and more familiarly to him self to wit vpō the Iewes 1. Iewes 2. Gentiles Notwithstāding he did afterward make the same benefit cōmō to all nations 2 But whether God did make him self knowen to the fathers by oracles visions or he did inform them by the ministerie diligence of men of that which they should afterward deliuer to their posteritie as from hand to hand He reuealed himselfe to the fathers by oracles and visions yet it is out of all doubt that the firme certaintie of that doctrine was ingrauen in their harts so that they were perswaded did vnderstand that that which they had learned came from God The certainty of the propheticall Scripture For God did alwayes make vndoubted assurance for credit for his word which did farre surpasse all vncertaine opinion Therefore he enrolled his oracles in publike tables he published his Law whereto the Prophets were afterward added to be interpreters thereof 3 And because mans mind is very much enclined to forget God Naturall forgetfulnes Error because it is wonderfully bent toward all manner errors because the lust therof to forge newe kinds of religion is great we may see howe necessarie such enrolling of the celestiall doctrine was Boldnes lest either through forgetfulnes it should perish or through errour vanish away or be corrupt through mans boldnesse 4 Therefore after that the Prophet had sayde that the heauens declare the glorie of God * Psal 19.1 that the firmament sheweth his handiwork that the ordinate course of the dayes and nights set forth his maiestie de descendeth afterward to make mentiō of his word The Lawe of God saith he is vndefiled conuerting the soules c. Where he propoundeth the peculiar schoole of the children of God The schoole of Gods children which alone leadeth them vnto the true knowledge of saluation and without which we shall alwayes orre CHAP. VII Of the authoritie of the Scripture 1. THerefore because we haue not oracles daily from heauen the Scriptures alone are extant whereby alone it pleased the Lord to haue his truth continually kept in remembrance the same Scriptures are of full authoritie with the faithfull by no other meanes then when they be perswaded that they came from heauen as if the liuely voyces of God were heard there Obiect The Scripture hath as much authoritie and weight as is graunted vnto it by the consent of the Church The Scripture resteth not vpon mans authoritie An. The eternall and inuiolable truth of God resteth not vpon mans pleasure 2 Moreouer the Apostle saith that the Church is builded vpon the foundation of the Prophets and Apostles * Eph. 2.20 Quest Howe shall we be perswaded that it came from God vnlesse we flie vnto the decree of the Church An. The Scripture sheweth in it selfe apparent sense of her trueth The first argument drawen from the testimonie of the holie Ghost which the Spirit of God doeth seale in our minds being firmely imprinted therin 3 Obiect Augustine saith I had not beleeued the Gospel vnlesse the authority of the Church had moued me * Lib contra epist fundamentalem Chap. 9. An. He had to deale with the Manichees which would haue men to beleeue thē without any gaine saying when they were perswaded that they had the truth but could not shewe it He demaundeth what they would do if they should light on a man which doth not beleeue euen the Gospell In the forth chap of the same booke After that he addeth and I truely would not beleeue the Gospell c. signifying that at such time as he was a stranger from the faith he could by no meanes be brought to embrace the Gospell as the certaine truth of God vntill hee was ouercome by the authoritie of the Church Quest Why then doth he oftentimes vrge the Manichees with the consent of the whole Church when he will proue the same Scripture which they refused An. He doth no where ayme at this to teach that the authoritie which we graunt the Scriptures to haue doth depende vpon the determination or decree of men but doth onely which was of great importance in the cause bring forth the iudgment of the whole Church wherein he had the vpper hand of his aduersaries 4 Therefore if we will well prouide for our consciences that they be not continually caried about with an vnstable doubting or that they do not wauer ne yet stay at euery small stop we must fet a perswasion further then either from mans reasons or iudgements or coniectures to wit frō the secret testimonie of the Spirit Quest By what reasons can it be prooued that Moses and the Prophetes were inspired by God to speake The testimony of the holie Ghost is more excellent then anie reason An. The testimonie of the Spirit doth surpasse all reason though there may manie argumentes be alledged whereby it may appeare that if there be God in heauen the Law and Prophecies Gospell came from him That doth I say as witnesse saying my Spirit which is in thee and the wordes which I haue put in thy mouth and in the mouth of thy seed shall not faile for euer * Isay 51.16.19 21. For the Spirit is the earnest seale to confirme the faith of the godly * 2. Cor. 1 22. Eph 1.13 because vntill he lighten their minds they do alwayes wauer amidst manie doubts There is no true faith without the illumination of the holie ghost 5 Therefore let this remaine firme that they whom the holy Ghost hath taught do rest soundly in the Scripture that that alone is the true faith which is sealed in our harts by his seale * Isay 54.13 CHAP. VIII Humane proofes which serue to establish the authoritie of the Scripture 2. Argument from the efficacye thereof 1. FVrthermore we see how great force the truth of the Scripture hath seeing there is no writing of man howe finely soeuer it be polished which is of such force to moue vs although the high mysteries of the kingdome of heauen be deliuered vnder a contemptible basenesse of words 2 Obiect Eloquence Some of the prophets did vse an elegant and fine kind of speach An. The holy Ghost meant to shewe by such examples that he wanted not eloquence whē he vsed in other places a plaine and homely stile Obiect Sathan doth craftilie sowe wicked errors in a rude and almost barbarous speech that he may more easilie deceaue sillie men An. Sathan is a counterfaytor of God in manie things Sathan a counterfayter of God but all those who are indued with meane vnderstanding do see howe vaine and filthie that curious counterfaiting is if they conferre mans inuentions and the word of God together 3 Besides those wherof I haue alreadie spoken 3. Argu. drawē from antiquity the verie antiquitie of the Scripture hath no small weight forasmuch as there is no monument of
receiued almost by common consent The beginning of Idols which is written in the booke of wisedom * to wit that those were the first authors of thē Wyse 14.15 which gaue this honour to the dead superstitiously to worship their memory Gen. 31.19 but idols were in vse before that time * Exod. 32.2 the mind begate the idol the hande brought it foorth 9 Worshipping did follow such forged inuentiō There is some god head ascribed to the images For seeing men did imagine that they behelde God in the images they did also worship him there Ob. The images are not coūted the gods thēselues An. Neither were the Iewes altogether so ignoraunt that they did not remember that it was God by whose hande they hadde beene brought out of Egipt before they made the calf neither were the Heathen men so blockish that they did not vnderstande that God was some other thing then wood and stone 10 Obiect That visible thing is not worshipped but that which is represented An The Gentiles had the like starting holes Then why doe they kneele before the images To what end serue pilgrimages Why do we turne our faces toward the images whē we are about to pray the like whereof we haue at home c. 11 Obiect That worship which is giuen to images is Idolodouleia or the seruice of images and not Idololatreia or worshipping of Images It is a lighter matter to worship then to serue An. As if it were not a lighter matter to worship than to serue by this meanes they should worship God and serue images Quest Are then no images tollerable What images are tollerable An. Those onlie are condemned which are made to be worshipped Quest Is it not expedienr to haue those images in churches which represent histories famous facts or mens bodies When images were set vp in Churches An. The authority of the ancient church ought to moue vs wherein for the space almost of 5. hundted yeres wherin religion did as yet more florish the temples of Christians were commonlie void of images But they were brought in when the sinceritie of the ministerie did degenerate This seemeth to be the cause why Iohn woulde haue vs to abstain not onlie from worshipping of images but also from the verie images themselues * 1. Ioh. 5.21 14 Obiect The Nicene councell which was holden by the commaundement of Irene The Nicene counsell did decree that images shoulde not onlie be had in churches but also worshipped An. Whosoeuer hee be which shall reade the refutarie booke published in the name of Carolus the great wherein are rehearsed the opinions of the bishops which were present and the arguments which they did vse he shall finde such filthie and vnsauery follies that I am ashamed much to report them 15 As if all those reuerende fathers did not discredit themselues either by handling the scriptures so childishlie or by renting them in peeces so wickedlie It is a wonder that so great monsters of vngodlinesse were by them spued out it is twise strange that they were not cried out against CHAP. XII That God is distinguished from idols that hee alone may be wholie worshipped 1 SO often as the scripture affirmeth that there is one onlie God it striueth not for the bare name but doth also commaund that that be giuen to no other which belongeth to the Godhead Whereby appeareth what difference there is betweene pure religion and superstition What difference there is betweene religion and superstition God to the end he may challendge to himselfe his owne right doth crie out that he is a ielous God and a seuere punisher if hee be coupled with anie vaine forged God * Exod. 20. 2 Therefore the distinction of latreia or worship and douleia or of seruice was inuented in vaine to the end diuine honours might seeme to bee freelie ascribed to angels and dead men Obiect Manie of the old fathers did vse such distinction An. It is not therefore to be any whit more allowed for no man doth doubt but that it were an hard matter ofte to serue him whom thou wouldest not refuse to worship Men worshipped Worshipping put for ciuill honour 3 Obiect We read that men haue been worshipped oftentimes An. That was a ciuil kind of honor but religion hath another respect which so soone as it is ioyned with worshipping draweth with it a profaning of the diuine honour CHAP. XIII That the one essence of God doth containe in it three persons 1 THAT which is taught in the scriptures touching the infinite and spirituall essence of God doth not only serue to ouerthrow the dotings of the common people but also to refute the subtilties of prophane philosophy What God is One of the old writers said sincerelie that God is all that which we see which we doe not see 2 And God doeth so declare himself to be one that hee doth distinctlie propounde and set foorth himself to be considered in three persons which except wee holde there doth onlie the bare name of God swim about in our brain without the true god Whether the word person be found in the Scriptures Obiect That worde person is not founde in the scriptures but it is inuented by man An. When the Apostle calleth the sonne of God the ingrauen forme of his fathers person * vndoutedly he assigneth some being to the father wherein he differeth from his sonne Heb. 1.3 the same reason is in the holy ghost because we shal proue by and by that he is both God and yet that we must needes thinke that he is another then the father 3 Obiect It were better for vs to keepe not onlie our meanings but also our words within the cōpasse of the scriptures then to spread abroad quaint words which may breed dissention and strife An. I graunt that we must with no lesse reuerence speak of God then think of him We must with no lesse reuerence speake of God then thinke of him But when the thing is all one though the word be not found in the same syllables in the scriptures it ought in no case to bee reiected otherwise all preaching and interpreting of the scriptures must be taken away With like necessitie is the Churche inforced to vse the worde Trinitie 4 And such quaintnes or newnesse of wordes if we must so call it doth then chieflie come in vse Why the word Trinitie was inuented stand in steede when wee must auouch the truth against slaunderers and cauillers So against Arrius the sonne was called Consubstanciall and against Sabellicus it was proued The sonne consubstantial that the Trinitie of persons did subsist in one God 5 Therfore if the words be not inuented in vain we must beware that in refusing the same we be not thought to be proudlie bold A caution Would God they were buried so that all did agree togeather in this faith that the
then he must answer his calling 11 And this treatise consisteth in fower points that we know what maner persons are to be made ministers 4 Thinges to bee obserued in callinge Outward Inwarde and how and by whom with what rite they are to be appointed I speake of the outwarde calling which appertaineth vnto the publike order of the Church But I omit that secret calling wherof euerie minister is priuie him selfe before God that he hath taken vpon him the office offered him neither of ambition nor through couetousnesse but in the sincere feare of God and with a desire to edifie the Church What maner persons 12 Paule teacheth what manner persons are to be chosen to be Bishops namely such as are of souÌ„d doctrine and holy life and not guilty of anie notorious vice which may both take away their authoritie and also defame the ministerie There is altogether like consideration to be had of Deacons and Elders Tit. 1.9 â— 2 Tim. 3.1.2 2 How Act. 14.23 And howe is referred vnto religious feare Hereof came the fastinges and prayers which the faythfull did vse when they made Elders* 13 The third thing is by whome they must be chosen 3 By whom Immediate The rule must not be fet from the Apostles who addressed them selues vnto the worke at the commandement of God and Christ alone Therefore is it that they dare not appoint an other in the place of Iudas but they set two in the midst among them 〈◊〉 â— 23 〈◊〉 1.12 â—ediate that the Lord may declare by the lot whether of the two he will haue to succeed* Also Paule denieth that he was made by men* 14 But no man that is well in his wittes will denie that Bishops are appointed of men seeing there be so manie testimonies of Scripture extant for this matter 15 Nowe the question is whether the minister ought to be chosen by the whole Church or onely by his fellowes in office and the Elders or onely by the authoritie of one Lib. 1. Epist 3 Let the priest be chosen the people beinge present or ministers Cyprian* aunswereth these questions* when he affirmeth that it cometh from the authoritie of God that the priests be chosen in the sight of all the multitude being present that he be allowed meete and worthie by publike iudgement and testimonie Obiect Titus in Creta* Timothie at Ephesus* Tit. 1.5 1 Tim. 5 21. did appoint Elders An. Not alone but they were onely as chiefe that they might go before the people with good and wholesome counsell So the Pastours ought to beare rule in the election that no offence be coÌ„mitted in the multitude either through lightnesse or through euill affections or through tumult 16 The rite of ordering remayneth 4 What rite Laying on of handes And it is manifest that the Apostles vsed none other rite or ceremonie then laying on of handes Which rite came from the Hebrewes who did as it were represent to God by layinge on of handes that which they would haue consecrated Gen. 48.14 as wee may see in the blessinge of Ephraim and Manasses * Mat. 19.15 So the Lorde layed his handes vpon the infants* And though wee haue no commaundement touchinge layinge on of handes yet the diligent obseruation of the Apostles ought to be in steed of a commaundement This signe is profitable to commeÌ„d vnto the people the worthines of the ministery that he which is appoynted may know that he is no longer his owne The vse of laying on of handes but he is consecrate to God the Church that he may beleeue that he shall not want the holie Ghost CHAP. IIII. Of the state of the old Church and the maner of gouerning which was in vse before Poperie 1 VVHat ministers soeuer the olde Church had it did diuide them into three sortes into Elders out of which Pastors and doctors were chosen Elders Seniors Deacons Readers Acoluthes Elders Elders which bare rule in punishing manners and Deacons to whome was committed the charge of the poore and the destribution of almes Readers and Acoluthes were no names of any certaine offices as we shall afterward see 2 The office of teaching was committed to the Elders They according to their office did chuse one in euery citie to whoÌ„ they gaue the title of Bishop A Bishop lest through equalitie discord should arise Yet he had no Lordship ouer his fellowes in office but the Bishop had that function in the companie of Elders which the Consull had in the Senate A similitude that by his authoritie he might gouerne the whole action The Eldership that he might execute that which was decreed by the common counsell And that was brought in by mans consent accordinge to the necessitie of the time In euerie citie they had a colledge of Elders which were Pastors and Doctors Diocese Also there was giuen to euerie citie a certaine countrey which did take Elders thence should as it were be accounted into the bodie of that Church If the countrey were larger vnder the bishopricke Countrie Bishops theÌ„ they appointed countrey Bishops who through the same prouince did represent the Bishop 3 And the Bishops and Elders were to applie them selues to the ministration of the word Sacramentes Neither do I rehearse the custome of one age onely for euen in Gregories time wherein the Church was now almost decayed it had not bin tollerable for anie Bishop to abstaine from preaching* Epist 24. Hom. in Ezech. 11. Archbishop 4 And wheras euerie prouince had one Archbishop among the Bishops whereas in the councell of Nice there were Patriarkes appointed that did appertaine vnto the preseruation of discipline Patriarches And if anie thing did happen which could not be dispatched by a fewe they referred it vnto the prouinciall Synode If the greatnesse and hardnesse of the cause did require greater discussing Prouincial Synode the Patriarkes were ioyned with the Synodes from which they might not appeale but vnto a generall councell Neither would they inuent anie forme of gouerning the Church differing from that which God prescribed in his word A Generall Counsell 5 Neither was the order of the deacons other in that time then vnder the Apostles For they receaued the dayly almes of the faithfull the yearlie reuenues of the Church for nourishing partlie the ministers and partlie the poore but at the appointment of the Bishop to whome they gaue an account of their distribution yearely Deacons Subdeacons were ioyned to the Deacons that they might vse their helpe about the poore Archdeacons were made Subdeacons when the great plentie of goodes did require a more exact kinde of distribution And whereas the readinge of the Gospell was committed to them as also exhortation to prayer Archdeacons and whereas they ministred the cuppe in the Supper that was done to adorn their office that they might vnderstande
the multitude and orders of Angels we must not curiouslie define Luke 15.7 16.23 Michaell is called a great prince * Iud. 9. and an Archangell * 1. Thes 4.16 Dan. 12.1 one is called Gabriell * Tob. 3.21 another Raphaell * Mat. 26.55 and finallie there be manie legions of Angels* It is enough 9 Obiect By Angels is meant nothing else but motions wherewith God doth inspire men or those tokens of his power which he sheweth An. All the whole Scripture is against this because it is sayd of them that they be manie* Mat. 26.55 they reioyce * Luke 15.7 that the Law was giuen by their hands * Gal. 3.19 that the elect shall be like to them c. These things could not be attributed to the Angells vnlesse they had a true nature and essence 10 But though the brightnesse of the maiesty of God do shine in them That the Angels haue a true nature they be vnto vs the ministers giuers of good things and we be most bent vnto superstitioÌ„ yet we must beware that we do not giue to theÌ„ those things which are due to none but to God For they are not sufficient for them selues A caueat that we worship not Angels but they fet from the same fountaine from whence we draw things wherof we stand in need For which cause the Angell answereth Iohn Take heede thou do it not I am thy fellow seruant worshâ—p God* Apoc. 19.10 11 This daunger shall we auoyde if we consider that God vseth them not of anie necessitie as if he could not be without them but to the comfort of out imbecillitie that we may lacke nothing which may be auaileable either to erect to good hope or to keepe in safetie and quiet our minds 12 For these helpes are prepared for vs of the Lord for this cause that we may not be terrified with the multitude of our enemies A great helpe to our confidence as if it could preuaile against his power but that we may flie to that saying of Eliseus that more are for vs then against vs * 2. Kin. 6.17 Of the Deuiles and why their power is described to vs. 13 Those things which the Scripture teacheth concerning deuils tende in a manner wholy to this ende that we be circumspect to preuent their subtiltie and engines also that we may furnish our selues with such weapons as are strong and firme enough to beate backe most mightie enemies For seeing Sathan is called the God * Ioh. 12.21 and prince of this world * Luk. 11.22 the spirit which hath power of the ayre a roaring lyon * 1. Pet. 5.8 c. These descriptions tende to this ende that we may vse circumspection that when we knowe the power of our enemie and are on the other side not ignorant of our owne weakenesse we may flie to God for helpe that we may attempt nothing without trusting to him 14 And to the ende we may be the more stirred vp to do that the Scripture telleth vs that there is not one or two or a fewe enemies but great troups which make warre against vs * Mat. 12.42 Mar. 16.9 15 This ought also to enflame vs to make continuall warre against the deuill Luk. 8.42 that our aduersarie doth attempt to quench the glorie of God doeth conspire against the kingdome of Christ to ouerthrowe it and setteth grinnes continually to worke our wo and to depriue vs of saluation 16 Obiect But he was created of God who is good An. This malice and euill which we attribute to his nature commeth not by creation but from corruption Ioh. 8.44 because he stood not in the truth* The deuills were created Angels but by growing out of kinde they destroyed them selues and are made to others instruments of destruction * 2. Pet. 2.4 Iud. 6. Quest But why doth not the Scripture set forth their fall the cause manner time and kinde thereof An. The holie Ghost doth onlie teach those thinges which are necessary to saluation Of the discord betweene God and Sathan Sathan can doe nothing vnles God be willing It was not meete for the holy Ghost to feed our curiositie with vaine histories without frute 17 But as concerning the fight and discorde which we say is betweene God and Sathan it must be so vnderstood that that do neuerthelesse remain firme that he can do nothing vnlesse God be willing which appeareth by the historie of Iob* Achab Saul* and others* 18 And now because God turneth the vncleane spirites whither he will he doth so temper this gouernmeÌ„t that they exercise the faithful by fighting and do sometimes wound them * Ioh. 1.6 * 1. King 22.20 but they neuer ouercome them nor oppresse them * 1. Sam. 16.14 18.10 but as for the wicked they draw them after them hauing subdued them and abuse them as bondslaues to all wickednesse Thereby it commeth to passe that the faithfull are knowen by this to be the children of God because they beare his image and the wicked are properly counted the children of Sathan by his image whereunto they are degenerate 19 Obiect The children of God The children of the Deuill The deuils are nothing else but euill affections or perturbations which we haue from our flesh An. Seing the vncleane spirits are called Angels Apostataes * Iud. 6. are said to sinne from the beginning * Ioh. 8.44 to haue fought with Michaell the Archangell * Iud 9 to haue appeared before God * Iob. 1.6 2.1 it is manifest enough that they be not affections of mens minds but rather indeede spirites indued with vnderstanding sense 2 Therefore that in this beautifull theatre we may take a godly delectation and by true faith lay hold vpon that which is behoofefull for vs to know concerning God The history of the creation of the world must be knoweÌ„ it is verie good for vs especially to knowe the historie of the creation of the world For thereby we shall learne that God by the power of his word and Spirit did create heauen and earth of nothing and although all things be subiect to corruption yet hath he prouided that euerie kind may be kept safe vntill the last day And when he had adorned the world with most absolute varietie of all thinges The creation of man is a most excellent example of all the workes of God as an house replenished with abundance of houshold stuffe he fashioned man after his owne image and did furnish him with so manie and so great giftes as a most excellent example of his workes 21 Neither is it to be doubted but that the Lord would haue vs to be continually occupied in this godly meditation in beholding the frame of the world A godlie meditation that when we know and see those infinite richesse of his wisedome iustice goodnesse
the causes for which the Lord doth good to them Election is the beginninge of graces An. The cause wherby God is moued to do good to those that be his is not thē handled but only the ordinarie dispensatiō Because God by heaping graces vpon graces taketh occasion by the former to adde the latter that he may omit nothing which may serue to the enriching of his seruants so by this meanes he prosecuteth his liberality yet so that he will alwayes haue vs to respect the free election which is the fountaine and beginning CHAP. XV. That those things which are boasted of the merites of workes do ouerthrow aswell the praise of God in geuing righteousnes as the certaintie of saluation 1 VVE haue alreadie dispatched that which is chiefe that a man is iustified by the mercie of God alone by the communicating of Christ alone and therfore by faith alone not by workes Whether good workes deserue fauor It remaineth that we discusse this question that howsoeuer works are not sufficient to iustifie a man yet whether they do not deserue fauour at Gods hands 2 Surely whosoeuer he were that first applyed merit to mens workes compared with Gods iudgemēt Merit he prouided verie euil for the sincerity of faith Obiect The auncient writers of the Church did euerie where vse it An. Would God they had not ministred matter of errour to their posteritie by the abuse of one litle word 3 The Scripture doth shew what all our works deserue when it denieth that they are able to abide the sight of God because they be full of vncleanenesse* againe what if we should fulfill the Law Ezec. 36.22.32 Lu. 17 20 we are vnprofitable seruants* Obiect The Lord doth call those good workes which he hath bestowed vpon vs ours and doth not onely testifie that they are acceptable in his sight but that they shall also haue a reward An. He doth it for this cause that we may be encouraged by so great a promise that we may not be weary of well doing and that we may be thankfull indeede to God for so great bountifulnesse Works are good as they are of God Obiect If workes be of God then are they good An. They are good as they are of God but man polluteth defileth by his vncleannes those works which were good Quest How then do they please God are not vnprofitable to the doers of them An. Not because they deserue this but because the goodnesse of God doth of it selfe set this price vpon them Eccle. 16.14 4 Obiect Mercy will make place for euery one according to the merit of his works* An. It is thus in Greeke for euerie one shal find according to his works Obiect With such sacrifices men merit at Gods hands Heb. 13.16 saith the Apostle* An. There is nothing else in the Greeke but that such sacrifices do please God and are acceptable to him Obiect Good works do merit those graces which we haue giuen vs in this life but eternall saluation is the reward of faith alone An. Isaias doth shewe that the increasings of the faithfull are the giftes of his owne free goodnesse* Is 51.1 5 Paule teacheth in manie places that we haue the fulfilling of all good things in Christ* and nothing of ourselues 1 Cor. 1.3 Eph. 1.4 Coll. 1.14 Ioh. 10.28 6 Obiect Morall works make men acceptable to God before they be ingrafted into Christ An. But the Scripture saith that they are all in death which possesse not the Sonne* and againe 1 Ioh. 5.12 Rom. 14.23 Whatsoeuer is done without faith is sin* Obiect Christ deserued for vs the first grace now it standeth vs vpon not to be wanting to the occasion offered vs. An. O impudencie as if Christ did only set open the way to saluation Would God they did but tast what these sayings meane He hath life which hath the Sonne* 1 Ioh. 5.12 Whosoeuer beleeueth is past frō death to life * Ioh. 5.12 and such like * Rom. 3.14 1 Ioh. 3.23 Eph. 2.6 Coll. 1.13 7 Obiect A man is iustified by faith which is formed because good works haue from faith to be auailable to righteousnesse An. That is to name faith in mockage and to steale from God the praise of good works Obiect The principall cause is in good workes Free will and yet free will is not excluded by which cometh all merit An. The Apostle saith that we are the workmāship of God created vnto good workes which he hath prepared that we should walk in them* Eph. 2.10 Therfore seing there commeth no good from vs vnlesse we be regenerate and regeneration is of God In good workes nothinge is of our selues there is no cause why we shold chalenge to our selues one ownce in good works 8 That is most plainly shewed by manie testimonies of Scripture* Wherupon we conclude that men are not iustified before God by workes but we say that all those which are of God are regenerate and made a newe creature that they may passe frō the kingdome of sinne 2 Ioh. 1.8 1 Pet. 4 3. 2 Tim. 2.20 c. A similitude vnto the kingdome of righteousnesse and that by this testimonie they make their calling sure and are iudged as trees by the frutes CHAP. XVI The refutation of those sclaunders wherewith the Papistes indeuour to burthen this doctrine to bring it in contempt Obiect 1 BY the iustification of faith good works are destroyed An. Yea they are rather established Because we dreame not of a faith that is voide of good workes There be no works good without faith or of iustification which is without these Notwithstanding we place iustification in faith and not in workes 2 Obiect Mens minds are brought frō the desire of well doing when we take from them the opinion of deseruing Heb. 9.13 Lu. 1.74 Rom. 6.6.18 Tit. 2.11 c. An. If men must be pricked forward no man can vse sharper goads then those which are fet from the ende of our redemption and calling For it were vnseemely sacriledge if being once cleansed we shold defile our selues with new filthinesse and so profane the holy bloud of Christ How euerye man shall bee rewarded accordinge to his workes 3 Obiect God shall giue euerie man according to his workes An. That is a kinde of exhortation which the Scripture doth oftentimes vse that he may omit no way that may encourage vs. 4 Obiect Men are inuited to sinne whē we hold free forgiuenesse of sinnes An. We say that remission of sinnes is of so great estimation that it can not be recompēced with anie good of ours and that therefore it could neuer be gotten vnlesse it were free Remission is free to vs not to Christ Furthermore to vs it is free not to Christ who payed so deare for it Therfore men are admonished that so oftē as they sinne they do so often shed his most
ministreth vnto vs two helps Phil. 3.21 1 The likliehoode of christ 2 Cor. 4.10 the one is in the similitude of Christ* the other in the omnipotencie of God* For Christ is the first fruites of the resurrection then they that are Christs euerie one in his owne order * 1 Cor. 15.22 2 The power of God 4 Paul saith breiflie concerninge the power of God that he may make saith he our vile bodies like to his glorious body accordinge to the working of his power whereby he is able to subdue all things to his self Ph. 3.20 Therfore let vs with Paul triumph amidst the fight because he is able who hath promised vs the lyfe to come Comfort to keepe that which is committed to him so let vs reioice that the crown of righteousnes is laid vp for vs 2 Cor. 4.8 which the iust iudge shall geue vs* Beastlie blockishnes Mat. 12.18 Luk. 20.27 5 But this brutish blockishnes hath reigned during all ages which the Sadducees did openlie professe that there is no resurrection yea that the soules are mortall* Wherof as of an opinion generallie receiued Salomon speaketh when he saith that a liuing dog is better then a lion that is dead Eccle. 9.4 * and in an other place Who knoweth whether mans soule goeth vpward the soule of a beast discend downeward Eclec 3. ◠21 * But the whole Scripture doth crye that there shall be none ende neither of the blessednes of the elect neither of the punishment of the reprobate Obiect The kingdome of Christ endureth but a thousand yeeres* Chiliasts Apoc. 20.4 An. This is a childish surmize for he speaketh not in that place of the eternall blessednesse of the churche but of diuers troubles which were prepared for the Church when she was as yet vpon the earth Obiect It were too great crueltie in God if the wicked should be punished eternallie An. God is not iniurious if he depriue them of his kingdome who made them selues vnworthie thereof through their vnthankfulnesse Obiect But their sinnes last but for a time Why the punishment of sinne is eternal An. But the maiestie of God which they haue offended by sinning is eternall Therefore it is for iust causes that the remembrance of their iniquitie doth not perish Obiect Then their punishment shall bee greater then their offence An. It is vntollerable blasphemie when as the maiestie of God is so lightlie esteemed when as there is no greater account made of the contempt thereof then of the destruction of one soule The soule doth not die 6 Obiect The whole man shall die therefore the soules shall rise againe with the bodies An. This is a beastlie error to make a vanishing blast of the spirite created according to the image of God and to bring to nothing the temple of the holie ghost finallie to robbe that part of vs wherein the Godhead shineth most of this gift so that the state of the bodie shoulde bee better then the state of the soule Quest What midle state of the soules is there An. It is neither lawful nor expedient to enquire curiously Luk. 23.43 Act. 7.59 Mat. 5 8. Ioh. 12.32 It was said to the theef this day thou shalt be with me in Paradise* Let vs cōmend our soules to Christ as did Stephen* The soules of the reprobate suffer such torments as they haue deserued* Quest Where shall they be Abrahames bosome An. There is not that demension of the soule which is of the body The gathering together of the holy spirits is called Abrahams bosome it is enough Iude assigneth the same lot and portion to the reprobate which he allotteth to the diuels* Iud. 6 Manicheus 7 Obiect The immortall soules shall be cloathed with new bodies For it is not likely that flesh which is vncleane shall rise againe An. As if there were none vncleannesse of the soules neither could that be purged by God which is infected defiled with the blot of sin Euery one saith Paul 2 Cor. 6.10 Death accidentall shal receiue by his body whether good or euil And this doth plaine reason tel vs. For if death which hath his beginning frō the fal of man be accidentall the restoring which Christ brought appertaineth to the same body which began to bee mortall Moreouer if we must haue new bodies giuen vs where is the likelihood of the head and members 8 Therfore the spirit of God doth euerie where in the scripture exhort vs to hope for the resurrection of our flesh* Gen. 13.4 Baptisme Coll. 2.12 And baptisme is vnto vs a seale of the resurrection to come* To the same end tendeth the word Sleeping which gaue also the name to church yards Therfore we shall rise againe in the same flesh which we beare as touching the substāce but the qualitie shal be changed and the estate shall be farre more excellent for the corruptible bodie shall put on incorruption* Also we must note a difference betweene those which died long agoe and those whom that day shal finde liuing remaining For as Paul witnesseth* we shall not all sleepe 1 Cor. 15.29 but we shall be all changed Neither shall those which then are aliue preuent the dead 1 Cor. 15.51 but rather they shall rise againe first which haue slept in Christ* Obiect It is appointed for all mortall men once to die* Thes 4.15 Heb. 9.27 An. Where the state of nature is changed it is a kinde of death 9 Quest By what right is the resurrection common to the wicked and to those which are accursed of God which is a singular benefice of Christ The resurrection of the wicked An. Those thinges which are proper to Christ his members flowe ouer vnto the wicked also not that they may lawfullie possesse them but that they may be made more inexcuseable Mat. 5.48 A similitude So the Sun riseth vpon the good and the bad* Obiect The resurrection is not fitly compared to fraile benefites An. So soone as the Diuels were estranged from God the fountaine of life they deserued destruction whereby they shoulde be vtterlie abolished yet through the wonderfull counsell of God there was found a midle estate that with out life they shoulde liue in death It ought to seeme more absurd To liue in death if the resurrection be accidental to the wicked which draweth them before the iudgement seate of Christ against their will whom now they refuse to heare as their teacher 10 And because the prophesie of death swallowed vp in victorie* shall then bee fulfilled The resurrectiō is accidentall to the wicked Ose 13.14 Eternall felicity 1. Ioh. 3.2 let vs alwaies remember eternall felicitie the end of the resurrection We know that we are the children of God* but it hath not yet appeared but when wee shall be like to him wee shall see him euen as he is Furthermore as God distributing his giftes to
Nowe let vs speake of the ceremonies First whomsoeuer they take to bee of their souldiers they enter them into the Cleargie with a common signe For they shaue their crownes that the crowne may signifie princelie dignitie The crowne of their head is made bare that their minde may freelie beholde the glorie of God or that they may be taught 2 Significatiōs of the crowne of clearkes that the vices of their mouth eyes must be cut of or shauing is the laying away of temporall things The compasse about the crowne is the remnant of their goodes seruing for sustentation of their life All thinges are doone in figures Yet there is no kinde of men more greedie blockishe or more giuen to lust 26 Obiect The crowne of Clarkes hath the beginning from the Nazarites An. What els doe they alleage but that their mysteries are meere Iudaisme Obiect Paul shaued his head* 1 Cor. 9.20 An. Not for sanctificatiōs sake but that he might beare with the weaknesse of his brethren 27 Dorekeepers when they are made they receiue the keies of the Churche dore Readers Lesser orders 2 Doorekeepers 3 Readers 4 Exorcists 5 Acoluthes the Bible Exorcists the formes of cōiuring Acoluthes Tapers and a Cruet Lo what be the ceremonies of the lesser orders wherein on Gods name there is so great hydden vertue that they may be not only signes but also causes of inuisible grace Beeing suche Sacramentes as were vnknowne to the fathers and inuented without commaundement or promises 28 There remaine three orders which they call greater Priests Greater orders It belongeth to the priests to offer the sacrifice of the bodie and blood of Christ vppon the altar to make prayers and to blesse Gods giftes Therefore they receiue the Pattin and the Hoasts their hands are annointed The ordering of a Priest Thus they do corrupt the priesthood of Christ and the order by God appointed and as cōcerning laying on of hands which must be vsed to commēd the office of a true Elder surelie I doe greatlie allowe that Notwithstanding whereas I haue not put it in for a third Sacrament Laying on of handes I did it for this cause because it is not ordinarie with all the faithfull but a speciall rite for one certaine function 29 The ceremonies agree verie well with the thing it selfe When the Lord sent the Apostles to preach Ioh. 20.22 he breathed vpon them* by which signe he represented the power of the holie ghoste These good men retained this breathing Popish breathing and they whisper ouer their sillie Priestes as if they did put forth the holie ghost out of their throat Take say they the holie ghoste And so by their foolishe gesture they mock Christ Experiēce likewise teacheth how true that is which crieth that of horses they are become Asses of fooles frantike persons which are made priestes Annoynting of Priestes 30 They say that they receiued annointing from the sonnes of Aaron Therein they shew themselues iniurious to the Priesthood of Christe which alone was figured by all the olde priesthoode Therefore they fall away from Christ and they depriue themselues of the office of pastours 31 This is the holie oyle which maketh such a print as cannot bee blotted out A printe which can not be put out as if the oyle coulde not bee wiped away with dust and salt or soape Obiect But that print is spirituall An. What hath oyle to doe with the soule where is the word Exod. 30.30 Obiect Moses was commaunded to annoint the sonnes of Aaron* An. There is commaundement giuen there likewise touching the Coates the Ephod the Hat the Crown the Girdles the Miters touching the killing of a calfe and the burning of the fat therof wh◠doe they not obserue it 32 It is the office of the Deacons to assist the Priestes in all thinges which are done in the Sacraments namelie in Baptisme in Annointing 2 The office of the popish deacons in the Pattine in the Chalice to bring in the oblations to set them vpon the Altar to prepare the Lordes Table and to couer it with the cloathes to beare the crosse to pronounce and sing the Gospell and Epistle to the people Is there one worde here touching the true ministerie of the Deacons What is the ceremonie The Bishop layeth his hand vppon the Deacon hee layeth a stoale vpon his left shoulder hee giueth him the text of the Gospell I pray what doe these thinges belong to the Deacons 33 To what end should I speake of Subdeacons 3 Popish subdeacons They were in times past appointed to haue the charge of the poore They haue at this day a trifling function to bring the Chalice and Patten the Cruet with water the towell to the altar Popish toyes to powre out water to washe the handes c. What rite was this He receiueth of the Bishop the Patten and Chalice of the Archdeacon the Cruet with water the Manuall and such other baggage In such toyes the holie ghost is included This is the care they haue for the poore No word no promise therfore this can be no sacrament 5. Touching Matrimonie 34 The last is matrimonie which as all men graunt to be instituted of God so no man vntill Gregories time did euer see it giuen for a Sacrament Obiect It is a signe of an holie thing that is of the spirituall coniunction between Christ and his church* Eph. 5.29 An. Matrimonie was not instituted for vs of God for this purpose that it might lift vp our faith Also it were an absurde thing to call all those sacraments which are signes of holie things otherwise the starres* 1 Cor. 15.41 Mat. 15.31.33 a graine of mustarde seede* leauen a sheepheard * Ies 40.11 Absurdities a giant and infinit other things should be Sacraments 35 Obiect This is a great sacrament saith the Apostle * Eph. 5 29 Misterie for a Sacrament An. He calleth it a mysterie that is a secret neither doth he speake of matrimonie but in Christ the church 36 The Latine interpreter hath oftentimes put the word sacrament for an hiddē thing in no other sense then Paul called it a mysterie as in the Epistle to Timothe the Ephesians* and els where But if matrimonie be a sacrament 1 Tim. 3.9 Eph. 1.9 Why do they cal it the defiling of the flesh Why will they not suffer Priestes to marrie The Papistes cal Matrimony the defiling of the flesh 37 Why doe they forbid marriage from Septuagesima to the vtas of Easter three weekes before the natiuitie of S. Iohn from Aduent vntill the Epiphanie That wee may rid our selues out of their myre let vs conclude that there be onlie two ordinarie and common sacraments in the Churche of Christ Baptisme the holie Supper of the Lord. CHAP. XX. Of ciuill gouernment A double gouernment in man 1 FVRTHERMORE seeing there is a double gouernment in