The summe of Christian religion: deliuered by Zacharias Vrsinus in his lectures vpon the Catechism autorised by the noble Prince Frederick, throughout his dominions: wherein are debated and resolued the questions of whatsoeuer points of moment, which haue beene or are controuersed in diuinitie. Translated into English by Henrie Parrie, out of the last & best Latin editions, together with some supplie of wa[n]ts out of his discourses of diuinitie, and with correction of sundrie faults & imperfections, which ar [sic] as yet remaining in the best corrected Latine.

A CATECHISM OF CHRISTIAN RELIGION.

1 What is thy onely comfort in life and death?

THat both in soule, & bo∣dya, whether I liue or dieb, I am not mine own, but belongc wholy vnto my most faithful Lord & Sauiour Iesus Christ: who by his precious blood most fullie satisfyingd for all my sinnes hath deliue∣••ede mee from all the power of the diuell, and so reseruethf me, that without the will of my hea∣••enly Father, not so much as a haire may falg from ••y head: yea all thinges musth serue for my safe∣••y. Wherefore by his Spirit also he assurethi mee ••f euerlasting life, and makethk me ready, and pre∣••ared, that henceforth I may liue to him.

2 How many thinges are necessarie for thee to know, that thou enioying this comfort maist liue & die happilie?

Threel. The first, what is the greatnesm of my sin, & misery. The second, how I am deliueredn from all sinne and miserie. The third, what thankes I oweo vnto God for this deliuerie.

There is a three-fold order, or there are three partes of the studie of diuinitie.

THE first is a Catecheticall institution, or briefe summe of Christian doctrine, which is called a Catechisme, and is a briefe explication of the generall pointes of the same doctrine. This part is necessarie. For both the learned and vnlearned ought to know the foundation of religion.

The second, a handling of common places, or cōmon places, which contein a larger explication of euery point, and of hard quaestions, together with their subdiuisions, reasons, and argumentes.

The third, a diligent meditation of the scripture, or holy writte. This is the highest degree, for which we learne all the rest: to wit, that we may come furnished to the reading, vnderstanding, and propounding of the holy Scripture. Those former partes are taken out of the Scripture: and a∣gaine common places do lead vs vnto the Scripture, which is as it were a rule, by which they are directed.

A CATECHISME is a briefe doctrine, framed for youth & the ruder sort, con∣teining in it the summe of the doctrine of the Law & Gospel, or of Christian re∣ligion, which being deliuered, is requi∣red againe at the handes of the auditors. It is so called of a Greek woord, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifieth to resound, or to returne a voice back a∣gain Eccho-like: because that children did by mouth make rehearsall of those thinges which were asked them, and

which they had hard. Catechumeni in the primitiue church, were those who learned the Catechisme: that is to say, such as were now of the Church, and were instructed in christian Doctrine. Neophyti, or Nouices, were those who were but new come vnto the Church, so called from twoo Greeke woords, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signify a new plant. Of the Catechumenes there were twoo sortes. 1 Those who first be∣ing of some yeares, whether of the Iewes or of the Gentils, afterward came vnto Christ, but were not as yet baptised. These were first instructed in the Catechisme, and after∣wards baptised, and admitted to the Lords supper. 2. Those who were borne in the Church. That is, the Children of Christi∣ans. These eftsoones after their birth, as being members of the Church, were baptised, and after they were growen a little elder, they were instructed, and confirmed by laying on of handes, and so dimissed out of the companie of the Catechumenes, so that it was lawfull for them thence-for∣ward to draw neer vnto the Lordes Supper.

This Catechising doctrine hath euer been in the Church. For in the olde Testament God himselfe in briefe-wise de∣liuered the doctrine of the Lawe & Gospell, the Decalog & the promises, as when hee saith, Walke before me, and be thou perfect. Likewise, In thy seed shal al nations of the earth be blessed. Now these things God would that Abraham and his poste∣ritie should teach their Children, and their whole familie: and therefore this doctrine was framed fit for the capacity of Children, and the ruder sort. In the old Testament fur∣thermore there were also sacrifices, praiers, & other things, in which the youth were instructed. In the new Testament, in the Apostles time, there was likewise a Catechising do∣ctrine: as the author of the Epistle to the Hebrewes repor∣teth. Therefore, leauing the doctrine of the beginning of Christ, let vs be led forward vnto perfection, not laying againe the foundati∣on of repentance: that is the beginning of Christian doctrine, which comprehendeth repentance and faith. These first beginnings or principles of Christian doctrine are called in the same place the doctrine of baptismes, because they that were of some yeares before they came to christ, were first instructed, before they were baptised. It is called also the doctrin of laying on of hands, because the Catechisme was required at their handes (that

they should be able to answere in it) on whom hands were laid, that is to say, of the children of Christians, who were baptised in their infancy. The parts of these rudimentes of Christian doctrine, which they cal Catechisme, are the Lawe and the Gospel, or (as it is said in the place afore named vnto the Hebrews) repentance and faith in Christ. Semblably the fa∣thers also write Briefe summes of doctrine: certain remnants of which we see as yet in Popery.

Now it behoueth that the youth be by and by instructed in this doctrine, and doe knowe the foundation. 1. Because of the com∣mandement of God, Thou shalt tell them vnto thy children. 2. Because we are so corrupted, that, except we be timely in∣formed of the wil of God, hardly, or neuer we learne to do things acceptable vnto God, and scarsely suffer ourselues with much adoe to be withdrawen from those errors which happily we drunk in, in our childhood. 3. Because we are to hold the foundation, vpon which we may build, and vn∣to which we may referre those thinges which wee reade.

4. Because God receaueth not into fauour those, who by their iudgement cannot discerne betweene things ho∣nest and dishonest (this is to be vnderstood touching those, who are able to receaue instruction) neither doth saluation befal to those who haue vnderstanding, without agnising and profession of the truth, or without faith & repentance. This is life eternall, that they know thee to be the only verie God. And, faith commeth by hearing. Now no man beleeueth in him of whom he hath neuer heard. There must therefore in the Church be deliuered such a summe of doctrine, of which the ruder and yonger sort also may bee capable. 5. Because of order and seemlines. For as the Children of the Iewes after Circumcision were instructed in the Lawe: so it be∣seemeth vs also after Baptisme to instruct our little ones in the first principles of Religion. 6 It is necessary also for the rude and yonger sort that they bee seuered and discerned from the Heathen. Obiection. But we may haue an implicit or confused faith. Therefore no neede of instruction. Aun∣swere. No faith is without knowledge: therfore there is need of instructiō. How shal they beleeue in him of whom they haue not hard? He that beleeueth not in the Sonne, the wrath of God abideth on him.

OF THE HOLY SCRIPTVRE.

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

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

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

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

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

OF THE FIRST QVESTION.

THE argument and summe of the whole sacred Scripture cannot be more rightly, nor more sim∣ply, nor with more perspicuous breuitie comprised, thē the holy Ghost hath comprised it in the ten commandements, & Creed, in which the Articles of our Faith are rehearsed: which will be manifest inough if we remē∣ber that the whole Scripture consisteth of twoo partes, the Law and the Gospell. The Catechisme of Heidelberg maketh mention of three, of which yet the first & the third appertaine vnto the Law. Others make fiue parts: The De∣calog or tenne commandements, the Law, the Creed, the Sacraments, and praier. But the Decalog is the summe of the Law: and therefore is it to be referred vnto the Law, which is the former part. The Creede conteineth the summe of the Gospel: and therefore must it be referred vnto the Gospell, which is the secōd part. The Sacraments are as appurtenāces adioined vnto the doctrine of the Gospel: therfore also they are referred vnto the second part. Praier is a part of the worship of God; and therefore to be referred vnto the Law. There are also who say, this doctrine of the Church is diui∣ded. 1. Into the doctrine as touching God, 2. into the doctrin concerning his wil, 3. into the doctrine concerning his [ 1] works. But these three parts are handled both in the Lawe, and in the Gospel. 1. For al the doctrine concerning God is either of the nature, or of the will, or of the workes of God.

Wherefore what the nature of God is, is taught in the Law and Gospel. His wil is seene either in his commandements, or in his threatnings, or in his promises. Now his works ei∣ther are his benefites, or the iudgementes of his will, which are to be beheld in the creation, after the fal, & in the resto∣ring of man. Besides these, the sinnes also of men and di∣uels are described. And of all these wee are taught, either in the Law, or in the Gospel, or in both. Wherefore the Law & the Gospel are the chiefe generall heads which compre∣hend al the doctrine of the Scripture.

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

3 Because the Law and the Gospel doe comprehend the [ 3] same, which are comprehended in the writings of the Pro∣phets and Apostles, and in the doctrine of the Church, in which is comprehended, what God hath done vnto vs, and what of vs hee requireth. Therefore haue we well diuided the Doctrine of the Church into the Law and the Gospel.

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

5 Neither is the meaning of the holy Ghost otherwise, [ 5] when in a woorde he sayeth, that Christ is taught in the whole Scripture, and that hee alone is to be sought there. For Paul truely, as also the rest of the Apostles, did not

propose a maimed, but a whole doctrine vnto the churches, euen as himselfe witnesseth, Act. 20. That hee kept nothing backe, but shewed all the counsell of God concerning the Ephesians. And yet the selfe-same Apostle 1 Cor. 2. saith: That hee knew nothing but Iesus Christ, and him crucifyed. And Cap. 3. That the foundation of the doctrine of the Church is Christ alone: And that this foundation is common to the Prophets together with the Apostles. Wherefore the Doctrine concerning Christ, is the summe and scope of the Scripture, and the founda∣tion laid by the Prophets and Apostles, on which whosoe∣uer rely not, they are not stones of the Temple of God, that is, members of Christes Church.

OF THE SECOND QVESTION.

SINCE that we do vnderstand, what is the Doctrine of the Church, cōteined in the books of the Prophets and Apostles, to wit, the sound and vncorrupt voice of the Law of God and the Gospell concerning Christ: easie it is & necessarie for vs to discerne it from al other religi∣ons. 1 Because of the comman∣dement of God, which ought to suffice vs whether we know the cause, or no. Flie Idols, Depart from her, my people. Be not yo∣ked with Infidels. Be yee holy. Touch no vncleane thing, yee that beare the vessels of the Lord. Hee that bringeth not this doctrine, bid him not, God speede.

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

3 For our owne saluation, and that in two respects. 1. That the Church may be known, that is, may be beheld, vnto the which the faithful may ioyne them-selues. Whereas if thou canst not discern the true Church from the false, thou shalt

••ot know vnto which to ioyne thy selfe, and what maner of woorship thou oughtest to follow. For God will, that all which are to he saued be gathered vnto the Church, accor∣ding as it is said, Out of the Church there is no saluation. 2. In regard of our comfort: that euery one may know of what kingdome they are, and whether they be of those vn∣to whom God promiseth saluation. This canst thou not know, except thou canst discerne the true Church from false churches.

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

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

6 Least we be partakers of the punishments which are to

come on such men. Goe out of her, that ye be not partakers in her sinnes, and that ye receaue not of her plagues.

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

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

The difference of this true doctrine from others.

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

2 True Religion hath firme testimonies, diuine, such as quiet consciences, and conuince al other Sects of error.

3 In the doctrine of the Prophets and Apostles is deliue∣red the whole Lawe of God, rightly vnderstood and vncor∣rupt: and both the Tables of the Law are perfectly kept. As for other Sects, they cast away the principal parts of Gods Law, that is to say, the doctrine concerning the true know∣ledge and worshippe of God, which is contained in the for∣mer Table of the Decalog: as also they do reiect the inward and spirituall obedience of the second Table. That little good and true which they haue is a part of the commande∣ment concerning the discipline conteined in the second Table, or concerning the outwarde and ciuile duties to∣wardes men.

4 The whole Gospel of Christ, & that rightly vnderstood, is in the true church alone taught, and in this true doctrine

alone is it contained. Other sects either are clean ignorant of it, as the Ethnickes, Philosophers, Iewes, Turkes, who al∣so are as very enemies of the Church: or they doe patch some litle part of it out of the doctrine of the Apostles vnto their owne errors, of which part yet they neither know nor perceiue the vse, as the Arrians, Papists, Anabaptists, and al other Heretikes, of whom some concerning the person, others concerning the office of our mediator, maintaine errors. Al these, though they arrogate vnto themselues the title of the Church, and professe the name of Christ: yet (since that they depart from that onely foundation of the Church which is Christ, that is, since they do not acknow∣ledge Christ either to be true God, or true man, neither do seek for righteousnes and saluation wholy in him) they are not the members of the true Church not so much as in out∣ward profession, as it is said, 1. Iohn. 4. Euery spirit which con∣fesseth not that Iesus Christ is come in the flesh, is not of God: and this is the spirit of Antichrist.

The difference of this true Doctrine from Philosophie.

It is true that wee studie Philosophie, and not the Do∣ctrine of other sectes: but yet there is a very great differēce between these twoo Doctrines. 1. Philosophie is whollie naturall: but the principall part of this doctrine (that is, the Gospel) is reuealed from aboue euen from God. 2. On∣ly this doctrine declareth the Gospel: Philosophie is quite ignorant of it. 3. The Doctrine of the Church sheweth the originals of our miseries: Philosophie doth not so. 4 This doctrine whereas it doth assure vs of eternal life, it doth mi∣nister comfort vnto our consciences, and sheweth vs the way how to wade out of dangers: Philosophie teacheth vs not so much as this. 5. Of this we are taught the whole Law: Philosophie letteth passe the chiefest partes. Indeede Phi∣losophie conteineth two partes profitable for mans life, as Logick, Mathematikes & others which God would not de∣liuer in this doctrine: But as concerning this doctrine, Phi∣losophie hath but a little part of the Law, & that obscure∣ly, and that taken out but of a few preceptes of the Law. It hath certain common comforts: those that are not com∣mon it hath not, as being proper vnto the Church. Commō

comfortes are these. 1 The prouidence of God, or the ne∣cessitie of obaying him. 2. A good conscience. 3. The woor∣thines of vertue. 4. The final causes or the endes which ver∣tue proposeth. 5. The examples of others. 6. Hope of reward. 7. A comparing of euentes: because a lesse euil is compared vnto a greater. Those comforts which are not common but proper vnto the Church, are, 1. Remission of sinnes. 2. The presence of God in miseries themselues. 3. Our finall de∣liuerie.

Certaine notes or markes, by which the Church is distingui∣shed from others.

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

OF THE THIRD QVESTION.

GOD in the very creation of the woorld put this bridle in the mouth of all reasonable crea∣tures, that no man without ex∣treme and manifest impuden∣cie, such as was the Diuels in paradise, durst saie that anie thing, if it were once apparant∣ly knowen to haue beene spo∣ken or commaunded by God, might be called into question, or that any man might re∣fuse to obey it. Here-hence are those things so often incul∣cated in the Prophets, Hearken O heauens, & hearken O earth, For the Lord hath spoken. Thus saith the Lord. The woorde of the Lord came to Esaias, Ieremias, &c. Since therefore it appea∣reth that the bookes of the olde and new Testament are the wordes of God, there is no place left of doubting whe∣ther

that bee the true Religion and doctrine which is con∣teined in them. But whether these bookes were written by diuine instinct, and by what proofes and Testimonies we are certaine of so great a matter, this is a question not to be let passe of vs. For except this aboue all other things remain stedfast and immoueable, that whatsoeuer we read in the bookes of the Prophets and Apostles, doth as truely declare the wil of God vnto vs, as if wee did heare God o∣penly speaking to vs from heauen: it cannot chuse but that the very foundation and whole certainty of Christian Re∣ligion must bee weakned. Wherefore it is a consideration worthy those who are desirous of the Glory of God, and do seeke for sure comfort, to enquire whence it may appeare vnto vs that the holy Scripture is the word of God. To this question now long since answere hath bin made by the Pa∣pists, that forsooth it is not otherwise certain, then because the Church doth confirme it by her Testimonie. But we, as we neither reiect nor contemne the Testimony of the true Church, so we doubt not but their opinion is pestilent and detestable, who often saie that the holie Scriptures haue not their authoritie else-where then from the woorde of the Church.

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

Secondarily: wheras the doctrine of the Prophets & Apo∣stles doth preach of so great matters, as the certaine know∣ledge of thē is so greatly desired of all, who are well dispo∣sed, and the conflictes of doubtfulnes in all mens mindes

are so great: what full assurance of our faith can there bee, what sure consolation against the assaultes of temptations, if that that voice, on which our confidence relieth, bee no otherwise knowen vnto vs to bee indeed the voice of God, but because men say so, in whom wee see so much ig∣norance, error, and vanitie to bee, that no man scarcely, especially in matters of some weight, doth attribute much vnto their woorde, except other reasons concurre with it.

Thirdly, the truth of God and christian religion is plain∣ly exposed vnto the mockes and scoffes of the wicked, if we going about to stop their mouthes do therefore onely de∣sire that we should be credited, that our Religion is from God, because our selues say so. For if they bee by no other confutation repressed, they will with no lesse shew of truth deny it, than wee affirme it.

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

said; If we receiue the witnes of men, the witnes of God is greater. If it be greater, then the authoritie of it hangeth not on the record of man: But wee are to giue more credence vnto God witnessing the Prophets and Apostles writings to bee indeede his voice, then vnto the Church affirming the same.

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

Furthermore they say, that the bookes authentike, or as they [Obiection. 2] terme them, Canonical of both Testamentes are discerned from the Apocryphall by the Churches iudgement: and therefore that the autority of holy canon doth depend on the churches wisedome. But that this difference of the bookes is not determined by the churches iudgement, but being imprinted into the books themselues by the Spirite of God is onely acknow∣ledged and approoued by the Church: this is easily to be vnderstood, if the causes of this difference be considered. For either in these which are called Apocryphall the force and maiesty of the heauenly spirit doth lesse euident∣ly appeare in the weight and vehemency of woordes and matter, then in others, of which it is clear that they are the heauenly oracles therefore set downe in writing by diuine instinct, that they might be the rule of our faith: or it cannot be determined, neither out of these books themselues, nor out of others, which are canonicall, that they were written either by the Prophets, or Apostles: because either they were not penned by those, whom God by certaine testimo∣nies hath warranted vnto vs to be endued with a prophe∣tical spirit: or themselues do not shew any certaine authors of them: or by their forme of speech or other reasons it may be gathered, that they were not left of them, whose names

they beare. Now as touching either this euidence of the spirit, or certainty of the authors, we builde not our iudge∣ment on the testimonie of the Church, but of the bookes themselues. And therefore not for the Churches iudge∣ment onely do we iudge some bookes to be canonicall, and the foundation and rule of our faith, and do therefore ac∣cept of the doctrine of other some, because they agree with the canonicall: but rather for the verie causes of this diffe∣rence which wee finde in the bookes them-selues.

[Obiection. 3] As for that, which some men say, that the Church is an∣cienter then the Scriptures, and therefore of greater auto∣ritie, it is too trifling. For the woord of God is the euerla∣sting wisedome in God him-selfe. Neither was the know∣ledge of it then first manifested vnto the Church, when it was committed to writing, but the manifesting of it began together with the creation of mankind, and the first begin∣nings of the Church in paradice: yea, the woord is that im∣mortall seede of which the Church was borne.

The Church therefore could not bee, except the woord were first deliuered. Now when wee name the holy Scri∣pture, wee meane not so much the characters of the let∣ters and the volumes, but rather the sentences which are conteined in them, which they shal neuer be able to prooue to be of lesse antiquitie then the Church. For albeit they were repeated and declared often after the beginning of the gathering of the Church: yet the summe of the Law & Gospell was the same for euer.

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

There is alleadged also to this purpose a place. 1. to Ti∣mot. [Obiection. 4] 3. Where the Church is called the pillar and ground of the truth. But since the Scripture doth teach otherwhere, and that not once, that the foundation of the Church is Christ and his word: it is manifest inough that the Church is the pillar of the truth, not a foundamentall or vpholding pil∣ler, but a ministeriall, that is, a keeper and spreader of it a∣broad, and as it were a mansion place or sure seat, which might carrie the truth left with her, and committed vnto her, in the open face of all mankinde: euen as the holy A∣postle Paul was called an elect vessell to beare the name of God before the gentiles and kinges: neither yet did Paul get credit vnto the Gospell, but the Gospell vnto Paul. So likewise are the Apostles termed pillars, Galat. 2. not that the Church rested on their persons, but that they were the chiefe teachers of the gospell, and as it were the chief∣taines and maisters of doctrine. For a man is not bound to beleeue those that teach, on their bare woord, but for the proofes which they bring of their doctrine.

Furthermore, they alleage a sentence of Austin out of [Obiection. 5] his booke entituled against the Epistle of the foundation, chap. 5. I (saith Augustine) would not beleeue the Gospell, except the authoritie of the catholicke Church did mooue mee thereunto. But first, if it were true that either Austin or some others did giue credence vnto the Gospell onely for the Churches autoritie: yet might there not bee fashioned a rule hence of that, which all men either did or ought to doe.

But that this is not the meaning of Austine, which these mē wold haue, they do easily perceaue, who weigh both the whole course of this place, & the phrase of speech which is vsual vnto Austen. For Austen going about to shew, that the Manichees were destitute of al proof of their doctrine; first he opposeth one, who as yet beleeueth not the gospel, and denieth that such a one is able any way to be conuicted by the Manichaeans: for he were to be conuicted either by ar∣gumentes drawen out of the doctrine it selfe, of which the Manichaeans haue none; or by the consent of the catholike Church, from which themselues were departed: for exam∣ple sake, he proposeth himselfe, who should not haue had

beleeued the Gospel, except the authoritie of the catholik Church had moued him thereunto. Austen therefore spea∣keth this not of himselfe, as hee was then, when hee writ these things against the Manichaeans, but of himselfe, be∣fore hee was yet conuerted, or not sufficiently confirmed. And that hee speaketh not of the present, but of the time past, the words that follow do manifestly declare: whom then I beleeued, when they said: Beleeue the Gospel: why should I not be∣leeue them when they say: Beleeue not a Manichean? For hence it appeareth, that when he saith he was mooued especially by the authority of the Church, he meaneth it of that time, at which he obeied the Churches voice, that is, departed from the Manichaeans vnto the true Church. But after that once he was conuerted, and had perceaued the truth of doctrine; that his faith was not now any more builded on the autho∣ritie of the Church, but on a far other foundation, himselfe is a most sufficient witnes for vs, whereas in the selfesame book, cap. 14. he saith on this wise: Thou hast purposed nothing els but to commend that thy selfe beleeuest, and to laugh at that which I beleeue. And when as I of the other side shal commend that which myselfe beleeue, & laugh at that which thou beleeuest: what dost thou thinke we must determine, or do, but euen to shake handes with them, who bid vs to know certaine things, and afterward will vs to beleeue things that are vncertain: and let vs follow them, who bid vs first to beleeue that, which as yet we are not able to perceaue, that being more enhabled by faith it self, we may discerne to vnder∣stand that which we do beleeue, not men now, but God himselfe in∣wardly strengthning and illightning our mind. Wherefore they do manifest iniury vnto Austen, who draw that which him∣selfe confesseth of himselfe, when hee was not yet conuer∣ted, or was but weake, vnto that time, when he affirmeth far otherwise not of himselfe onely, but of al the godly.

For so reuerent a regard ought we to haue of the worde of God, and such also is the force and efficacy of the holie spirit in confirming the harts of beleeuers, that we beleeue God, yea without any creatures Testimony: euen as Elias forsooke not god, no not when he thought that himselfe only was left aliue of the true worshippers of God. If therefore either Austen, or whosoeuer els being not as yet conuerted vnto religiō, nor as yet hauing experiēce of the certainty of it, in

his hart, was moued rather by humane thē diuine Testimo∣nies to imbrace it: it cānot therof be gathered that the cer∣tainty of the holy scripture depēdeth on no other Testimo∣nies, or that by no other wee are assured of it: because that, that some are moued especially by humane voices to reue∣rēce it, commeth not therof to passe, for that the Scripture is not maintained by any other authority: but it chaunceth through the fault and weaknes of them, who sticking vpon humane records, do not feel as yet, or vnderstād diuine. An image and example of these degrees of faith is in the storie of the Samaritan woman, Iohn. 4. For many of the Samaritans are said to haue beleeued in Christ, because of the speech of the wo∣man who testified, that he had told her whatsoeuer shee had done. But after that they had had Christ with thē for two daies, many more beleeued because of his owne speech: and they said vnto the woman: Now we beleeue not because of thy saying: for we haue heard him our selues, and know that this is indeed the Christ the Sauiour of the world. Al men come not by the same occasions, nor haue not the same beginninges vnto faith. Rom. 11. Paul saith, that saluation was come vnto the Gentiles, and that he did magnifie his ministerie, that the Iewes might bee prouoked to follow the Gentiles. In the first of Peter, cap. 3. wiues are willed to be subiect vnto their husbandes, that euē they which obey not the woord, may without the woord be wonne by the conuer∣sation of the wiues, while they behold their pure cōuersation which is with feare. Euen then as the Samaritans were moued, first by the speech of the woman to beleeue in Christ, but af∣ter they had seen Christ and heard him, they were so con∣firmed, that they said they would now beleeue though the woman hold her peace: so also may it bee, that they which are not as yet conuerted, or are but weaklings, may be mo∣ued especiallie by the Churches testimonie, as which run∣neth more into their eies, to giue credence vnto the Scri∣pture: who yet neuerthelesse after they are once illumina∣ted with a more plentifull light of faith, do find by experi∣ence, that they are confirmed by a far superior and more certain testimonie, that the Scripture is the woord of God, and do know by the force and euidence of it, that they must keepe their faith, were all the Angels and men perswaders to the contrary: as it is said by the Apostle: Though we or an

Angel from heauen preach vnto you otherwise thē that which we haue preached vnto you, let him bee accursed. By these thinges therefore it may bee vnderstood, that the voice and con∣sent of the catholicke Church may and ought amongest other testimonies to serue for our confirmation: and yet the autoritie of the holy Scripture not to hang vpon it: but that out of the Scripture it selfe rather wee must learn, by what argumentes wee may bee brought to know that it was deliuered from God. Because that God himselfe doth witnes it: and also such is the force and quality of that hea∣uenly doctrine, that although all men should gainsay it, yet it would not be any otherwise more manifestly & certain∣ly knowen to bee the voice of God, then by it selfe.

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

1 Puritie and perfectnes of doctrine. For wee haue the pure & perfect doctrine as of the Gospel, so also of the Law. Now other sectes haue not both the tables of the Law per∣fect: the first many haue in part: the second but in some part

also, and that stained with many lies.

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

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

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

For first those miracles which are vaunted of by the e∣nemies of the church are such, as without changing the course and order of nature may bee done by the sleightes & iuglings of men or diuels: & seeme therefore to others to be miracles, because they perceiue not the causes of them, and the meanes whereby they are wrought. Furthermore they haue this as their chiefe end, that they may confirme idols, superstitions, manifest errors & mischiefs. But the mi∣racles with which god hath set foorth his church, are works either besides or contrarie vnto the course of nature and se∣cond causes, and therefore not wrought but by the power of God. The which that it might be the more manifest, god hath wrought many miracles for the confirming of his truth, whose verie shew the diuel is neuer able to imitate or resemble: as are the raising of the dead, to stay or call backe the course of the Sunne, to make fruitles and barrain

women fruitful. But especially the miracles of God are di∣stinguished by their endes from the diuelish and fained. For they confirme nothing but which is agreeing with those thinges which afore time were reuealed by God, and that in respect of the glorie of the true God, of godlines, and ho∣lines, and the saluation of men,

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

5 The prophecies which were fulfilled in their due time doe yeelde their testimony vnto this doctrine: in like man∣ner the foretellings of thinges to come, and the correspon∣dence of euentes, which could not bee foretold but by God reuealing them. And albeit the heathens also, and others boast of their prophecies, and oracles: yet great and mani∣fold

is the difference betweene them & the sacred Prophe∣cies, which sheweth euidentlie enough, that these were vt∣tered by diuine instinct; but those to haue beene Lei∣gerdemains of the Diuell going about by a fained imi∣tation to darcken the trueth and glorie of God. For they squared from the truth and iustice of God before time reuealed: they countenanced wickednesse and ido∣latry: they were poured out by Prophets who were stir∣red with a furious and diuelish pang: they were darke, or doubtful: and wheras they were vncertaine, oftentimes by a false hope they allured those who listened vnto them into hurt and destruction: at leastwise they were vttered of such things, whose euents the Diuel through his subtiltie maie after a sort coniecture by tokens going before, or else be∣cause he did know that by the permission and commaunde∣ment of God hee should bring them to passe. Wherefore neither do they confirme and make good the Religions of those men amongst whom they florished; neither doe they diminish the authoritie of the holy Scripture, in whose o∣racles we maie see al things contrary vnto that which hath bin now spoken of these.

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

aduersaries shal not be able to speak or resist.

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

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

9 The punishmentes of the enemies, as of Arius, Iulian, and others. Albeit in the world for the most part the wicked florish, and the Church is oppressed: yet that it falleth not [Objection. 1] so out by chaunce, neither because God is pleased with them, the euents witnes, and the Scripture very often doth iterate it. For the Church is alwaies preserued, euen amidst her persecutions, when as the short felicity of Tyrants & wicked imps hath a most dolefull and aeternall destruction following it. But God suffereth them for a while to haue their swinge, and to florish, that by the scandal of the crosse the faith and patience of the godly may be more exercised and tried & vnto the wicked there may be left a time of re∣pentance, and when they abuse the long-suffering of God, that then at length so much the iuster and heauier plague may light on them. And therefore the holy Scripture in so many places, as in the Psalmes, 37.52.57.58. & often else∣where comforteth the godly against this kind of tentation, foretelling, vnto them, defence and deliuery, but destructiō [Obiection. 2] vnto their enemies. Neither is thereby the force of this proofe weakned, because that all the persecutours of the Church are not in Tragicall manner taken out of this life. For whiles God doth take vengeance on most of them in this life, he doth sufficiently shew what he would haue to be thought of the rest, verily, that they are his enemies, whom without they repent, he will plūge into aeternal plagues, the beginning and feeling of the which is desperation, in which

all the enemies of Christian Religion end their daies, yea they who are not oppressed with any other calamities of this life. To conclude, that it may be manifest, that they are [Obiection. 3] not onely for other transgressions so punished of God, God doth so often denounce in his worde, that such shal bee the ends of his enemies, and that for this very cause, because they go about to extinguish the people and true worship of God. Yea furthermore they are not a few, frō whom, while they lie in torments, their cōscience wresteth out this con∣fession, that they haue drawen these miseries vpon them∣selues by persecuting the godly: as from Antiochus Epipha∣nes, & Iulian the Apostata. And since that al the aduersa∣ries of the Church in their calamites and death are desti∣tute of comfort, it is manifest that they suffer as the ene∣mies of God, and therefore are far from true Religion.

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

10 The consent of true doctrine, and the iarring of o∣thers, euen about the chiefe pointes.

11 The testimonies and confessions of Martyrs, who sea∣ling with their blood this Doctrine, doe shewe euen in the middest of death that they indeede doe so thinke, as they taught, and that they drawe that comfort out of it, which they did preach vnto others. And hence also it appeareth [Obiection. 1] that the certainty of this holy doctrine dependeth not on mens record, though the constancy of Martyrs and other godly men giue comfort vnto vs. For albeit the Testimony of the Saintes too doth concur, as a lesse principal proofe, vnto our confirmation: yet in their examples is seene a far other, euē the testimony of God himself, who strengthneth and comforteth them, so that they are ready to sustaine any thing for his name sake. Neither ought that to mooue vs a whit if other sectes also tel vs of their Martyrs. For first [Obiection. 2] they are far behind that number of Martyrs, which the

Church hath. Againe there is not that alacritie and cheer∣fulnes found in them, in suffering punishmentes, which is in most of the martyrs of Christ, so that it may easily appeare that they neuer feele that security of conscience, and ioie of hart in God, which the Godly feele. And thirdly, which is chiefely to bee considered, the defenders of wicked do∣ctrine suffer, as being cōuicted of their errors. But the godly, no falshood being shewed in their confession, are Tyranni∣cally by their persecutors drawen vnto punishment, where∣as the persecutors themselues are conuicted of their im∣piety and iniurie, euen as the Lord promiseth. I wil giue you a mouth and wisedome where-against al your aduersaries shal not bee able to speak or resist. Wherefore albeit sometimes some men suffer for their doctrine, the certainty whereof they are not able to confirme neither to themselues, nor to others: yet doe they it not fenced by any diuine strength and comfort, but being blinded by their owne stubburnes or pride, and the illusions of the Diuel they run headlong to destructi∣on: contrariwise, it is saied of the godlies Martyrdome: Philip. 1. It is giuē vnto you for Christ, not onely to beleeue in him, but to suffer for his sake.

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

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

14 The testimonie of the holy Ghost which crieth in the hartes of the godly, Abba father. This testimonie doth not onely prooue (which all the former also do) but it perswa∣deth too. For faith is nothing els, then a firme assent, by which wee agree vnto all the woord of God deliuered vnto vs, and a confidence, by which euery one of vs do know & resolue, that God, according vnto the tenor of this Scri∣pture, is mercifull & good vnto vs. Which confidence there followeth ioyfulnes resting in God, and calling on him, with an assured hope of obtaining those good things, which according to the prescript of his woord wee begge of him. Nowe that both of these, that is, both this assent or as∣surance of our doctrine, and the liuely consolation which

thence springeth, neither do rest vpon the testimony of mē nor of any creature, but is inflamed and strengthned by no other doctrine then of the Prophets and Apostles, read, heard and meditated of by them: this euery one of the god∣ly through a liuely and certain feeling of their hearts haue experience of. This spirit therefore God adioyneth as a wit∣nes vnto his woord. Esai. 19. This is my couenant with them, saith the Lord, my spirite that is vpon thee, and my woordes, which I haue put in thy mouth, shall not depart out of thy mouth, nor out out of the mouth of thy seed, saith the Lord, from hencefoorth euen for euer.

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

For whenas he once breedeth this most assured persuasi∣on in our mindes, that the doctrine which is conteined in the holy Bible is of a truth the wil of God, & worketh that comfort and change of our minds and harts, which is pro∣mised and taught in this booke: by our experience and fee∣ling it is so confirmed, that while this remaineth within vs, though al Angels & men should say contrarie, yet we would

beleeue this to be the voice of God: but if that remaine not or be not in vs, though al should say it, yet we would not be∣leeue it. Neither doth not the spirit therefore establish the autoritie of the Scripture, because we are to examine what the spirit speaketh within vs by the rule of the Scripture: for before that this is done of vs, the spirite himselfe decla∣reth vnto vs, that the Scripture is the word of God and in∣spired by him, & that he wil teach vs nothing in our hartes, which is not agreeable vnto that Testimonie before set downe of him in the Scripture. And if this be not first most certainlie persuaded vs of the spirit himselfe: we will neuer recal our opinions of God & his worship to the Scripture, as the onelie rule to trie them by. Now then after it is decla∣red vnto vs by diuine inspiration, that the Scripture is a suf∣ficient witnes of that diuine Reuelation in our harts, then at length do we find our selues to be confirmed by the mu∣tual Testimonie of the same spirite in the Scripture and in our harts, and we beleeue the Scripture affirming of it selfe, that it was deliuered by diuine inspiration to the holie men of God: as it said, 2 Tim. 3. and 2. Pet. 1.

OF THE FOVRTH QVESTION.

WHEREAS it appeareth vnto vs that it is the woorde of God, which the Prophets and Apo∣stles haue left in writing: there is no man which doth not see, that the Scripture must bee the rule and squire, by which all thinges which are taught and done in the church, must be tri∣ed. Now all thinges, of which there vseth to arise questions in the Christian Church, doe appertaine either vnto doctrine, or vnto discipline and ce∣remonies. That the word of God ought to be the rule vnto both sorts, it is out of doubt. But in this place wee speake of the doctrine of the church, which consisteth in the sen∣tences and decrees, which wee are bound by the comman∣dement of God to beleeue or obey: and therefore they can not bee chaunged, by the autoritie of any creature: & they

are become obnoxious vnto the wrath of God, whosoeuer submit not themselues in faith and obedience vnto them. To these decrees and preceptes the Papists adde many sen∣tences, which not onely are no where deliuered in the Scri∣pture, but are repugnant vnto it; and they contend, that the Church or the Bishops haue autoritie of decreeing: yea contrarie and besides the Scripture, what the Church must beleeue or doe: and that mens consciences are bound by those decrees no lesse than by the woordes of the holy Scripture to beleeue or obey. Contrariwise wee beleeue and confesse, that no doctrine is to bee proposed vnto the Church, not onely if it bee repugnant vnto the ho∣lie Scripture, but if it bee not conteined in it.

And whatsoeuer either is not by the expresse testimony of the holie Scripture deliuered, or doth not conse∣quently follow out of the woordes of the Scripture rightly vnderstood, that wee hold may bee without any hurt or conscience beleeued, or not beleeued, chaunged, abrogated, and omitted. For wee must euer hold a necessa∣rie difference betweene the bookes of the Prophets and A∣postles, and the writinges and doctrine of others in the Church: first, that the Scripture onely neither hath, nor can haue anie error in anie matter; other teachers both maie erre, and oftentimes also doe er, when they depart from the written woord of God. Againe, that the Scrip∣tures are beleeued on their own word, because we know that God speaketh with vs in them: others haue credit, not be∣cause themselues say so, but because the scripture witnesseth so, neither a whit more than they can proue by the Scrip∣ture. Wherefore we doe not reiect others doctrine and la∣bors in the Church: but onely setting them in their owne place, we submit them vnto the rule of Gods word. This do∣ctrine first is deliuered of God himselfe, and that not in one place onely of the Scripture: as Deut. 4. You shal not ad vnto the word which I speak vnto you, neither shal you take away frō it. And in the last Chapter of the Apocalyps: I protest vnto eue∣rie man, that heareth the words of the Prophesie of this book, if any man shal ad vnto these things, God shal adde vnto him the plagues that are written in this book. And if anie man shal diminish of the words &c. Neither onely by these wordes is forbidden, that

no false things & openly repugnant to the written woord be added to the doctrine of the church, but also that no vncer∣taine things, or things not appertaining vnto it be mingled therewith. For it is not in the power of any creature to pro∣nounce what we are to thinke of God and his wil: but this is onely to bee learned out of that which is disclosed in his woord. And therefore the men of Beraea are commended, Act. 17. Who searched the Scriptures daily whether those thinges were so.

Secondly, faith, which is spoken of in the Church, is a part of diuine worship, that is, the sure assent, by which wee embrace euery word of God deliuered vnto vs, because it is impossible for vs to be deceiued by it if we vnderstand it a∣right. Further also, that it may breed in vs a true woorship∣ping of God and comfort of our soules, it must stand sure and immoueable against temptations. But there is no cer∣tain doctrine cōcerning God & religion besides that which is knowen to be reuealed in his woord. We may not there∣fore giue the honor which is due vnto God, vnto men: nei∣ther may wee go from certain thinges vnto vncertaine, but cleaue onely to the woord of God in the doctrine concer∣ning religion: and therefore humane decrees must not bee accounted amongst those preceptes which wee are to em∣brace by faith. Faith commeth by hearing, hearing by the word of God. &c.

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

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

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

For these causes therefore doth the whole auncient Church with great consent submit it selfe vnto the rule of

the sacred Scriptures: whose autoritie yet ought of right to bee somewhat greater than these men, who both in woords and deedes fight against this opinion. Basil in his Sermon of the confession of saith, saieth: that it is a falling from the faith, and a fault of pride, either not to admit those thinges which are writtē in the holie Scriptures, or to add any thing to them. And August. in his third Epistle: For neither ought wee to account of euery ones discourses, though they bee catholick and woorthy men, as of the canonical scriptures, that it may not bee lawfull for vs, without impairing the reuerence, which wee owe to those men, to dislike and refuse any thing in their writinges, if peraduenture we shal find that they haue thought otherwise thē the Scripture hath, as it is by Gods assistāce vnderstood either of others, or of our selues. And Epist. 112. If ought be confirmed by the plain autoritie of the diuine Scriptures, of those, which are called in the Church canoni∣cal, wee must without any doubting beleeue it: as for other testimo∣nies, by which any thing is mooued to bee beleeued, thou maist chuse whether thou wilt beleeue thē or no. But against these testi∣monies of the Scriptures & the auncient church the aduer∣saries of the truth contend, that besides the doctrine, which is comprised in the holy Bible, other decrees also, made by the autoritie of the Church, are no lesse vnchangeable, and necessarie to saluation, then the oracles Propheticall and Apostolick. And that they may not without some shew and pretence take vpon them this autority of decreeing what [Obiection. 1] they list, besides and contrary vnto the Scripture: they al∣leage places of Scripture, in which some writinges of the Prophets and Apostles are mentioned: which are not come to our handes: as Num. 21. is named the Book of the warres of the Lord. Ios. 10. The Booke of the iust. And often in the books of Kings, The Booke of the Chronicles of the Kings of Iuda. In the Epistle catholicke of Iude, are alleaged, the prophecie of E∣noch, and the storie of the bodie of Moses: And lastly the Apo∣stle Paul, 1. Cor. 5. and Eph. 3. maketh mention of his Epistles, which now the Church hath not. Hence therefore these men will conclude, that the doctrine of the sacred Scripture is maimed, and that therefore the defect hereof must be Sup∣plied by the Church. But first of all concerning the holie Scripture we are to know, that so much thereof hath beene preserued of God for vs, as was necessarie and profitable

for the doctrine and comfort of the Church: euen as Iohn witnesseth: that Iesus did many thinges before his disciples, which are not written in the storie of the Gospel. And that these thinges, which are extant, were written, that wee might beleeue that Iesus is the Christ the Sonne of God, and that beleeuing wee might haue life euerlasting in his name. Furthermore, concerning do∣ctrine and precepts, albeit some thinges written by the A∣postles be not extant, whatsoeuer yet of necessarie doctrine was in them, it is certaine that it is contained in those, which we haue: both because that Paul in both places doth repeate that which hee hath written in those Epistles: and also because it hath bin before shewed that God hath deli∣uered the whole doctrine of our saluation, in the Scripture, which is extant, and wil preserue it vnto the ende of the world.

They bring other places also, by which they indeuour to [Obiection. 2] gather, that Christ & his Apostles did deliuer some things vnto the Churches by mouth, which are not comprised in the writings of the Apostles. As Mat. 28. where Christ sen∣deth his Apostles to preach: Iohn. 16. I haue yet many things to say vnto you, but you cannot beare them now. Act. 16. Paul and Timothy deliuered vnto the Churches the decrees to keepe, ordained by the Apostles, and elders, which were at Ierusalem. 1. Cor. 11. I wil order other things when I come. 2. Thes. 2. Keepe the instructions, which you haue beene taught either by word, or by our Epistle. And cap. 3. Withdrawe your selues from euerie brother which walketh not after the instruction, which he receaued of vs. And in the 2. and 3. Epistles of Iohn. I haue many things to write vnto you: but I would not by paper and incke, but I trust to come vnto you and speake mouth to mouth. And Paul chargeth Timothie to keep that which was committed vnto him, and to commit those things, which he had heard of him, to men fit to teach. Lastly they saie, That be∣fore the bookes either of the olde or new Testament were written, the doctrine was deliuered vnto the Church by mouth. But neither the Prophets, nor Christ, nor the Apostles haue deliuered any other precepts by mouth, then those which are written: And if they ordained any ceremonial thinges in the Chur∣ches, which they committed not to writing, neither were they contrarie to these which are written, neither ouer∣many, or vnprofitable, neither put on them with an opini∣on

of necessitie. For neither was there any other Gospel, from the beginning, neither did Christ command anie o∣ther to be preached, then that which we haue written. Nei∣ther were those things any other which the Apostles then could not beare through infirmitie, then the selfesame which the Lord had taught them before, which the spirite should cal into their minds and expound vnto them, which themselues afterwards did deliuer in writing to the church: neither were they otherwise then sutable to those thinges, which they had before receaued of the Lord, neither olde wiues to is, such as a great part of the Popish traditions are: but the most authenticke doctrine of the Gospel, either vn∣knowen, or repugnant vnto the reason and wit of man. But what Paul in the Acts is said to haue deliuered vnto the churches is there expressed, euen the decree of the counsel of Ierusalem, concerning blood, strangled, and thinges offered to idols. Vnto the Corinthians hee promiseth that he will take order for matters of ceremonies euen such as appertained to the ministring of the Lords Supper. Now by the instructions which he speaketh of to the Thes∣salonians, he vnderstandeth, not anie Lawes concerning ceremonies, but the whole doctrine of the Gospel, which he had taught euen the selfe same both by word and writing: which hee had committed to Timothie: and by the declaring of which mouth to mouth, Iohn pro∣miseth to bring true ioie vnto his auditours. But bee it that Paul spake neuer so much of keeping traditions, or ordinances which were not written, as 1. Cor. 11. when hee saith, Now brethren, I command you, that you keepe the ordinances, as I deliuered them vnto you: yet should not the aduersaries therefore obtaine, that their traditions either are to be kept, or are Apostolicke, wher∣as most of them are singularly repugnant to the Apostles doctrine; neither yet that there were more ordinances then in the Church, then are written, since that the Apostles did ordaine no rites, by which the consciences of men should be bound.

[Obiection. 3] They alleadge farther the practise and examples of the A∣postles, as if they did make anie ordinances or Lawes either besides or against the Scripture: as when Paul ordaineih manie things of choosing Bishops and Deacons, of widowes, of weo∣men to be couered and to containe themselues in silence, of not de∣uorcing the husband, if he bee an infidel, of controuersies betweene

Christians. But these men remember not that their authority is not equal vnto the Apostles authoritie: neither consider they that there is nothing in all these thinges appointed of Paul, which is not agreeable to the rest of the word of God contained in writing, and that manie of those things which they alleadge is comprehended in the commandements of the Decalog. More trifling is it, that they saie the forme of Baptisme appointed by Christ was changed by the Apostles, because it is reade in the Acts. 2.8. and 19, that they Baptised in the name of Iesus Christ. For in those places not the forme of Baptism, but the vse is declared, that is, that men were baptised, for to testifie that they did belong to Christ. Neither yet by the example of the Apostles, who interdicted the Churches thinges offered to idols, blood, and that which was strangled, is it lawful for Councels and Bishops to make decrees and Lawes to tie mens consciences. For first, here againe there must needs be reteined a difference betweene the Apostles by whom God opened his wil vnto men (whereupon they also saie, It seemed good to the holie Ghost and to vs) and other ministers of the Church, who are tied vnto the Apostles doctrine. Further, as cōcerning this decree of the Apostles, they decreed nothing else, then what the rule of charitie commaundeth, which at all times would haue; that in things indifferent men should deale without offence.

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

To these they ad the examples of the Church, whom they say [Obiection. 4] euen from the Apostles to these verie times to haue beleeued and obserued some thinges, not onelie not deliuered in the Scripture, [ 1] but contrarie to the Scripture. They bring forth the selfesame de∣cree of Ierusalem, concerning things offered to idols, and blood: which being made of the Apostles, and expresly set downe in the Scripture, was yet abolished by the Church. But it hath bin al∣ready

ready said, that that constitution was made, not that it should last for euer, but for a time, for a certaine cause, euē for the infirmitie of the Church, which was gathered from among the Iewes: and after that cause ceased, that ordi∣nance taketh place no longer. Neither yet did it at that time fetter mens consciences, as if the worshipping or of∣fending of God did lie in it: wherefore the abrogating of it is not contrarie, but doth verie well agree with it. To these [ 2] also they recken the obseruing of the Lords Daie. We trulie as we doe beleeue this to be an Apostolick tradition, & perceaue it to be profitable, and a farre other maner of one, then for the most part they are, which they would faine thrust vpon vs vnder the Apostles name: so we doe not put anie worship of God to consist in this thing, but know it to be left arbitra∣rie vnto the Church. Euen as Coloss. 2. it is said, Let no man [ 3] condemne you in respect of a holie daie. But they affirme also that some things not written are beleeued, which yet to call in que∣stion, we our selues confesse to be vnlawful: as, That infantes are to be baptised: That Christ descended into Hel: That the Sonne of God is cōsubstantial vnto the eternal father. But they are too impu∣dent, if they take vnto themselues a licence of hatching newe opinions, because the Church, for to expound the meaning of the Scripture, vseth some where wordes, which are not extāt in the Scripture. But impious are they & blas∣phemous, if they saie the doctrine it self, which the Church professeth in these wordes, is not extant in the Scriptures.

They say also, that the holy Ghost is promised the Church, that it may teach those things, which ar not deliuered in the Scriptures: as Iohn. 14. But the cōforter, which is the holy Ghost, whō the father shal send in my name, he shal teach you al things. And cap. 16. whē the spirit of truth shal come, he shal lead you into al truth. But here they maliciously omit that which is added; And shal bring all [ 1] things to your remembrance, which I haue told you. Again, He shal beare witnes of me. Again, He wil reproue the world of sin, of righ∣teousnes & of iudgement. Again, He shal glorify me, for he shal re∣ceiue [ 2] of mine, & shall shew it vnto you. For out of these it is ma∣nifest that the holy Ghost should speake nothing, but that which was writtē in the Gospel, & Christ himself had before time taught his disciples: so far is it that he should bring any thing contrary to thē. For neither can he dissent frō Christ,

nor frō himself. So also, when they alleadge that of Ier. 31. I will put my Lawe in their inward partes, and in their harts will I write it. And 2. Cor. 3. Ye are the Epistle of Christ written not with incke, but with the spirit of the liuing God: not in tables of stone, but in fleshie tables of the hart: they doe not marke, that the spirite cannot speake in mens hearts contrarie vnto these things, which he reuealed in the Scripture: neither would God write anie other Law, in mens harts, but that which is alreadie reuealed and written; and that therefore the Apo∣stle Paul opposeth not the matter written, but the manner of writing in tables and hearts, one against another: for be∣cause that the same was written in both, but there with ink, and here with the spirit of God. It hath lesse colour, which [ 3] they goe about to builde out of that place to the Philip∣pians, cap. 3. If you be otherwise minded, God shall reueile euen the same vnto you: If therefore, saie they, the Church think anie thing different from the written woorde, that proceedeth from the holie Ghost. For the Apostle comforteth and cō∣firmeth the godly, that albeit they did not vnderstād some∣what of that which there hee had written, or were of ano∣ther iudgement in it: yet that hereafter they should bee taught it of God, and should know those things to bee true, which he had written. Whenas therefore it is denied that the holy Ghost reuealeth any thing diuers from that which is written: the rule & maistership of the spirit in the Church is not taken awaie, but the same spirit is matched with him selfe, that is with the rule of Scripture, least those thinges should be thrust vpon vs vnder his name, which are not his.

Further they make their boast that the Church cannot erre: and that therefore the decrees of the Church are of e∣quall autoritie with the holie Scripture: because the Church is ruled by the same spirite, by which the Scripture is inspi∣red: euen as it is promised, Matth. 18. If two of you shall agree in earth vpon any thing, whatsoeuer they shal desire, it shal be gi∣uen them of my Father which is in heauen. For where two or three are gathered in my name, there am I in the middest of them. And cap. 28. I am with you alway vnto the end of the world. So, 1. Ioh. 2 Yee haue anointment from him that is holy, and yee know all thinges: Likewise, The anointing which yee receaued of him, dwelleth in you: and yee neede not that any man teach you: But as

the same annointing teacheth you of all thinges, and it is true, and is not lying, and as it taught you, yee shall abide in him. But first of all wee know that it is the true Church onely, which er∣reth not, and is ruled by the holy spirite, which is gathered in the name of Christ, that is, which heareth and followeth the voice of the Sonne of God: And therefore these things doe nothing appertain to a wicked multitude, which open∣lie maintaineth doctrine contrary to the Gospel, though it neuer so much vaunt of the Churches name, yea and bea∣reth sway and rule in the Church: according to that which is said, To him that hath shal bee giuen: But from him that hath not, euen that which hee seemeth to haue, shall bee taken away. So did the Pharisees, and Sadduces amongst the Israelits er, not know∣ing the scriptures: neither were they the true Church, though they seased vpon the name and place of it. Secondly: the true Church indeede erreth not vniuersallie. For al∣waies the light of the truth, especially concerning the foun∣dation of doctrine, is preserued in some mens minds: wher∣upon the Church is called the pillar and ground of truth. But yet neuertheles some also of the godly oftentimes fall into errors through ignorance and infirmitie: yet so, that they hold the foundation, neither doe they defend their erroni∣ous opinions contrarie to their conscience, and at length they forsake them, euen as it is said: If anie man builde vpon this foundation gold, siluer, &c. And Philip. 3. If ye bee otherwise minded, God shal reueile euen the same vnto you. Last of al, there is giuen vnto euery man grace according vnto the measure of the gift of Christ. And the spirit distributeth to euerie man seuerallie as he wil. The Apostles before they had receiued the holie Ghost at Whitsontide, were the liuely members of the Church: yet erred they concerning the kingdom & office of the Messias.

There were of the Chiliasts opinion great men in the Church, as Pasias, Irenaeus, Apollinarius, Tertullian, Victo∣rinus, Lactantius, Methodius, Martyr. And therefore, al∣though the Church er not vniuersallie: yet oftentimes some of her members erre, when as they swarue from the woord: which God suffereth not seldome to happen vnto them, for to keepe vs, beeing warned of our weakenes and blindnes, in modestie, and his true feare, and in daily inuocating of him; and withal to teach vs, that the truth of doctrine is not to

be measured by the title of the church, but by the woord de∣liuered of him by the handes of the Prophets and Apostles: as it is said: Thy woord, O Lord, is a lanterne vnto my feet, and a light vnto my pathes. Likewise 1 Tim. 6. Keepe that which is com∣mitted vnto thee, and auoid profane and vaine bablinges.

This ground beeing once laied, that so far foorth the Church erreth not, as it doth not swarue from the written woord of God, it is easy to answere to that which they make shew of to the contrarie; that the Church is ruled by Bi∣shops, and therefore must obey them: as it is saied, Act. cap. 20. Take heede vnto all the flocke whereof the holy Ghost hath made you ouerseers, to gouerne the Church of God. And Mat. 18. If hee refuse to heare the Church, let him bee vnto thee as an hea∣then man, and a Publicane. Luc. 10. Hee that heareth you, hea∣reth mee: and hee that despiseth you, despiseth mee. And to the Hebrewes 13. Obey those who beare rule ouer you. For both they must rule, and the Church must obey them, according vnto the prescript of Gods woord: as it is said, If any man preach any other doctrine, let him bee accursed. Whatsoeuer ther∣fore the ministers propound out of the woord of God vnto the Church, wee must of necessity obey it; that which the Lord teacheth Matt. 23.2. when hee saieth, The Scribes & the Pharisees sit in Moyses chaire. All therefore whatsoeuer they bid you obserue, that obserue and doe. For they sit in Moses chaire, who teach Moses doctrine in the Church. If also they ordaine any thinges indifferen•• and of a middle sort, which are profitable, these also are to be obserued for main∣taining of order, and auoiding of offence. But if they require vs to beleeue or obserue thinges repugnant to the woord of God, or thinges that are in their owne nature indifferent, with putting an opinion of necessitie in them, and of woor∣shipping of God, they sit no longer in Moses chaire, but in the chaire of scorners: and of them it is said, The sheepe heard them not. Likewise 1. Tim. 4. In the latter times some shall depart from the faith, and shal giue heed vnto the spirites of error. And that the decrees of the Bishops also are not to bee re∣ceaued among the precepts and decrees of the Church, is confirmed by the example of the ciuill magistrate, whose iust & good Lawes binde the cōsciences of the subiects. For the dissimilitude of the examples consisteth in that, that

God himselfe by expresse woorde hath decreed a necessitie of obedience to the Lawes and commandements of the ci∣uil magistrate, which are not repugnant vnto his Law: but hath giuen a liberty of conscience in traditions of the Church: so that he pronounceth himselfe to be angrie with him, who obeieth not ciuil magistrats, as long as they com∣mand nothing repugnant to his Lawes: but not with them, which without offence do contrarie to the constitutions of Bishops. For of the magistrate it is said, Rom. 13. We must o∣bey him for conscience sake. But of thinges indifferent in the Church, Coloss. 2. Let no man condemne you in meat or drink, or in respect of a holy daie. Likewise, Gal. 5. Stand fast in the liberty, wherewith Christ hath made vs free. Now if againe they reply, that the office of Bishops is aboue the ciuil power, and therefore hath greater force, then that, to bind men to obey: first, we graunt, that more obedience is due vnto the superior power then to the inferiour, as long as it commaundeth nothing con∣trarie to Gods woorde. As long therefore as the ministers propound the word of God vnto the Church, and for auoi∣ding of offence, commaund such thinges to be obserued as appertaine to decencie and order, they do not now offend against them, but against God, whosoeuer obey them not. But if they require their lawes concerning thinges indiffe∣rent to be obserued with putting an opinion of necessitie in them and of the worship of God, and do make them ne∣cessarie, when there is no danger of offence to ensue; Be∣cause this charge is contrarie to the word of God, no obe∣dience [ 2] is due vnto it. Further, we confesse that greater obedience is due vnto the superiour power in those things, in which it is su∣periour, that is, in which God would haue other powers to obey it. But the ministerial power is superiour vnto the ciuil in those things, which belong properly vnto the ministerie, that is, which are of God deliuered, commaunded, and committed vnto the ministers, that by them they may bee declared vnto the Church. But of matters indifferent, con∣cerning which nothing is either commanded or forbidden of God, the ciuil power is superiour, by reason of the autho∣ritie, which God in these matters hath giuen vnto the ciuil magistrate, and not to the ministers of the Church.

[Obiection. 8] But against this they returne againe: That wee also doe al∣leadge

the Testimonies of councels & fathers in confirming the do∣ctrine of the Church: which were but in vaine for vs to doe, if their sentences had not the force and authoritie of Ecclesiastical doctrine. But we neither bring nor receaue the Testimonies of the ancient Church with that mind, as if without the authority of the holie Scripture, they were sufficient for confirmation of anie point of doctrine. Neither yet is the regard had of them in vaine. For both they which are rightlie minded, af∣ter they are instructed by the voice of the Scriptures con∣cerning the truth, are yet more confirmed by the Church, as by a Testimonie of lower degree: and they which attri∣bute more authoritie vnto them then they should, or abuse their sayings against the trueth, are very wel refuted by the testimonie of them, whom they have made their iudges.

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

Wherefore not they, who without contempt of diuine

things, or wantonnes, or danger of offence, doe something otherwise in there things then is appointed, but they rather offend against the commaundement of God, concerning keeping order, who either woulde haue no order in the Church, or trouble that which is wel appointed.

[Obiection. 10] These men find fault also with the obscuritie of the holy Scriptures, which they proue both by exāples of hard places of Scripture, & also out of the second epistle of Peter cap. 3. where it is said: That there are some thinges hard to be vn∣derstood in the epistles of Paul. And therefore, since that thinges darckly spoken, without they bee expounded, can not suffice to per∣fect and wholesome doctrine, they vrge that the interpretation of the Church also is necessarily to bee receaued with the Scripture.

But here aboue all thinges they iniurie the holie Ghost, ascribing darkenes & obscuritie vnto him, who of purpose endeuoured to applie himselfe in simplicitie of speech to the capacitie of the common people, and the rudest. For those thinges which appertaine to the ground of doctrine, which is necessarie to be knowen of all, as are the articles of our beleefe, the tenne commaundementes: they are so plainly recited, so often repeated, so plentifully expoun∣ded in the Scriptures, that they are open and easie to any, but to him who will not learne: euen as the 119. Psalm tea∣cheth, Where the woorde of the Lord is called a Lanterne to our feete, and a light to our pathes. Againe, The enterance into thy woordes sheweth light, and giueth vnderstanding to the simple. And 2. Peter 1. The woorde of the Prophets is called a light shining in a darke place. To which yee doe well, saith hee, that yee take heede as vnto a light that shineth in a darke place, vntill the day dawne, and the day starre arise in your hartes. And Salomon in the first of the Prouerbes, affirmeth, that hee writeth to giue the simple sharpnesse of witte, and to the child knowledge and discretion: Again, that wisedome crieth with∣out, & uttereth her voice in the streetes. Paul also 1. Cor. 1. saith, that Christ sent him to preach the Gospell not with wisedome of woordes, least the crosse of Christ should be made of none effect. The ground therefore and summe of doctrine is not obscure, ex∣cept it bee vnto the reprobates, who contemne the truth, or stubburnlie reiect it: as the Apostle saith, 2. Cor. 4. If our Gospell bee hid, it is hid to them that are lost: in whom the God of

this world hath blinded their mindes, that is, of the infidels, that the light of the glorious Gospell of Christ should not shine vnto thē. And the prophet Esai. 65. and the Apostle, Rom. 10. All the day long haue I stretched foorth my handes to a disobedient and gainsaying people. And Psalm. 36. The woordes of his mouth are iniquitie and deceite: he hath left off to vnderstand and to doe good. And Mat. 11. I giue thee thankes, o Father, Lord of Heauen and Earth, because thou hast hidde these thinges from the wise men, and men of vnderstanding, and hast opened them vnto babes.

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

Whereas therefore it appeareth that the ground and summe of doctrine is not obscure: yet wee confesse that there are some places of Scripture, which haue losse light

& more difficulty, then others. But first, they are such, that although they were not vnderstood, yet the ground may both stand and be vnderstood. Furthermore the interpre∣tation of these places dependeth not of the autority of mē, but the exposition of thē is to be sought, by the conference of other places of Scripture, which are more cleare: or if we can not finde it: yet least wee should affirme any vncertaine thing concerning diuine matters, our conscience not satis∣fying vs in it: wee must suspend our iudgement, vntill God shal open vnto vs some certaine meaning: and in the mean season, wee are to hold those with thankfull mindes, in which God hath left no place of doubting for vs. But when wee answere thus vnto our aduersaries, they rise againe vp∣on vs out of those thinges which wee grant them. For be∣cause we confesse that some places of Scripture are harder to be vn∣derstood then others: and that by occasion of the dulnes and slow∣nes of mans minde in learning diuine matters, neither those things which are most cleare, are vnderstood of the people, as the Eunuch of Queene Candaces doth complain: How can I, saith he, except I had a guide? And that the ministerie it selfe was therefore ordai∣ned of God in the Church, for that it seemed good vnto the holy ghost to ad for our instruction an exposition of the Scripture, which is done by the voice of the Church.

To be short, because our selues in writing and teaching doe ex∣pound the Scriptures, and do exhort al men to the reading and hea∣ring the exposition thereof: Out of these they conclude, that besides the reading of the Scripture, the interpretation of the Church is necessarie: and that therefore what the Church doth pronounce of the meaning of the Scripture, that is without controuersie to be re∣ceaued. But we first confesse that the interpretation of the scrip∣ture is necessarie in the Church, not for that without this to come vnto the knowledge of heauenly doctrine is simplie impossible, whereas both God is able, when it pleaseth him, to instruct his euen without the Scripture it selfe, much more then without the exposition of his ministers: and the godly learne many thinges out of the Scriptures without interpreters: and of the contrary side except the eies of our mindes be opened by the grace of the holie spirit, heauenly doctrine seemeth alwaies alike obscure vnto vs, whether it be expoūded by the word of the Scripture, or of the church:

but for that it pleased God to appoint this ordinarie way of instructing vs, and himselfe hath commanded the mainte∣nance and vse of his ministery in the Church, that it should be an instrument which the holy Ghost might most freelie vse for our saluation. Againe, although interpretation of scrip∣ture be necessarie, yet this is so far from graunting anie li∣cence vnto the ministers to bring new ordinances into the Church, that nothing doth more tie them to this doctrine alone, which is comprehended in the Scriptures, then this verie function of expounding the Scriptures. For to inter∣pret another mans woordes, is not to faine at our pleasure a meaning either diuers from them or repugnant vnto them: but to render the same meaning and Sentence either in more words, or in more plaine words, or, at least, in such, as may be more fit for their capacitie, whom wee teach: and withal, when there is need, to shew, that this is the mind of the autor, which we affirme to be. Now such an interpreta∣tion of Scripture is made by these meanes: that first the phrase be considered, and the proper sense of the woordes found out: then, that the order and coherence of the mem∣bers or parts of the doctrine, which is conteined in the text of Scripture, be declared: Thirdly, that the doctrine be ap∣plied to the vse of the Church, which it hath in confirming true opinions, or refuting errors, in knowing of God and our selues, in exhorting, in comforting, and in directing of our life: as Paul commaundeth, 2. Tim. 2. Studie to diuide the word of truth aright. And to. Titus, cap. 1. A Bishop must holde fast the faithful word according to doctrine, that he also may be a∣ble to exhort with wholesome doctrine, and improue them that saie against it. And wiselie did Epiphanius aduise: Not al woords of Scripture haue neede to bee allegorised or construed according to a strange sense, but they must be vnderstood as they are: and further they require meditation and sense for the vnderstanding of the drift and purpose of euerie argument. That is, Al places of scrip∣ture are not to be transformed into allegories: but we must seeke out the proper sense of the words, by meditation and sense, that is, vsing the rules of art, and hauing a regard of the propriety of tongues and our own experience, by which we know the nature of those things which are signified by words commonly vsed in the Church.

But here is cast in another difficultie, for that in contro∣uersies concerning the text and the meaning thereof, such a iudge is required, whose authoritie and testimonie may suffice for deter∣mining of the meaning of the text. For when both parties, saie they, who striue about the meaning, plead ech of them that his in∣terpretation is true, except iudgement bee giuen of such a iudge, from whom it may not be lawful to make anie appeale, the contenti∣on wil neuer bee decided, and we shal stil remaine doubtful of the sense of the Scripture. Furthermore this iudgement must needs be∣long vnto the Church: for in the Church alone we are to seeke for an examining and determining of controuersies concerning Religion. What the Church therefore doth pronounce in these matters, wee must of necessitie rest vpon that as the assured meaning of the Scriptures. And hereof they saie it is manifest, that the decrees of the Church are of no lesse authoritie then the expresse sentence of the Scripture. But we, as we willingly grant, that the controuer∣sies of the Church must bee at length determined, and that accor∣ding to the Sentence of that iudge, of whom wee may bee certainlie assured that we can not be deceaued: So wee acknowledge this iudge to be not the Church, but the holy Ghost himself speaking vnto vs in the Scripture, and declaring his owne woords. For he is the supreme iudge, whose iudgement the Church onely demandeth, declareth, and signifieth: he can not bee deceaued, whereas all men are subiect vnto the daunger of error: in a word, he being the author of the Scripture, is the best and surest interpreter of his owne words. And therefore the Scripture it selfe in al doubtes recalleth vs and bindeth vs vnto it selfe: as 2. Pet. 1. We haue a most sure word of the Pro∣phets, to the which yee doe wel that yee take heede, as vnto a light that shineth in a dark place. Iohn. 5. Search the Scriptures. Esay. 8 To the Lawe, and to the Testimonie: if they speake not according to this word, it is because there is no light in them. For although the holie Ghost speaketh also by the Church: yet because shee doth not alwaies speak the words of the holy Ghost, she can not be the supreme & chiefe iudge of controuersies in Religion. For this iudge must be such a one, whose sentence may by no means bee called in question. But wee haue none such, besides the word of God registred in the Scriptures. Neither doe we at all take away the deciding of controuersies, when wee make Scripture iudge of the meaning of the scripture. For although contentious

persons alwaies seeke sophismes, by which they may delude and shift off the testimonies of Scripture; yet doe they this against their conscience: and the louers of the truth require no other interpreter of the Scripture, but the Scripture: and doe acknowledge and confesse themselues to be plen∣tifully satisfied by it.

For whereas vnto men also it is graunted, to bee them∣selues the best interpreters of their own wordes: how much more ought this honor to bee yeelded vnto the holy Scri∣pture? Wherefore if controuersie be mooued concerning the meaning of some place in the Scripture, we ought much more to doe that here, which we would doe in other wri∣tinges. First of all, to consider and respect the anologie of faith, that is, to receiue no exposition which is against the ground of do∣ctrine, that is against any article of faith, or commaundement of the Decalog, or against any plaine testimonie of Scripture: euen as Paul admonisheth, forbidding to build wood, hey, stubble vpon the foundation. Secondly, to weigh the thinges that goe before, and follow after that place, which is in question: that so not onely no∣thing contrary to these may be faigned on it: but also that that may bee set for the meaning of it, which these require. For these ei∣ther not beeing obserued, or beeing dissembled, the mea∣ning of the Scripture is not seldome depraued. So those words of the Psalme, Hee shall giue his Angels charge ouer thee, that they shall beare thee in their handes, that thou hurte not thy foote against a stone. The Diuell tempting Christ, interpre∣teth them as if they serued to maintaine ouer-rash and curious attempts: when yet that which is added [In all thy waies] doth shew that they are to bee vnderstood of men doing those thinges that are proper vnto their calling. Thirdly, wee ought to search euery where in the Scripture whether there bee extant any place, where it stands for confessed, or is manifest, or may bee shewed, that the same doctrine in other woordes is deliuered touching the same mat∣ter which is conteined in that place, which is in controuersie. For if the meaning of the clearer and vndoubted place be manifest vn∣to vs, wee shall also be assured of the place which is doubted of, be∣cause in both places the same is taught: as when Rom. 3. it is said: We conclude that a man is iustified by faith without the workes of the Lawe: That in this place, to be iustified by faith is not to please God for the worthines of faith, but for the merit of Christ appre∣hended

by faith: and that the woorkes of the Law signifie not the ce∣remonies onely, but the whole obedience of the Law, chiefly the mo∣rall, other places doe teach vs, which in moe and clearer woordes deliuer the same doctrine concerning the iustification of man before God: as in the same chapter, By the woorkes of the Law shall no flesh bee iustified in his sight: for by the Law commeth the know∣ledge of sinne: But now is the righteousnes of God made manifest without the Law, hauing witnes of the Law and of the Prophets. The righteousnes of God by the faith of Iesus Christ vnto all and vpon al that beleeue: for there is no difference: For all haue sinned, and are depriued of the glorie of God: and are iustified freelie by his grace through the redemption that is in Christ Iesus. Fourthly, wee must conferre places of Scripture, where though the same woords bee not spoken of the same thing, yet the like woordes and formes of speaking are vsed of the like thinges. For if the interpretation of the like place bee certaine, and there bee the same causes for the like interpretation to bee giuen in the place that is in controuersie, which are in the other, then of like places wee must giue one and the same iudgement. The Lord willeth, Mat. 5. to put out our eie, to cut off our hand, if it be a cause of offence vnto vs. Now whereas the Law forbiddeth vs to maime our bodie, Thou shalt not kill: that therefore by this figure of speech the Lord would haue vs that wee should rather forsake thinges most deere vnto vs, then that by the lust and motion of thē wee should suffer our selues to be withdrawen from God: the like forme of speech otherwhere vsed, to signifie things most deer and precious, doth shew, as Ierem. 22. If Iechoniah were the signet of my right hand, yet would I plucke thee thence. And Deut. 32. Hee kept him as the apple of his eie.

When once according to these rules the controuersie concerning the text & meaning thereof is iudged, we may lawfully also descend to the consent of the Church, yet putting great space betwixt, & not without great aduisement. For least by the name of the Church we be beguiled: first of all no sentence or meaning is to bee receiued, which these rules of examining and iudging, which haue bin now declared, doe not suf∣fer. Then must wee consider, what times, and whose writinges are purest: what pointes of doctrine haue bin, and in what ages ei∣ther rightlie expounded or depraued with errors: lastly whose inter∣pretation either is of the autor, or may bee of vs confirmed by the testimonie of the Scripture. And to this deciding of all con∣trouersies

about the meaning of the Scripture, drawen out of the Scripture it selfe, do all the godlie and louers of the truth agree, euen as it is said, Hee that is of God heareth the wordes of God: now the testimonie of the auncient and catholicke Church, so farre as they see it to accord with the Scripture, they doe with glad and thankful minds embrace, and are so much the more assured of the known truth. But if any quar∣relling men doe not yeelde vnto the Testimonies of the Scripture, we must not seek, because of them, a iudge higher then the word of God, but must leaue them vnto the iudge∣ment of God, as the Apostle counsaileth vs to Titus. 3. Re∣iect him that is an heretik after once or twise admonition, knowing that hee that is such, is peruerted, and sinneth being damned of his own selfe. And 1. Cor. 14. If anie man be ignorant, let him be igno∣rant. And in the last of the Apocalyps: Hee that is filthie, let him bee more filthie. Neither verilie doth hee, whom the woord of God doth not satisfy, rest on the autoritie of men, as the truth it selfe doth shew. But as these thinges are sufficient to shutte the mouthes of them who gainsay the truth, or at least-wise to manifest their impudencie: so is there further required for the fencing of the consciences of all the godlie in debate of religion, besides a care of lear∣ning the doctrine of the woord of God, an ardent and daily inuocating of God, by which wee may desire that wee may be taught and guided by his holy spirite: This if we shal doe hee will not suffer vs to make stay in error, which may pul vs from him: but will open vnto vs the true and certaine meaning of his woord concerning all thinges necessarie to our saluation, that our faith may depend not on humane, but diuine autoritie, euen as it is promised in the seuenth Chapter of Matthewe, Aske, and it shall bee giuen you: seeke, and ye shall finde: knocke, and it shall bee opened vnto you. For whosoeuer asketh, receiueth: and hee that seeketh, fin∣deth: and to him that knocketh, it shall bee opened. And in the eleuenth of Luke, How much more shall your heauenlie Father giue the holie Ghost to them that desire him? Also in the first of Iames, If anie of you doe lacke wisedome, let him aske of God, which giueth to all men liberallie, and reprocheth no man, and it shall bee giuen him: but let him aske in faith, and wauer not.

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

[Obiection. 12] Lastly, whereas Paul saith, 2. Cor. 3. That he is the minister of the newe Testament, not of the letter, but of the spirit: for the letter doth kil, the spirit doth quicken: some men do thence gather, that wee are to heare, not what the written word of God soundeth, but what the spirite speaketh by the Church or in our hearts. Yea there hath growen an opinion heretofore, that the grāmati∣cal and literal meaning of the Scripture is pern••••••cus, except all be transformed into allegories. But a manifold paralogisme in this argument doth easily appeare if it bee considered what the letter, and the spirit signifieth in Paul. For that all the do∣ctrine and knowledge touching God, as also the out∣warde obseruation of the Lawe in those that are not rege∣nerate,

is called the letter, by the Apostle: and the spirit, first the holy Ghost himselfe: Secondly, the true doctrine concer∣ning God, when the holie Ghost is of force and efficacy by it: Third∣ly, faith and conuersion, and motions pleasing God being kindled of the holy Ghost through the word: it appeareth by the words go∣ing before. For, for that which here he saith, that he was made of God a minister, not of the letter, but of the spirit: he said before, that the Epistle of Christ was ministred by him, and written not with incke, but with the spirit of the liuing God, in tables of the hart: that is, that his preaching was not in vaine, but of force and efficacy in the harts of men, the holy Ghost woorking by it. And in like manner, Rom. cap. 2. hee calleth the cere∣monie without conuersion, circumcision in the letter: but con∣uersion it selfe, circumcision of the hart in the spirit. And Rom 7. He willeth vs to walke in newnesse of spirit, and not in the oldnes of the letter: that is, in true holines, such as is begun by the spi∣rit in the regenerate: not in the sinne and hypocrisie of them who know verilie the wil of God, and make practise also of outward discipline and behauiour, but remaine with∣out faith and conuersion.

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

Secondly albeit the letter, that is, the doctrine without that spiritual motion, killeth: yet the operation of the holy ghost accompaning it, when now it is not the letter, but the spirite, and power of God to saluation, vnto euery one that

beleeueth, it doth not kil, but quicken, as it is said, Psal. 119. Thy word quickneth me. Wherefore that the letter kil vs not, we must not cast awaie the Scripture, but the stubburnes of our harts: and desire of God that he would let his doctrine bee in vs and others, not the letter, but the spirit: that is, that he would forcibly moue our harts by it, & turn them to him.

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

Fourthlie, they who by the letter vnderstand either the characters of letters, or the proper and literall sense, whe∣ther it be of the whole Scripture, or of those speeches which are allegorically and figuratiuely spoken: and by the spirite, the interpretation of those speeches: it is manifest that they swarue farre from the minde of Paul, both by those thinges which haue beene spoken concerning the meaning of Paul, and also because not onely euerie sentence of Scripture, whether it be proper, or figuratiue, but also euerie interpre∣tation of it, is and remaineth the killing letter, except the quickning force of the holie Ghost come vnto it.

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

OF THE TRVE COMFORT of the Godlie.

THE scope and ende of this doctrine is, that wee may haue sure comfort both in our life & at our death. And that wee may haue this, wee are especiallie to learne the doctrine of Christianitie. Now the summe of this comfort doth consist in this, that wee are the members of Christ: that is, that we are engraffed into Christ by faith, that he is care∣full of vs: and that by him wee are loued of God, reconciled to God, and conioyned with him. This comfort the diuel goeth about to take from vs after this maner. 1. Thou art a sinner: therefore thou art not acceptable in the sight of God.

Answere. But Christ hath made satisfaction for me with his precious blood. 2. But thou must die the death. Answere. But Christ hath deliuered me from the power of death, and I know that by Christ I shall scape out of the hands of death. 3. But how if thou leese the grace of Christ? For thou maist fall and perish; because it is a long way to heauen. Answere. Christ hath not onely merited his benefites for mee, but also bestoweth them on me, and preserueth them in mee, and giueth mee perseuerance, that I may not fall from grace. 4. But what if these thinges appertaine not vnto thee? and how knowest thou that thou art Christes? Answere. 1. Because I haue the testimonie of the holie Ghost within me. 2. Because the generall pro∣mise appertaineth to all the faithful. If I haue faith there∣fore, that promise appertaineth vnto me. But I know I haue faith by the effectes of faith. 1. Because I haue a will to obey and beleeue God, albeit I am but weake. 2. Because I haue good woorkes, which are signes of true faith. Therefore I haue true faith, and by a consequent, Christ and his bene∣fites appertaine vnto mee.

This comfort is necessarie. 1. For our saluation: that we despaire not. 2. For the woorshipping of God. For that wee may woorship God, wee must come out of sinne and death: not rush into desperation, but bee susteined with a sure comfort vnto the ende. This comfort, though other sectes promise, yet can they not make performance thereof, because their consci∣ence and experience oftentimes goeth against them. The doctrine of the Church alone maketh performance of it, so

that mens consciences are at rest, because this alone she∣weth the fountaine of all miseries, vnto which mankind is subiect: and this also alone prescribeth the waie of escaping them.

The partet of this comfort are, 1. Our reconcilement to God by Christ, to which Christ alone we belong: and therefore wee are not at our own libertie, so that wee may freelie sin, neither lieth our saluation in our handes or power. For if it were so, we should leese it euery moment. 2. The maner of our reconcilement, euen by the blood of Christ. 3. Our de∣liuerie from miseries. 4. The preseruation and maintenance of our reconcilement and deliuerie: so that not so much as an haire may fal from our head, without the will of our hea∣uenly father. Obiection. But the godly are daily slaine. Aun∣swere. These things do not hurt, but helpe forward our salua∣tion. All thinges worke together for the best vnto them that loue God. 5. The testimonie of the holie Ghost woorking true comfort in our hartes and true conuersion vnto God. By this testimonie of the holie Ghost wee know that wee are Gods, after wee are once deliuered from these miseries. For the holy ghost, which is the surest pledge of this thing, doth witnes in our hartes that they trulie belong vnto vs. For hee maketh vs to serue God without feare. And this Spirit of Christ, which God hath sent foorth into our hartes, crieth Ab∣ba Father. 6. Our certaintie of euerlasting life. This part differeth from the fifth: because that is the certaintie of the thinges themselues: but this is our certaintie, by which wee know these thinges to be certaine. And this is the beginning of faith.

That we may attaine vnto this comfort, three thinges are to bee considered of vs. 1. The knowledge of our miserie, that we may de∣sire deliuerance, and be thankful to God. 2. Our deliuerance: without which we haue not comfort. 3. Our thankfulnes, with∣out which wee are not deliuered. Herein is conteined the summe and purpose of the whole sacred Scripture. And these doe plainly accord with the diuision of the Scripture, or Catholicke doctrine, into the Law and Gospel, and with the diffe∣rences of these parts. For vnto those three members are the Law and the Gospel referred: to the first and third appertei∣neth the Decalog or tenne commandementes, because there

is a double vse of the Law, the knowledge of our sinne, and the rule of our life. To the second member appertaineth the Creede, because this speaketh of our deliuerie, and is the sum of the Gospel: The Sacramentes likewise are to be referred vnto the second part, because they seal that which is taught in the Gospel. They are those appurtenances as it were ad∣ioyned to the promise of grace, and the seals of iustification by faith. Praier belongeth vnto the third part, that is, to thankfulnes: because praier is the chiefest part of thankful∣nesse.

Out of these arise foure questions. 1. For what cause these three are necessarie for our obtaining of comfort. 2. Whence we may knowe these three: euen out of the Lawe and the Gospel. 3. How. 4. Wherefore.

The knowledge of our miserie is necessarie for our obtaining of comfort. 1. Because if we knew not our miserie, and euen the greatnes of it, we should not know the greatnes of our hap∣pines, neither should we desire deliuerie out of euils. If wee desire not deliuerie out of euils, wee doe not seeke it: if wee seeke it not, we obtaine it not: because God giueth deliuerie only to those who seeke it: it is opened onlie to him that knocketh: and so hath God his ende in them, euen his worship. Blessed are they who thirst after righteousnes. Come vnto me al ye that labor. I dwel in a contrite spirit. That which wee haue now said, is confir∣med also by this syllogism, or form of argument. That which is necessarie for to stir vp in vs a desire of deliuerance, that is necessarie for our comfort: But the knowledge of our mi∣serie is necessarie for the desire of saluation, or deliuerance: Therefore the knowledge of our miserie is necessarie for the obtaining of our comfort: yet not for the comforting of vs: for we are terrified by this knowledge of our miserie. But this terror is good for vs, because, except we know our mise∣rie, we desire not deliuerie. And they that desire not deli∣uerie, receiue it not.

2 The knowledge of our miserie is necessarie for the ob∣taining of our comfort: because wee should be vngratefull if we were ignorant out of how great miseries wee were deli∣uered and drawen: For how much the more wee feele the greatnes of our euil, so much the more desire wee and with for a remedie, and so much the more thankfull are wee to∣wards

God, because he gaue vs a remedie against sin. 3. Be∣cause by the preaching of the Lawe, is made a preparation to the preaching of grace: otherwise there followeth carnal securitie, and our comfort is made vnstable. Whereof it ap∣peareth, that we drawe the knowledge of our miserie chiefly out of the Law, & that therfore we must begin frō the prea∣ching of the Law, as the Prophets and Apostles haue done, and that to the end that mens consciences and hearts may be cast downe before God, and prepared to repentance, and to the receiuing of the gospel. Except this be done, men wil become more careles and stubburne, and pearles shal be throwen to swine to be trodden vnder feet.

The knowledge of our deliuerie is necessarie for our comfort. 1. Because a good thing, not knowen, is not desired: ac∣cording to that, There is no coueting after an vnknowen thing. When wee haue found it also, if wee knowe not what it is, wee desire it not, and therefore doe not obtaine it. Yea that verie meanes, by which wee attaine vnto our deliuerie, requireth the knowledge of our deliuerie. For thou shalt er in the desire of thy deliuery, except thou know what, and of what qualitie it is, and after what manner it is receiued. Furthermore, wee are made by faith partakers of this deli∣uerie. But faith is not without knowledge. Wherefore the knowledge of our deliuerie is necessarie, both that we may obtaine it: & also because the mean & instrument it selfe, by which we do obtaine it, cannot bee without the knowledge of our deliuerie. 2. A good thing not knowen doth not com∣fort: that therefore it may comfort thee, thou must knowe how great and what maner a good thing it is. 3. The know∣ledge of our deliuerie is necessarie, that we may be thanke∣ful: because for a thing not knowen to be good wee vse not to giue thankes, for that we make light account of it: and if we wil be indeed grateful, al the circumstances of that good thing are knowen and desired of vs. We know our deliuerie, out of the gospel. 1. By hearing it. 2. By learning it. 3. By as∣senting vnto it, and that out of the gospel: because the Go∣spel alone doth promise deliuerie vnto those that beleeue in Christ. Now wee must diligently also obserue the maner of our deliuerie, that wee doe not our selues imagine, or re∣ceiue imagined by others any maner of deliuerie to the re∣proch

of Gods name, and hazard of our owne saluation.

The knowledge of our thankefulnes is necessarie for our comfort. 1. Because no man can doe anie thing gratefull vnto God, except he first know what is grateful vnto him: For he wilbe worshipped, and haue vs gratefull vnto him, not after that maner which wee will but which himselfe hath prescribed. Except therefore thou knowe, what is gratefull vnto him, thou shalt reape thence no comfort. 2. Because there is first of all true consolation, where there is thankfulnes: for ex∣cept thou be thankful, thou canst not applie vnto thy selfe the merit of the Sonne of God. For it is offered and ap∣plied onely to vs being thankful: now thou canst not shewe thankfulnesse, except thou knowe after what maner the Lord bestoweth on vs his benefites. 3. The knowlege of our thankfulnesse is required necessarily, because it is the chiefe ende and scope of our deliuery: for this purpose appea∣red the Sonne of God, that he might destroie the workes of the diuel. 4. That we may know that those thinges which we doe are no merit, but onely a declaring of our thankfulnes. And what thou giuest thankes for, that thou knowest that thou hast not deserued. 5. By this thankfulnes our faith & com∣fort is confirmed in vs. Obiection. That which of it selfe fol∣loweth, is not necessarie to be taught. But thankfulnes must needes follow of it selfe: Therefore it is not necessarie to be taught. Aunswere. Thankfulnes followeth deliuerie. But not the maner of thankfulnes likewise: for of this we are to bee instructed out of the word of God. Furthermore that pro∣position is not vniuersally true: for a thing may be taught, which of it selfe doth greatlie followe, for greater and fuller knowledge and confirmation. Now thankfulnes it selfe we know, 1. Out of the Gospel; because it promiseth deliuerie, with a condition of repentance. 2. Out of the Law, because the Law in speciall doth declare and determine the kindes of obedience. Seeing that then the true, sure and onely comfort of the faithful is the scope of the whole doctrine of christianity: & seeing that to that comfort these three are necessarily required, that is, The consideration of mans miserie, of his deliuerie, and of his thankfulnes: it appea∣reth that these three are the chiefe partes of Christian do∣ctrin. And therfore we wil intreat of thē hereafter in order.

Notes

• a

  1. Cor 6.19. 1. Thes. 5.10.
• b

  Rom. 14 8.
• c

  1. Cor. 3.23.
• d

  1. Pet. 1.18. 1 Iohn. 1.7. & 2.2.
• e

  1. Iohn. 38. Heb. 2.14.15.
• f

  Iohn. 6.39.
• g

  Mat. 10.30. Luke. 21.18.
• h

  Rom. 8.28.
• i

  2 Cor. 1.22. & 5.5. Eph. 1.14.
• k

  Rom. 8.24.
• l

  Luk. 24.47. 1. Cor. 6.11. Rom. 8.16. Tit. 33.4.5.6.7 8.
• m

  Iohn 9.41. Rom. 3.
• n

  Iohn. 17.3.
• o

  Ephes. 5.10. 1. Pet. 2.9. & 3.10.11.12. Rom. 6.11.12.13. Mat. 5.16. 2. Tim. 2.15.
• What a Ca∣techisme is.
• Gen. 17.1. Gen. 22.18.
• Heb. 6.1.
• ••eut. 6.7.
• Iohn. 17.3. Rom. 10.17.
• Rom. 10.14. Iohn. 3.36.
• What the holy scripture teacheth.
• An argument from the di∣uision.
• Testimonies.
• From the de∣finition of the subiect, to wit, the couenant.
• From the Subiect cor∣relatiue of the couenāt.
• Wherefore true religion is to be dis∣cerned from others.
• 1 Cause. The com∣mandement of God. 1. Iohn 5.39. 1. Cor. 10. 1 Cor 6.17. Apoc 18.4. E••a•• 52.11. •• Iohn. 10. 2. ••••me. The glory of God. 2. Cor. 6.15.
• ••. Our salua∣tion.
• 4. The confir∣mation.
• 5. The eschu∣ing of dan∣ger. Act. 4 Iohn. 10.
• 6. Punish∣ment.
• Apoc. 18.4.
• 7 That the wic∣ked may bee left vnex∣cuseable.
• The Law by nature known, yet darckened.
• The Gospel by nature not knowen.
• Whence it may appeare that this Re∣ligion alone was deliue∣red of God which is con∣teined in the Scripture.
• Wherefore this question is necassary.
• The first part. The autority of the Scrip∣ture doth not depēd of the Church.
• 1. Reason. The reproch of God.
• 2. Reason. Our comfort. Faith is groū∣ded on ap∣prooued wit∣nes, therfore not on mans.
• 3 Reason. The confu∣tation of our enemies.
• 4 Reason. Witnesses.
• That they are true, the Church a∣lone doth witnesse. Answere. The minor is false.
• The discer∣ning of bookes. Answere. The Minor is false. 1 The wor∣king of the holy Ghost.
• 2 The cer∣tainty of au∣thours.
• The Church is more anci∣ent than the Scripture. 1. Answere. The minor is false.
• The Scrip∣ture is first in nature as the cause.
• 2. Answere. The Maior is false. A yonger workmā may be more skil∣ful than an elder.
• The pillar of truth.
• Acts. 9. Gal. 2. 1 Thes. 2. 2 Thes. 1. Tit. 1.
• A place of Augustine. 1 Answere. An example maketh no rule.
• 2 Aunswere. He speaketh of himselfe as yet not cōuer¦ted, or not sufficientlie confirmed.
• Therefore he did beleeue the Church especially, be¦fore he was able to per∣ceiue it.
• 1. Reg. 19. The applica∣tion of the answere.
• That follo∣weth not which they would.

  1 Because there is more in the Con∣sequent, than in the Ante∣cedent.

  2 Because thereis a fal∣lacy of the Accident. A declarati∣on of the like example.

  1 The Sama∣ritan.
• 2 The Emu∣lation of the Iewes.
• 3 The hone∣stie of wiues.
• Gal. 1. The conclu∣sion of the first part.
• The 2. part. Arguments shewing the certa••ntie of the scripture
• 1 The puritie of doctrine.
• 2 The Gospel shewing our deliuerance.
• 3 Antiquity.
• 4 Miracles.
• 1 Obiection. Others also haue mira∣cles.

  Aunswere. It is not true.
• They differ. 1 In the sub∣stance.
• 2 In the end▪
• 2 Obiection. They are doubtful. Answere. The Antece∣dent is false.
• 5 Oracles. Obiection The Hea∣thens also haue Pro∣phecies. Answere.
• 6 The confes∣sion of the enemies.
• Luke. 4.41.
• 7 The hatred and oppug∣ning of the diuel & the wicked. Iohn. 8.44.
• Iohn 7.7
• 8 The mar∣ueilous pre∣seruation.
• 9 The puni∣shments of the enemies.
• The enemies of the church doe florish. Aunswere. For a short time.
• Not all.
• Not for this cause. Answere. Yea, for this cause.
• Exod. 9. Rom. 9.
• 10 The con∣sent of the parts of doctrine. 11 The con∣fession and constancy of Martyrs.
• Doth the cer∣taintie of do∣ctrine depēd of men?
• Others are Martyrs also.
• Answere. They differ.
• 13 Their plaine dea∣ling in dete∣cting of vices. 14 The Testi∣monie of the holy Ghost.
• Obiection. The scripture beareth wit∣nes of the spi∣rit; therefore the spirit not of it. Answere.
• For what cause no do∣ctrine beside the holy Scripture is to be recea∣ued in the Church.

  The scripture is of God; therefore the rule of faith.
• The diffe∣rence of the Scripture, & of other mens opiniōs
• 1 The Scrip∣ture only is of it selfe to be beleeued, and the rule of faith.
• 2 Faith is grounded only of the word.
• 3 Things ne∣cessary to be beleeued or done are part of diuine wor∣ship: But things not prescribed are not part of diuine worship. Therefore they are not necessarie.
• 4 The Scrip∣ture is suffici∣ent.
• 5 Other Do∣ctors may er; the Prophets and Apostles cannot; ther∣fore they are tied to these.
• Obiections of the Papistes.
• The scripture doth not re∣maine perfect.
• 1 As much of the history as is sufficient, doth remain. Iohn. 21.
• 2 The holy Scripture is perfect in sense▪ though not in words.
• Some things were spoken by word of mouth.
• 1 Tim. 6. Tit. 1. and 2.
• That the A∣postles haue decreed a∣gainst and besides the Scripture. Tit. 1.
• 1 Tim. 3. 1 Cor. 11. 1 Cor. 14. 1 Cor. 7. 1 Cor. 6.
• 1 Answere.
• Present ex∣amples.
• 5 Obiection. The holie Ghost is to teach the Church, therfore not the Scripture
• 6 Obiection. The Church doth not er.
• 1 Aunswere. The true Church. Mat. 13. Mar. 4. Luk. 8.
• 2 Answere. Vniuersallie.
• 1 Cor. 3. Ephes. 4. 1 Cor. 12
• Psalm. 119.
• 7 Obiection. The Church ought to o∣bey Bishops by the com∣mandement of God.
• Aunswere. Necessarilie in those 〈◊〉〈◊〉 things which belong to the ministery: fre¦ly in traditi∣ons. Gal. 1.
• Iohn. 10.
• 1 Inst.
• 1 Instance. The mag∣strate doth bind the con∣sciences; ther¦fore Bishops.
• 2 Instance. The higher power doth more bind. 1 Answere.
• Fathers and councels ar cited.
• Traditions are order. 1 Cor. 14.
• Answere. Of mere par∣ticulars there is no con∣cluding.
• Gal. 5.
• Obscure things do not suffice with∣out interpre∣ration. Aunswere. The minor is false, if they respect the ground.
• 1 Instance. The ground of doctrine is vnknown to manie.
• 2 Instance. Diuine mat∣ters are ob∣scure vnto al men.
• 3 Instance. The Scrip∣ture a long time not knowen.
• 4 Instance. Manie places obscure.
• 5 Instance. Of the neces¦sity of inter∣pretation. Act. 20.
• Interpreting must not be a deprauing of the Scrip∣tures.
• Three points to be obser∣ued in inter∣preting.
• Lib. 2. con∣haereses.
• 6. Inst. Concerning the diciding of a contro∣uersie about the text and meaning thereof.
• Aun. Not the Church, but the holie ghost is iudge in the word.
• The Church doth not al∣waies speake the words of the holie Ghost.
• Deciding of controuer∣sies is not ta∣ken away.
• The way how to de∣cide doubt∣ful places. 1 The Ana∣logy of faith.
• 1 Cor. 3. 2 Examining of Antece∣dents & Con∣sequents.
• Psalm. 91.
• 3 Resorting to places which teach the same more clearly
• 4 Conferring like places togither.
• 5 The catho∣like Church.
• Iohn. 8.47.
• 6. Prayers.
• Mat. 11.28. Esaie. 57.15.
• It is vnmeet that the holy Ghost should be subiect vnto another
• The letter killeth, the spirit quick∣neth.
• 1 The letter killeth not of it selfe, but by an acci∣dent.
• 2 It killeth as it is without the Spirit.
• The spirit quickneth, a∣greeing with the word.
• 4 The Apostle misconstrued by them.
• Mat. 10.30.
• Rom. 8.28.
• Luk. 1.74. Gal. 4 6.
• Three things to bee obser∣ued for the attaining vn∣to this comfort.

  • 1 The know∣ledge of our miserie.
  • 2 Our deliue∣rie.
  • 3 Our thank∣fulnes.
• From these arise fower quaestions. 1 Quaestion.
• Why these three are ne∣cessarie for the obtai∣ning of our comfort. Why the knowledge of our misery is necessarie. Mat. 11.28. Isaie. 57.15.
• Why the knowledge of our deliuerie is necessarie. Igno•• nulla cupido.
• Why the knowledge of our thank∣fulnes is ne∣cessarie.
• 1 Iohn. 3.8.