee ſaith, The Scribes and Phariſees ſit in Moſes chaire: All therefore whatſoever they bid you obſerve, that obſerve and doe: For they ſit in Moſes chaire, who teach Moſes doctrine in the Church. If alſo they ordaine any things indifferent, and of a middle ſort, which are profitable, theſe alſo are obſerved for maintaining of order and avoiding of offence. But if they require us to beleeve or obſerve things repugnant to the word of God, or things that are in their owne nature indifferent, with putting an opinion of neceſſity in them, and of worſhipping of God, they ſit no longer in Moſes chaire, but in the chaire of ſcorners, and of them it is ſaid,John 10.…. 1 Tim. 4.1. The ſheepe heard them not. Likewiſe, In the latter times ſome ſhall depart from the faith, and ſhall give heed unto the ſpirits of errour. And that the decrees of the Biſhops alſo are not to be received among the precepts and decrees of the Church, is confirmed by the example of the civill Magiſtrate, whoſe juſt and good lawes binde the conſciences of the ſubjects. For the diſſimilitude of the examples conſiſteth in that,1 Inſtance. The Magiſtrate doth bind the conſcience, therefore Biſhops. that God himſelfe by expreſſe word hath decreed a neceſsity of obedience to the Lawes and Commandements of the civill Magistrate, which are not repugnant unto his Law: but hath given a libertie of conſcience in traditions of the Church: ſo that hee pronounceth himſelfe to be angry with him, who obeyeth not civill Magiſtrates, as long as they command nothing repugnant to his Lawes: but not with them, which without offence do contrary to the conſtitutions of Biſhops. For of the Magiſtrate is is ſaid,Rom. 13.5. Wee muſt obey him for conſcience ſake. But of things indifferent in the Church;Col. 2.26. Let no man condemne you in me at or drink, or in reſpect of a holy day. Likewiſe,Galat. 5.…. Stand faſt in the liberty wherewith Chriſt hath made us free.
Now, if againe they reply, that the office of Biſhops is above the civill power, 2 Inſtance. The higher power doth more binde. 1 Anſwer.and therefore hath greater force than that, to binde men to obey: firſt, wee grant, that more obedience is due unto the ſuperiour power then to the inferiour, as long as it commandeth nothing contrary to Gods word. As long therefore as the Miniſters propound the word of God unto the Church, and for avoiding of offence command ſuch things to be obſerved, as appertain to decency and order, they do not now offend againſt them, but againſt God, whoſoever obey them not. But if they require their lawes concerning things different to be obſerved, with putting an opinion of neceſsity in them, and of the worſhip of God, and doe make them neceſſary, when there is no danger of offence to enſue; becauſe this charge is contrary to the word of God, no obedience is due unto it. Further, we confeſſe that greater obedience is due unto the ſuperiour power in thoſe things, in which it is ſuperiour, that is, in which God would have other powers to obey it: But the Miniſteriall power is ſuperiour unto the Civill in thoſe things, in which it is ſuperiour; that is, which are of God delivered, commanded, and committed unto the Miniſters, that by them they may be declared unto the Church. But, In matters indifferent, concerning which nothing is either commanded or forbidden of God, the civill power is ſuperiour, by reaſon of the authority, which God in theſe matters hath given unto the civill Magiſtrate, and not to the Miniſters of the Church.
8 Object. Fathers and Councels are cited.But againſt this they returne againe, That wee alſo doe alledge the teſtimonies of Councels and Fathers in confirming the doctrine of the Church: which were but in vaine for us to doe, if their ſentences had not the force and authority of Eccleſiaſticall doctrine. But we never bring nor receive the teſtimonies of the ancient Church with that mind,Anſwer. as if, without the authority of the holy Scripture, they were ſufficient for confirmation of any points of doctrine. Neither yet is there regard had of them in vaine.2. Uſes of the teſtimonies of Fathers in points of doctrine. For, 1. They which are rightly minded, after they are inſtructed by the voice of the Scriptures concerning the truth, are yet more confirmed by the Church as by a teſtimony of lower degree. 2. They which attribute more authority unto them then they ſhould▪ or abuſe their ſayings againſt the truth, are very well refuted by the testimony of them, whom they have made their Judges.
Alſo they ſay,9 Object. Traditions are order. 1 Cor. 14. That order and decency in the Church is neceſſary by the commandement of God, according as it is ſaid, Let all things be done comely, and in order: For God is not the authour of confuſion. Now the order and diſcipline of the Church doth a great part conſiſt in traditions Eccleſiaſticall: wherefore they conclude, that by the violating of theſe, mens conſciences are wounded, Anſw. Of meere particulars there is no concluding. A double liberty of the Church in matters of order.and God offended. But as God commandeth ſome order to be appointed and kept in the Church, ſo hath he given a double liberty in it unto his Church: To appoint it.That it be arbitrary for the Church to appoint, as may be moſt commodious for it, what order ſhall be in every place, and at every time obſerved: To keep or not to keep it, being appointed, ſo it be without offence.That alſo after any thing is certainly ordained, it may be kept, or not kept, without hurt of conſcience, both of the whole Church, and of every one of the godly, if there be no danger of offence. For it is neceſſary, that ever a difference be put betwixt the commandements of God (by the obſerving whereof God is worſhipped, and offended by the breaking of them) and thoſe things which God hath left to men to appoint, neither is worſhipped or offended, as himſelfe pronounceth, either by the altering, or omitting of them, ſo long as there is no cauſe, or danger of offence.1 Cor. 14.40. Galat. 5.1. Col. 2.16. And the ſame Apoſtle, who commandeth all things to be done comely and in order, willeth us to ſtand faſt in the liberty wherewith Christ hath made us free, and that we ſhould be condemned of no man in meat or drinke, or in reſpect of a holyday. Wherefore, not they, who without contempt of divine things, or wantonneſſe, or danger of offence, doe ſomething otherwiſe in theſe things then is appointed; but they rather offend againſt the commandement of God, concerning keeping order, who either would have no order in the Church, or trouble that which is well appointed.
Theſe men find fault alſo with the obſcurity of the holy Scripture,10 Object. Obſcure things do not ſuffice without interpretation. 1 Pet. 3.16. which they prove both by examples of hard places of Scripture, and alſo out of Peter, where it is ſaid, That there are ſome things hard to be understood in the Epiſtles of Paul. And therefore, ſith that things darkly ſpoken, without they be expounded, cannot ſuffice to perfect and wholeſome doctrine, they urge, that the interpretation of the Church alſo is neceſſary to be received with the Scripture. But here above all things, they injure the holy Ghoſt, aſcribing darkneſſe and obſcurity unto him,Anſwer. The Minor is falſe, if they reſpect the ground. who of purpoſe endeavoured to apply himſelf in ſimplicity of ſpeech to the capacity of the common people, and the rudeſt. For thoſe things which appertaine to the ground of doctrine, which is neceſſary to be known of all, as are the articles of our Beliefe, and the ten Commandements; they are ſo plainly recited, ſo often repeated, ſo plentifully expounded in the Scriptures, that they are open and eaſie to any, but to him who will not learne: even as the 119. Pſalme teacheth, where the word of the Lord is called a lanterne to our feet, and a light to our pathes. Againe, the entrance into thy word ſheweth light, and giveth underſtanding to the ſimple. The word of the Prophet is called a light ſhining in a darke place. To which ye doe well that yee take heed, as unto a light that ſhineth in a darke place, untill the day dawne, and the day-ſtarre ariſe in your heart. 2 Pet. 1.19.And Solomon affirmeth, that hee writeth to give the ſimple ſharpneſſe of wit; and to the child, Prov. 1.4, 20.knowledge and diſcretion. Againe, that wiſedome cryeth without, and uttereth her voice in the ſtreets. Paul alſo ſaith, that Chriſt ſent him to preach the Goſpel, 1 Corinth. 1.17. 1 Inſtance. The ground of doctrine is unknowne to many. Anſw. Yea to the reprobate. 2 Cor. 4.3. Iſa. 65.2. Rom. 10.21. Pſal. 36.3. Mat. 11.25.not with wiſedome of words, leſt the croſſe of Chriſt ſhould be made of none effect. The ground therefore and ſumme of doctrine is not obſcure, except it be unto the reprobates, who contemne the truth, or ſtubbornly reject it: as the Apoſtle ſaith, If our Goſpel be hid, it is hid to them that a…e loſt: in whom the god of this world hath blinded their mindes, that is, of the Infidels, that the light of the glorious Goſpel of Christ ſhould not ſhine unto them. All the day long have I ſtretched forth my hands to a diſobedient and gain-ſaying people. The words of his mouth are iniquity and deceit: hee hath left off to underſtand and to doe good. I give thee thankes, O Father, Lord of heaven and earth, becauſe thou haſt hid theſe things from the wiſe men, and men of underſtanding, and haſt opened them unto babes. Now if they reply againe,2 Inſtance. Divine matters are obſcure unto all men. 1 Cor. 2.14. Anſw. Not of themſelves, but through our naturall blindneſſe, which in the regenerate is cleared by Gods ſpirit. Luke 8.10. 2 Cor. 3.15. that divine matters are hard and obſcure to all men, as it is ſaid, The naturall man perceiveth not the things of the ſpirit of God, for they are fooliſhneſſe unto him: neither can hee know them, becauſe they are ſpiritually diſcerned, they ſhould have called to mind, 1. That this ignorance and hardneſſe riſeth not of the obſcurity of the Scripture, but of the blindneſſe of mans minde. 2. That the obſcurity (ſith in very deed it is not in the Scripture, but ſeemeth to be the fault of our nature) doth not alwaies remain in thoſe, who are regenerate, but is removed from them by the illumination of the holy Spirit, according to thoſe ſayings; It is given unto you to know the ſecrets of the kingdome of God, but to others in parables, that when they ſee, they ſhould not ſee: and when they heare, they ſhould not underſtand. Ʋntill this day, when Moſes is read, the vaile is laid over their hearts: Nevertheleſſe when their hearts ſhall be turned unto the Lord, the vaile ſhall be taken away. From this very place may wee eaſily refute that which they object: That wee our ſelves, 3 Inſtance. The Scripture a long time not knowne. Anſwer.in that we ſay the Scripture hath not been underſtood for theſe many ages in the Popiſh Church, doe confeſſe the obſcurity of it. For the ignorance which hath bin from the beginning of the world, and ſhall be to the end in the adverſaries of the truth, is not to be imputed to the obſcurity of the Scriptures, but their owne perverſeneſſe, who have not a deſire to know and imbrace the truth: as Paul ſaith, Becauſe they received not the love of the truth, that they might be ſaved, 2 Theſ. 2.10, 11.therefore God ſhall ſend them ſtrong deluſions that they ſhall beleeve lies.
Whereas therefore it appeareth, that the ground and ſumme of doctrine is not obſcure;4 Inſtance. Many places obſcure. Anſwer. yet wee confeſſe that ſome places of Scripture are more dark and difficult than others: But, 1. They are ſuch, that although they were not underſtood, yet the ground may both ſtand and be underſtood. 2. The interpretation of theſe places dependeth not on the authority of men, but the expoſition of them is to be ſought by conference of other places of Scripture more clear. 3. If we cannot finde it, yet leſt we ſhould affirme any uncertaine thing concerning divine matters, our conſcience not ſatisfying us in it; we muſt ſuſpend our judgment, untill God ſhall open unto us ſome certaine meaning: and in the mean ſeaſon, we are to hold thoſe with thankfull mindes, in which God hath left no place of doubting for us. But when we anſwer thus unto our adverſaries, they riſe againe upon us out of thoſe things which we grant them: For becauſe we confeſſe that ſome places of Scripture are harder to be underſtood then others,5 Inſtance. becauſe of the dulneſſe and ſlowneſſe of mans minde in learning divine matters,Of the neceſsity of interpretation Acts 8.13. neither thoſe things which are moſt cleare, are underſtood of the people, as the Eunuch of Queen Candaces doth complain: and that the Miniſtry it ſelfe was therefore ordained of God in the Church, for that it ſeemed good unto the holy Ghoſt to add for our inſtruction an expoſition of the Scripture: which is done by the voice of the Church. To be ſhort, becauſe our ſelves in writing and teaching doe expound the Scripture, and do exhort all men to the reading and hearing the expoſition thereof: out of theſe they conclude, that beſides the reading of the Scripture, the interpretation of the Church is neceſſary: and that therefore what the Church doth pronounce of the meaning of the Scripture, that is without controverſie to be received. Anſw. 1. It is neceſſary as a helpe and inſtrument, not as if it were impoſsible to know the truth without it.But wee confeſſe, 1. That the interpretation of Scripture is neceſſary in the Church; not for that, without this, to come to the knowledge of heavenly doctrine is ſimply impoſſible (whereas both God is able, when it pleaſeth him, to inſtruct his, even without the Scripture it ſelf, much more then without the expoſition of his Miniſters: and the godly learn many things out of Scripture without interpreters: and of the contrary ſide, except the eies of our minds be opened by the grace of his holy Spirit, heavenly doctrine ſeemeth alwaies alike obſcure unto us, whether it be expounded by the word of the Scripture, or of the Church) but for that it pleaſed God to appoint this ordinary way of inſtructing us, and himſelf hath commanded the maintainance and uſe of his Miniſtry in the Church, that it ſhould be an inſtrument, which the holy Ghoſt might moſt freely uſe for our ſalvation. 2. Although interpretation of Scripture be neceſſary,Anſw. 2. Though interpreting be neceſſary, yet ſo that it muſt not be a depraving of Scripture. yet this is ſo farre from granting any licenſe to the Miniſters to bring new ordinances into the Church, that nothing doth more tie them to this doctrine alone, comprehended in the Scripture, then this very function of expounding the Scripture. For to interpret another mans words, is not to faigne at our pleaſure a meaning, either divers from them, or repugnant unto them: but to render the ſame meaning and ſentence, either in moe words, or in more plaine words, or, at leaſt in ſuch as may be more fit for their capacity, whom we teach; and withall, when there is need, to ſhew, that this is the minde of the author, which we affirme to be. Now ſuch an interpretation of Scripture is made by this meanes:3 Points to be obſerved in interpreting Scripture. 1. That the phraſe be conſidered, and the proper ſenſe of the words found out. 2. That the order and coherence of the parts of the doctrine contained in the text of the Scripture be declared. 3. That the doctrine be applied to the uſe of the Church, which it hath in confirming true opinions, or refuting errours, in knowing of God and our ſelves, in exhorting, in comforting, and in directing of our life:2 Tim. 2.15. Titus 1.9. as Paul commandeth, Study to divide the word of truth aright. And, A Biſhop muſt hold faſt the faithfull word according to doctrine, that he alſo may be able to exhort with wholeſome doctrine, and improve them that ſay againſt it. And wiſely did Epiphanius adviſe,Lib. 2. cont. haereſ. Not all words of Scripture have need to be allegorized, or conſtrued according to a ſtrange ſenſe, but they muſt be underſtood as they are: and further, they require meditation and ſenſe for the underſtanding of the drift and purpoſe of every argument. That is, All places of Scripture are not to be transformed into allegories: but we muſt ſeek out the proper ſenſe of the words, by meditation and ſenſe; that is, uſing the rules of Art, and having a regard of the propriety of tongues, and our own experience, by which we know the nature of thoſe things, which are ſignified by words commonly uſed in the Church.
6 Inſtance. Concerning the deciding of a controverſie about the text and meaning thereof.But here is caſt in another difficulty, for that in controverſies concerning the text, and the meaning thereof, ſuch a Judge is required, whoſe authority and teſtimony may ſuffice for determining the meaning of the text. For when both parties, ſay they, who ſtrive about the meaning, pleadeth each of them that his interpretation is true; except judgement be given of ſuch a Judge, from whom it may not be lawfull to make any appeale, the contention will never be decided, and wee ſhall ſtill remaine doubtfull of the ſenſe of the Scripture, Furthermore, this judgment muſt needs belong to the Church: for in the Church alone wee are to ſeek for an examining and determining of controverſies concerning Religion. What the Church therefore doth pronounce in theſe matters, wee must of neceſsity rest upon that, as the aſſured meaning of the Scripture. And hereof they ſay it is manifeſt, that the decrees of the Church are of no leſſe authority then the expreſſe ſentence of Scripture. But we, as we willingly grant, that the eontroverſies of the Church muſt be at length determined, Anſw. Not the Church, but holy Ghoſt, is Judge of the Word.and that according to the ſentence of that Judge of whom wee may be certainly aſſured, that wee cannot be deceived: ſo we acknowledge this Judge to be not the Church, but the holy Ghoſt himſelfe, ſpeaking unto us in the Scripture, and declaring his owne words. For he is the ſupream Judge, whoſe judgment the Church onelyonly demandeth, declareth, and ſignifieth: he cannot be deceived, whereas all men are ſubject to the danger of errour: in a word, hee being the author of the Scripture, is the beſt and ſureſt interpreter of his own words. And therefore the Scripture it ſelf in all doubts recalleth us, and bindeth us unto it ſelf:2 Pet. 1.19. John 5.39. Iſa. 8.20. We have a moſt ſure word of the Prophets, to which ye do well that ye take heed, as unto a light that ſhineth in a dark place: Search the Scriptures: To the Law and to the Testimony: If they ſpeak not according to this word, it is becauſe there is no light in them: The Church doth not alwaies ſpeak the words of the holy Ghoſt.For although the holy Ghoſt ſpeaketh alſo by the Church, yet becauſe ſhee doth not alwaies ſpeake the words of the holy Ghoſt, ſhe cannot be the ſupreame and chiefe Judge of controverſies in Religion: For this Judge muſt be ſuch a one, whoſe ſentence may by no meanes be called in queſtion. But we have none ſuch beſides the word of God regiſtred in the Scriptures. Neither do we at all take away the deciding of controverſies, Deciding of controverſies is not taken away.when wee make Scripture Judge of meaning of the Scripture. For although contentious perſons alwaies ſeek ſophiſmes, by which they may delude and ſhift off the teſtimonies of Scripture; yet do they this againſt their conſcience: and the lovers of the truth require no other interpreter of the Scripture, but the Scripture; and do acknowledge and confeſſe themſelves to be plentifully ſatisfied by it.
6 Waies how to decide doubtfull places.For whereas unto men alſo it is granted, to be themſelves the beſt interpreters of their owne words: how much more ought this honour to be yeelded unto the holy Scripture? wherefore, if controverſies be moved concerning the meaning of ſome place in the Scripture, we ought much more to do that here, which we would doe in other writings. The analogy of faith.To conſider and reſpect the analogy of faith, that is, to receive no expoſition which is againſt the ground of doctrine, that is, againſt any article of Faith, or commandement of the Decalogue, or againſt any plaine teſtimony of Scripture: Even as Paul admoniſheth, forbidding to build wood, hay,1 Cor. 3.12. ſtubble, upon the foundation. Examining of Antecedents and Conſequents.To weigh the things that go before, and follow after that place which is in queſtion, that ſo not onelyonly nothing contrary to theſe may be feigned on it, but alſo that they may be ſet for the meaning of it, which theſe require: For, theſe either not being obſerved, or being diſſembled, the meaning of the Scripture is not ſeldome depraved. So thoſe words of the Pſalme,Pſal. 91.11. Hee ſhall give his Angels charge over thee, that they ſhall beare thee in their hands, that thou hurt not thy foot against a ſtone: the Divell, tempting Chriſt, interpreteth them, as if they ſerved to maintaine over-raſh and curious attempts; when yet that which is added (In all thy waies) doth ſhew, that they are to be underſtood of men doing thoſe things that are proper unto their calling. Reſorting to places which teach the ſame more clearly.To ſearch every where in the Scripture, whether there be extant any place, where it ſtands for confeſſed, or is manifest, or may be ſhewed, that the ſame doctrine in other words is delivered touching the ſame matter, which is contained in that place which is in controverſie: For if the meaning of the clearer and undoubted place be manifeſted unto us, we ſhall alſo be aſſured of the place which is doubted of, becauſe in both places the ſame is taught: As when it is ſaid,Rom. 3.28. We conclude that a man is juſtified by faith without the works of the Law: that in this place, to be juſtified by faith, is not to pleaſe God for the worthineſſe of faith, but for the merit of Chriſt apprehended by faith, and that the workes of the Law ſignifie not the ceremonies onelyonly, but the whole obedience of the Law, chiefly the morall; other places do teach us, which in moe and clearer words delivered the ſame doctrine concerning the juſtification of man before God: as in the ſame chapter, By the works of the law ſhall no fleſh be juſtified in his ſight: Verſ. 20, 21, 22, 23.for by the law cometh the knowledge of ſinne: But now is the righteouſneſſe of God made manifeſt without the law, having witneſſe of the law and of the Prophets; The righteouſneſſe of God by the faith of Jeſus Chriſt unto all and upon all that beleeve; for there is no difference: For all have ſinned and are deprived of the glory of God: and are juſtified freely by his grace, through the redemption that is in Christ Jeſus. Conferring like places together.To conferre places of Scripture, where though the ſame words be not ſpoken of the ſame thing, yet the words and formes of ſpeaking are uſed of the like things: For, if the interpretation of the like place be certaine, and there be the ſame cauſes for the like interpretation to be given in the place in controverſie, which are in the other, then of the like places we muſt give one and the ſame judgement.Mat. 5.29, 30. The Lord willeth to put out our eye, to cut off our hand, if they be a cauſe of offence unto us: Now whereas the Law forbiddeth us to maime our body, Thou ſhalt not kill; that therefore by this figure of ſpeech the Lord would have us that wee ſhould rather forſake things moſt deare unto us, than by the ruſt and motion of them, wee ſhould ſuffer our ſelves to be withdrawne from God, the like forme of ſpeech other-where uſed, Jeremy 22.24. Deut. 32.10.to ſignifie things moſt deare and precious, doth ſhew, as, If Jechoniah were the ſignet of my right hand yet would I plucke thee thence: and, Hee kept him as the apple of his eye. Conſent of the catholike Church, with 3 rules of direction therein. John 8.37.When once according to that rule, the controverſies concerning the text and meaning thereof are judged, we may lawfully alſo deſcend to the conſent of the Church, yet putting great ſpace betwixt, and not without great adviſement. For, leſt by the name of the Church we be beguiled, 1. No ſentence or meaning is to be received which theſe rules of examining and judging, which have been now declared, do not ſuffer: 2. Wee muſt conſider what times, and what writings are pureſt: what points of doctrine have beene, and in what ages, either rightly expounded, or depraved with errours: 3. Whoſe interpretation either is of the authour, or may be of … confirmed by the teſtimonies of the Scripture. And to this deciding of all controverſies about the meaning of the Scripture, drawne out of the Scripture it ſelfe, doe all the godly and lovers of truth agree; even as it is ſaid, Hee that is of God, heareth the words of God. Now the teſtimony of the ancient and catholike Church, ſo farre as they ſee it to accord with the Scripture, they doe with glad and thankful mindes embrace, and are ſo much more aſſured of the knowne truth. But if any quarrelling men doe not yeeld unto the teſtimonies of the Scriptures, we muſt not ſeeke, becauſe of them, a Judge higher then the word of God, but muſt leave them unto the judgement of God, as the Apoſtle counſelleth us, Reject him that is an hereticke after once or twice admonition, Titus 3.20.knowing that he that is ſuch, is perverted, and ſinneth, being damned of his owne ſelfe. 1 Cor. 14.38. Rev. 22.11.And, If any man be ignorant, let him be ignorant. Hee that is filthy, let him be more filthy. Neither verily doth he, whom the word of God doth not ſatisfie, reſt on the authority of men, as the truth it ſelfe doth ſhew; but as theſe things are ſufficient to ſhut the mouthes of them who gaineſay the truth, or at leaſtwiſe to manifeſt their impudency: ſo is there further required for the fencing of the conſciences of all the godly in debate of Religion, beſides a care of learning the doctrine of the word of God, Prayers.An ardent and daily invocating of God, by which wee may deſire, that wee may be taught and guided by his holy Spirit. This if wee ſhall doe, hee will not ſuffer us to make ſtay in errour, which may pull us from him: but will open unto us the true and certaine meaning of his word concerning all things neceſſary to our ſalvation, that our faith may depend not on humane but divine authority, even as it is promiſed,Mat. 7.7. Aske, and it ſhall be given you: ſeeke, and ye ſhall finde: knock, and it ſhall be opened unto you. Luke 11.13. James 1.5.For whoſoever asketh, receiveth; and hee that ſeeketh, findeth; and to him that knocketh, it ſhall be opened. How much more ſhall your heavenly Father give the holy Ghoſt to them that deſire him? If any of you do lack wiſedome, let him ask it of God, which giveth to all men liberally, and reproacheth no man, and it ſhall be given him; but let him ask in faith, and waver not.
Object. 11. It is unmeet that the holy Ghoſt ſhould be ſubject unto another. Anſw. We make him not ſubject to any other, but compare him with himſelfe.To their former arguments our adverſaries adde, That it is a ſhame that the holy Ghoſt ſpeaking in the Church, ſhould be ſubject to the examination and judgment of another: and therefore we muſt not examine him by the rule of the Scripture. But ſeeing that the ſame Spirit ſpeaketh in the Church, and in the Scripture; when wee doe examine the voice of the Church by Scripture, we do not ſubject the holy Ghoſt to another, but we compare him with himſelf. And by this means, 1. We give unto him the praiſe of truth and conſtancy, while we do acknowledge and reſtifie, that he is alwaies like himſelf, and doth never ſquare from himſelf: 2. We confeſſe that the ſupreme authority of pronouncing the will of God belongeth unto him, while we doe not ſeek whether thoſe things be true and certaine which he hath ſpoken, but whether thoſe be his words which men aſcribe unto him: and this doe we, even after the ſelfe ſame manner which he hath preſcribed us; and after we find out by the rule of the written word, that any thing hath proceeded from him to that, without making any controverſie, we ſubmit our minds and wils. Contrariwiſe, it is eaſie to ſee,2 Contumelies againſt the holy Ghoſt, iſſuing out of the Papiſts opinion of the Judge of the Scripture. that our adverſaries themſelves are guilty of that contumely against the holy Ghoſt, of which they accuſe us: For while they will have the authority of giving judgement, concerning the meaning of the Scripture, and deciding of controverſies, not to belong unto the Scripture, but unto themſelves; by this very thing, 1. They imagine that the holy Ghoſt may diſſent from himſelfe; 2. They make themſelves Judges higher then the holy Ghoſt, and Word of God.
Laſtly, whereas Paul ſaith, That he is the Minister of the New Teſtament, Object. 12. The Letter killeth, the Spirit quickneth. 2 Cor. 3.6.not of the Letter, but of the Spirit; for the Letter doth kill, the Spirit doth quicken; ſome men doe thence gather, That we are to heare, not what the written word of God ſoundeth, but what the Spirit ſpeaketh by the Church in our hearts. Yea, there hath growne an opinion heretofore, That the Grammaticall and Literall meaning of the Scripture is pernicious, except all be transformed into allegories. But a manifold Paralogiſme in this argument doth eaſily appeare,Two ſignifications of the word Letter. if it be conſidered what the Letter and the Spirit ſignifieth in Paul; for that all the doctrine and knowledge touching God, as alſo the outward obſervation of the Law in thoſe that are not regenerate, is called the Letter by the Apoſtle: and the Spirit ſignifieth, 1. The holy Ghoſt himſelfe: Three ſignifications of the word Spirit.2. The true doctrine concerning God, when the holy Ghoſt is of force and efficacy by it: 3. Faith and converſion, and motions pleaſing God, being kindled of the holy Ghoſt through the Word; as it appeares by the words going before: For, for that which here he ſaith,The proofes of both ſignifications. Verſ. 2, 3. That he was made of God a Miniſter, not of the Letter, but of the Spirit; he ſaid before, That the Epiſtle of Chriſt was miniſtred by him, and written not with inke, but with the Spirit of the living God, in tables of the heart, that is, that his preaching was not in vaine, but of force and efficacy in the hearts of men, the holy Ghoſt working by it. And in like manner he calleth the ceremony without converſion, Circumciſion in the Letter: Rom. 2.27, 29.but converſion it ſelfe, Circumciſion of the heart in the Spirit: Walk in newneſſe of Spirit, Rom. 7.9.and not in the oldneſſe of the Letter; that is, in true holineſſe: ſuch as is begun by the Spirit in the regenerate; not in the ſin and hypocriſie of them, who know verily the will of God, and make practice alſo of outward diſcipline and behaviour, but remaine without faith and converſion.
Wherefore firſt, as the doctrine by the fault of men, and not of it ſelfe, 1 Anſw. The Letter killeth not of it ſelfe, but by an accident.remaineth only the Letter; ſo alſo not of it own nature, but becauſe of the corruption of men, it killeth, that is, it terrifieth mens minds with the judgement of God, and doth ſtirre up a murmuring and hatred againſt God, as we are plainly taught by the Apoſtle,Rom. 7.12, 13, 14. The Law is holy, and the Commandement is holy, and juſt, and good. Was that then which is good, made death unto mee? God forbid. But ſin, that it might appeare ſin, wrought death in mee by that which is good, that ſin might be out of meaſure ſinfull by the commandement: For we know that the Law is ſpirituall, but I am carnall, ſold under ſin. But the proper effect of the Scripture is to quicken men, that is, to lighten them with the true knowledge of God, and to move them to the love of God.2 Cor. 2.15. As it is ſaid We are unto God the ſweet ſavour of Chriſt in them that are ſaved, and in them which periſh, &c. Anſw. It killeth, as it is without the Spirit.Albeit the Letter, that is, the doctrine without that ſpirituall motion, killeth: yet the operation of the holy Ghoſt accompanying it, when now it is not the Letter, but the Spirit and power of God to ſalvation unto every one that beleeveth, it doth not kill, but quicken: as it is ſaid, Thy word quickneth me. Wherefore,Pſal. 119. that the Letter kill us not, we muſt not caſt away the Scripture, but the ſtubbornneſſe of our hearts; and deſire of God that he would let his doctrine be in us and others, not the Letter, but the Spirit: that is, that he would forcibly move our hearts by it, and turne them to him. Anſw. The Spirit quickneth, agreeing with the Word.That it is added, that the Spirit quickneth; that calleth us not away from the Scripture to other opinions or revelations: For that Spirit quickneth, which diſſenteth not from the Scripture, but teacheth and mindeth the ſame which he hath uttered in the Scripture: But that Spirit which leadeth men away from the Scripture, it quickneth not, but may be ſaid much more truly to kill, then the Letter, that is, not by an accident or externall cauſe, but of it owne nature: For the ſpirit of Antichriſt is a lyar, and a murtherer; and therefore be it accurſed unto us. Anſw. The Apoſtles miſ-conſtrued by them.They who by the Letter underſtand either the characters of letters, or the proper and literall ſenſe, whether it be of the whole Scripture, or of thoſe ſpeeches which are allegorically and figuratively ſpoken; and by the Spirit, the interpretation of theſe ſpeeches: it is manifeſt, that they ſwerve far from the mind of Paul, both by thoſe things which have been ſpoken concerning the meaning of Paul, and alſo becauſe not only every ſentence of Scripture, whether it be proper of figurative; but alſo every interpretation of it is and remaineth the killing Letter, except the quickning force of the holy Ghoſt come unto it.
Wherefore, ſith that neither for interpretation, nor revelation, nor authority, nor any other pretence, it is lawfull, leaving the Scripture of the Prophets and Apoſtles, to depart to whatſoever decrees of Religion, which are not confirmed by the teſtimony of the Scripture, let us hear it as an Oracle ſounding from heaven; bringing to the reading thereof not minds fore-ſtalled, neither with opinions, conceived either of our owne braines, or elſe-where; neither with affections, neither with prejudices: but the love of God, and a deſire of knowing the truth. So ſhall it come to paſſe, that both wee ſhall know the true meaning of the Scripture, and by it godlineſſe, and ſure and ſound comfort ſhall be kindled in us, and great increaſe.