worship profaned by superstitious rites such as idolatrie is The ende And there bee two partes of the commandement the former brideleth our licentiousnesse 2. Partes that we make not God subiect to our senses or represēt him by anie shape the second forbiddeth that wee worship no images for religions sake 18 To the end he may induce vs to this he setteth out his power which he will not suffer to bee abated Secondlie he calleth himselfe ielous because he can abide no partner Thirdlie hee auoucheth that he will bee a reuenger of his glorie vppon the children the childrens children the childrens childrens children if we geue the worship of his Godhead to anie other Fourthlie he promiseth mercie to the true keepers of the commandement God reuengeth his glorie vpon the fourth generation Ezech. 18.20 19 Obiect To punish an innocent for an other mans fault is against right and the worde of God himselfe * An. There is no vnrighteousnes in God neither doeth hee suffer the sonne to beare the iniquitie of his father but hee is punished for his owne offence 20 For if the visitation be fulfilled when God taketh away grace and other helpes of saluation from a familie Euerie one is punished for his owne iniquitie in that that the children being made blind and forsaken of the Lorde doe walk in their fathers footesteps they beare the curse of their fathers wickednesse so that liuing wickedlie they are by the iust iudgement of God punished not for other mens offences but for their owne iniquitie The promise of the law 21 On the otherside is offered the promise touching the spreading abroade of mercie vnto a thousand generations whence the faithfull haue an excellent comfort 3. Commandement Three thinges to be obserued 22 Wee must diligentlie note three thinges in the third first that whatsoeuer the minde conceaueth or the tongue vttereth concerning God it doe taste of his excellencie Secondlie that we do not rashlie abuse his holie worde and reuerent misteries either to ambition or couetousnesse or for our owne follie Last of all that we doe not slaunder nor backbite his workes but that we speake of them with titles of wisedome righteousnesse and goodnesse 23 Furthermore What an oth is an oath is a calling of God to witnesse to confirme the truth of our speech Isa 19.18 65 16. Ier. 12.16 which by many places of scripture is prooued to be a kinde of the worship of God * Ier. 5.7 Soph. 1.5 In which respect the Lorde is verie angrie with those which sweare by straunge Gods * 24 And the name of God is profaned three waies first when men sweare falslie by it for what remaineth to the Lord whē he shal be robbed of his truth The name of God is profaned three wayes when hee is made the approuer of that whiche is false * 25 Secondlie when it is vsed in true but superfluous oathes Leuit. 19.12 2. Ios 7.19 for an oath is not permitted but for necessities sake when we must haue regard eyther of religion or of loue Last of all we sinne if in Gods place by manifest impietie wee put saints or other creatures when wee take an oath because by this meanes we conueigh to them the glorie of the godhead Exod. 23.13 Deut. 6.13 Heb. 6.13 26 Obiect Christ his inhibition is general * Mat. 5.34 sweare not at all An. Christ is not contrarie to the father but he correcteth the abuse of the Pharises which did suffer oaths The error of the Pharisees so they were not false or the name of god were not vsed yea he doth also forbid superfluous oaths such as were oblique and which are made by the name of creatures 27 Therefore let vs conclude that oathes are lawfull seeing Christ his disciples did swear and that not only publike oathes before the magistrate but also priuate So Abraham * Iacob * Booz Gen. 21.24 * Abdias * Gen. 31.53 did sweare * Ruth 3.13 4. Commandement * 1. King 18 1◠28 The end of the cōmandement is that being dead to our owne affections workes wee thinke vpon the kingdome of God and that we be exercised by those waies and meanes which hee hath appointed vnto that meditation Touching this wee must cōsider three things Three thinges to be considered first vnder the rest of the seuenth day is figured to the people of Israel the spirituall rest whereby the faithfull keepe holiday from their owne workes that God may worke in them The spirituall rest Secondlie he woulde haue a set day wherein they may come together to heare the law and do the ceremonies Thirdlie for seruāts sakes that they might rest from their labour The hearing of the word 29 Notwithstanding wee are taught in manie places that that shadowing of the spirituall rest had the chiefest place in the Sabboth * 30 The obseruing of one day of seuen did represent vnto the Iewes that perpetuall rest Ease of seruāts Num. 13.22 Ezech. 20.12 which that it might be obserued with more religion God commended it by his owne example The ceremony of the Sabboth is abolished by Christ Rom. 6.4 31 And it is not to bee doubted but that Christe by his comming did take away that which was ceremoniall heere For hee is the truth at whose presence all figures doe vanish away * Col. 2.16 Therefore let all superstitious obseruing of daies be far from christians 32 The two latter causes are like conuenient for all ages Though the ceremonies be taken away yet it is necessarie that we meete together to heare the word Why we meet together in the Church to breake the mysticall bread and to commō praier Againe that seruants labourers haue their rest from labour Obiect This commaundement was giuen to the Iewes and not to vs. An. We be the children of God therefore he did no lesse prouide for our necessity then for the necessitie of the Iewes Quest Why doe we not come together daily An. Would God we might but seeing the weaknesse of manie cannot suffer that The profite of congregations why doe wee not obey the order which God hath laid vpon vs 33 Obiect The christian common people is nourished in Iudaisme The obseruing of the Lordes day because they retaine some obseruation of daies An. We obserue the Lords day not as ceremonies with most strait religion but we take it as a remedie necessarie for retaining order in the church Obiect Paul teacheth that Christians must not be iudged in obseruing dayes Col. 2.16 in another place he auoucheth that it is a superstitious thing to iudge betweene day and day * Rom. 14.5 An. He taketh away the abuses whereby they darkened the glorie of Christe and the light of the Gospel by retaining shadowes 34 But the Lords day commeth in steede of the Sabboth The Lordes day in place of the Sabboth because
father sonne holy ghost are one God The persons are distinguished by properties yet that neither the sonne is the father or the holy ghost the sonne but that they are distinguished by a certaine propertie 6 But omitting to dispute of words let vs nowe speak of the thing it self I call a person a subsistence in the essēce of God What a person is which being referred vnto the rest is distinguished by a certaine incommunicable property or which is not common to the other A subsistence is an other thing then an essence For if the worde were simplie GOD and had nothing proper seuerallie to it selfe What a subsistence is then had Iohn * said amisse in saying Ioh. 1.1 that it was alwaies with God Where he addeth foorthwith that that word was God 7 And before I goe anie further I must proue the Godhead of the sonne and also of the holie ghost that done we shall see how they differ Surelie forasmuch as the word of God is spoken of in the scriptures 1. Diuision The godhead of the sonne it were an absurd thing to imagine onlie a fading or vanishing voice which being vttered in the aire doth come foorth without God himselfe when as the worde is rather meant to bee the perpetuall wisdome of God 1. Argu. oracles and prophecies came from the spirite of Christ resiant with God from which both oracles and also all Prophesies did proceede For as Peter doth witnesse * Pet. 1.11 the old prophets did no lesse speake by the spirite of Christ then the Apostles whosoeuer they were which after them had the administration of the celestiall doctrine And because Christ was not as yet reuealed we must needs vnderstand the word begottē of the father before all worldes The word was begotten before al worlds And if so be it that spirite was the spirit of the worde whose instruments the Prophetes were we do vndoubtedlie gather that he was verie God 2. Argu. from the creation of the world Which thing Moses doth teach plainelie enough in the creation of the worlde * Gen. 31.3 when hee setteth that word as in the middle Obiect The word is taken in that place for bidding or commandement An. The Apostles are better interpreters * Heb. 1.2 who teach that the worlde was made by the sonne and that he beareth all thinges by his mightie word To the same ende tendeth the saying of Christe My father and I doe worke vntill this day * Ioh. 5.17 8 Obiect The worde beganne to be then when God did open his holy mouth in the creation of the world An. That is too vnaduisedlie to imagine an innouatiō of the substance of God For if there should haue bin in him any thing comming from elswhere that of Iames should fall to the grounde * Iam. 1.17 There is with God no change or shadow of change Obiect God spake then first of all therfore there was in him no speech at all before that time An. I conclude otherwise In the verie moment wherein God said Let light be made * Gen. 1.3 the power of the word appeared therefore it was long before 9 Heereby wee ought to be fullie certified that Christ is that word being clad with flesh Whereuppon the prophet saieth * Psal 45.7 3. Argu. from his throne Thy throne O God is for euer Obiect The worde Elohym is also applied to the angels and chiefest powers To whome the word Elohym is applied An. But there is no where in the scriptures anie such place extant as ascribeth an eternall throne to a creature neither is he onlie called God but also the eternall gouernour Secondlie this title is giuen to none without an addition as it is said that Moses shal be as a God to Pharao * Exod. 7.1 Obiect Moses gaue that name to the altar which he builded * Isa 42.8 also Ezechiel to the citie of the new Ierusalem * Ezech. 48.36 17.15 An. The altar was built for a monument that God is the exalter of Moses The Altare Why Ierusallem hath the name of Cod giuen it and Ierusalem hath the name of God giuen it to testifie the presence of God For thus saith the Prophet the name of the citie shall be from that day The Lord is there and Moses built the altar after this sorte and called the name thereof The Lorde mine exaltation Obiect Ieremie referreth this selfe same title vnto Ierusalem in these wordes * Ier. 33.16 This is the name wherewith they shall call her The Lord our righteousnesse Christ Iehouah An. Christ is the true Iehouah whence floweth righteousnes seeing the Church perceiueth this in deed it doth for iust causes reioyce in this name 4. Argument an Angell for the Lord. Iud. 11.12 7.4 10 If these things do not satisfie the Iewes let thē looke why Iehouah or the Lord is so often presented in the person of an Angell * Obiect This is spoken in respect of the person which he presenteth An. But the seruaunt in suffering sacrifice to be offered vnto him should take from God the honor due to him Iud. 7.16 13.16 which is an absurd thing yea he doth afterward proue * that he is that Iehouah in deede Therfore Mannah and his wife gather by this signe Mannah that they haue not only seen an angell but God Obiect God was neuer openlie shewed to Abraham Seruetus and to other of the fathers but in steed of him they worshipped an angel An. The sound Doctors of the Church did well and wiselie interprete the worde of God to be the Prince of Angels or the chief Angell Christ vnder the person of an Angell doth execute the office of the mediatour Oseas 12.5 who began euen then as by a certaine entrance or preparation to execute the office of a mediator The same meaning hath Oseas who after he hath reckoned vp the cumbat of Iacob with the Angell * The Lord saith he the God of hostes Iehouah worthie of memorie is his name Obiect God did beare the person of an Angell An. The confession of the holie Patriarch doth sufficientlie declare that he was no created angell but in whom the full Godhead did rest From the confession of the Patriarch Deut. 32.29.30 when he saith I saw God face to face * 1. Cor. 10 4. and hence came that of Paul also that Christ did guide the people in the wildernesse 11 As for the new testamēt it is ful of testimonies 12 And if so be it wee esteeme his Godhead by his workes which are ascribed to him euerie where in the scriptures The godhead of Christ is proued by his workes it shall as yet more euidentlie appeare by them For when hee said that he wrought since the beginning with his father the Iewes which were most dull to vnderstand his other sayings did yet perceiue that he
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
there is an end made of that true rest which the old Sabboth did shadow in the resurrection of Christ and therein is it fulfilled 5. Commandement 35 Because the obseruing of that order which the Lord hath appointed doth please him the degrees of honour appointed by him We must not resist or diminish the dignitie of our superiours ought not to be taken away or resisted by vs. Whereupon it doth follow that it is forbidden that we doe not diminish anie whit the dignitie of superiours either through contempt or stubbornnesse or vnthankfulnes And the most amiable superioritie is set before vs for an example 3 Partes of honour Exod. 21.17 Leuit. 20 9 that we may more readilie bende our mindes vnto the custome of submission 36 But by diuers appurtenances of the law it appeareth that there bee three parts of honour reuerence * Deut. 21 18 19.20 Mat. 15.4 obedience * thankfulnes * The promise of long life is not alwayes fulfilled 37 There is a promise added which doth better admonish vs how acceptable that submission is to God which is commaunded vs in this place Obiect But the promise is not alwaies fulfilled Because manie godly men do die before they come to ripe age An. That turneth to the good of the godlie for long life is promised so farre as it is a blessing How farre we must obey 38 Furthermore we must note that this submissiō is a degree or step toward the honoring of that soueraigne father Therefore if they prouoke vs to transgresse the lawe then they ought worthilie to be accounted not our parentes but straungers The same respect must we haue of other superiours Act. 5.39 6 Commmandement 39 The end of the cōmandement is because the Lorde hath knit togeather mankinde by a certaine vnitie the saftie of all ought to be committed to euerie one Therefore all violence and iniurie wherby the bodie of our neighbour is hurt is forbidden vs 1 Ioh. 3.15 Mat. 5.22 Hatred why we must doe good to our neighbour yea he is called a manslear which hateth his brother * 40 Therefore let vs not doe that to our neighbour which we would not haue done to our selues because man is both the image of God and also our flesh 7 Commandement Vncleānes forbidden 41 The ende of this because God loueth purenesse let vs abandon all vncleannesse yea let vs moderate and order all parts of our life chastlie continentlie Let him that cānot contain marry a wife * 42 Obiect Virginite is an excellent vertue Cor. 7.29 Virginitie is an excellent vertue An. It is denied to some it is graunted to other some for a time Quest Being holpen by the helpe of God wee can doe all things 43 An. The Lorde helpeth those onelie which walke in his waies Therefore let no man contemne matrimonie as a thing vnprofitable and superfluous for him Let no man desire otherwise to leade a single life then if he can want a wife 44 Therefore when he forbiddeth adulterie Wanton behauiour of the bodie is forbidden he requireth integritie both of spirit and bodie he forbiddeth laying in wait for the chastitie of another both by wanton behauiour of the bodie and impure and filthie gestures and speeches 8 Commandement 45 The end because god abhorreth vnrighteousnesse that euerie man may haue his own The kindes of theft And there be manie kinds of theft one is in violence another in malicious cosonage another in close deceite in flatterie c. Therefore all crafts whereby the goods of our neighbours are conueighed to vs are to bee counted thefts 46 Therefore wee shall rightlie obey this commandement if being content with our estate wee seeke to get no gaine but that which is honest and on the otherside if we faithfullie help with our coūcell and helpe all men so farre as wee can to keepe that which is theirs 9 Commandement 47 The end thereof is because God who is truth hateth lying that wee must vse truth among our selues Therefore the summe shall bee that wee neither hurt anie mans good name by false slanders or that we do not hinder him in his goods by falshood but that we employ our faithfull indeuour for euerie man so much as wee can in defending truth to maintaine the integritie both of his name and also of his goods 48 Quest If wee discouer the faultes of other men and lie not shall we be giltie of that commandement An. He which forbiddeth the name of thy brother to be defiled by lying will also haue the same preserued vntouched 10 Commandement 49 The end is because God will haue the whole minde possessed with the affection of loue all lust that is contrarie to loue must be driuen out of the minde Therefore the summe shall be that no cogitation creepe into our mindes which may moue them with hurtfull concupiscence and such as may turne to another mans hinderance Whether the tenth commādement of the law be superfluous Obiect This commaundement is superfluous because vnder theft and whoredome is contained and forbidden the purpose to doe hurt An. The purpose is one thing the cōcupiscence or desire is an other thing the other commaundements consider the deliberate consent of the wil vnto euill but this the desire euen without such both assenting and also deliberation What phantasies are condēned 50 Obiect Shall fantasies which are rashlie tossed in the minde and doe at length vanish away be condemned for concupiscences whose place is in the heart An. No but such as bite and strike the minde with lust They which seeke two commandements in the forbidding of cōcupiscence The error of the Papistes they rent in peeces by a peruerse mangling that which was one 51 Furthermore the perfection of that holinesse consisteth in those two points which we haue alreadie rehearsed The summe of the lawe Deut. 6.5 11 13. that we loue the Lord God with our whole hearte with our whole soule with all our strength and our neighbour as our selfe * 52 Obiect Christe and his disciples when they rehearse the summe of the lawe Why Christ doth somtimes make mention of the latter table only they omit the first table An. They do it for this cause because the studie of righteousnesse and integritie doth more appeare in the second then in the first 53 Obiect Therefore it is more worth to the summe of righteousnesse to liue innocentlie with men then to honour God with godlines An. No trulie but because no man doth truly obserue and keep loue in all pointes vnlesse he feare God Eph. 1.4 the approuing of godlinesse is taken thence also * Col. 3.14 54 Therefore our life shal be best framed according to the will of God and the prescript of the law when it shall be most fruitfull to our brethren in all points so that we liue rather to our neighbors then to our selues Obiect Loue beginneth with it selfe An.
circumcised and diligently taught righteousnesse and yet they conspired to put their brother to death* Simeon Leui did rage cruelly against the Sichemites* What shal we say of Ruben Iuda Dauid and manie other being regenerate they fell filthily and yet they obtained pardon 25 What offence is greater then rebellion For it is called a diuorcement betweene God and his Church Rebellion a great offence but this is ouercome by the goodnesse of God* Returne vnto me saith the Lorde and I will receaue thee Ier. 3.1.12 Returne thou turne away I will not turne away my face from thee Neither was it in vaine that he ordained in the Lawe dailie sacrifices for sinnes 26 Is this benefite taken away from the faithfull by the comming of Christ that they dare not pray for forgiuenesse of sinnes He should haue come to the destruction and not to the saluation of his Peter denyed Christ and that not without cursinge* Mat. 26.35 Gal. 1.6 3.1 4.9 and yet hee is not excluded from pardon 27 The falling away of the Galathians was no smal sinne* 1 Cor. 12.21 The Corinthians did swarme with more and no lighter offences* And yet neither of them is excluded from the mercie of God 28 Obiect Euerie fault is not an vnpardonable sinne but the voluntarie transgressinge of the Lawe An. Why did God then commaund in the Lawe sacrifices to be offered for purging the voluntarie sinnes of the faithfull* Leuit. 4. Who can excuse Dauid by ignorance Did the Patriarkes thinke the murthering of their brother a lawfull thing 29 Obiect The sinnes which are forgiuen the faithfull dayly are light faults The sharpe Censure of the olde fathers which come vpon thē through infirmitie of the flesh but solemne repentance for more hainous offences ought no more to be repeated then Baptisme An. Whereas the men of olde did so hardly pardon those who had committed anie thing worthy to be punished by the Church they did it not for this cause because they thought that the Lord would hardly pardon it but they meant by this sharpnesse to terrifie others that they might not runne headlong into wickednesse for which they should be estranged from the fellowship of the Church CHAP. II. A comparison of the false Church with the true 1 THerefore seing the Church being grounded vpon the doctrine of the Apostles and Prophets* Eph. 2.10 hath the ministerie of the word and Sacraments as proper to it if you take away doctrine how shall the building any longer stand It is the stay of truth* 1 Tim. 3.15 The Church is the grounde work of truth Therfore there is no Church where lying falshood raigne 2 Seing the case so standeth in Papisme we may perceaue what Church remaineth there In steed of the ministerie of the worde there raigneth there a peruerse gouernment made of lies which partly extinguisheth the pure light and partly choketh it in place of the Lords Supper is come most filthy sacriledge the worship of God is disfigured with a diuerse heape of superstitions What the masse is all doctrine is buried and banished publike assemblies are schooles of idolatrie and impietie Obiect The Church of Rome being founded by the Apostles consecrated by the bloud of the martyrs There is no succession without Christ hath bene preserued by continuall succession of Bishops therfore it is the true Church An. The colour of succession is nothing worth vnlesse the posteritie holde the trueth which they haue receaued of their fathers by hand vncorrupt and vnlesse they abide in it Wherin the Papists and the Iewes agre 3 Therfore the Romanists pretend none other thing at this day then did the Iewes in old time when they were reproued by the Lordes Prophetes for their blindnesse impiety idolatrie For as they did gloriouslie boast of the temple ceremonies and sacrifices* so in steed of the Church they shew certaine outward visures Ier 7 4 Ezech. 10.4 4 For this is a perpetuall marke wherwith our Lord hath marked vs He which is of the truth heareth my voyce * Ioh. 18.37 I am that good sheepheard and I know my sheep and am knowen of them My sheep heare my voyce* Ioh. 10.14 The Church is Christes kingdome The Church is the kingdome of Christ he raigneth by his worde therefore seeing there is no scepter in Popery should the kingdome of Christ be there Who are heretickes Schismatickes 5 Obiect They are guiltie of schisme and heresie who preach any other doctrine then that which the Church of Rome doth preach haue by them selues assemblies to prayer to baptise and to minister the Supper An. They are called hereticks schismaticks who making a diuision do breake in sunder the communion of the church which is contained in two bōds to wit the agreement of true doctrine brotherlie loue whereupon Augustine putteth this difference betweene schismatikes and heretikes* Lib quest Euan. sect Mat. because the latter corrupt with false opinions the synceritie of faith and the former euen where there is like faith do breake the bond of fellowship 6 How then should we be such which keepe the doctrine of the truth hauing cast away lying I saye nothing of that that they haue excommunicate and cursed vs the Apostles had experiēce of the same* Ioh. 16.2 7 The true Church was at that time extant among the Iewes and Israelites Without the word there is no Church when they did abide in the lawes of the couenant But after that hauing forsaken the Law of the Lord they did degenerate vnto idolatrie they partly lost that prerogatiue For who dare call that companie the Church where the word of the Lord is manifestly troden vnder foote 8 Quest Was there then no parcell or part of the Church among the Iewes after that they fell to idolatrie An. There were some degrees in the very falling away For they came not straight way to the vttermost point vntill euen the verie Priestes did defile the Temple of God with profane and abhominable rites 9 Go too let the Papists if they can There is greater corruption vnder the pope then vnder Ieroboam deny that the state of religion is as corrupt among them as it was vnder Ieroboam But they haue grosser idolatrie neither are they purer in doctrine Obiect All the Prophets which were at Ierusalē when things were most corrupt there did neither offer sacrifice by them selues neither had they seuerall assemblies gathered to prayer An. They were commanded to meet together in Salomons temple* The comandement to meet in the temple Exod 29.9 And yet they were not enforced to vse any superstitious worship yea they tooke in hand nothing but that which was appointed of God But what like thing haue the Papists 10 We wil willingly graunt them that which the Prophetes graunted to the Iewes and Israelites of their time* Is 1.14 seing things were there
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
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