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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,…Zacharias Ursinus, 1645

4 Whence it may appear that the doctrine of the Church alone was delivered of God.4 Whence it may appeare that the doctrine of the Church alone was delivered of God.

pp. 4–1235 passages

Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.

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4 Whence it may appear that the doctrine of the Church alone was delivered of God.

4 Whence it may appeare that the doctrine of the Church alone was delivered of God.

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5 By what testimonies the certainty of Christian Religion, or Church-doctrine is confirmed.

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GOD in the very creation of the world put this bridle in the mouth of all reasonable creatures, that no man, without extreme and manifest impudency, such

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¹Last of all, the Scripture it self in many places is against this opinion, and doth challenge a far higher authority unto it self, then which hangeth upon mens words. For so saith Christ himself, I receive not the record of man: signifying thereby,² that his doctrine stood not, no not on John Baptists testimony, although yet he did allege it, but as of less account; that he might omit nothing, by which men might be moved to believe. Therefore he addeth, But I say these things that you may believe. I have a greater witness then the witness of John. And if Christ now, being humbled, said these things of himself, then surely shall they be no less true of him being in glory, and sitting in his Throne. Paul saith,³ My word and my preaching stood not in enticing speech of mans wisdom, but in plain evidence of spirit, and of power, that your faith ⟨p. 6⟩should not be in the wisdom of men, but in the power of God. If so be then our faith must not rest, no not upon reasons wisely framed by men, much less shall it depend on the bare word of men.⁴ The Church her self is said to be built upon the foundation of the Prophets and Apostles: If then the confidence and confession of the Church stayeth on the doctrine of the Prophets and Apostles, as on the foundation; the certainty of Scripture cannot hang on the Churches witness: for so should not the Church be upheld by the testimony of the Prophets and Apostles, but by her own. And it is said,⁵ If we receive the witness of men, the witness of God is greater: If it be greater, then the authority of it hangeth not on the record of man; but we are to give more credence unto God, witnessing the Prophets and Apostles writings to be indeed his voice, then unto the Church affirming the same.

¹Last of all, the Scripture it selfe in many places is against this opinion, and doth challenge a far higher authority unto it selfe, then which hangeth upon mens words. For so saith Christ himselfe, I receive not the record of man: signifying thereby,² that his doctrine stood not, no not on John Baptists testimony, although yet he did alledge it, but as of lesse account; that he might omit nothing, by which men might be moved to beleeve. Therefore he addeth, But I say these things that you may beleeve. I have a greater witnesse then the witnesse of John. And if Christ now, being humbled, said these things of himselfe, then surely shall they be no lesse true of him being in glory, and sitting in his Throne. Paul saith,³ My word and my preaching stood not in entising speech of mans wisdome, but in plaine evidence of spirit, and of power, that your faith ⟨p. 6⟩should not be in the wisdome of men, but in the power of God. If so be then our faith must not rest, no not upon reasons wisely framed by men, much lesse shall it depend on the bare word of men.⁴ The Church her selfe is said to be built upon the foundation of the Prophets and Apostles: If then the confidence and confession of the Church stayeth on the doctrine of the Prophets and Apostles, as on the foundation; the certainty of Scripture cannot hang on the Churches witnesse: for so should not the Church be upheld by the testimony of the Prophets and Apostles, but by her owne. And it is said,⁵ If we receive the witnesse of men, the witnesse of God is greater: If it be greater, then the authority of it hangeth not on the record of man; but we are to give more credence unto God, witnessing the Prophets and Apostles writings to be indeed his voice, then unto the Church affirming the same.

14 Reason. Witnesses.
2John 5.
31 Cor. 2.
4Ephes. 2.
51 John 5.

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¹Furthermore they say, That the books authentic, or, as they term them, Canonical, of both Testaments, are discerned from the Apocryphal by the Churches judgement: and therefore that the authority of holy Canon doth depend on the Churches wisdom. But that this difference of the books is not determined by the Churches judgement, but being imprinted into the books themselves by the Spirit of God, is only acknowledged and approved by the Church; this is easily to be understood, if the causes of this difference be considered. For either in these which are called Apocryphal, the force and majesty of the heavenly Spirit doth less evidently appear in the weight and vehemency of word and matter, then in others; of which it is clear, that they are the heavenly Oracles,² set down in writing by the divine instinct, that they might be the rule of our faith: or it cannot be determined, neither out of these books themselves, nor out of others which are Canonical, that they were written either by the Prophets or Apostles: because either they were not opened by those, whom God by certain testimonies hath warranted unto us to be endued with a Prophetical spirit; or themselves do not show any certain Authors of them; or by their form of speech, or other reasons it may be gathered, that they were not left of them whose names they bear. Now as touching either this evidence of spirit, or certainty of the authors, we build not our judgement on the testimony of the Church, but of the books themselves. And therefore not for the Churches judgement only do we judge some books to be Canonical, and the foundation and rule of our faith, and do therefore accept of the doctrine of other some, because they agree with the Canonical; but rather for the very cause of this difference which we find in the books themselves.

¹Furthermore they say, That the bookes authenticke, or, as they terme them, Canonicall, of both Testaments, are discerned from the Apocryphall by the Churches judgement: and therefore that the authority of holy Canon doth depend on the Churches wisdome. But that this difference of the bookes is not determined by the Churches judgement, but being imprinted into the bookes themselves by the Spirit of God, is onely acknowledged and approved by the Church; this is easily to be understood, if the causes of this difference be considered. For either in these which are called Apocryphall, the force and majesty of the heavenly Spirit doth lesse evidently appeare in the weight and vehemency of word and matter, then in others; of which it is cleere, that they are the heavenly Oracles,² set down in writing by the divine instinct, that they might be the rule of our faith: or it cannot be determined, neither out of these bookes themselves, nor out of others which are Canonicall, that they were written either by the Prophets or Apostles: because either they were not opened by those, whom God by certain testimonies hath warranted unto us to be endued with a Propheticall spirit; or themselves doe not shew any certain Authours of them; or by their form of speech, or other reasons it may be gathered, that they were not left of them whose names they beare. Now as touching either this evidence of spirit, or certainty of the authours, we build not our judgement on the testimony of the Church, but of the bookes themselves. And therefore not for the Churches judgement only do we judge some books to be Canonicall, and the foundation and rule of our faith, and do therefore accept of the doctrine of other some, because they agree with the Canonicall; but rather for the very cause of this difference which we find in the bookes themselves.

12 Object. The discerning of books. Ans The Minor is false. 1 The working of the holy Ghost.
22 The certainty of Authors.

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There is alleged also to this purpose a place,¹ where the Church is called the pillar and ground of the truth. But sith the Scripture doth teach other-where, and that not once, that the foundation of the Church is Christ and his word; it is manifest enough that the Church is the pillar of the truth: not a fundamental, or upholding pillar, but a ministerial, that is, a keeper and spreader of it abroad, and as it were a mansion place, or sure seat, which might carry the truth left with her, and committed unto her, in the open face of all mankind:² even as the holy Apostle Paul was called an elect vessel, to bear the Name of God before the Gentiles and Kings: neither yet did Paul get credit unto the Gospel, but the Gospel unto Paul. So likewise are the Apostles termed pillars, not that the Church rested on their persons, but that they were the chief teachers of the Gospel, and as it were the Chieftains and Masters of doctrine: for a man is not bound to believe those that teach, on their bare word, but for the proofs which they bring of their doctrine.

There is alledged also to this purpose a place,¹ where the Church is called the pillar and ground of the truth. But sith the Scripture doth teach other-where, and that not once, that the foundation of the Church is Christ and his word; it is manifest enough that the Church is the pillar of the truth: not a fundamentall, or upholding pillar, but a ministeriall, that is, a keeper and spreader of it abroad, and as it were a mansion place, or sure seat, which might carry the truth left with her, and committed unto her, in the open face of all mankind:² even as the holy Apostle Paul was called an elect vessell, to beare the Name of God before the Gentiles and Kings: neither yet did Paul get credit unto the Gospel, but the Gospel unto Paul. So likewise are the Apostles termed pillars, not that the Church rested on their persons, but that they were the chiefe teachers of the Gospel, and as it were the Chieftaines and Masters of doctrine: for a man is not bound to beleeve those that teach, on their bare word, but for the proofes which they bring of their doctrine.

14 Object. The pillar of truth. 1 Tim 3.
2Acts 9. Galat. 2. 1 Thes. 2. 2 Thes. 1. Titus 1. Galat. 2.

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Furthermore, they allege a sentence of Austine out of his book entitled,¹ Against the Epistle of the foundation, I (saith Austine) would not believe the Gospel, except the authority of the Catholic Church did move me thereunto. But first, if it were true, that either Austine, or some others did give credence unto the Gospel only for the Churches authority, yet might there not be fashioned a rule hence of that which all men either did, or ought to do. But that this is not the meaning of Austine, which these men would have, they do easily perceive, who weigh both the whole course of this place, and the phrase of speech which is usual unto Austine. For Austine going about to show that the Manichees were destitute of all proof of their doctrine, first he opposeth one, who as yet believeth not the Gospel,² and denieth that such a one is able any way to be convicted by the Manicheans; for he were to be convicted either by arguments drawn out of the doctrine it self, of which themselves were departed: for example sake he proposeth himself, who should not have believed the Gospel, except the authority of the Catholic Church had moved him thereunto. Austine therefore speaketh this not of himself, as he was then when he writ these things against the Manicheans; but of himself, before he was yet converted, or not sufficiently confirmed. And that he speaketh not of the present, but of the time past, the words that follow do manifestly declare: Whom then I believed, when they said, Believe the Gospel: why should I not believe them, when they say, Believe not a Manichean? For hence it appeareth, that when he saith, he was moved especially by the authority of the Church, he means it of that time, at which he obeyed the Churches voice, that is, departed from the Manicheans unto the true Church. But after that once he was converted, and had perceived the truth of doctrine; that his faith was not now any more builded on the authority of the Church, but on a far other foundation, himself is a most sufficient witness for us, whereas in the self same book, he saith on this wise:³ Thou hast proposed nothing else, but to commend that thy self believest, and to laugh at that which I believe. And when as I of the other side shall commend that which my self believe, and laugh at that which thou believest;

Furthermore, they alledge a sentence of Austine out of his book entituled,¹ Against the Epistle of the foundation, I (saith Austine) would not beleeve the Gospel, except the authority of the Catholike Church did move mee thereunto. But first, if it were true, that either Austine, or some others did give credence unto the Gospel onely for the Churches authority, yet might there not be fashioned a rule hence of that which all men either did, or ought to doe. But that this is not the meaning of Austine, which these men would have, they doe easily perceive, who weigh both the whole course of this place, and the phrase of speech which is usuall unto Austine. For Austine going about to shew that the Manichees were destitute of all proofe of their doctrine, first hee opposeth one, who as yet beleeveth not the Gospel,² and denieth that such a one is able any way to be convicted by the Manicheans; for he were to be convicted either by arguments drawne out of the doctrine it selfe, of which themselves were departed: for example sake he proposeth himselfe, who should not have beleeved the Gospel, except the authority of the Catholike Church had moved him thereunto. Austine therefore speaketh this not of himselfe, as he was then when he writ these things against the Manicheans; but of himselfe, before he was yet converted, or not sufficiently confirmed. And that he speaketh not of the present, but of the time past, the words that follow doe manifestly declare: Whom then I beleeved, when they said, Believe the Gospel: why should I not beleeve them, when they say, Beleeve not a Manichean? For hence it appeareth, that when he saith, he was moved especially by the authority of the Church, hee meanes it of that time, at which he obeyed the Churches voice, that is, departed from the Manicheans unto the true Church. But after that once he was converted, and had perceived the truth of doctrine; that his faith was not now any more builded on the authority of the Church, but on a farre other foundation, himselfe is a most sufficient witnesse for us, whereas in the selfe same booke, hee saith on this wise:³ Thou hast proposed nothing else, but to commend that thy selfe beleevest, and to laugh at that which I beleeve. And when as I of the other side shall commend that which my selfe beleeve, and laugh at that which thou beleevest;

15 Object. Chap. 5. A place of Augustine. 1 Ans. An Example maketh no rule.
22 Ans. He speaketh of himself, as yet not converted, or not sufficiently confirmed.2 Ans. He speaketh of himselfe, as yet not converted, or not sufficiently confirmed.
3Chap. 14. Therefore he did believe the Church especially, before he was able to perceive it.Chap. 14. Therefore he did beleeve the Church especially, before he was able to perceive it.

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what dost thou think we must determine, or do, but even to shake hands with them, who bid us to know certain things, afterward will us to believe things that are uncertain? and, Let us follow them, who bid us first to believe that, which as yet we are not able to perceive, that being more enabled by faith it self, we may discern to understand that which we believe; not men now, but God himself, inwardly strengthening and enlightening our mind. Wherefore they do manifest injury unto Austine, who draw that which himself ⟨p. 8⟩confesseth of himself, when he was not yet converted, or was but weak, unto that time, when he affirmeth far otherwise, both of himself, and all the godly. For so reverent a regard ought we to have of the word of God,¹ and such also is the force and efficacy of the holy Spirit in confirming the hearts of believers, that we believe God, yea without any creatures testimony, even as Elijah forsook not God, no not when he thought,² that himself was only left alive of the true worshippers of God. If therefore either Austine, or whosoever else being not as yet converted unto Religion, not as yet having experience of the certainty of it in his heart, was moved rather by humane than divine testimonies to embrace it: it cannot thereof be gathered that the certainty of the holy Scripture dependeth on no other testimonies, or that by no other we are assured of it: because that some are moved especially by humane voices to reverence it, cometh not thereof to pass, for that the Scripture is not maintained by any other authority; but it chanceth through the fault and weakness of them, who sticking upon humane records, do not feel as yet, or understand divine. An Image and example of these degrees of faith, is the story of the Samaritan woman. For many of the Samaritans are said to have believed in Christ, ³because of the speech of the woman, who testified, that he had told her whatsoever she had done. But after that they had Christ with them for two days, many more believed because of his own speech; and they said unto the woman, Now we believe, not because of thy saying, for we have heard him our selves, and know that this is indeed the Christ the Saviour of the world. All men come not by the same occasions, nor have not the same beginnings unto faith.⁴

what dost thou thinke we must determine, or doe, but even to shake hands with them, who bid us to know certaine things, afterward will us to beleeve things that are uncertaine? and, Let us follow them, who bid us first to beleeve that, which as yet we are not able to perceive, that being more enabled by faith it selfe, we may discerne to understand that which wee beleeve; not men now, but God himselfe, inwardly strengthening and enlightening our mind. Wherefore they doe manifest injury unto Austine, who draw that which himselfe ⟨p. 8⟩confesseth of himselfe, when he was not yet converted, or was but weake, unto that time, when he affirmeth farre otherwise, both of himselfe, and all the godly. For so reverent a regard ought wee to have of the word of God,¹ and such also is the force and efficacie of the holy Spirit in confirming the hearts of beleevers, that we beleeve God, yea without any creatures testimonie, even as Elias forsooke not God, no not when hee thought,² that himselfe was onely left alive of the true worshippers of God. If therefore either Austine, or whosoever else being not as yet converted unto Religion, not as yet having experience of the certainty of it in his heart, was moved rather by humane than divine testimonies to embrace it: it cannot thereof be gathered that the certainty of the holy Scripture dependeth on no other testimonies, or that by no other we are assured of it: because that some are moved especially by humane voyces to reverence it, cometh not thereof to passe, for that the Scripture is not maintained by any other authority; but it chanceth through the fault and weaknesse of them, who sticking upon humane records, doe not feele as yet, or understand divine. An Image and example of these degrees of faith, is the story of the Samaritane woman. For many of the Samaritans are said to have beleeved in Christ, ³because of the speech of the woman, who testified, that hee had told her whatsoever she had done. But after that they had Christ with them for two daies, many more beleeved because of his owne speech; and they said unto the woman, Now wee beleeve, not because of thy saying, for wee have heard him our selves, and know that this is indeed the Christ the Saviour of the world. All men come not by the same occasions, nor have not the same beginnings unto faith.⁴

1The application of the answer.
21 Kings 19. That followeth not which they would: 1 Because there is more in the consequent, than in the antecedent. 2 Because there is a fallacy of the Accident. A declaration of the like example.
31 The Samaritans.
42 The Emulation of the Jews. Rom. 11.2 The Emulation of the Jewes. Rom. 11.

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Paul saith, that salvation was come unto the Gentiles, and that he did magnify his ministry, that the Jews might be provoked to follow the Gentiles. In the first of Peter,¹ wives are willed to be subject unto their husbands, that even they which obey not the word, may without the word be won by the conversation of the wives, while they behold their pure conversation which is with fear. Even then as the Samaritans were moved, first by the speech of the woman, to believe in Christ, but after they had seen Christ, and heard him, they were so confirmed, that they said they would now believe though the woman held her peace: so also may it be, that they which are not as yet converted, or but weaklings, may be moved especially by the Churches testimony, (as which runneth more into their eyes) to give credence unto the Scripture; who yet nevertheless, after they are once illuminated with a more plentiful light of faith, do find by experience, that they are confirmed by a far superior and more certain testimony, that the Scripture is the word of God, and do know by the force and evidence of it, that they must keep their faith, were all the Angels and men persuaders to the contrary: as it is said by the Apostle: Though we, or an Angel from heaven, preach unto you otherwise then that which we have preached unto you, ²let him be accursed. By these things therefore it may be understood, that the voice and consent of the catholic Church may and ought,³ amongst other testimonies, to serve for our confirmation; and yet the authority of the holy Scripture not to hang upon it: but that out of the Scripture it self rather we must learn by what arguments we may be brought to know that it was delivered from God; because that God himself doth witness it: and also such is the force and quality of that heavenly doctrine, that although all men should gainsay it, yet it should not be any otherwise more manifestly and certainly known to be the voice of God, than by it self.

Paul saith, that salvation was come unto the Gentiles, and that hee did magnifie his ministry, that the Jewes might be provoked to follow the Gentiles. In the first of Peter,¹ wives are willed to be subject unto their husbands, that even they which obey not the word, may without the word be won by the conversation of the wives, while they behold their pure conversation which is with feare. Even then as the Samritans were moved, first by the speech of the woman, to beleeve in Christ, but after they had seen Christ, and heard him, they were so confirmed, that they said they would now beleeve though the woman held her peace: so also may it be, that they which are not as yet converted, or but weaklings, may be moved especially by the Churches testimony, (as which runneth more into their eies) to give credence unto the Scripture; who yet neverthelesse, after they are once illuminated with a more plentifull light of faith, do finde by experience, that they are confirmed by a farre superiour and more certaine testimonie, that the Scripture is the word of God, and do know by the force and evidence of it, that they must keep their faith, were all the Angels and men perswaders to the contrary: as it is said by the Apostle: Though we, or an Angel from heaven, preach unto you otherwise then that which wee have preached unto you, ²let him be accursed. By these things therefore it may be understood, that the voice and consent of the catholike Church may and ought,³ amongst other testimonies, to serve for our confirmation; and yet the authority of the holy Scripture not to hang upon it: but that out of the Scripture it selfe rather wee must learne by what arguments we may be brought to know that it was delivered from God; because that God himselfe doth witnesse it: and also such is the force and quality of that heavenly doctrine, that although all men should gainsay it, yet it should not be any otherwise more manifestly and certainly knowne to be the voice of God, than by it self.

13 The honesty of wives. Chap. 3.
2[…]〈…〉
3The conclusion of the first part.

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But left any man may think, that by any arguments, which even reason by a natural light judgeth to be sound,¹ without the singular grace of the spirit, this may be wrought in the minds of the wicked, as either to obey the truth, or to leave off to reproach it: first, he must remember that the arguments or testimonies are of two sorts, which show the certainty of Christian Religion, and maintain the authority of the Scripture. For there is but one only testimony, which is appropriated unto them alone who are regenerated by the spirit of Christ, and unto them alone is it known: the force of which testimony is so great, that it doth not only abundantly testify and seal in our minds the truth of the doctrine of the Prophets and Apostles, but it also inclineth and moveth our hearts to the embracing and following of it. Other testimonies, whatsoever may be brought, they are understood indeed both of the godly ⟨p. 9⟩and the wicked, and do compel their consciences to confess, that this Religion rather then others is pleasing unto God, and that it came from him: but unless that one other come also, which is known of the godly alone, these testimonies will never bring to pass, that men shall embrace the truth, although it be known unto them. The arguments therefore which show the truth and certainty of the Scripture, or Church-doctrine, are these:

But left any man may thinke, that by any arguments, which even reason by a naturall light judgeth to be sound,¹ without the singular grace of the spirit, this may be wrought in the mindes of the wicked, as either to obey the truth, or to leave off to reproach it: first, hee must remember that the arguments or testimonies are of two sorts, which shew the certainty of Christian Religion, and maintaine the authority of the Scripture. For there is but one onely testimony, which is appropriated unto them alone who are regenerated by the spirit of Christ, and unto them alone is it knowne: the force of which testimony is so great, that it doth not onely abundantly testifie and seale in our mindes the truth of the doctrine of the Prophets and Apostles, but it also inclineth and moveth our hearts to the embracing and following of it. Other testimonies, whatsoever may be brought, they are understood indeed both of the godly ⟨p. 9⟩and the wicked, and doe compell their consciences to confesse, that this Religion rather then others is pleasing unto God, and that it came from him: but unlesse that one other come also, which is known of the godly alone, these testimonies will never bring to passe, that men shall imbrace the truth, although it be knowne unto them. The arguments therefore which shew the truth and certainty of the Scripture, or Church-doctrine, are these:

1The second part. Arguments showing the certainty of the Scripture.The second part. Arguments shewing the certainty of the Scripture.

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For albeit mention is made also of some miracles of the Heathen,¹ and it is said of Antichrist and false prophets, that they shall work signs and great wonders, so that the very elect themselves, if it were possible, should be seduced: yet these neither in number, not in greatness are equal unto the miracles of the Church; and by the end, for which they are done, it may easily be discerned, that they are not wrought by any divine power. Wherefore there is a double difference, especially by which true miracles are severed from false: For first, Those miracles which are vaunted of by the enemies of the Church, are such as without changing course and order of nature, ²may be done by the sleights and jugglings of men or Devils: and seem therefore to others to be miracles, because they perceive not the causes of them, and the means whereby they are wrought. Furthermore, they have this as their chief end, that they confirm Idols, superstitions, ³manifest errors and mischiefs. But the miracles with which God hath set forth his Church, are works either besides, or contrary unto the course of nature and second causes: and therefore not wrought but by the power of God. The which that it might be the more manifest, God hath wrought many miracles for the confirming of his truth, whose very show the devil is never able to imitate or resemble: as the aforesaid miracles; raising ⟨p. 10⟩of the dead, to stay or call back the course of the Sun, to make fruitless and barren women fruit full. But specially, the miracles of God are distinguished by their ends from the devilish and feigned. For, they confirm nothing, but that which is agreeing with those things which aforetime were revealed by God, and that in respect of the glory of the true God, of godliness, and holiness, and the salvation of men. And therefore it is said of the miracles of Antichrist,⁴ That his coming shall be by the working of Satan, with all power, and signs, and lying wonders, and in all deceivableness of unrighteousness, among them that perish, &c. Now,⁵ if any be so bold as to call in question, whether or no the miracles which are reported in the Scriptures, were done so indeed, he is out of all question of very great impudency.⁶ For he may after the same manner give the lye to all both sacred and profane histories.

For albeit mention is made also of some miracles of the Heathen,¹ and it is said of Antichrist and false prophets, that they shall worke signes and great wonders, so that the very elect themselves, if it were possible, should be seduced: yet these neither in number, not in greatnesse are equall unto the miracles of the Church; and by the end, for which they are done, it may easily be discerned, that they are not wrought by any divine power. Wherefore there is a double difference, especially by which true miracles are severed from false: For first, Those miracles which are vaunted of by the enemies of the Church, are such as without changing course and order of nature, ²may be done by the sleights and jugglings of men or Divels: and seem therefore to others to be miracles, because they perceive not the causes of them, and the means wherby they are wrought. Furthermore, they have this as their chiefe end, that they confirme Idols, superstitions, ³manifest errours and mischiefes. But the miracles with which God hath set forth his Church, are workes either besides, or contrary unto the course of nature and second causes: and therefore not wrought but by the power of God. The which that it might be the more manifest, God hath wrought many miracles for the confirming of his truth, whose very shew the divel is never able to imitate or resemble: as the aforesaid miracles; raising ⟨p. 10⟩of the dead, to stay or call backe the course of the Sunne, to make fruitlesse and barren women fruit full. But specially, the miracles of God are distinguished by their ends from the divellish and feigned. For, they confirme nothing, but that which is agreeing with those things which aforetime were revealed by God, and that in respect of the glory of the true God, of godlinesse, and holinesse, and the salvation of men. And therefore it is said of the miracles of Antichrist,⁴ That his coming shall be by the working of Sathan, with all power, and signes, and lying wonders, and in all deceivablenesse of unrighteousnesse, among them that perish, &c. Now,⁵ if any be so bold as to call in question, whether or no the miracles which are reported in the Scriptures, were done so indeed, he is out of all question of very great impudency.⁶ For hee may after the same manner give the lye to all both sacred and profane histories.

11 Object. Others also have miracles. Ans. It is not true
2They differ. 1 In the substance.
32 In the ends.
42 Thes••.
52 Object. They are doubtful.2 Object. They are doubtfull.
6Ans. The Antecedent is false.

:83p. 10§4

But let us first understand, that as other parts of the holy story, so especially the miracles are recited, as things not wrought in a corner, but done in the public face of the Church and mankind. In vain should the Prophets and Apostles have endeavoured to get credit unto their doctrine by miracles, which men had never seen. Furthermore, the doctrine which they brought was strange unto the judgement of reason, and contrary to the affections of men: and therefore their miracles, except they had been most manifest, would never have found credit. Also it clearly appeareth, both in the miracles themselves, and in the doctrine which is confirmed by them, that they who writ them, sought not their own glory, or other commodities of this life, but only the glory of God and mens salvation. To these arguments agreeth not only the testimony of the Church, but the confession also of the very enemies of Christ, who surely, if by any means they could, would have denied and suppressed even those things that were true and known; much less would they have confirmed by their testimony ought that had been forged, or obscure.

But let us first understand, that as other parts of the holy story, so especially the miracles are recited, as things not wrought in a corner, but done in the publike face of the Church and mankind. In vaine should the Prophets and Apostles have endevoured to get credit unto their doctrine by miracles, which men had never seen. Furthermore, the doctrine which they brought was strange unto the judgement of reason, and contrary to the affections of men: and therefore their miracles, except they had been most manifest, would never have found credit. Also it cleerly appeareth, both in the miracles themselves, and in the doctrine which is confirmed by them, that they who writ them, sought not their own glory, or other commodities of this life, but only the glory of God and mens salvation. To these arguments agreeth not only the testimony of the Church, but the confession also of the very enemies of Christ, who surely, if by any meanes they could, would have denied and suppressed even those things that were true and knowne; much lesse would they have confirmed by their testimony ought that had been forged, or obscure.

:89p. 11§10

¹The punishments of the enemies. For without doubt, that Religion is allowed and advanced by God, whose adversaries God punisheth for oppugning and withstanding it. But histories both old and new have registered and recorded the dreadful and heavy punishments inflicted by God on them who resisted the doctrine of the Prophets and Apostles: Therefore God countenanceth and authoriseth that doctrine. Now, although the wicked sometimes flourish in this world, and the Church lieth trodden under foot, yet the end and event testifieth, yea and Scripture teacheth, that this is a work of Gods providence, and no casualty or accident, neither is God therefore more pleased with them, or displeased with his Church. For the Church is always preserved even amidst her persecutions, and is at length delivered; whereas the short felicity of Tyrants and wicked Imps hath a most doleful and eternal destruction following it. Neither is thereby the force of this proof weakened, because that all the persecutors of the Church are not in tragical manner punished in this life, as were Antiochus, Herod, and the rest. For, whiles God doth take vengeance on most of them in this life, he doth sufficiently show what he would have to be thought of the rest of their complices; verily, that they are his enemies, whom, without they repent, he will plunge into eternal plagues, the beginning and feeling of the which is desperation, in which all the enemies of Christian Religion end their days,² yea they who are not oppressed with any other calamities of this life. To conclude, that it may be manifest, that they are not only for other transgressions punished of God, God doth so often denounce in his word, that such shall be the ends of his enemies,³ and that for this very cause, because they go about to extinguish the people, and true worship of God. Yea, furthermore they are not a few, from whom, while they lie in torments, their conscience wresteth out this confession, that they have drawn these miseries upon themselves, by persecuting the godly: as from Antiochus Epiphanes, and Julian the Apostate. And since that all the adversaries of the Church in their calamities and death are destitute of comfort, it is manifest, that they suffer as the enemies of God; and therefore are far from true Religion.

¹The punishments of the enemies. For without doubt, that Religion is allowed and advanced by God, whose adversaries God punisheth for oppugning and withstanding it. But histories both old and new have registred and recorded the dreadfull and heavie punishments inflicted by God on them who resisted the doctrine of the Prophets and Apostles: Therefore God countenanceth and authoriseth that doctrine. Now, although the wicked sometimes flourish in this world, and the Church lieth trodden under foot, yet the end and event testifieth, yea and Scripture teacheth, that this is a worke of Gods providence, and no casualty or accident, neither is God therefore more pleased with them, or displeased with his Church. For the Church is alwaies preserved even amidst her persecutions, and is at length delivered; whereas the short felicity of Tyrants and wicked Imps hath a most dolefull and eternall destruction following it. Neither is thereby the force of this proofe weakned, because that all the persecutors of the Church are not in tragicall manner punished in this life, as were Antiochus, Herod, and the rest. For, whiles God doth take vengeance on most of them in this life, he doth sufficiently shew what hee would have to be thought of the rest of their complices; verily, that they are his enemies, whom, without they repent, he will plunge into eternall plagues, the beginning and feeling of the which is desperation, in which all the enemies of Christian Re•igion end their dayes,² yea they who are not oppressed with any other calamities of this life. To conclude, that it may be manifest, that they are not only for other transgressions punished of God, God doth so often denounce in his word, that such shall be the ends of his enemies,³ and that for this very cause, because they go about to extinguish the people, and true worship of God. Yea, furthermore they are not a few, from whom, while they lie in torments, their conscience wresteth out this confession, that they have drawne these miseries upon themselves, by persecuting the godly: as from Antiochus Epiphanes, and Julian the Apostata. And since that all the adversaries of the Church in their calamities and death are destitute of comfort, it is manifest, that they suffer as the enemies of God; and therefore are far from true Religion.

1Punishments of the enemies of it.
22 Object. Not for this cause.
3Ans. Yea, for this cause.

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¹The testimony of the holy Ghost, by whose in spiration the Scriptures were written; the testimony, I say, of the holy Ghost in the hearts of them which believe, that is to say, a full faith and firm persuasion that the holy Scripture is the word of God; that God, according unto the tenor of this Scripture, will be merciful and good unto us; which faith there followeth joyfulness, resting on God, and calling on his name with assured hope of obtaining both other good things, which according to the prescript of this word we beg of him, and even eternal life it self. For this assent and assurance, this lively consolation of the godly, testeth neither on the testimony of man, nor any other creature, but it is the proper effect of the holy Ghost; which effect how it is inflamed and strengthened by the same spirit, through the doctrine of the Prophets and Apostles read, heard, and meditated, all the godly in a lively and certain feeling of their hearts have experience. By this testimony of the holy Ghost, all that are converted unto Christ, have the certainty of heavenly doctrine mainly confirmed, and surely sealed up in their hearts. And this argument, as it is proper unto the regenerate, so it forceth their hearts alone, not only to credit the truth and authority of the holy Scripture, but also persuadeth them to give an absolute assent thereunto, and rest settled thereon. All the other testimonies before alleged, are common to those that are not converted unto Christ, whom they also convict, and stop the mouths of them that contradict this doctrine. But of themselves, they neither persuade not move the mind to assent, without the inward testimony of the holy Ghost. But the Spirit of God, when he once breedeth this most assured persuasion in our minds, that the doctrine which is contained in the holy Bible, is of a truth the will of God, and worketh that comfort and change of our minds and hearts, which is promised and taught in this book; by our experience and feeling it is so confirmed, that while this remaineth within us, though all Angels and men should say contrary, yet we would believe this to be the voice of God: but if that remain not, or be not in us, though all should say it, yet we would not believe it.

¹The testimony of the holy Ghost, by whose in spiration the Scriptures were written; the testimony, I say, of the holy Ghost in the hearts of them which beleeve, that is to say, a full faith and firm perswasion that the holy Scripture is the word of God; that God, according unto the tenour of this Scripture, will be mercifull and good unto us; which faith there followeth joyfulnesse, resting on God, and calling on his name with assured hope of obtaining both other good things, which according to the prescript of this word we beg of him, and even eternall life it selfe. For this assent and assurance, this lively consolation of the godly, testeth neither on the testimony of man, nor any other creature, but it is the proper effect of the holy Ghost; which effect how it is enflamed and strengthened by the same spirit, through the doctrine of the Prophets and Apostles read, heard, and meditated, all the godly in a lively and certain feeling of their hearts have experience. By this testimony of the holy Ghost, all that are converted unto Christ, have the certainty of heavenly doctrine mainly confirmed, and surely sealed up in their hearts. And this argument, as it is proper unto the regenerate, so it forceth their hearts alone, not onely to credit the truth and authority of the holy Scripture, but also perswadeth them to give an absolute assent thereunto, and rest settled thereon. All the other testimonies before alledged, are common to those that are not converted unto Christ, whom they also convict, and stop the mouths of them that contradict this doctrine. But of themselves, they neither perswade not move the mind to assent, without the inward testimony of the holy Ghost. But the Spirit of God, when he once breedeth this most assured perswasion in our minds, that the doctrine which is contained in the holy Bible, is of a truth the will of God, and worketh that comfort and change of our minds and hearts, which is promised and taught in this book; by our experience and feeling it is so confirmed, that while this remaineth within us, though all Angels and men should say contrary, yet we would beleeve this to be the voice of God: but if that remaine not, or be not in us, though all should say it, yet we would not beleeve it.

1The testimony of the hol• Ghost.

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Neither doth not the Spirit therefore establish the authority of the Scripture,¹ because we are to examine what the Spirit speaketh within us by the rule of the Scripture: for, before that this is done of us, the Spirit himself declareth unto us, that the Scripture is the word of God, and inspired by him; and that he will teach us nothing in our hearts, which is not agreeable unto that testimony before set down of him in the Scripture. And if this be not first most certainly persuaded us of the Spirit himself, we will never re-call our opinions of God and his worship to the Scripture, as the only rule to try them by. Now then after it is declared unto us by divine inspiration, that the Scripture is a sufficient witness of that divine revelation in our hearts, then at length do we find our selves to be confirmed, by the mutual testimony of the same Spirit, in the Scripture and in our hearts, and we believe the Scripture affirming of it self,² That it was delivered by divine inspiration to the holy men of God.

Neither doth not the Spirit therefore establish the authority of the Scripture,¹ because we are to examine what the Spirit speaketh within us by the rule of the Scripture: for, before that this is done of us, the Spirit himselfe declareth unto us, that the Scripture is the word of God, and inspired by him; and that he will teach us nothing in our hearts, which is not agreeable unto that testimony before set down of him in the Scripture. And if this be not first most certainly perswaded us of the Spirit himselfe, we will never re-call our opinions of God and his worship to the Scripture, as the only rule to try them by. Now then after it is declared unto us by divine inspiration, that the Scripture is a sufficient witnesse of that divine revelation in our hearts, then at length do we find our selves to be confirmed, by the mutuall testimony of the same Spirit, in the Scripture and in our hearts, and we beleeve the Scripture affirming of it self,² That it was delivered by divine inspiration to the holy men of God.

1Object. The Scripture beareth witness of the Spirit; therefore the Spirit not of it. Answer.Object. The Scripture beareth witnesse of the Spirit; therefore the Spirit not of it. Answer.
22 Tim. 3. 2 Pet. 1.

4 Whence it may appear that the doctrine of the Church alone was delivered of God.

4 Whence it may appeare that the doctrine of the Church alone was delivered of God.

5 By what testimonies the certainty of Christian Religion, or Church-doctrine is confirmed.

Reformers309

Puritans1,782

Westminster Assembly24

Evangelicals36

4 Whence it may appear that the doctrine of the Church alone was delivered of God.

4 Whence it may appeare that the doctrine of the Church alone was delivered of God.

5 By what testimonies the certainty of Christian Religion, or Church-doctrine is confirmed.