The sum of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…The summe of Christian religion, delivered by Zacharias Ursinus first, by way of catechism,…

3. what are the tokens and marks of the Church.

1. 1Profession of the true doctrine.
2. 2The right use of the Sacraments.
3. 3Profession of obedience to the doctrine. Mat. 28.19, 20.
4. 4Against the first mark.Against the first marke.

¹Object. 2. In many Churches, which profess true doctrine, this third mark is not seen: Therefore they are no Churches. Ans. 1. There are many in them, who indeed yield and endeavour to yield obedience. 2. All obey, acknowledging by their profession, that sins ought not to be maintained. But it is necessary, that this third mark should be added: because they should mock God,² who would say that they received this Doctrine of Christ, and would not frame their lives according unto it. Object. 3. But those which all Schismatics and Heretics do challenge unto them, are not the marks of the true Church. But all of them do challenge these unto them: Therefore they are not marks of the true Church. Ans. I deny the Major. For we are not to see whether they challenge them, but whether they have them. So also would it follow, that the heavenly blessings, which are proper to the true Church, are theirs also, because they challenge them. Object. 4. Without which the Church cannot be, that is a mark thereof. But without the ordinary succession of Bishops the Church cannot be: Therefore it is a mark thereof. Ans. By ordinary succession in the ministry, is meant the succession of Ministers, in the same doctrine and administration of Sacraments. And if the proposition be so understood, it is true: for such a succession is nothing else, then those notes which we have put. But in the conclusion of this objection, is understood, that there should be an ordinary succession into the same place, whether they teach the same doctrine, or a diverse from it. And so also it should be a tying of the Church to a certain City, Region, and so forth. But in this sense the Minor and Conclusion are false.

¹Object. 2. In many Churches, which professe true doctrine, this third mark is not seene: Therefore they are no Churches. Ans. 1. There are many in them, who indeed yeeld and indeavour to yeeld obedience. 2. All obey, acknowledging by their profession, that sins ought not to be maintained. But it is necessary, that this third mark should be added: because they should mock God,² who would say that they received this Doctrine of Christ, and would not frame their lives according unto it. Object. 3. But those which all Schismaticks and Hereticks doe challenge unto them, are not the marks of the true Church. But all of them doe challenge these unto them: Therefore they are not marks of the true Church. Ans. I deny the Major. For we are not to see whether they challenge them, but whether they have them. So also would it follow, that the heavenly blessings, which are proper to the true Church, are theirs also, because they challenge them. Object. 4. Without which the Church cannot be, that is a mark thereof. But without the ordinary succession of Bishops the Church cannot be: Therefore it is a mark thereof. Ans. By ordinary succession in the ministery, is meant the succession of Ministers, in the same doctrine and administration of Sacraments. And if the proposition be so understood, it is true: for such a succession is nothing else, then those notes which we have put. But in the conclusion of this objection, is understood, that there should be an ordinary succession into the same place, whether they teach the same doctrine, or a diverse from it. And so also it should be a tying of the Church to a certaine City, Region, and so forth. But in this sense the Minor and Conclusion are false.

4. Why the Church is called one, holy, and Catholic.

4. Why the Church is called one, holy, and Catholike.

¹The Church is called one, not in regard of the cohabitation, or the near dwelling of the members thereof, or for their agreement in rites and ceremonies of their Religion; but in respect of their consent in faith and doctrine. It is also called Holy, because it is sanctified of God by the blood and spirit of Christ, that it may be like unto him, not in perfection, but, §1²By imputation of righteousness; because Christs holiness and obedience is imputed unto it. §2³By inchoation of righteousness; because the holy Ghost doth renew it by little and little, and cleanse it from the filth of sin, that all the members may begin all the parts of obedience. §3⁴Because it is consecrated to an holy and divine use, and therefore sequestered from the rout of wicked ones, who are without the Church. It is called Catholic, 1. In respect of place: because it is spread through the whole world. For there is one universal Church of all places, and degrees of life, neither is it tied to a certain place and kingdom, or to a certain succession. 2. In respect of time: because there is but one true Church of all times, which also is at all times so Catholic, as that it is dispersed through the whole world, neither is it at any time tied to any certain place. 3. In respect of the men, who are members of the same: For the Church is gathered out of all sorts of men, all states, kindreds, and nations. It is not Catholic, because it possesseth many kingdoms: For Catholic is a title given unto the Church in the Apostles time; for before time the Church was limited within narrow bounds. Now, that there is but one Church of all times and ages, ⁵from the beginning of the world unto the end, it is out of doubt. For, 1. It is manifest, that the Church hath ever been. Neither can Abraham's days be objected, as if before he was called, there had been no worship of the true God in his family, and himself had been after his calling alone without any others. For, before his calling, he held the foundation and grounds of doctrine of the true God, though it were darkened with superstitions mingled therewith. Again, Melchizedek lived at the same time, who was the Priest of the most high God; and therefore neither was Abraham after his calling alone, but there were others besides him, worshippers of the true God, whose Priest was Melchizedek. 2.

That the Church, as it hath been ever, so shall it also continue ever, appeareth by these testimonies: My words shall not depart out of thy mouth, nor out of the mouth of thy seed. If the night and day may be changed, ¹then shall my Covenant also be changed. I am with you always unto the end of the world. ²Moreover, Christ was ever, and ever shall be King, Head, and Priest of the Church. Wherefore the Church was ever, and ever shall be. And hence also it is manifest, That the Church of both Testaments, is one and the same: that which is confirmed also by the article following. For Christ is the sanctifier of his Church, who is common to men of both Testaments.

That the Church, as it hath beene ever, so shall it also continue ever, appeareth by these testimonies: My words shall not depart out of thy mouth, nor out of the mouth of thy seed. If the night and day may be changed, ¹then shall my Covenant also be changed. I am with you alwayes unto the end of the world. ²Moreover, Christ was ever, and ever shall be King, Head, and Priest of the Church. Wherefore the Church was ever, and ever shall be. And hence also it is manifest, That the Church of both Testaments, is one and the same: that which is confirmed also by the article following. For Christ is the sanctifier of his Church, who is common to men of both Testaments.

1. 1Isaiah 59.21.Esay 59.21.
2. 2Jer. 33.20. Mat. 28.20.

Hitherto appertaineth the question of the authority of the Church. The Papists maintain, that the authority of the Church is greater then the authority of the Scripture. But this is false: For the Church made not the Scripture, but the Scripture made the Church. They urge S. Augustine his testimony. S. Augustine against Manichaeus his Epistle, cap. 5. showeth how he was brought to the faith of the Catholic Church. For he saith, That he obeyed the Catholics, when they said, Believe the Gospel: and there he bringeth forth that common saying, I would not believe the Gospel, except the authority of the Catholic Church moved me thereunto. By the testimony therefore of the Church he was moved to read the Gospel, and to believe, that heavenly doctrine was contained therein. But doth he, after he believed the Gospel, promise that he would believe the Church more then the Gospel, if the Church determine or propound any thing, which is either contrary to the Gospel, or can be proved by no testimony of Scripture? This doubtless Augustine never meant. Nay, elsewhere he denounceth Anathema, and biddeth a curse to come to them, who declare any thing besides that that we have received in the writings of the Law and Gospel. And in the self-same place he witnesseth, That he, because he believeth the Gospel, cannot believe Manichaeus, for that he readeth nothing in the Gospel of Manichaeus Apostleship: ⟨p. 351⟩Therefore traditions or ordinances of the Church bring us unto the Scripture, and tie us to that voice, which soundeth in the Scripture.

Hitherto appertaineth the question of the authority of the Church. The Papists maintaine, that the authority of the Church is greater then the authority of the Scripture. But this is false: For the Church made not the Scripture, but the Scripture made the Church. They urge S. Augustine his testimony. S. Augustine against Manichaeus his Epistle, cap. 5. sheweth how he was brought to the faith of the Catholike Church. For he saith, That he obeyed the Catholikes, when they said, Beleeve the Gospel: and there he bringeth forth that common saying, I would not beleeve the Gospel, except the authority of the Catholike Church moved me thereunto. By the testimony therefore of the Church he was moved to read the Gospel, and to beleeve, that heavenly doctrine was contained therein. But doth he, after he beleeved the Gospel, promise that he would beleeve the Church more then the Gospel, if the Church determine or propound any thing, which is either contrary to the Gospel, or can be proved by no testimony of Scripture? This doubtlesse Augustine never meant. Nay, elswhere he denounceth Anathema, and biddeth a curse to come to them, who declare any thing besides that that we have received in the writings of the Law and Gospel. And in the selfe-same place he witnesseth, That he, because he beleeveth the Gospel, cannot beleeve Manichaeus, for that he readeth nothing in the Gospel of Manichaeus Apostleship:

¹But here it must be observed, how honestly and fairly the Papists deal. For wheresoever they meet with the word, Tradition, that by and by they wrest to their traditions, which cannot be proved out of the Word of God: as when Paul saith, I delivered unto you that which I received; Straight-ways they cry out, Hear you traditions? I hear; but read on there in the words following, Paul himself by writing declaring what those traditions are: I delivered unto you, how that Christ died for our sins, according to the Scripture. And that he was buried, and that he arose the third day, according to the Scripture. Here you hear Pauls traditions to be double things written: For first, they were taken out of the Scripture of the Old Testament. Secondly, they were committed to writing by Saint Paul himself. So Paul saith of the Lords Supper, I have received of the Lord, that which I have delivered unto you. ²But this traditions, after the Evangelists, himself also hath set down in writing.³ The Jesuits cite the saying of Paul, Withdraw your selves from every brother that walketh inordinately, and not after the traditions which ye received of us. But a little after, in the same Chapter he describeth what tradition he meaneth, as it is manifest to him that looketh on the place. And yet will they thence prove, that many things are to be believed, which cannot be proved by any testimony of Scripture. The like impudency they show in another testimony taken our of Luke. ⁴They delivered them the decrees to keep, ordained of the Apostles and Elders, which were at Jerusalem: ⁵When a little before he witnesseth, that those decrees were set down in letters written by the Apostles.

¹But here it must be observed, how honestly and fairly the Papists deale. For wheresoever they meet with the word, Tradition, that by and by they wrest to their traditions, which cannot be proved out of the Word of God: as when Paul saith, I delivered unto you that which I received; Straight-wayes they cry out, Heare you traditions? I hear; but read on there in the words following, Paul himself by writing declaring what those traditions are: I delivered unto you, how that Christ died for our sinnes, according to the Scripture. And that he was buried, and that he arose the third day, according to the Scripture. Here you heare Pauls traditions to be double things written: For first, they were taken out of the Scripture of the Old Testament. Secondly, they were committed to writing by Saint Paul himselfe. So Paul saith of the Lords Supper, I have received of the Lord, that which I have delivered unto you.

¹That opinion, or saying of the Papists, The Church doth not err, is true after this sort: 1. The whole doth not err, though some members thereof do err. 2. It doth not err universally, although in some points of doctrine it may. 3. It erreth not in the foundation.

¹That opinion, or saying of the Papists, The Church doth not erre, is true after this sort: 1. The whole doth not erre, though some members thereof doe erre. 2. It doth not erre universally, although in some points of doctrine it may. 3. It erreth not in the foundation.

1. 1How the Church may be said not to err.How the Church may be said not to erre.

5. In what the Church differeth from the Common-weal.

5. In what the Church differeth from the Common-weale.

¹The Church differeth from the Common-weal: §11. Because Common-weals are distinct, and Kingdoms of the world, are in divers places and times: The Church is always one and the same at all times, and with all men. §22. The Kingdoms and States of the world have many heads, or one chief Head, and many other inferior heads besides, and that on earth: The Church hath but one, and that in heaven. §33. The Common-wealth is governed by certain Laws made for the maintenance of outward peace and tranquillity: The Church is ruled by the holy Ghost and the Word of God. §44. The Common-wealth or civill State requireth outward obedience only: The Church requireth both, as well inward obedience as outward. §55. In civill States and Common-wealths there is power and liberty to make new Laws positive by the authority of the Magistrate, the violating of which Laws bindeth mens consciences, and deserveth corporal punishments: The Church is tied to the Word of God, to which it is not lawful to add ought, or to detract ought from it. §66. The civill State hath corporal power, wherewith it is armed against the obstinate and disobedient; for he may, and ought by force to curb these, and to punish them by the sword: The Church punisheth by denouncing Gods wrath out of the Word of God. §77. In the Church are always some elect and holy; but not always in the Common-wealth.

¹THe Church differeth from the Common-weale: §11. Because Common-weales are distinct, and Kingdomes of the world, are in divers places and times: The Church is alwayes one and the same at all times, and with all men. §22. The Kingdoms and States of the world have many heads, or one chiefe Head, and many other inferiour heads besides, and that on earth: The Church hath but one, and that in heaven. §3

6. Whence ariseth the difference of the Church from the rest of mankind.

6. Whence ariseth the difference of the Church from the rest of mankinde.

¹There are three sorts of men very much different one from another: For, §11. Some men are even in profession estranged and aliens from the Church; as who deny faith and repentance: and therefore are open enemies of God and the Church. §22. Others are called, but not effectually; which are Hypocrites, who profess indeed the faith, but without any true conversion unto God. §33. Others are called effectually; ⟨p. 352⟩which are the elect, who are but a little portion, according to that of Christ: Many are called, ²but few are chosen. Now the difference being known, let us in a word see what is the cause of this difference. 1. The efficient cause of this difference is the Election of God, willing to gather unto himself a Church in earth. 2. The Son of God is the mediate executor of this his will and purpose, the holy Ghost the immediate.³ 3. The word of God is the instrumental cause: In times past God suffered all the Gentiles to walk in their own ways. God hath mercy on whom he will, and whom he will he hardeneth. All that the Father giveth me, shall come to me. Those which he knew before, he also predestinate to be made like to the Image of his Son: and whom he predestinate, them also he called, &c. By these words we are taught, that the promise of grace is general in respect of the Elect, or Believers. God verily would have all to be saved; and that, 1. In respect that he loveth the salvation of all: But the Elect only have attained to that salvation. 2. In respect that he inviteth all to salvation: But the rest have been hardened.⁴

¹THere are three sorts of men very much different one from another: For, §11. Some men are even in profession estranged and alients from the Church; as who deny faith and repentance: and therefore are open enemies of God and the Church.

7. Whether any one may be saved out of the Church.