striken with the feare of God looking afterwarde vnto the grace of God through Christ doth take a good hart and doth returne as it were from death to life This is well But yet viuification doth signifie rather a desire to liue godlilie which ariseth of regeneration then the ioy which the minde receaueth being at quiet from trouble feare 4 Other some put two formes of repentaunce the one legall or of the Lawe whereby a sinner being wounded with the searing yron of sinne Legall and throwen downe with the terrour of the wrath of God doth continue sadde and sorowfull in that perturbation neither can he tell howe to acquite him selfe such were Cain * Gen. 4.13 Saule * 1 Sam. 28.30 Iudas * Mat. 27.4 Euangelicall The other Euangelicall or of the Gospell whereby a sinner beeing sore afflicted in him selfe doth notwithstanding rise vp higher and lay holde vppon Christ the salue for his sore and consolation for his terrour such were Ezechias * 2. King 20.2 the Niniuites * Iona 3.5 Dauid * 2. Sam. 12 13. Peter * Mat. 26.35 5 Though all these be true yet we must take the verie name of repentance otherwise so that repentance may be a true turninge of our life vnto God comming from the syncere and earnest loue of God which consisteth in mortifying our flesh the old man and in quickening of the Spirit In this sense are all those sermons to be taken wherewith either the Prophets in times past or the Apostles afterward did exhort the men of their time vnto repentance 6 Furthermore this definition containeth three pointes Three partes of the definitiō First when we name the turning of the life vnto God we require a transforming or chaunge not onely in the outward workes Conuersion but euen in the soule it selfe which when she hath put of her oldenesse doth at length bring forth of her selfe frutes answerable to her renuing Whereupon the Prophet commaundeth that they make them selues a new hart* Ezech. 18.31 whom he calleth to repentance 7 The second point is in that we taught that it commeth from the syncere feare of God From the true feare of Gods iudgment For before the minde of the sinner can be enclined to repentance he must be awaked with thinking vppon Gods iudgement and when this cogitation shal be throughly infixed that God shall be iudge both of our wordes and workes it doth not suffer the sillie man to be in rest but doth pricke him forwarde to thinke vpon another trade of life whereby he may safely appeare before that iudgement seate Therefore oftentimes when the Scripture exhorteth vnto repentance Ier. 44. Act. 17.30 it maketh mention of the iudgement of God* 8 In the thirde place we sayd that repentance consisteth vppon two parts of mortifying the flesh and quickening of the Spirite The thirde part of the definition Psal 14 15. Isa 1.6 This doeth the Prophet declare* Ceasse of from euill and do good rest from dealinge peruerslie and learne to doe good 9 We haue both these by partaking Christ For if we be trulie partakers of his death Mortification by the power thereof our olde man is crucified and he dieth to sinne that the corruption of our former nature may liue no longer If we be made partakers of his resurrection we are thereby raysed vp to newnesse of life such as may be answerable to Gods iustice So that by this meanes the image of God which was blotted out and defaced by the fall of Adam is renued Viuification Christian libertie 10 Therfore the childrē of God are so set free by regeneration from the slauerie of sinne not as if hauing gotten full possession of libertie they did no longer suffer any trouble of their flesh but that they may haue perpetuall matter of strife whereby they may both be exercised and also better learne their infirmitie Feeding of sinne in the regenerate because there remaineth as yet in the regenerate a feeding of sinne from whence flow lusts which pricke men forward to sinne 11 Obiect God purgeth his church from all sin* Eph. 5.26.27 Also promiseth this grace of deliueraunce in baptisme and doth fulfill it in the elect An We referre that rather vnto guiltinesse Sinne doth dwell but not reigne in the faithfull then vnto the matter of sinne because sinne is not imputed it inhabiteth but it reigneth not 12 Obiect It seemeth an vnconuenient thing that all lustes shoulde be so generallie condemned wherewith man is naturallie moued seeing they are put into man by God who is the authour of nature An. We doe not condemne those desires which God hath so ingrauen in mans nature from the first creation What lusts are to be condemned that they cannot be rooted out thence vnlesse humanitie it selfe be destroyed but only wanton and vnbrideled motions which are contrarie to Gods ordinance 13 Therto agreeth Augustine saying* Lib. 2. contra Iulianum That law of sin is both remitted in the spiritual regeneration and doth also remaine in the mortall fleshe it is remitted because the giltinesse is taken away in the sacrament whereby the faithfull are regenerate Note and it abideth because it worketh those desires against which the faithfull doe fight Ob. After that concupiscence hath conceiued it bringeth forth sin* therfore cōcupiscence is not sin Iam. 1.15 An. In that hee calleth mischeuous deedes and wicked offences the children of sinne and doth giue them the name of sinne it doth foorthwith followe The issue of concupiscence but that euen to lust is an euill thing and damnable before God 14 Obiect The children of God being restored vnto the state of innocencie ought not to take thought for the brideling the lust of the fleshe but they must follow the spirite who being their guide they shall neuer erre An. A monstrous forgerie If it were so then should all choyse of dishonestie and honestie of iust and vniust of good and euill be taken away Obiect This difference commeth from the curse of the olde Adam from which wee are exempt by Christ An. Then there shall be no difference betweene whoredome and chastitie truth and falshood Obiect Take away wicked feare and the spirite will commaund thee no wicked thing so that thou careleslie and without feare do suffer thy selfe to be led by him An absurd maxime of the Anabaptists An That is to denie Christ and the holie Ghost not to follow them The spirite is not the authour of manslaughter or whoredome but of loue chastitie Seuen effects of repentance 15 And whereas the Apostle in the description of repentance doth reckon vp seuē either causes or effects or parts as studie excuse indignation feare desire zeal reuēge he doth that for good cause For carefulnesse or studie ariseth of sorow excuse bringeth rather a purging then a trusting to the cause Indignation wherewith the
Th. 15. Faith is the fruite of election Heb. 6.4 Luk. 8.7.13 Temporall faith whie then is it attributed to the reprobate An. The reprobate are sometimes moued with the same feeling that the elect are* although none be illuminate into faith neither do in deed feele the efficacie of the Gospell but those which are predestinate vnto saluation By such temporall faith or which endureth onely for a short season they are made without excuse Obiect Therefore there remaineth no more for the faithful wherby they may esteme their adoptiō An. Although there be great likelihood betwene the elect of God and those which haue a fraile faith enduring only for a time yet the sure confidence is only in the elect that they crie Abba father* Gal. 4.6 which alone continueth stable and firme 12 Obiect The will of God is vnchangeable and his trueth doth neuer wauer therefore the feeling of Gods loue wherwith men are indued shall neuer decay An. The reprobate can neuer go so farre as to pearce into that hidden reuelatiō which the Scrip doth attribute to the elect alone As a tree which is not planted deepe inough that it may take roote doth wither in successe of time though for some yeares it sende foorth both leaues A similitude and blossomes and frutes Obiect We might call the Spirit deceitful which doth besprinkle the reprobat with such light which afterward perish An. He doth not quicken the seed which lieth in their harts that it may alwayes remaine incorruptible as in the elect* Rom. 5.5 The signification of faith 1 Tim. 3.9 1 Tim. 4.1 13 Also we must marke the doubtfull signification of the word For faith doth oftentimes signifie as much as the sound doctrine of godlinesse* Contrariwise it is sometimes restrained vnto some particular obiect * Mat. 8.10 Sometimes it is put for the gift of miracles * Coll. 13.10 sometimes for the doctrine whereby we are taught in the faith But we speake of the true faith whereby the children of God are iustified The exposition of the definition Knowledge 14 Nowe let vs prosecute euerie particular point of the definition By knowledge we meane not euerie comprehending such as men vse to haue in their matters but altogether infinite and farre surpassing all other knowledge that rather by perswasion of the truth of God then by reasonable demonstration Obiect There is no knowledge of that which is infinite An. Bicause the Lord hath reuealed to his Saints the secret of his will How faith is a knowledge 1 Ioh. 31. Certayne and firme which was kept secret from ages and generations faith is for good causes called in the Scriptures a knowledge* 15 We adde that it is certaine and firme that the more sounde constancie of perswasion may be expressed For as faith is not content with a doubtfull and rouling opinion so neither with a darke conceit but it requireth a full and certaine certaintie such as that vseth to be which we haue of known and tried things 16 This is the chiefe point of our faith Toward vs. that we do not thinke that those promises of mercie which the Lorde doeth offer are true onely without vs and not in vs but rather by comprehendinge them within vs wee make them our owne Hence springeth that confidence which Paule calleth peace* Rom. 5.1 17 Obiect But the faithfull finde it farre otherwise Faith is peace who are not onely tempted with vnquietnesse but also sometimes shaken with most grieuous terrors which do not agree with that certaintie of faith An. When wee say that faith is certaine wee do not imagine anie such certaintie as is not touched with anie doubting because the faithfull haue a continuall combate with their owne distrustfulnesse but they neuer fall from that certaine confidence which they haue conceaued of the mercie of God Wee haue an example in Dauid* Psal 42.6 43.5 The vnquietnes of the faithfull The first kinde of feare 18 Therefore a godly heart doth feele in it selfe a diuision which is partly delighted with sweetenesse by reason of the knowledge of Gods goodnesse partly it is vexed with bitternesse dy reason of the feeling of calamitie partly it leaneth to the promise of the Gospell partly it trembleth by reason of the testimonie of the owne iniquitie Imperfection of faith is the cause of vnquietnesse Which variation commeth by reason of the imperfection of faith forasmuch as we be neuer in so good case in this course of life that being cured throughly of all misbeliefe we are whollie replenished and possessed by faith Effects of faith 19 Let this be the summe So soone as any small drop of faith is dripped into our mindes we do forthwith behold the face of God to be pleasaunt and faire and fauourable to vs a farre of I graunt but with so certaine a sight that we knowe that we are not deceaued And the more we go forwarde the nigher do we come to behold him 20 Paule teacheth both things finely For whē he saith that we know in part and that we prophecy in part* 1 Cor. 13.9 he sheweth what a small portion of that diuine wisedome is giuen vs in this life But the same doth teach elswhere how sure and not deceaueable a tast euen a small drop of faith doth make vs feele when he affirmeth that we behold the glory of God with so great efficacie with open face without hauing any vaile put betweene that we are transformed into the same image* 2 Cor. 3.18 21 Furthermore faith doth arme and fortifie hir selfe with the word Faith leneth vpon the worde Temptation to beare of all brunts If therefore any such temptation do assault her that God is our enemie because he is angrie she aunswereth that he is mercifull euen then when he punisheth Because chastisement commeth rather from loue then from anger Faith is shaken yet at length it hath the victorie so doth Iohn conclude* This is the victorie which ouercommeth the world your faith Chastisment cometh rather from loue then from anger 22 There is another kinde of feare trembling whereby notwithstanding the securitie of faith is so litle diminished that it is thereby more surely established To wit when the faithfull thinking with them selues that the examples of Gods vengeance shewed vpon the wicked are vnto them in steed of instructions they take heede that they prouoke not the wrath of God against thēselues with like wickednesse 23 Therefore we are taught with feare trembling to worke our owne saluation 1 Ioh. 5.4 which is that we accustome our selues to behold the power of God with great casting downe of our selues 24 Obiect So often as we looke vpon Christ we graunt that we finde full matter of good hope but because we be vnworthie of all those good thinges which are offered vs in Christ The seconde kynde of feare The feelinge of our owne vnworthines is the cause of
doubting The hope of the faithfull by beholding our owne vnworthinesse we stagger and doubt An. We thinke vpon Christ not standing a farre of but rather dwelling in vs. Therfore we looke for saluation at his handes because he doth make vs after we be ingrafted into his bodie partakers not onely of all his good thinges but euen of him selfe also 25 Bernard disputeth in like sort Hom. 5. dedica templi by the benefite of God saith he somtimes thinking vpon the soule me thinkes I see in it as it were two contraries if I behold it as it is in it self of it self I cā say nothing more truely of it then that it is brought to nothing but of the mercie of God we haue cause to reioyce not in our selues but in the Lord. 26 Furthermore the feare of the Lord which is called elsewhere the beginning of wisedome* The soonnelie feare and the seruile Pro. 1.7 and in some place wisedome it selfe * Pro. 15.23 although it be but one yet it floweth from a double vnderstanding For God hath in him self the reuerence of a father and of a maister Therfore he that will worship him aright must shewe him selfe both an obedient child toward him and also studie to do the dutie of an obedient seruant Mal. 1.7 27 Obiect Iohn saith that there is no feare in loue but that perfect loue casteth out feare* 1. Ioh. 4.18 An. He speaketh of the feare and terrour of incredulitie The difference betweene terrour and feare from which that feare of the faithfull differeth much For the wicked do not feare God but so soone as they heare of his anger armed with power of reuenge they quake and are taken with horrour forthwith But the faithfull do more feare the offence then the punishment Whereby it commeth to passe that we say there is a double feare seruile and sonnely The goodwill of God is the cause of saluation 28 Nowe we vnderstand and know that the possession of saluation and eternall life is obtained in Gods good will which our faith doth respect For if we can lacke no good thing so long as we haue God to be fauourable to vs it doth aboundantly suffice vs vnto the certaintie of saluation when he him selfe doth certifie vs of his loue Let him shewe his face saith the Prophet Psal 80.4 we shal be safe* Wherfore faith being layde hold on by the loue of God hath the promises of this life and of the life to come The promyses make faith careles and perfect securitie of all good thinges but yet such as may be gathered and had out of the worde 29 Therefore wee make the free promise the ground of faith The free promyse is the foūdation of faith because faith consisteth properlie in it For though it be perswaded that God speaketh the truth whether he command or forbid or whether he promise or he threaten and doth also obediently receaue his commaundements obserue his inhibitions take heed of his threatnings yet it beginneth properly with the promise in it it consisteth and continueth and in it it endeth for it seeketh life in the free promise of mercie in which sense not the Lawe but the Gospell is called the word of faith* Rom. 1 5. 16 17. Pighlus 30 Obiect Such a restraint in pulling faith in peeces doth lay hold but vpon one peece An. Faith hath respect vnto all parts of the word of God but it neuer stayeth vntill it come vnto the free promise of grace in Christ 31 And hereby we gather that faith hath no lesse neede of the word A similitude then frute hath of the liuely roote of the tree because as Dauid doth witnesse Psal 9.11 none trust in God but such as know his name* and in another place I haue hoped in thy worde Psal 119.45 Faith layeth hold vpon the power of God by the worde saue me* Therefore we must not turne aside from the word no not one iote whereby we do also lay hold vpon the power of God which we do not conceaue to be idle but effectuall whereby the Israelits also might learne that God who was the authour of saluation once would be the euerlasting keeper thereof Obiect Sara and Rebecca The errour of Sara and Rebecca through zeale of faith offended An. Both of them erred because they passed the bounds of the word 32 Againe we do not without cause include all promises in Christ Promyses in Christ Rom. 1.17 when as the Apostle includeth all the whole Gospell in the knowledg of him* and in another place he teacheth that all the promises of God are in him yea and amen For whatsoeuer God doth promise he doeth thereby testifie his good will The promyses a testimonye of loue so that there is no promise of his which is not a testimonie of loue But no man is beloued of God which is without Christ For he is the beloued Sonne* Mat. 3.17 17.5 Eph. 1.6 Note 2. Kin. 5.19 in whom the loue of the Father abideth doth afterward descend from him vnto vs. It followeth that we must cast our eyes vpon Christ so often as anie promise is offred vs. Obiect Naaman the Syrian * Act. 10.31 Cornelius the Gentile and Romane* the Eunuch * Act. 8.7 were acceptable to God and yet they knewe not Christ the Mediatour An. I graunt that in some point their faith was entāgled not only as touching the person of Christ but also as concerning his power Naamans faith intangled and the office which was enioyned him by his Father Yet neuerthelesse it is certaine that they were instructed in the principles which gaue them some tast of Christ though it were verie slender Preachinge of the worde 33 And this bare and externall preaching of the worde ought to suffice abundantly to make it to be beleeued vnlesse blindnesse and stubburnnesse did let it Furthermore without the illumination of the Spirite nothinge is done by the woorde Note The holye ghost is the authour of faith Moreouer the Spirite is not onely the beginner of fayth but he doeth also increase it by degrees vntill it bring vs vnto the kingdome of heauen The incresings of faith Obiect On the other side Paule teacheth that the Spirite is geuen by the hearinge of faith* Gal. 5.5 An. If there were one onely gift of the Spirite he should haue spoken absurdly in calling the Spirite an effect of faith who is the authour and cause thereof but forasmuch as he setteth foorth those giftes wherewith God doeth adorne his Church The Spirit put for the giftes of God and by the increasinges of faith doeth bring it vnto perfection no maruell if he ascribe those thinges to faith which doeth prepare vs to receaue the same 34 These are the mysteries of God which are reuealed onely to litle ones * Mat. 16.17 Mat. 11.25 For flesh and bloude doth
precious bloud so much as in them lieth Ought not they which do heare these things to be more affrayde of sinninge A pricke to Pricke vs forward to doe good then if it were sayd that sinnes are wiped away by good works CHAP. XVII The reconciling of the promises of the Law and the Gospell Quest 1 IF good works do not iustifie to what purpose serue the promises of the Law* Deut. 7.11 Ier. 7.3 33 An. God maketh promise to none but such as are perfect obseruers of his Law which are no where to be found Therfore all mankind by the Law remaineth in danger of the curse 2 Obiect By this meanes all the promises of the Law should be voide of effect and vaine An. It is true vnlesse the goodnesse of God dyd help by the Gospell when it assigneth Christ alone when he setteth Christ for the fulfilling of righteousnesse* Gal. 2.16 3 Obiect That is repayed to the workes of the faithfull which God promised in his Law to the followers of righteousnesse An. But in that repaying or rendering we must always consider the cause Why our workes be acceptable to God which winneth fauor for our workes And it is three fold the first that God turning away his eys frō beholding the works of his seruants doth embrace them in Christ and reconcile them to him self by the coming of faith only betweene without anie help of works The seconde is that he extolleth workes of his fatherly goodnesse without esteeming their worthinesse to this honour that he maketh some account of thē The third that he receiueth the same with pardō not imputing their imperfectiō Therfore grace is the cause of repairing 4 Obiect God is no accepter of persons but in euerie nation he which doth righteousnesse is accepted of him There is a double accepting of persons An. There is a double accepting of persons First such as man is by nature God findeth nothing in him wherewith he may be enclined vnto mercie sauing only miserie Obiect The prayers and almes deedes of Cornelius came into the sight of the Lord* Act. 10.31 therefore man is prepared by good works to receaue grace An. Cornelius was alreadie illuminate by the Spirite of wisedome and also sanctified who was a follower of righteousnesse Therefore he had from the grace of God those thinges which in him did please God as it is sayd Therfore seing all men are lost by nature and God would not haue them lost surely that accepting doth not respect mans righteousnesse but it is a pure token and proofe of Gods goodnesse toward miserable sinners 5 The second accepting whereof Peter maketh mention is that whereby the faithfull after their calling are approued of God euen in respect of their workes because the Lord cannot but loue those good things which he worketh in them by his Spirit Cornelius was freely accepted before his good works could be accepted 6 And to the end these things may be the better vnderstood The promyses of the lawe we must marke whether the promises be of the law or of the Gospel For they must not be taken in one and the same sense The promises of the Law do alwayes promise a reward vpon condition if we shall do But the promises of the Gospell do rather shewe what maner persons God his seruants be which haue receaued his couenant in good earnest thē expresse the cause why God doth good to them 7 Quest Why then haue good workes the title of righteousnesse giuen them Deu. 6.25 24.13 How good workes doe iustifie and why is it said that a man is iustified by them* An. They iustifie if they be perfect works and we are too blame that they are not such 8 Obiect We are not iustified without faith neither are we iustified by it alone workes fulfill righteousnesse For faith was imputed to Abraham for righteousnesse* Rom. 4.3 Gen. 15.6 that notable fact of Phinees is imputed for righteousnesse * Psal 106.31 Iud. 25.7 Deut. 26.26 How faith doth iustifie 9 An. A man is not counted righteous for one or two good works neither yet for manie because he which offendeth in one is guiltie of all neither is there found any worke which is in all respects pure And faith alone doth iustifie by laying holde vppon Christ our righteousnesse In that place Phinees is counted righteous before men who praised his fact not before God 10 Obiect As Dauid saith Blessed are they whose iniquities are forgiuen * Ps 112.1 Psal 32.1 So on the other side Blessed is the man that feareth the Lord * Psal 14.21 which taketh pitie vpon the poore * Psal 1.1 that hath not walked in the counsell of the wicked * Iam. 1.12 c. An That which Paule saith is most true * Mat. 5.3 that blessednesse consisteth in remission of sinnes * Rom. 4.3 For because those vertues shall neuer be in man in such sort that they can be acceptable to God of them selues it is proued that man shal allwayes be miserable vnlesse he be rid out of the miserie by forgiuenesse 11 Obiect Iames teacheth in plaine words that both Abraham was iustified by workes and that all we likewise are iustified by workes and not by faith alone* Iam. 2.12 An. Iames speaketh of a dead faith but we of the liuely the faith of the deuils is hādled in that place but we intreate of the faith of the faithfull 12 There is another fallacie in the worde Iustified Because it is sayd there that Abraham was iustified that is counted iust before men in respect of his works but we speake of iustificatiō before God* 13 Obiect The doers of the Lawe are iustified and not the hearers* Rom. 4.3 An. It is true if any man fulfill it 14 Quest Why then do the faithfull so boldly offer their righteousnesse to be examined by the iudgement of God and why do they couet to haue sentence giuen of them according to it* Rom. 2.13 An. We are to consider two things therein first they bring not all their whole life but some speciall cause into iudgement For Dauid saith in an other place* Psal 7.9 27 1. 18.21 26 19. If thou shalt marke iniquitie who can abide it Enter not into iudgement with thy seruant* Againe they do not chalenge to them selues righteousnesse in respect of the righteousnesse of God but inasmuch as they compare them selues with the wicked Psal 130.3 So Dauid sayd to Saull Let the Lord render to euerie man according to his righteousnesse and truth* Psal 14.30 15 Obiect Salomō saith that he which walketh in his integritie is iust 1 Sam. 26.23 Pro. 20.7 12 28. Ezech. 18.9.21 After which maner Ezechiel reporteth that he shall liue which shall do iudgement and iustice* An. But let one of the children of Adam come abrode with so great integrity if there be none they must either perish in
of their owne accord do bring it vpon them selues * Rom. 9.21 An. God hardeneth whom he will Whereupon it followeth that the hidden counsell of God is the cause of hardening The cause of hardning 2 Quest By what right is God angrie with his creatures which haue not offended him before in anie thing For to adiudge to destruction whom he will is more agreable to the lust of a tyrant then to the lawfull sentence of a iudge The will of God is the rule of iustice An. It is a point of bold wickednes euen so much as to enquire the causes of Gods will seing it is the cause of all things which are and ought worthely to be Yea it is the only and sole rule of iustice 3 Quest Why hath God from the beginning predestinate some vnto death who seing they were not as yet could not deserue as yet the iudgement of death Men are naturallie subiect to death An. If all those be subiect to the iudgement of death by naturall condition whom the Lord doeth predestinate vnto death of what iniquitie of his toward them shall they complaine seing man is the cause of his owne damnation 4 Quest Were they not predestinate before by the ordinance of God vnto that corruption which is now pretended for the cause of damnation An. I confesse indeed that all the children of Adam are fallen into this miserie of condition A similitude by the will of God But O man who art thou that disputest with God Hath not the potter power to make of the same lump one vessell to honor and an other to dishonor Rom. 9 20 Obiect The iustice of God is not so defended For it seemeth that there is nothing else sayde in this place but that God hath such power as can not be hindered but that he may do whatsoeuer he will An. God is righteous and hateth iniquitie But and if we cannot comprehend his iudgements Epist 106. will we therefore be so bold as to disalow them 5 I say with Augustine that they are created of God who without doubt he knewe before should go into destructiō Faithfull ignorance is better then rash knowledge Aug. de verit Apost Ser. 20 that was so done because he wold haue it so But why he wold it is not for vs to require Because faithful ignorāce is better then rash knowledge* Paule rested because he found wondering* We learne to speake wel whē we speake with God * Rom. 11.32 6 Quest Why should God impute those things for sinne vnto men the necessitie whereof he hath layd vpon them by his predestination An. God saith Salomon* Pro. 16.4 hath made all thinges for him selfe euen the wicked man for the euill day Therfore euen from their mothers wombe they are borne the children of death who by their destruction glorifie his name Obiect There is no necessitie layd vpon them by the prouidence of God but they are rather created of God in that estate because he foresawe their wickednesse which was to come An. Life death are rather actions of Gods wil then of his foreknowledge therefore it is in vaine to moue anie question about his foreknowledge All thinges come to passe by ordinance where it is certaine that all things come to passe rather by ordinance and commandement 7 Obiect This is not extant in plaine wordes that it was decreed by God that Adam shold perish by his fall An. As if the selfe same God who as the Scripture doth declare doth whatsoeuer he will An absurditie created the noblest of all his creatures to an vncertaine ende The free will of Adam Obiect He had free will to shape his owne fortune and God appointed nothing but to handle him as he deserued An. Where shall that omnipotencie of God be then whereby he gouerneth all things according to his secret counsell which doth not depend vpon anie other The distinction of sufferance will 8 Obiect The wicked perish God suffering not willing their destruction An But why should he suffer it saue only because he will haue it so I say with Augustine* that the wil of God is the necessitie of things that that must needs come to passe which he shall will like as those things shall truly come to passe which he hath foreseene The cause of euill is in man because those things which God made were verie good * Lib. 6. de gen ad litteram cap 15. 9 For though man was created by the eternall prouidence of God to that calamitie whereto he is subiect Gen. 1 31. The matter of euill is of man yet he tooke the matter thereof of himselfe and not of God because he is so lost by none other meanes saue onely because he is degenerate from the pure creation of God vnto corrupt wickednes Acceptinge of persons 10 Obiect There should be then accepting of persons with God which the Scripture doth euery where denie therefore either the Scripture is contrarie to it selfe or else there is respect of merites in the election of God An. In that God chuseth one man refuseth an other that doth not come frō the respect of mā but frō his mercy alone for which it ought to be free to vtter shew it selfe when and so often as he will 11 Obiect If God find all men guiltie let him punish all alike if guiltlesse let him withold the rigor of his iudgement from all An. All are guiltie but the mercie of God releeueth and succoureth certaine Obiect Let it succour all An. It is meet that by punishing he likewise shew him selfe to be a iust iudge Note Grace geueth without merit In giuing to some that which they do not deserue he declareth his free grace in not giuing it to all he declareth what all deserue 12 Obiect By this meanes all desire of well doing falleth flat to the ground Predestination doth not take away the desire of well doinge For if God haue decreed saluation he will bring vs vnto it in his time if he haue appointed death we shold in vaine striue against it An. But Paule saith that we are chosen to this end that we may leade an holy vnblameable life* Eph. 1.4 If holinesse of life be the end of election it ought rather to awake vs to thinke thereupon ioyfully then to serue to be a cloake for sluggishnesse 13 Obiect Such doctrine ouerthroweth all exhortations to liue godlily An. Paule was an open and loude proclaimer of election* 1 Th. 4.7 Eph. 2.10 was be therefore cold in admonishing exhorting Christ commandeth to beleeue in him and yet he saith No man can come vnto me but he to whom it shall be geuen of my Father* Ioh. 6.61 Therfore we must preach godlinesse that God may be wor-aright aright and likewise predestination that he which hath eares to heare of the grace of God may glorie in God and not
was neuer a whit more worthy Mal. 4.1 which thing besides experiēce the prophet doth plentifullie witnesse* who reprouing incredulitie mixed with grosse blasphemies doeth notwithstanding auouche that there shoulde a Redeemer come Quest Why is it rather giuen to the posteritie then to their fathers An. He may torment himselfe in vaine who seeketh a cause heere higher then the vnsearchable counsell of God Examples of blindnes Of the other member wee haue examples daily also there be manie extant in scripture There is a sermon made before an hundred twentie embrace it the rest make small account of it or els laugh at it or loath it Ob. Such diuersitie proceedeth frō their malice An. The nature of the other should be possessed with like malice Cor. 4.7 vnlesse God did refourme it by his goodnesse 13 Quest Why doth he giue grace to the one and omit the other Act. 33.48 An. Luke sheweth a cause of those which imbrace the worde because they are ordeined to life* wee haue an example in Lidia the purple seller* What shall we then think of the other saue only that they are vesselles of wrath vnto dishonour Act. 16.14 Such was Pharao * Exod. 4.21 suche were the Iewes in Christe his time * Ioh. 12.39 14 Quest But why doe these continue obstinate when the other are framed to obedience An. Because as Paul answereth the Lord raised them vp from the beginning Rom 9.7 that he might shew his name in all the earth* 15 Obiect God will not the death of a sinner but that he may be conuerted and liue* Ezech. 34.12 An. If he will who shall let him but hee will put the penitent in hope of pardon because he is readie to pardon so soone as a sinner shall bee conuerted Therefore he will not his death because he willeth repentance Obiect God will haue all to be saued 1 Tim. 2.4 An. That is he hath shut the way to saluation against none order of men Obiect God will haue mercy vpon all An. I will haue mercie on whom I will haue mercie and I will shewe mercie to whom I will shewe mercie* Exod. 33.19 Obiect God receiueth all to repentance neither will he haue anie to perish 2 Pet. 3.9 An. But conuersion is in the hand of God He giueth a fleshie heart but to a few* Ezech. 36.26 Obiect Turne you vnto me and I will be turned vnto you* Zach. 1.3 An. No man commeth vnto God vnlesse he be preuented of him Wherupon Ieremie saith* Ier. 31.18 Turn mee O Lorde and I shall be turned for so soone as thou turnedst me I repented 16 Obiect If the case so stande the promises of the Gospel shall carrie but small credite which auouch that God willeth that which is contrarie to his decree which cannot be broken An. The generall promises of saluation The vniuersal promise of saluation doe nothing disagree with the predestination of the reprobate And they are made effectuall to vs when wee receiue them by faith on the other side when faith is made void the promise is therewithall abolished Quest But why doth he name all An. That the consciences of the godlie may the more safelie rest when they vnderstande that there is no difference of sinnes so faith bee present and that the wicked may not obiect that they want a fortresse whither they may repaire from the slauerie of sinne when as through their vnthankfulnes they refuse it when it is offered Obiect There is nothing more disagreeing with the nature of God The double will of god then that there should be in him a double will An. Though the will of God bee manifolde as concerning our sense vnderstanding yet hee willeth not sometimes this sometimes that in himself but according to his wisedome which is diuerslie manifold Eph. 3.10 as Paul calleth it* doth make our senses amazed vntil it shal be graunted vs to know that he will that wonderfullie which now seemeth contrarie to his will Obiect Seeing God is a father it is an vniust thing that hee shoulde cast off anie saue him who through his owne fault hath deserued this before An. As if Gods liberalitie did not reache euen vnto swine and dogs who bringeth foorth the sunne vpon the good and the euill Mat. 3.45 Mat. 25.34 yet the inheritaunce is laid vp but for a few to whom it shall be said Come yee hlessed c. Obiect God hateth nothing of that which hee hath made An. God hateth the reprobate because being destitute of his spirite they can bring foorth nothing but cause of curse Why the reprobate are hated Obiect There is no difference between the Iew and the Gentile* therefore the grace of God is set before all indifferently An. God calleth aswell of the Iewes as of the Gentiles according to his good pleasure so that he is bound to none Obiect God hath shut vp all thinges vnder sinne Rom. 11.22 that he may haue mercie vpon all* An. Namelie because he will haue the saluation of all those which are saued to be ascribed vnto his mercie although this benefite be not common to all Let vs crie out at such depth O man who art thou that disputest with God* For Augustine doth trulie affirme that they deal peruerslie Rom. 9.20 which measure Gods righteousnesse by the measure of mans righteousnesse CHAP. XXV Of the resurrection 1 ALTHOVGH Christ hauing ouercome death hath giuen vnto vs the light of life beeing now not strangers but of the houshold of God 2 Tim. 1.10 that we may want nothing vnto perfect felicitie yet let it not be as yet troublesome to vs to be exercised in an harde warfare because wee hope for those thinges which do not appeare* Rom. 8 18 Hence we haue need of patience least being wearie we either turne our backs or forsake our standing Wherefore he hath soundlie profited in the Gospell The patience of the faithfull Meditation of the resurrection Cristian felicitie Phil. 3.20 who is acquainted with a continuall meditation of the blessed resurrection 2 For seeing that it is our onlie perfect felicitie to be ioined with our God we must lift vp our minds vnto the resurrection* For our conuersation is in heauen from whence we also looke for a Sauiour * Heb. 10.12 to our redemption* 3 The verie weight of the thing it selfe will sharpen our desire Neither doth Paul without cause affirme Cor. 15.14 that vnlesse the dead rise againe all the whole Gospell is vaine and deceitfull* because our estate shoulde be more miserable then the estate of other liuing creatures Rom. 8 39. seeing we are euery houre as sheep appointed to bee slaine* And therefore all the authoritie of the Gospell shoulde fall to grounde which both our adoption and the effect of our saluatiō doth cōprehend Helpes Furthermore that our faith may ouercome all lets the scripture
hart be moued 3 Let vs perseuere The second is that We feele our necessitie The thirde That wee dispoyle our selues of all thinking vppon our owne glorie giuing God the glorie wholy The fourth Lyinge prostrate let vs encorage our selues with a sure hope to obtaine hauing 1. The commandement 2. The Promise They erre who call vpoÌ„ Saincts 1. Bicause the Scripture teacheth that we must call vpon God alone 1. Who alone knoweth what things we need 2. He will be present because he hath promised 3. He is able because he is omnipotent 2. Because he will be called vppon by faith which leaneth to the word alone 3. Because faith is corrupt if it depart from the word in calling vpon Sainctes No word therefore no faith No promise They can neither Heare nor Help The summe is contained in two tables Concerning which looke the next Table vnder C. C The summe of praier is coÌ„prehended Cha. 20. In a Proheme wherin appereth 1. The goodnes of god bicause he is our father wherupon followeth 1. Therefore we are his children to seeke help of anie other were to cast God in the teeth Pouertie or Crueltie 2. Our sins shall not hinder vs from crauing mercie of God humbly 3. Wee must one loue an other like deare brethren 2. The power of God because he is in heaueÌ„ whence we gather 1. That God is spread abroad through all thinges Therefore when wee seeke him let vs be lifted vp aboue the sense of our bodie and soule 2. That he is free from all Corruption Alteration 3. That hee comprehendeth and gouerneth the whole world by his power In two tables The former is appointed wholie for the glorie of God and it containeth three petitions The first requireth that the Name of God that is his Power Goodnesse Wisedome Righteousnesse Truth May be sanctified that is that Men may not without great reuerence neither Speake Of God nor Think Of God Of the second petition The end is that God 1. May amende with the power of his spirite all the wicked lusts of the flesh 2. May frame all our senses vnto the obedience of his gouernment 3. May defend his childreÌ„ bring to nought the endeuours of the wicked The vse 1. It draweth vs from the corruptions of the world 2. It kindleth a desire to mortifie the flesh 3. It teacheth vs to beare the crosse The third entreateth Not of the secrete will of god But of that which is reuealed in the scriptures whereunto answereth willing obedience The latter concerning which looke the table following vnder the letter A. A The latter Table of praier contayneth 3 petitions whiche respect vs our neighbour Chap. 20. The first petition Craueth all things which the vse of the bodie needeth vnder the elements of this world We commit our selues vnto God and commend our selues to his prouidence that he may Feede vs. Cherish vs. Keepe vs. In the second Wee aske as in that which followeth those things which serue for the spirituall life Remission taketh away satisfaction Let vs forgiue being hurt in Worde in Deed. In the third We craue that wee may be furnished with weapons and defended that we may get the victorie Temptations differ in Cause For God Doe Tempt Satan Doe Tempt the world Doe Tempt The flesh Doe Tempt Matter Vppon the right hande in respect of Riches Honour Beautie c. On the left in respecte of Pouertie Contempt Affliction In the end For GOD tempteth his for their good Sathan the fleshe the worlde vnto euill These effectes of faith doe lead vs vnto the certaintie 1 Of electioÌ„ whose Chap. 21. 2. Of rising againe Cause Efficient is the meere liberalitie of God that we may Giue thankes Be humbled Finall that beeing sure of saluation because wee are in the hande of God wee may glorifie him Effects are some times of Ch. 22.23 An whole Countrie and that In louing some In reiecting others House and that In louing some In reiecting others Of one because whom Chap 24. 1 He knew before 2. Called 3. Iustified 4 That hee may at length glorifie them 1. By the preachinge of the word 2. By the lightning of the holie ghost 1. Because wee can by no other meanes be glorified 2. Because Christ rose in our flesh 3. Because God is almightie D God doeth hold vs in the society of Christe namelie by administration or gouernmente Chap. 1. 1. Ecclesiasticall wherein are considered 2. Ciuill concerning which look ** Chap. 20. 1. Which is the church Chap. 12. 1. Inuisible and Catholike which is a Communion of Saints 2. Visible and particular wherein is saluation Which is knowen 1. By the pure preaching of the word 2 By the lawefull administration of the Sacraments concerning which looke B. Chap 14. 2. How it is gouerned where consider Chap 3.4 1. Who beare rule Not Angels But men wherein 1. God sheweth vnto vs his great fâ—uour 2. We haue a verie good exercise vnto 1. Humility 2 Obedience 3. A verie good bond to loue one another 2. Of what sort they be 1. Prophets 2 Apostles 3. Euangelists 4. Pastors 5. Doctors 3. What their calling is 1. Internall when he that is called doth only seeke The glorie of God The edifiyng of the Church 2. Externall wherin mark foure thiÌ„gs 1. What maner persons are to be chosen 1. Of good behauiour 2. Of sounde doctrine 2. How they ar to be chosen to wit 1. Fasting 2. Praier 3 By whom they be chosen 1. Immediat by God Proph. Apost 2 Mediat the word being our guide by the 1. Bishop 2. Elders 3. People 4. by what rite 1. By laying on of haÌ„ds the vses are 3. 1. That the dignitie of the minister may bee comended 2 That he may know that he is coÌ„secra to god 3 That hee may beleeue that hee shâ—ll not want the holie ghoste 3. What power it hath Looke A. 4. Their office 1 To preach the word 2. To minister the sacrameÌ„ts 3. To execute Discipline The state of the olde church was diuid into Chap. 5. 1 Bishops 2. Elders 3. Deacons who diuided the goods 1. To the Bishop 2 To the Cleargie 3. To the Poore 4. To repaire the Churches The power of the Church is considered in respect 1. Of Doctrine Ch. 9 1. Touching the deliuerie of the opinions of faith 1. That none bee deliuered without the worde of God 2. That all be referred vnto the Glorie of God The edifiyng of the churche 2. Touching the expounding of them 2. Of making of lawes C. 10. 1. In commandements which ought necessarilie to bee kept Diuine That they bee agreeable to the word Humane That they bee agreeable to the word 2. In precepts indifferent wherein marke 1. What things are to be followed Haue respect of circumstance Places Persons Times Let Order be kept Comelines be kept 2. What things be to bee fled least in steed of the true worship of God they be exhibited such are popish constitutions 1. Are accounted for the true
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
which is good much lesse applie it selfe thereto For such a motion is the beginning of turning to God The beginning of conuersion cometh of God Ier. 31.18 Note which is wholie attributed to the grace of God in the scripture notwithstanding the will remaineth which maketh hast vnto sinne with a most earnest affection This is well set downe by Bernard that it belongeth to man to will to corrupt nature to wyll that which is euill to grace to will that which is good We doe euill of necessity not being constrained Whereupon it followeth that men are drawen vnto euill by necessitie of will and yet they are not constrained to commit it 16 It appeareth more plainelie by the contrarie remedie of Gods grace howe great the corruption of our nature is An argument drawen from regeneration For seeing the Lord dothe of his pure grace giue vs what good thing soeuer is in vs it followeth that mans minde is in his owne nature deuoid of all goodnesse For that cause it is saide that he which hath begun in vs a good work will finish it vntill the day of Iesus Christ Ph. 4.6 2.13 * Obiect The Lord beginneth that which is good because the will being of it selfe weake is holpen An. The spirite saith otherwise I will giue you saith he a new heart I will put a newe spirite in the midst of you and I will take away the stonie heart out of your flesh I will giue you a fleshie heart I will put my spirite in the midst of you and I will make you walke in my commaundements Ezech. 35.26 * 7 Obiect Will being turned away from goodnesse by nature is couerted by the power of God alone but being prepared it hath an office and part in doing Ad. Bonifa ep 106 An. Augustine teacheth that grace goeth before euery good work but so that will doth accōpany it not leade it that it cometh after as a wayting man and not as a foregoer Therefore he attributeth no praise of good works to mans will Obiect Grace can do nothing without will neither can will do anie thing without grace An. As if the will it selfe did not worke by grace Note For the Lord preuenteth him that is vnwilling that he may be willing and followeth the willing that he may not will in vaine 8 Therefore there can no will be found which is enclined to good saue in the elect Election But the cause of election must be sought without men There is no will vnto goodnes saue onlie in the elect whereby it is proued that man hath not of him self a right will but that it floweth from the same good pleasure whereby we are elect before the creation of the world There is also another reason for seeing the beginning of willing and doing well commeth from faith faith is the gift of God Faith it followeth that it is of mere grace when we begin to will that wich is good being enclined and bent naturally to euill 9 Thence come the prayers of holy men let him encline our hart vnto him selfe saith Solomon that we may keepe his commandements* And Dauid beseecheth God to create a cleane heart in him* Rom. 8.58 Psal 51.12 Obiect Such prayer is a signe of a godly holy affection An. Though Dauid had alreadie repēted in part yet he compareth his former state with that sorowfull fall which he had tried Therefore taking vpon him the person of a man estraunged from God he doth for good causes desire to haue those thinges geuen him which God giueth to his elect in regeneration Therefore beeing like to a deade man hee desireth to be created a freshe Christ teacheth that manifestly by the similitude of a vine A similitude Ioh. 15.1 where he concludeth without me ye can do nothing Obiect The iuyce is now included in the branch and also force to bring forth frute and therefore it taketh not all from the earth or from the first root because it bringeth some thing of her owne An. But Christ meaneth nothing else but that we be drie wood and nothing worth when we be separate from him 10 Obiect God moueth the will but it is afterward in our choice either to obey or to resist the motion An. Yea he moueth it so effectually that it must needs follow Obiect Chrysostome saith whome he draweth he draweth him being willing Therefore God reacheth out his hand waiteth to see if it may please vs to be holpen by his helpe An. Such was the state of man whiles he stood but after his fall the doctrine of Christ is true* No man commeth to me Ioh. 6.45 vnlesse the Father drawe him Perseuerance is the gift of God 11 As touching perseuerance it is not to be doubted but that it ought to be counted the free gift of God Obiect It is giuen according to desert as euerie man hath shewed him selfe not vnthankefull to the first grace because it is in our hand to chuse or refuse grace when it is offered An. God heapeth vpon his seruaunts newe graces because when he liketh the work which he hath begun in them Gods liberalitie Phil. 2.13 he findeth in them somewhat wheron to bestowe greater graces whence that doeth come To him that hath shall be giuen* Also God worketh in vs both to will and to accomplish after his good pleasure Obiect God worketh we worke together Because after that we haue giuen place to the first grace our indeuors do worke together nowe with the grace following An. That is after we be once tamed How we worke together brought by the power of God to the obedience of righteousnesse we go on willingly and we are bent to follow the working of grace this is true Not that man taketh of him selfe somewhat whereby to labour with the grace of God 12 Obiect I haue laboured more then they all saith Paull not I but the grace of God with me Therefore he laboured together with the grace of God An. He ascribeth the whole praise of the labour to grace alone by that correction It is not I saith he which haue laboured but the grace of God which was present with me 13 Augustine saith * that the grace of persisting in goodnesse was giuen to Adam if he would Lib. de correp grati cap. 2. Note but it was not graunted to him to will that he might be able that it is graunted to vs both to will and also to be able It was the first libertie to be able not to sinne ours is greater not to be able to sinne 14 Obiect Will is not taken away by grace Whence the grace of perseuerance commeth Epist 105. but it is changed from euill to good and is holpen when it is good saith Augustine An. His meaning is onely this that man is not so drawen that he is caried as it were by outwarde force and violence without the motion of
saued partly thorough the power of God and partly through our owne power An. As if we had not this keeping from heauen 12 Ob. Moses saith* The coÌ„mandement which I command thee Deut. 10.11 is in thy mouth and in thine heart that thou maist do it An. I graunt when the Spirit of God whereof we are made partakers through the Gospell shall imprint it in our hearts Rom. 10.8 So doth Paul expound it* Obiect Paul doth violently draw those things to the Gospell which were spoken concerning the commandements alone An. If Moses spake of the commandementes alone he puffed vp the people with a most vaine coÌ„fidence For what other thing should they haue done but haue runne headlong if they should haue attempted the obseruing of the Law by their owne strength as being not hard for them 13 Ob. I wil go to my place saith the Lord* vntill they put in their harts Osec 5.14 and seeke my face therfore the people being forsaken of God could turne vnto God of their owne nature An. By the departing of the Lord is meant the remouing of prophecying What is ment by the â—â—parâ—ing of the â—ord to behold what men will do doth signifie that he doth exercise them with diuerse afflictions for a time keeping him selfe close and as it were dissembling Therfore the whole scripture is against that that we can turne vnto God without his spirituall grace Why our good works are called ours 14 Obiect Good workes are called ours and we are sayd no lesse to do that which is holy acceptable to the Lord then to commit sinne But and if sinne be worthely imputed to vs surely there must somewhat in righteousnesse be assigned to vs. Note An. We call it our bread which we beseech God to geue vs. Obiect The Scripture doeth often affirme that we our selues do worship God keepe righteousenesse and obey the Law how should these things be attributed to vs vnlesse there were a certaine communicating of our industrie with the power of God An. The Sainctes obserue righteousnesse when they do willingly followe the Spirit which draweth them For when God erecteth his kingdome in theÌ„ he bridleth their wil by his Spirit that it may not be caried with wandering lusts The faithfull doe voluntarily follow the Spirit which draweth them that it may be enclined vnto holinesse least it faint he confirmeth it by the power of his Spirit 15 Furthermore though all that goodnes which is in the wil doth proceed from the mere instinct of the Spirit yet because to will is in vs naturallie To will is in vs naturally we are not without cause sayd to do those thinges the praise wherof God doth by good right chalenge to him selfe First because that is ours which he worketh in vs so that we do not vnderstand it to be of our selues Secondly because it is our studie and industrie which is directed to good 16 Obiect It was said to Cain His appetite shall be vnder thee thou shalt raigne ouer him Therefore it is euident that there shold not be in his mind such force of sinne as should get the vpper hand if he would labour in taming it An. That was spoken concerning Abel For God in that place reproueth the enuie which Cain had conceaued against his brother also his vnthankfulnes in that he could not abide his brother thogh he were subiect to him But let it be so A graunt let God speake of sinne He doth either promise that which he denounceth or else he commaundeth If he commaunde it doeth not followe that he can fulfill the commaundement If hee promise that Caine shall haue the vpper hande where is the fulfilling of the promise seeing he sunke downe vnder sinne ouer which he ought to haue borne rule Obiect It includeth a secret condition as if he should say that he should haue the victorie if he would striue An. Therefore it shall be a commanding speech if this dominion be referred vnto sinne wherein is defined not what we are able to do but what we ought to do 17 Obiect The Apostle saith that saluation is not of him that willeth or of him that runneth but of God that hath mercie Therefore there is somewhat in the will and indeuor which being holpen by mercie doth not want prosperous success* Rom. 9.16 An. We will and we runne but not as it becommeth therefore we haue recourse vnto the mercie of God It is so expounded in another place * Epist 107 ad vitalem And Augustine also doth so expound it Tit. 3.4 Obiect Paull calleth meÌ„ Gods fellow laborers * 1. Cor. 3.9 An. That is restrained vnto the ministers alone And he calleth those fellow labourers not which bring anie thing of themselues How we worke together but because God vseth their industry after that he hath made them fit and hath furnished them with necessarie gifts Ecclesiast 15 14 18 Obiect Before man is set life death good and euill* An. That is vnderstood of the creation of man 19 Quest What meaneth the parable of the traueller whome the robbers did cast out in the way halfe dead saue onely that man is not so lamed by sinne but that he keepeth still some remnants of his former good things The vse of Allegories An. Allegories must not proceede beyonde the rule of the Scripture But in that place mans streÌ„gth is not handled Furthermore the word of the Lord doth teach that man is quite dead as concerning the respect of blessed life* Eph. 2.5 5 14 Therefore let the trueth remaine sure and certaine to vs that the mind is so estranged from God that it conceaueth and goeth about nothing but that which is wicked The conclusioÌ„ that the hart is so besmeared with the poison of sinne that it can breath out nothing but corrupt stinch CHAP. VI. That man being lost must seeke redemption in Christ 1 SEeing all mankind is perished in the person of Adam and is fallen from life to death all that whole knowledge of the Creatour should be vnprofitable vnlesse faith also should succeed setting before vs God to be our father in Christ Therfore we must come to that of Paul* Because the world thorough wisedome knewe not God in the wisdome of God it pleased God through the foolishnes of preaching to saue those that beleeue It is eternall life to know the Father Iesus Christ whoÌ„ he hath sent * Ioh. 17.3 1. Cor. 1.21 Obiect The saying of Christ must be restrained vnto the preaching of the Gospell An. That reason was common in all ages nations Christ the reconciler that they which are pronounced to be the children of wrath and accursed cannot please God without a reconciler 2 And therefore God did neuer shew him selfe fauorable to the old people neither did he euer put them in hope of grace without the Mediator The blessed happie estate
againe may possesse him * Luke 3.16 * 1. Ioh. 2.20.27 * Ioh. 4.14 4 But because faith is his principall worke * Eph. 4.15 Rom. 8.29 Faith is the principall work of the Spirit those things are referred vnto it for the most part which we finde vttered to expresse the force and operation of the spirite because by faith alone hee bringeth vs to the light of the Gospell As Iohn teacheth that there is a prerogatiue graunted to those which beleeue in Christe to be the sonnes of God because they are borne not of flesh and blood Ioh. 1.13 Mat. 16.17 but of God* CHAP. II. Of faith where is set downe the definition thereof and the properties that it hath are declared 1 VVHEN in the schooles they dispute about faith The faith of the Schoolmen so sone as they heare it named they conceiue no higher thing but a certain cōmon assenting to the historie of the Gospell and in calling God simply the obiect therof they carrie away sillie soules rather with a vanishyng speculation then direct thē to the mark For God dwelleth in light that no man can come vnto therfore Christ must needs come between for which cause hee calleth himselfe both the light of the world the way the truth the life* because no man commeth vnto the father but by him The mediatour Ioh. 18.12 14 6. 2 Therfore let vs thanke the schoolemen for this euill who haue couered Christ as with a veile drawen before him whom vnlesse wee doe directlie behold wee doe alwaies wander through many Labyrinths Mazes And beside that they do deface the whole force of faith with their dark mistie definition they haue forged a deuise of intangled faith with which name adorning most grosse ignorance they delude the sillie common people Intangled faith to their great destruction Ob. It is sufficiēt to beleeue that which the holy church beleeueth neither need we to seek any further An. Is this to beleeue to vnderstand nothing so that thou doe obedientlie submitte thy sense to the church faith is not placed in ignorāce but in knowledge that not only of god but also of the wil of god 3 Ob. Because we be inuironned with ignorance many things are to vs dark now wherein it is good for vs to suspend our iudgement and to settle our selues to keep the vnitie of the church An. I graunt but yet it is a most absurd thing to giue ignorance tempered with humilitie the name of faith For faith lyeth in the knowledge of God of Christ not in the reuerēce of the church vnder the title wherof somtimes most monstrous errours are thrust in Faith lyeth in the knowledge of God Ob. We beleeue nothing absolutely without adding this condition If the church do beleeue so An. By this meanes truth should be holden in error light in darknes true knowledge in ignoraunce Absurdities 4 Obiect So long as we are in our pilgrimage in the world our faith is entangled An. I graunt that we be ignorant of many things and that we be compassed about with many clouds It is the greatest wysdome to goe forwarde For the principall wisedome of euerie most perfect man is to go forwarde Which we may note in the Disciples of Christ before they were fullie illuminate Because they did stagger euen in verie small things 5 But yet for all this the desire which the faithfull haue to learne and profit Voluntary ignorance doth much differ frō grosse ignorance wherein they droupe which are content with an entangled faith such as the Papistes imagine For if Paule do sharpely condemne those who are alwayes learning can neuer come to the knowledge of the truth howe much greater reproch do they deserue who of set purpose are desirous to know nothing 6 Therfore this is the true knowledge of Christ The true knowledge of Christ if we receaue him such as he is offred of his father to wit clothed with his Gospell because as he is appointed to be the mark wherat our faith must ayme so we can not come directly to him vnlesse the Gospell go before vs. Quest If faith be restrained to the Gospell what shall the doctrine of Moses and the Prophetes profite vs An. It was sufficient at that time to edifie faith Why the Gospell is called the doctrine of faith Rom. 10.4 but because we haue a more perfect manifestatiō of Christ in the Gospell Paule doth for good causes call it the doctrine of faith* 7 And although it be the office of faith to subscribe to the truth of God as often and whatsoeuer and howsoeuer he doth speake yet it doth properly respect his good will mercie and promises of grace in Christ into the certaintie whereof the holie Ghost doeth illuminate our mindes and confirme our hearts The definition of faith Whence we shall haue a perfect definition of faith if we say that it is a firme and certaine knowledge of Gods good will toward vs which being grounded in the trueth of the free promise made in Christ is both reuealed to our mindes and sealed vp in our heartes by the holie Ghost vnformed faith 8 Therefore that distinction of faith formed vnformed which flieth about in the schooles is vaine Obiect They which beleeue whatsoeuer is necessarie to saluation haue faith although they be touched with no feare of God An. Paule saith otherwise with the hart man beleeueth vnto righteousenesse* Rom. 10.10 therefore faith may in no case be seuered from a godly affection of righteousnesse 9 Obiect Paule teacheth an vnformed faith saying if anie mā haue all faith so that he can moue mountaines and yet haue no loue he is nothing* 1 Cor. 13.2 An. Faith is put in that place for power to worke miracles Cor. 12.10 which the reprobates also had* Therefore it is no maruell if it bee separate from loue Obiect There be many formes of faith An. There is one onely true faith of the godly Obiect Manie beleeue that there is a God that the historie of the Gospell is true and euerie parte thereof Historicall faith also they are moued with threatenings promises An. The name of faith is giuen to such but vnproperly because they do not resist the word of God with manifest vngodlinesse 10 But this whether shadowe or image of faith A shaddow of faith as it is of no importaunce so it is vnworthie to haue the name of faith Obiect Simon Magus is said to haue beleeued* An. He doth shortly after bewray his want of faith Such are they in whom the seed of the word is choked before it can bring forth frute* Let those which bost of such images of faith know that they are no better then the deuils* Act. 8.13 11 Obiect Paule affirmeth that faith is a fruite of election* Luk. 8.13 Faith of the Deuills and of the reprobate Ia. 2.19 1.
of men For the vncleannesse of their conscience argueth that they are both of them vnregenerate by the Spirit of God Againe there is in them no regeneration because no faith without which there is no iustification What can sinners then bring forth which are estranged from God Hagg. 2.12 but that which is execrable in his iudgement* 8 Therfore hypocrites and such as keep wickednesse inwrapped in their hart do in vaine studie to bring God indebted to thē by their works Ies 1.13 For they shall more and more prouoke him* seing the sacrifices of wicked men are abhominable before God* Prou. 15.8 4 The workes of the Regenerate 9 Now let vs see what righteousnesse those haue whom we haue placed in the fourth ranke Let vs graunt that they are reconciled iustified mortified sanctified by the grace of Christ that they walke in the wayes of the Lord through the guiding of the holy Ghost yet let them not be puffed vp there remaine remnants of imperfection which may minister argument of humilitie There is none so righteous which doth good and not sinne* 1 Kin. 8.48 Then what maner righteousnesse shall they haue 30 Againe although it might be that we might haue some works which might be pure perfect yet one sinne is sufficiēt to extinguish all the remēbrāce of our former righteousnesse as saith the Prophet and whereto also Iames agreeth* Ezech. 18.24 Iam. 2 10. He which offendeth in one is made guiltie of all 11 Therefore we must stand stoutly in these two that there was neuer anie worke of anie godly man which if it be examined by the sharpe iudgement of God was not damnable Secondly if anie such be graunted yet being corrupted with sinnes it looseth his grace And this is the chiefe point of our disputation 12 Obiect Good workes are not of so great value by inward dignitie The Popish woorkes as that they are sufficient to obtaine righteousnesse but this that they are of so great value is of grace accepting them Againe so long as we liue the faultes which are committed are recompenced with workes of supererogation An. That which you call accepting grace is nothing else What acceptinge grace is but his free goodnesse whereby the Father embraceth vs in Christ when as he clotheth vs with innocencie accounteth the same ours that by the benefit therof he may take vs for holie pure and innocent That no works of man doe please 13 If these things be true surely no good workes can make vs acceptable to God of them selues nay nor please him saue onely inasmuch as man being clothed with the righteousnes of Christ doth please God obtaine remission of his sins For God hath not promised the reward of life to certaine workes but onely pronounceth that he which doeth these things shal liue setting down a curse for those which shall not abide in all things Therfore all the righteousnes of men being gathered on one heap cannot be sufficient to make recompēce for one That doth the sinne of Adam proue 14 And to boast of workes of supererogation how doth it agree with that which is commanded that when we haue done all things which are commaunded vs Workes of supererogation Luk. 17.10 we say that we are vnprofitable seruants* and that we haue done no more then was our dutie to do To say before God is not to dissemble or lie but to determine with thy self that wherof thou art certaine 15 Obiect Paule did yeelde of his owne right which he might if he would haue vsed neither dyd he only employ vpon the Corinthians so much as he ought of dutie but he bestowed vpon thē paines freely beyond the bounds of his dutie An. He did this lest he should haue bene a stumbling blocke to the weake but not that he might do somewhat of supererogation for the Lord. Because all our works are due to the Lord as the proper possessions of bondmen 16 Therfore we must driue away two plagues in this point Confidence and gloryinge are Plagues Psal 143.2 Ies 45.20 61 3. the first that we put no confidence in the righteousnesse of workes Secondly that we ascribe no glorie to them When confidence is once gone glorying must needs be packing also* 17 Furthermore if we respect the fower kinds of causes we shall find none of them to agree to works in the establishing of our saluation 1 The efficient 2 Materiall 3 Formall The efficient is the mercie of our heauenly Father the materiall is Christ with his obedience the formall or instrumentall is faith And these three doth Iohn comprehend in one sentence* Ioh. 3.16 So God loued the world that he gaue his onely begotten Sonne that euerie one which beleueth in him may not perish but haue euerlasting life* 4 Finall The finall cause is the declaration of Gods righteousnesse and the praise of his goodnesse as Paule witnesseth* Rom. 3.25 Therefore seeing we see all the parts of our saluation to be thus without vs what cause is there why we should nowe haue anie affiance in works or glorie in them 18 Obiect But holy men do often make mentiō of their innocency and integritie Why holie men made mention of their righteousnes An. That is done two wayes either by cōparing their good cause with the euill cause of the wicked they thereby conceaue sure hope of victorie not so much for commending of their owne righteousnesse as for the iust and deserued condemning of their aduersaries Or else because euen without cōparing them selues with other when they recorde them selues before God the cleannesse of their owne conscience bringeth them both some consolation also confidence But when they are busie about the grounding establishing of their saluation they set their eyes vpon the goodnesse of God alone 19 Therfore when holie men cōfirme their faith by innocencie of their conscience and take and gather thēce matter of reioycing they do nothing else but call to mind by the frutes of their calling that they are adopted by the Lord into the place of children* Pro. 14.26 Gen. 14.40 1 Kin. 20.3 not that they place in them any foundation of their righteousnesse and saluation In psal 137. Note 20 This selfe same thing doth Augustine shew in a fewe words* I commend not the workes of mine hands I feare lest when thou shalt looke into them thou find more sinnes then merits but I say despise not the works of thine hands behold thy worke in me not mine owne worke If thou shalt see mine thou condemnest it if thine thou crownest it Because whatsoeuer good workes I haue they are of thee He setteth downe two causes why he dare not bost of his works before God first because if he haue any good works there he seeth nothing which is his owne secondly because euen that is oppressed with the multitude of sinnes 21 Obiect The good workes of the faithfull are
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
to that which is good And all the whole life of Christians ought to bee a meditation of Godlinesse but before God not the law but Christe must be set for righteousnesse 3 Therefore was Christ made a curse for vs Gal. 3.13 5 1. 3.20 that he might redeeme vs from the curse of the law* 4 The other which dependeth vpon that former is 2 Part of christian libertie that mens consciences obey the law not as being inforced by the necessitie of the law but that being free frō the yoke of the Law they do freely and willinglie obey the will of God And that cannot bee so long as we are vnder the law 5 But so soone as we are deliuered freed from this exaction of the law we can merily with great cheerefulnes answere God when he calleth follow him being our guide For they which are tied to the yoke of the law are like slaues to whom certain taskes are assigned for euerie day they dare not come in their maisters sight A similitude vnlesse they haue done their work taske But children though they haue but done half their task haue left it vnperfect yet do they without feare and freelie offer themselues to their fathers 6 That is the cause for which the authour of the epistle to the Hebrewes Heb. 11.2 doth refer vnto faith what good works soeuer wee read were in the holy fathers doth only weigh thē by faith* Therfore Paul to the Romans reasoneth thus Sinne must not haue dominion ouer vs because wee are not vnder the lawe 7 The third that we be bound before god with no conscience of outward thinges which are of themselues indifferent 3 About thinges indifferent but that wee may indifferentlie sometimes vse them and sometimes omit them The knowledge of this liberty is therefore more necessarie for vs because without it our consciences shall haue no rest there shall bee no ende of superstitions Rom. 14.14 8 I know saith Paul that nothing is common but who so thinketh anie thing common to him it is cōmon* 1 Tit. 4.5 He is blessed which doth not iudge himself in that which he alloweth* For all the giftes of God are sanctified by thanksgiuing Christian libertie is spirituall 9 And this is diligentlie to be obserued that christian libertie is spirituall in all his parts whose whole force consisteth in pacifying fearefull consciences before God whether they be vnquiet or careful for remission of sinnes or doubtfull whether vnperfect workes doe please God or they bee troubled about the vse of things indifferent A double fall but there be two sorts of men which offende against it the one of those which make it a cloake for their lusts that they may abuse the good giftes of God to their lust 10 The other is of those who thinke that it is nothing worth vnlesse it be vsed before men By which vnseasonable vsage they oftētimes offend the weak As you may see some at this day who think that their libertie cannot stand vnles they take possession of it by eating flesh vpon the Friday 11 Furthermore we must auoid offences wherof there is one sort which is giuen Double offence another taken Therefore if thou doe anie thing either through vnseasonable lightnesse and wantonnesse whereby the weake may be offended it shall be called an offence giuen by thee Geuen Paul teacheth the contrarie that we receiue the weake That is called an offence taken when a thing which is neither euill done 2 Taken nor out of season is through malice drawen to be occasion of offence Mat. 25.14 Such was the offence of the Pharisees* Therefore wee muste beware that wee giue none offence if others take it wee are blamelesse 12 Paul seemeth to haue set downe a difference both by doctrine and also by examples We must regard the weake between the weake of whom we must haue great regard the Pharisees to whom our liberty may not giue place For when he tooke Timothie to his companie Act. 16.3 hee circumcised him * Gal. 2.3 Hee could not be perswaded to circumcise Titus* The facts were diuers but there was no change of his minde or purpose When hee was free from all he made himselfe a seruant to all that he might saue manie* and withstood false brethren which saith he 1 Cor. 9.66 entred in to spie out our libertie which we haue in Christ* Verilie we must studie to preserue loue and wee must haue respect to the edifiying of our neighbour 1 Cor. 10.23 For all things are lawful but all things are not expedient* 13 Furthermore as our libertie must bee subiect to loue Libertie must be subiect to loue so on the other side loue must bee vnder the purenesse of faith Verilie euen heere also wee must haue respect to loue but vnto the altars that is that wee offende not GOD for our neighbours sake 14 And nowe seeing faithfull consciences hauing this prerogatiue giuē them are not intangled with any snares of obseruations in things indifferēt wee conclude that they are exempted from the power of all men For it is an vnmeet thing that either Christ shoulde loose the thanke for his so great libertie or the consciences themselues the profite* 1 Pet 1.18 For it cost Christ not gold but his owne blood* The gouerment of man is double 15 But least any man stumble before he be ware let vs marke that there is a double gouernment in man One spirituall whereby the conscience is framed vnto godlinesse Spirituall the other politike whereby a man is taught the dutie of humanitie and ciuilitie For there be in man Ciuile as it were two worldes which both diuers kings and diuers lawes do gouerne And yet we must take heede that wee doe not wickedlie draw vnto the ciuill order that which the Gospell teacheth concerning spirituall libertie Obiect We must obey the magistrate not one lie for feare of punishment but for conscience sake also* Rom. 1* 1.5 Therefore mens consciences are bound by the politike lawes What conscience is An. Conscience is nothing els but that feeling which doth not suffer sinnes to lie hid but draweth men vnto the iudgement seat of the iudge 16 Thereby it commeth to passe that the fruite of a good conscience which it the inward integrity of the heart doth come vnto men also The lawe of God must not be made subiect to mans power though it doe properly respect God alone But the lawes of God must not be made subiect to mans power CHAP. XX. Of praier which is the principall exercise of faith and whereby we doe dailie receiue the benefites of God Mans pouertie 1 BY that which goeth before wee plainely perceiue how needie and emptie man is of all good things and how he wanteth all helpes of saluation Therefore if he seeke helpes to releeue his pouertie withall hee
away all respect of our worthinesse 2 Obiect That appertaineth vnto the age wherin the Gospell was first preached An. This is so filthie an inuention that it needeth none answer 2 Tim. 3.9 3 He hath called vs saith Paule* with an holie calling not according to our works but according to his purpose and the grace which was giuen vs by Christ Election is the cause of good workes before the word began Therfore he did not foresee vs to be holie but he hath chosen vs that we might be holie Obiect God repayeth the grace of election to merits going before notwithstanding he graunteth it for those which are to come Whence holynes cometh Eph. 1.5 Gen. 48.19 An. Holinesse is deriued from election as from his cause* and not on the contrarie 4 Therfore saith the Lord* Iacob haue I loued but Esau haue I hated If foreknowledge were of any importance in this difference of the brethren it shold be out of season to make mention of the time seing they were not yet borne Examples Gen. 58.19 5 So reiecting Ismaell he choseth Isaach Setting aside Manasses he doeth more honour Ephraim* The force of the first birth 6 Obiect We must not determine of the summe of the life to come by these inferiour small benefits that he which hath bin aduaunced vnto the honor of the first birth should therfore be reckened to be adopted vnto the inheritance of heauen An. The Apostle was not deceiued neither did abuse the Scriptur but he saw that God ment to declare by an earthly signe the spirituall election of Iacob which otherwise lay hid in his inaccessible throne Like as the pledge of the heauenly habitation was annexed to the land of Chanaan Obiect God foreseeth all thinges which he doth not An. Seing Peter saith in Luke* Act. 2.21 that Christ was by the determinate counsell and foreknowledge of God appointed to death he doeth not bring in God as a beholder but as the authour of saluation 7 Obiect He reckeneth Iudas among the elect How Iudas was amonge the elect whereas he was a deuill An. This is referred vnto his Apostolicall office which though it were an excellent myrrour of the fauour of God yet it doth not containe in it hope of eternall saluation 8 Obiect Ambrose Origene Hierome thought that God doth distribute his grace among men as he foreseeth that euerie man will vse it well An And Augustine also was of that mind* Lib. retract 1. cap. 11. but when he had better profited in the knowledge of the Scripture he did not onely call it backe as euidently false but did strongly confute it writing against the Pelagians 9 Obiect The foreknowledge of merits is not indeed the cause of predestination on the behalfe of the act of predestinating but on our behalfe it may after a sort be so called Thomas fu 1. sect Tract 25 Quest 13. The goodnes of God the cause of election namely according to the particular estimation of predestination An. On the other side when the Lorde will haue vs behold nothing in election but meere goodnesse if anie man desire to see anie more there it shall be a disordered greedinesse Obiect Glorie is predestinate for the elect after a sort according to their deserts because God doth predestinate grace to them whereby they may deserue glorie Predestination is the handmaid of election An. Yea predestination vnto grace serueth the election of God is as it were her handmaid For grace is predestinate for them to whom the possession of glorie is long time assigned because the Lord bringeth his children to iustification from election 20 Obiect God should be contrarie to him selfe if he inuite all men generally to come to him do only admit a fewe whom he hath chosen An. The generalitie of the promises doeth not take away the difference of speciall grace Quest Howe shall these two be reconciled that all should be called vnto repentance faith by outward preaching and yet the Spirit of repentance and faith should not be giuen to all Amos. 4.7 8 11. An. He which threatneth that when it rayneth vpon one citie there shal be drought vpō another* he which elsewhere denounceth a famine of doctrine doth not bind him selfe with a certaine lawe to call all men alike Act. 16.6 and he which forbiddeth Paul to preach the word in Asia and turning him from Bithinia draweth him into Macedonia doth shewe that he is at libertie to distribute this treasure to whom he will Obiect There is a mutuall consent betwene faith and the word An. Namely whersoeuer faith is But it is no new thing that the word doth fall among thornes or in stony places* Mat. 13.4 not only because the more part is indeed stubburn against God but bicause all haue not eyes and eares Quest How then shall it agree hang together that God doth call those vnto him who he knoweth will not come An. Augustine answereth* Wilt thou dispute with me wōder with me crie out O depth August de ver Apost Ser. 11. Eph 1.3 Note Let vs both agree together in feare lest we perish in error Moreouer if election as Paule witnesseth bee the mother of faith then faith is not generall because election is speciall 11 Furthermore as Iacob is receiued into fauor hauinge as yet deserued nothinge by good workes So Esau is hated beinge as yet polluted with no wickednes Wherby it appeareth that the foūdation of predestination is not in good works And to this end are the reprobate raysed vp that the glorie of God may be made manifest throgh them The ende of reprobation Therfore if we cānot allege any reason why God vouchsafeth his of mercie saue onlie because it pleaseth him that it should be so neither shall we haue anie thing else in reiecting the other but his will For as he hath mercie on whom he will Rom 9.18 so he hardneth whom he will* CHAP. XXIII A refutation of the slaunders wherewith this doctrine hath alwayes bene wrongfully burdened Obiect 1 THere is indeed in God election but not reprobation An. Election it self should not stand vnlesse it were set against reprobation Whom God reiecteth Therfore whom God passeth ouer he reiecteth adopting the rest vnto saluation Whence cometh that saying of Christ Euerie tree which my father hath not planted Mat. 15.13 shall be pluckt vp by the rootes * Obiect God doeth not altogether reiect those whom in lenitie he suffereth but he waiteth to see whether they will repent or no. An. As if Paule doth attribute patience to God whereby he waiteth for their conuersion who he saith are made fit for destruction* Rom. 9.20 Obiect The vessels of wrath are sayd to be prepared to destruction that God hath prepared the vessels of mercie because by this meanes Paule ascribeth to God the praise of saluation layeth the blame of perdition vppon those who
in better state And yet they crie euerie where that the assemblies are profane wherto they may no more agree then deny God But and if there be a Church in Popery then is the Church not the piller of truth * 2 Tim. 3.19 but the establishment of falshood not the tabernacle of the liuing God but a receptacle of idols There remaine footesteppes of the Church 11 Notwithstanding as there remained in times past among the Iewes certaine peculiar prerogatiues of the Church so neither do we at this day take from the Papists the footsteps which the Lord would haue to remaine among them after the scattering abrode of the Church for circūcision could not be so profaned and defiled with their vncleane hands but that it was also a Sacrament of his couenant So God in Poperie preserued baptisme to be a testimonie of the couenant Da 9.27 12 By this means that is fulfilled which Daniel* Paul * 2 Thessa 2.4 fortold cōcerning Antichrist namely that he should sit in the Temple of God Thereby is meant that his kingdome shall be such as shal neither abolish the name of Christ nor of the Church though godlinesse be so banished and all things so out of order that there appeareth there rather the face of Babilon then of the holy citie of God CHAP. III. Of the teachers and ministers of the Church of their election and office 1 BVt though God be able to gouerne teach the Church either by him self or by Angels Why the church is gouerned by men yet there be three causes for which he had rather haue this done by men First he declareth his good will toward vs when he taketh from among men such as should be his embassadours in the world and represent his person * Secondly this is the best exercise vnto humilitie 2 Cor. 5.20 1 Cor. 3.16 1 Cor. 4.7 when as he acquainteth vs to obey his worde howe so euer it be preached by men like to vs* Last of all nothing is more fit to nourish mutuall loue then that men should be knit together with this bonde when one is made Pastour to teach the rest and the scholers receaue from one mouth common doctrine All this ministerie doeth Paule deuide into fiue thinges when he saith * The same hath made some Apostles Eph. 4.4 The diuision of the ministerie some Prophetes some Euangelistes some Pastours and teachers vnto the restoringe of the Saincts c. 2 In these wordes he teacheth two thinges first that the ministerie which God vseth in gouerning his Church is the principall bond wherby the faithfull are knit together in one bodie Secondlie that the Church can by none other meanes be kept in safetie vnlesse it be vpholden with these props and helps wherin it hath pleased the Lord to place the safetie thereof For neither the light and heate of the Sunne or meate and drinke The necessitie of preaching the word A similitude are so necessary for this present life as is the Apostolike and pastorall function for preseruinge the Church vppon earth 3 Furthermore God did set forth this worthines with such titles as he could saying that their feete are beautifull and their comming blessed which bring tidinges of peace * Ies 52.7 That they are the light of the world the salt of the earth and the ministers of the Spirite of saluation and of eternall life * 2 Cor. 3.9 Mat. 5.13.14 Therfore did he send Peter to Cornelius* Paule to Ananias * Act. 10.3 4 The Apostles haue no certaine boundes appointed them but the whole world is assigned them to be brought vnder the power of Christ * Act. 9.6 Mat. 16 15. Apostles Prophets Euangelists Pastors Doctors Not all those which were interpreters of the will of the Lord were Prophetes but such as excelled in singular reuelation Euangelistes were lesser in dignitie then the Apostles and next them in office Pastours are such as beare rule of discipline and the administration of the Sacramentes but Doctours onely of interpreting the Scripture Of these onely the two last remayne in the Church the other three the Lorde raysed vp in the beginning of his kingdome 5 Therfore the same likelihood which our Doctors haue with the old prophets the same haue our Pastours with the Apostles The office of the Prophets was more excellent by reason of the singular gift of reuelation wherein they did excel but the office of the doctors hath almost like respect 6 For the office of the Apostles was to preach the Gospell and to baptize those which beleeued vnto remission of sinnes* Paul appointeth the same office to Pastors Mat. 28.9 Luk. 22.19 1 Cor. 3.1 namely to preach the Gospell to minister the Sacramentes* As for the order of teaching it consisteth not onely in publike sermons but it appertaineth also vnto priuate admonitions* T it 1.9 Act. 20.10.31 but that which the Apostles did to all the whole world that doth the Pastour to his flocke 7 We assigne to euerie Pastor his Church Let pastors haue their Churches Yet they may helpe other Churches if anie thing happen which requireth their presence but they must not thinke vpon remouing neither ought they for their owne commoditie to seeke to be at libertie Againe if it be expedient for anie to be translated to an other place let him not attempt this on his owne heade but let him wayte for the publike authoritie 8 And they are called Bishops Elders Pastors Ministers without difference which rule Churches Hitherto concerning the offices which consist in the ministerie of the worde But there be other also* as powers the gift of healing Rom. 12.7 1 Cor. 12.28 interpretation gouernment caring for the poore whereof two remaine gouernment and care for the poore Gouernours were Elders chosen out of the multitude which should beare rule together with the Bishops in censuring manners and exercising discipline* Rom. 12.7 Therefore euerie Church from the beginning had her Senate gathered of godly graue and holie mē who had authoritie to correct vice The consistorie of the Elders Which is necessarie for all ages 9 The charge of the poore was committed to Deacons whereof there be two sorts Who were Deacons For some did distribute the almes some gaue them selues to care for the sicke such as were widowes* 1 Tim 5.10 Yet the Scripture doth specially call thē Deacons who are made as it were publike treasurers for the poore whose institution is described by Luke* Act. 6.3 10 And nowe seeing all thinges must be done in order and decently in the holy assemblie * 1 Cor. 14.40 that must be obserued principallie in appointinge gouernement Therefore let no man rashlie intrude him selfe to teach or gouerne without a publike calling 1 Cor. 14.40 Let no man teach without a callinge Therfore that a man may be coūted a minister of the Church first let him be rightly called
that they bare a spirituall function The diuision of the church goodes into fower parts 6 By this we may gather what vse there was of the Church goods and what maner distributiō was made therof 7 At the beginning the administration was voluntarie after that there were certaine Canons made which deuided the reuenues of the Church into foure partes Gelasius cap. Pre. 16 quest 3 whereof one is assigned to the Bishop and his familie another to the clergie the third to the poore the fourth to the repairing of the Churches 8 Furthermore that which they bestowed vpon adorning holie thinges was verie litle and meane And if anie neede were that continued also wholie to the poore Glegor reser ca. Mos est 11 quest 12. Hist Triper li. 5. So did Cyrillus Bishop of Ierusalem* Acatius of Amida* Exuperius of Thelosa* Ambrose * behaue them selues neither did they suffer the poore to be hungrie * Lib. 11. ca. 16. * Lib. ad Nepotia num 9 Those which were appointed to be as it were the seminarie of the Church were called Clarkes but vnproperlie * Lib. 2. de offic cap. 28. Clarkes To them they commited first the charge of opening and shuttinge the Church and they called them doore keepers After that they called them Acoluthes or followers which wayted vppon the Bishop Acoluthes and did accompanie him first for honours sake and secondly that none euill suspition might arise Furthermore they had place graunted them to reade in the pulpit Subdeacons that by litle and litle they might be made knowen to the people and that they might learne to abide the sight of the people lest being made Elders they should be abashed when they came to teach So they went forward by litle litle vntill they were made Subdeacons 10 Whereas wee saide that the first and second pointes in the calling of ministers were What maner what maner persons were to be called and howe they were to be called the old church did therein followe the rule of the Apostles How In that which wee set downe in the thirde place namelie by whō they ought to be chosen they did not alwaies keepe one order In old time no man was receiued into the companie of clarkes without consent of the whole multitude* By whom But because in those lesser exercises there was no great danger Cip lib. 5 When they ceased from asking the consent of the church they began at length to cease from asking the consent of the multitude Afterwarde euen in the rest of the orders except the bishops the cōmon people left the iudgement to the Bishop Elders saue onelie when new Elders were appointed to parishes then it was expedient that the multitude of the place should giue their consent Orders were geuin at certane appointed times of the yeare Orders were giuen at certaine times of the yeare least any should creep in priuily without consent of the faithfull or least he should proceed too easilie 11 The people did long keepe their libertie in choosing Bishops hence came these sayings Bishops let him be chosen Bishop whom the cleargie multitude or the greater number shal require Leo primus epist 92 cap 2 Cap. 13. Let him be chosen of all which must gouerne all 12 Obiect It was established in the Councell of Laodicia* that the multitudes should not be suffred to choose An. It was done for good cause Why the people ceased to chuse for it cōmeth to passe scarce at anie time that so manie heads agree together in one sense But there was a good remedy for this dāger For first the clearks alone did choose What order was kept in election hauing chosen one they presented him to the Magistrate or Senate or chief men They after cōsultatiō had if they thought the electiō iust cōfirmed it if not they did choose one whō they did better allow Leo Epist 93. Then he was brought to the multitude So Leo saith the desires of the citizens the testimonies of the people the iudgement of the honorable the election of the clearkes must be waited for 13 This manner of choosing was yet of force in Gregories time and it is likely that it endured long after 14 The fourth thing followeth with what rite ministers were admitted to their office With what rite The Latins called this ordination or consecratiō the Grecians Cheirotonia or Cheirothesia Cheirotonia Cheirothesia And there is extant the decree of the Nicene councell that the Metropolitane come together with all the Bishops of the prouince to ordaine him which is chosen If he cannot let three at least come together let those which are absent testifie their consent by letters They were commaunded to bee present therefore that there might the straighter examinatiō be had of the learning and maners of him which was to be ordeined None was ordained with out examination neither was the matter dispatched without examination 15 Whereas this was done euerie where without exception a diuers manner grew in vse by little and little that those which were chosen went together to the Metropolitane to require orders and not long after came in a farre worse custome Consecration of Ministers that the Bishops in a manner of all Italie did fet their consecration thence But the rite was laying on of handes CHAP. V. That the ancient forme of gouernment was ouerthrowne by the tyrannie of the Papacie 1 NOW let vs conferre and compare the order of gouerning the Popish church with that of the primatiue and old church which wee haue described Calling that it may more easilie appeare how falslie they chalenge to themselues the title of the church It is best to begin with calling and we will giue the first place to Bishops There is there no examination of learning or maners yea this hundreth yeeres What maner bishops there hath been founde scarce one among an hundred which had in him anie sounde doctrine fewe which were not drunkardes whoremongers hunters c. 2 Now in choosing By whom all that right of the people was taken away their desires assent subscriptions al such things did vanish away The whole power is translated vnto the Canons onlie they bestowe the Bishopricke vppon whom they will so that it is made at this day for the most part a reward of adulterie and baudrie 3 Ordaining is nothing but a meer mock With what rite wheras princes haue by bargaining in some places obtained of the Bishops of Rome to nominate the Bishops the churche hath suffered no newe losse therein because the election is onely taken from the Canons who tooke it to themselues by no right 4 Behold their excellent calling by reason wherof the Bishops boast that they be the successours of the Apostles Elders And they say that the right to make elders belongeth to them alone and they are made not to gouern
the Church should haue appeared The spirit of Sathan bare rule in the mouth of foure hundred Prophets 1 Kin. 22.5.22 which Achab called together* Micha is condemned for an hereticke he is smitten Ier. 20.2 he is cast in prison So was Ieremie handled 7 In that Councell which the priests Pharisees gathered at Ierusalē what was wanting as touching the outward face And yet Christ is condemned there and his doctrine is driuen from amongst them* Ioh. 10.47 And yet there was at that time a Church at Ierusalem Therfore it doth not necessarily consist in the assemblie of Pastours whome the Scripture doth pronounce to be sometimes euill 8 Obiect What shall the Councels haue none authoritie in defining An. Yes verily For all Councels are not to be condemned here neither are the actes of all Councels to be cancelled But so often as the decree of anie Councell is brought forth I would haue it diligently weighed at what time it was holden Things to be considered in Counsels for what cause to what ende what maner of men were present and then that it be examined according to the rule of the Scripture So it should come to passe that Councels shold haue that maiestie which they ought to haue So we do willingly embrace those old Synodes as the Nicene that of Constantinople of Ephesus and the first Chalcedon Synode The synode of Constant touching breaking of images 9 By the later Councels which are often contrary one to another we may see how much the church hath oftentimes degenerate from the purity of that golden age It is now about nine hundred yeares ago since the Synode of Constantinople being gathered vnder Leo the Emperour did adiudg images placed in Churches to be broken The Nicene coūcell decreed that they should be restored The contrarietie of councels The Nycene Synode 10 All those auncient and purer Councels had their imperfections There appeareth a notable example hereof in the Nicene Synode For there hauing as it were forgotten all grauitie modestie all curtesie omitting to contend with Arrius they began one to wound another with inward dissentions obiecting of crimes and infamous libels 11 Obiect Synodes may indeede erre in those things which are not necessarie to saluation An. Then they did not alwayes follow the Spirit as their guide But we may easily iudge by generall Councels how great authority prouincial councels haue to make articles of faith 12 Obiect Though they be in mind blockish and in will most wicked yet the word of God remaineth which commaundeth vs to obey those which haue the ouersight of vs* We must obey those which haue the ouersight of vs. An. What if I deny that they be such as haue the ouersight of vs which are such But what manner persons doth Iosue describe Let not saith he the booke of the Law depart out of thy mouth but thou shalt meditate in it day night Thou shalt not turn aside either to the right hand or to the left* Iohn 1.7.8 Therfore those shall be our spirituall gouernours Who are true Oureseers which turne not aside from the Law of the Lord either to the right hand or to the left Otherwise we must not heare thē as being false prophets false Apostles* Ier. 23.16 Gal. 1.8 Mat. 7.15 15 10. 13 Because we haue proued that the Church hath no power giuen to erect any newe doctrine let vs now speake of the power which they geue her in interpreting the Scripture We graunt indeed and that willingly Interpretation of the Scripture Vse of Synodes that if anie disputation fall out about anie opinion there is no better or surer remedie then if a Synode of true Bishops come together where the article or point in controuersie may be discussed For the determination shall haue much more weight they shall more commodiously deliberate being together 1 Cor. 14.29 and also Paule describeth* this way in iudging doctrines So when Arrius arose the Nycene Synode was called the Synode of Cōstantinople against Eunomius Macedonius that of Ephesus against Nestorius A Caueat Also we must note this that it is no perpetuall thing that that is a true interpretation of the Scripture which hath bene set downe by the consent of a Councell For in the second Synode of Ephesus the heresie of Eutiches had the vpper hand and the holie man Flauian was banished 14 Christ commaundeth all to drinke of the cuppe which he giueth in the Supper* The heresie of Eutiches Mat. 26.26 Contradictions of Synods The Councell of Constance commanded that it should not be giuen to the common people but it would that the priest alone should drink Paul calleth forbidding of mariage hypocrisie of deuils* 1 Tim. 4.1 Heb 13.4 And the Spirit pronounceth in an other place that mariage is holie honorable among all men* Wheras they did afterward forbid priestes to marie they desire to haue that counted a true interpretation of the scripture Therfore whatsoeuer interpretations or decrees of Councels shall be contrarie to the truth of the Gospell they must in no case be receaued CHAP. X. Touching the power in making lawes wherin the Pope with his adherents did exercise most cruell tyrannie and butcherie vpon soules The seconde part touching making of laws 1 NOw followeth the second part touching making of lawes from which spring innumerable traditions of men did issue being as many snares to strangle souls Therfore it is worthy to be knowne whether it be lawfull for the Church to bind mens consciences with the lawes which it shall make Consciences must not be insnared 2 We see how wearily Paul walked in this point* so that he durst not euen in one thing insnare the conscience For he did foresee what a wound might be made in the consciences of men if the necessitie of those things should be layd vpon them the libertie whereof the Lord had left What conscience is 3 That this knot may be loosed we must first know what conscience is We must fet the definitiō out of the proper deriuation of the word For as science taketh the name frō the knowledge of things Science so when men haue the feeling of Gods iudgment as a witnesse adioyned to them which doth not suffer them to hide their sinnes but that they are drawen vnto and arraigned before the iudgment seat of the iudge that feeling is called conscience For it is a certaine meane betweene God and men From whence the olde prouerbe cometh the conscience is a thousand witnesses Workes respect men and the conscience God 4 Therfore as works haue respect vnto men so the conscience is referred vnto God So that a good conscience is nothing else but the inward integritie of the hart In which sence Paule writeth that the fulfilling of the Law is loue out of a pure conscience and faith vnfaigned* 1 Tim. 1.5 Also it is sometimes extended vnto
Bishop of Rome being not content with their kingdomes laid hands vpō the Empire Lib. de consid 2. who as Bernard saith* had neede of a weedhooke not of a scepter Epist 5 lib. 2. Gregorie 12 Gregorie called the Emperour most noble Lorde and himselfe his vnworthie seruant* 13 Neither are fiue hundred yeares yet past when as the Bishops were in subiection to princes neither was the Pope created without the authoritie of the Emperour Henrie the Emperour sold holie thinges Hildebrand brought the Emperoures in subiection to him Constantinus Increase of the Papacie The Emperour Henrie the 4. of that name who solde holie things gaue occasion to Gregory the seuēth to alter this order At length Hildebrand who called him selfe Gregorie the seuenth made also the Emperours subiect to him Obiect The West Empire was giuen to the Pope by Constantine An. That is a false starting hole vnder colour of donation In the meane season the Popes ceased not sometimes by fraude somtimes by treacherie sometimes by weapons to inuade other mens dominions also they brought the citie it self which was at that time free vnder their power vntill they came to that power which they doe now enioy 15 To iurisdiction is annexed freedome Freedome annexed to Iurisdiction For they thinke it an vnmeet thing if in personall causes they answere before a ciuill iudge and they suppose that both the libertie also the dignitie of the church consisteth in that if they be exempted from common iudgements and lawes Obiect If any question of faith were handled or anie such question as did properlie appertaine to the church the hearing thereof was referred to the church 16 An. By this exception holy men sought nothing els but that Princes which were not religious might not with tyrannicall violence and lust hinder the church in doing her dutie For they did not disalow it if sometimes Princes did vse their authority in Ecclesiasticall matters so this were done to preserue the order of the church and not to disturbe it Therefore they doe euill to chalendge to themselues freedome CHAP. XII Of the discipline of the church whose principall vse is in censures and excommunication 1 FVRTHERMORE The diuision that we may the more easily vnderstand Ecclesiastical discipline which dependeth vpon the power of the keyes and spirituall iurisdiction let vs deuide the churche into the cleargie and the common people Let vs speak first of common discipline vnder which all men must be then we will come to the cleargie which haue their proper discipline 2 The first foundation of the church is that priuate admonitions doe take place that is if any man doe not his duetie willinglie that he suffer himselfe to be admonished The degrees of comō discipline Priuate admonition and that euerie one studie to admonish his brother when need is Especiallie let the Pastors be diligēt herein whose dutie it is to preach to the people and to exhort through euery house* If any man refuse admonitions and despise two or three witnesses Act. 20.20 and if hee continue stubborne let him be banished out of the companie of the faithfull* Mat. 18.15.17 as a contemner of the church Excommunication 3 But because he intreateth there of secret faults wee must put this diuision that some sinnes are priuate and some publike Christ speaketh of the former Deuision of sinnes Mat. 18.15 1 Tim. 5.20 Gal. 2.14 Reproue him betweene him and thee alone* Paul saith concerning open sinnes Reproue him in presence of all men* that the rest may feare Hee himselfe followed this last in Peter* Therefore in secrete sinnes let vs proceede according to the degrees which Christ setteth down Another destinction of sinnes in manifest sinnes let vs straight way proceed vnto the solemne rebuking of the church 4 Let this be also another distinction Of sinnes some are defaults some hainous offences for these latter Paul vseth a more sharpe remedie in the incestuous person of Corinthus* because he doth not only in wordes chasten but with excommunication punish him 5 And there be three ends whereto the church hath respect in such corrections Endes of correction and in excommunication The first is that they may not bee named among christians which lead a wicked life as if the holy church were a conspiracy of wicked men* Col. 1.24 The second that good men may not bee corrupted with the continuall companie of the wicked* 1 Cor. 5 6.11 The third is that those men themselues beeing confounded with shame 2 Thess 3.14 may begin to repent of their filthines* 6 These ends being set downe it remaineth that we see how and after what sort the church doth execute this point of discipline The diuision of sinnes Publike Priuate Stubbornesse Haynous offences Defaultes which consisteth in iurisdiction First of all let vs retaine that diuision of sinnes that some are publike and some priuate The former kinde doth not require these degrees which Christ reckoneth vp In the second sort they come not to the church vntill stubbornnes come When it is once come to knowledge then must we obserue the other diuision between hainous offences defaults In lighter offences there must a light and fatherlie chastisement be vsed But hainous offences must be chastised with a more sharp remedie 1 Cor. 5.5 as by depriuing of the supper vntill the sinner doe testifie his repentance* This order did the olde and better church obserue whē lawful gouernmēt was in force Let Princes submit themselues to discipline 7 So far of was it that anie was exempted from this discipline that the Princes did submit thēselues together with the common people to abide beare it And it is meet that the scepters of all princes bee made subiect to Christes crowne So Theodosius was depriued by Ambrose of the right of the communion* Am. lib. 1. Epist 3. in orat funeb Theo. This is a lawefull proceeding in excommunicating of a man if not the elders alone do that apart but the Church knowing and approuing the same 8 And such sharpnesse becommeth the church as is ioyned with the spirite of meeknesse that he may not be swallowed vp of sorrow which is punished* 2 Cor. 2.7 For by this meanes a remedie should bee turned to destruction A caueat Sharpnesse of the men of old For when as they enioyned a sinner penance to endure for 7. 4. 3. yeres or during his whole life what could followe thereupon but either great hypocrisie or great desperation 9 All thinges must be tempered with loue and curtesie All things must be temperat with courtesie Neither is it for vs to blot out of the number of the elect excommunicate persons or bee out of hope of them as if they were alreadie damned Wee may indeed count them straungers from the Churche and therefore from Christe but yet onlie during that time wherein they continue diuorsed The difference