not poured out * Psal 145.9 6 Also in the secōd sort of his works which happen beside the ordinary course of nature Extraordinary workes there appeare as euident argumentes of his powers For in gouerning the societie of men he doth so temper his prouidence that although he be infinite wayes bountifull and beneficiall toward men Mercy yet notwithstanding he declareth by dayly iudgementes and manifest his clemencie to the godly and his seueritie to the wicked Iudgement Why God doth suffer the wicked to tryumph for a time Whence the iudgement of God is gathered Quest Why doth God oftentimes suffer the wicked to triumph vnpunished for a time and doeth permit the good to be tossed with much aduersitie and also with the malice of the wicked An. When as he punisheth one wickednes with a manifest iudgement of his wrath we must knowe that he hateth all wickednesse whē he letteth manie go vnpunished we must know that there shal be another iudgement wherein they be deferred to be punished In like sort howe great matter doth he minister vnto vs to consider his mercie when as he oftentimes sheweth mercie without being wearie toward miserable sinners Clemency vntill he haue brokē their frowardnesse with doing good to them in calling them home with his more then fatherly tendernesse 7 To this ende when the Prophet setteth down that God doth at a sodeine and contrarie to their expectation helpe miserable men when their affaires are past hope * Psal 107.9 113.7 he gathereth at length that those which are counted fortunate chaunces are as manie testimonies of the heauenly prouidence of God and especially of his fatherly clemencie and that hereby the godly haue matter of ioy ministred vnto them What matter of ioy the godly haue and that the mouthes of the wicked are stopped 8 But in those things we wonder at the power of God The knowledge of God commeth by the euent of thinges and kisse his wisedome Therefore we see that there needeth no longer nor laborious demōstration to set out those testimonies which serue to set forth the maiestie of God whereby we are inuited to the knowledge of God not that which is content with a vaine speculation and doth swimme about onely in the braine but that which shall be sound and frutefull 9 Secondly such knowledge ought not only to raise vs vp to worship God Worship Hope of eternall life but also to awake and lift vs vp to hope for the life to come For when we consider that the tokens which the Lorde sheweth both of his clemencie and also of his seueritie are onely begun and halfe full without doubt we must consider that he doth herein onely make a shew of those things the manifestation and ful deliuerance whereof is deferred vnto another life * Aug. lib. 1. de cruitate Dei Cap. 8. 10 But howe clearely so euer he represent both him selfe and also his immortall kingdome in the mirrour of his works such is our blockishnesse we stand alwayes amazed at such euident testimonies so that they passe away without doing vs any good Mans blockishnes For as touching the framing of the world how manie be there among vs who whiles they either looke vp toward heauen or cast their eyes aside vpon diuerse countreyes of the earth do referre their mind vnto the remembrance of the Creator and do not rather stay in the viewing of the workes created passing ouer the Creator Extraordinary workes And as touching those which come to passe besides the order of the naturall course where is there one that doth not rather thinke that men are whirled and turned about by the blind rashnesse of fortune then gouerned by the prouidence of God 11 Hence came that huge sinke of errors wherewith the whole world hath bene filled and ouerwhelmed Whence naturall idolatrie doth come For euerie mans wit is to him selfe as a maze so that it is no maruell that all nations were brought into diuerse deuises And not that only but also that almost euerie seuerall man had his seueral God For so soone as rashnesse and wantonnesse were ioyned to ignorance Rashnes ioyned with ignorance hath brought forth idolatrie Stoicks and darknesse there was scarce anie one found which did not frame to him selfe an idoll or fansie in steede of God 12 And if so be it the most excellent men did wander in darkenesse such as were the Stoicks and the misticall diuinitie of the Aegyptians who doting with reason faigned to thē selues more Gods what shall we say of the scourings of the people Paul pronoūceth that the Ephesians were without God * Eph. 2.12 Idolaters are without God vntill they had learned out of the Gospell what it was to worship the true God And to the ende the Scripture may make place for the true and one God it condemneth all falshood lying whatsoeuer god-head was worshipped in olde time among the Gentiles * Rom. 1.21 The Samaritanes wist not saith Christ what they did worship * Heb. 2.10.20 Whereupon it followeth that we do alwayes worship at all aduentures which notwithstanding is no small fault vnlesse God do witnesse of him selfe from heauen and declare to vs by his word what he will haue done Naturall lights being lighted for the knowledge of God 13 Therefore so manie burning lampes do shine in vaine in the edifice of the world to set forth the glorie of the author which do so shine round about vs that yet notwithstanding they are not able to bring vs into the right way of thēselues They raise indeede some sparkles but they are choked before they shewe foorth anie perfect light The inuisible godhead is I grant represented by such spectacles * Heb. 11.13 but we haue no eyes to see the same * Rom. 11.19 vnlesse they be lightened by the inward reuelation of the spirite through faith Why we are not excused before God 14 Obiect If we want naturall power so that we can not clime vp vnto the pure and manifest knowledge of God we shall be holden excused if we worship not God as we ought An. All colour of excuse is cut of because the fault of so great dulnesse is within vs neither can we so pretend ignorance but that euen our verie conscience shall alwayes conuince vs both of sluggishnesse and vnthankefulnesse CHAP. VI. That a man hath neede to haue the Scripture to be his guide that he may attaine to the knowledge of God the Creator 1 THerefore although that brightnesse which shineth before al mens eyes in the heauen earth doth spoile mans vnthankfulnesse sufficiently of all defence The creation yet God hath giuen another a better help namely the light of his word The word of God is giuen to saluation that he might thereby be knowen to saluation And this prerogatiue did he vouchsafe to bestowe vpon those whom he would gather nigher
or feed the people but to sacrifice in like sort when they consecrate Deacons Deacons they speak nothing of their proper office but they ordaine thē to certaine ceremonies about the challice and pattin It was established* In Synod Calcedon distinct 70. cap. 1. that euerie one which was ordained should haue a place appointed him forthwith nowe it is sufficient if their reuenue bee sufficient to sustaine them They doe in deed with great pompe shadow that which they do but they be onlie visures Vicars wherein there is no soundnesse 5 Obiect Bishops haue vicars to enquire of learning before ordering An. But what whether they can reade their Masses whether they can decline some cōmon word wherewith they meet in reading Whē those which are to bee ordered are brought to the altar it is demanded thrise in words which they vnderstand not whether they be worthie of the honour One which neuer saw them answereth they be worthie Is not that to mocke God and men Bestowing of Benefices 6 How much better do they behaue themselues in bestowing of benefices Trulie so that no one of them can hit another in the teeth All of thē breake in generally as into a farme of their enemies 7 But this is also a greatet monster that one mā is appointed to gouerne fiue or sixe churches Quot liberaries Wee may see in Princes Courtes young men which are thrise Abbots Munkes twise Bishops once Archbishops 8 But let vs see how faithfullie they do their dutie Of Priests some are Monks some Seculars That former flocke was vnknowen to the old churche to which this song is now first soung let a Monke being content with his cloister neither presume to minister the sacraments or to beare any other publike function A manifest mocking of God 9 Seculars are partlie beneficed partlie they spende their daily labour in saying Masse or in singing they liue by the wages which they get that way Benefices haue either cure of soules as bishopricks or Parishes Seculars or els they be stipends for daintie men which get their liuing by singing as Prebends Canonships Personages Dignities Chapellēships As for hirelings Benefices they get their liuing from day to day and after a shamelesse maner set themselues to sale for gaine Hungrie hyrelinges and like hungrie dogs with importunate begging they wring out of men against their will that which they put in their hūgrie bellie They sacrifice Christ vpon the altar which is to do sacrifice not to God but to the Diuell 10 The same account ought we to make of Canons Deanes Chaplaines Prouosts c. Chanons c 11 There remaine Bishops and gouernours of parishes Bishopes who haue an excellent office if they would vse it They haue churches committed vnto them though they turne the charge ouer to their vicars they make none other account of them then of farmes A Similitude ouer which they set their vicars as Baliffes or Farmers as if it were the office of a Pastour to doe nothing 12 Of this did Gregorie complaine in his time saying The world is full of Priestes Hom. 17. and yet it is a rare thing to find a labourer in the haruest because we take vpon vs in deed the office of the Priests but we doe not the worke of our office 13 But if anie man doe duely examine all this face of Ecclesiasticall gouernement Poperie is an horrible theeuish corner which is vnder poperie at this day hee shall finde that there is no theeuishe corner wherein robbers doe liue more licentiouslie without law and order 14 But if wee descende vnto the manners where shall wee finde that light of the worlde the salt of the earth Examinations of maners Mat. 5.14 Where is that holinesse whiche may be as a perpetuall rule to iudge by There is no kinde of men more infamous at this day for riot wantonnesse daintinesse and finallie for all kinde of lustes 15 Let Deacōs now come forth wher is that most holy distribution of goods But they are not made to that ende Deacons with out distributiō of goodes For there is none other thing enioyned them but to serue at the Altar to recite the gospell or to sing it and to doe I cannot tel what toies There is nothing spoken of almes nothing of the caring for the poore They appeare not at all with the institution which the Apostles vsed 16 Hauing made a diuision of the church goods euerie man did catche to himselfe so much as hee could Theeues cānot agree about the parting of the stake the Bishops and townish Priestes who being enriched by this pray became Canons did pull in peeces among them the best part It was a troublesome diuision because they cannot yet agree about their boūds Yet by this means prouisiō is made that not one half penny shal come to the poore For they haue takē to themselues the fourth part which was appointed for the poore That which was consecrated to the repairing of the churches is conuerted to superfluous vses The same sacrilegious robberie is committed in the fourth part which was giuen to the clarkes 17 Obiect By this gorgeousnesse of churches the prophesies are fulfilled Psal 72.10 Ies 52.1 60.6 wherein the olde prophets describe the beautie of the kingdome of Christ* The pouertie of ministers is glorious An. That is to translate those thinges which are spoken spirituallie of the spirituall kingdome of Christ vnto the flesh the world The sentence of the Synode of Aquileia is to be noted Pouertie is glorious in the Priestes of the Lorde Garnishinge of Churches 18 That which is bestowed vppon garnishing of churches is bestowed amisse because it doeth not smell of chirst but of riot and corruption of times In the meane season it is so farre of that they haue respect of the liuing temples that they doe rather suffer manie thousandes of poore people to starue through hunger then that they will breake the least challice or cruet to releeue their pouertie 19 The reuenue of lands and possessions causeth that Bishops Abbtos in number of wayting men Reuenues of lands in gorgeousnesse of houses in gay apparrell daintie dishes doe imitate or rather striue with Princes I am ashamed to say any more Lo of what titles the Papistes boast for commendation of their church CHAP. VI. Of the supremacie of the Sea of Rome 1 NOW let vs intreat of the supremacie of the Sea of Rome 2 The state of the question is whether it be necessarie for the true forme of Ecclesiasticall order that one Sea be aboue another both in dignitie and power that it may be the head of all the whole bodie Obiect In the lawe there was the highest Priesthood and also the highest iudgement An. That which was profitable in one nation must not be extended to al the whole world Again the highest priest was a figure of
those which are partakers of the same nature should be euill Chrysost 2. Hom. in Genes All are euill by nature or all of thē should be good An. We should all be euill but it commeth to passe through the mercie of God that all continue not in wickednesse Quest Whence commeth such a difference that some continue vntill the end and some faint after they haue begun to runne Perseuerance the gift of God An. Perseuerance is the gift of God God vpholdeth the former by his power that they may not perish he giueth not like power to the latter that they may be testimonies of mans inconstancy The cause of falling 4 Obiect Exhortations shal be made in vaine admonitions shall be superfluous reprehensions ridiculous vnlesse it be in the power of a sinner to obey Whether admonitions be superfluous Ioh. 15.5 An. No truly for though Christ affirme that we can do nothing without him* doth he therefore lesse reproue those which did euill without him Let vs say with Augustine O man in commaundement learne what thou owest in correction that thou hast it not through thine own fault in prayer whence thou maist receaue that which thou wilt haue Lib. de cor gra Note 5 Obiect Then to what ende serue exhortations 2 3 The fruites of exhortations An. If the wicked despise them with an obstinate heart they shall be a testimonie against them Hardnes of hart must not be imputed to God but to men Quest But what can the sillie man do when softnesse of heart which is necessarie to obedience is denied him An. Why doth he turne his backe when as he can ascribe the hardnesse of his heart to none but to him selfe But the principall profit must be considered toward the faithfull in whom as the Lord worketh all things by his Spirit so he omitteth not the instrument of his word Quest Why are they nowe put in mind of their dutie seeing they are directed by the Spirit of God why are they stirred vp by exhortations seing they can not make hast but with the Spirit An. O man who art thou that prescribest God a Lawe If he will haue vs to be prepared by exhortations to receaue grace How God worketh in the Elect what canst thou backebite in that dispensation God worketh two manner of wayes in his elect inwardly by his Spirit 2. Cor 2.10 outwardly by his word which is to them a sweet sauour vnto saluation as it is to the reprobate the sauour of death vnto death* 6 They gather together on an heape many testimonies of Scripture that they may oppresse vs if not by weight yet by number Of testimonies of Scripture Which that we may the better vnderstand 1. The endes of commandementes we will deuide them into cōmandements promises threatnings And cōmandemēts into those which require turning vnto God and which speake simplie of keeping the Lawe or which cōmand vs to cōtinue in the grace receaued Let vs intreate of all in generall and then we will descend vnto the formes them selues Obiect If God command those things which we can not performe 1. Why conuersion is commaunded If he forbid those things which to auoide is not in our power doth he not mocke vs An. No truly but this commeth to passe that when we know our owne weaknesse we shall more earnestlie embrace faith whereby those thinges shall be geven vs which we want 7 Quest But to whom can this seeme to bee a thing like to be true that God hath appoynted a lawe for logges and stones An. Neither doth anie mā go about to perswade that For neither are the wicked stones or stockes when being taught by the Lawe that their lustes are contrary to God they are made guiltie through their owne testimonie Men are not stockes or stones or the godly when being put in minde of their owne weakenesse they flie to grace Of the forme of commandements 8 That shall appeare more euidently by reckening vp the three formes of commandements Obiect The Lord commandeth oftē both in the Lawe and also in the Prophetes that we be turned vnto him An. And the Prophete singeth another song Turne me O Lord and I shall be turned* Ioe 2.12 Ier. 21.18 For after thou turnedst me I repented Obiect He commaundeth vs to circumcise the foreskinne of our hart An. But by Moses he denounceth that that circumcision is made by his hand* Deut. 10.16 Obiect He requireth newnesse of hart An. But he witnesseth in another place that he giueth it And that which God promiseth as sayth Augustine we do not by will or nature but he doth it by grace The second kind of commaundements are simple wherein we are commaunded to worship God and to obey his will Lib. 3. de Doct. Christ Note innumerable places do witnesse that all that is his gift what righteousnesse holinesse godlinesse or purenesse soeuer can be had Of the simple commandemēt Of the third kind that the faithfull cōtinue in the grace of God Paul teacheth whence they must fet that strength of constancie saying That which remaineth brethren be strong through the Lord* Of continuing in grace Act. 13.42 Eph. 6.10 Zach. 1.13 9 Obiect We bring with vs our owne strength and God helpeth our weake indeuors Because it is sayd Turne vnto me and I will be turned vnto you An. That is I will be mercifull vnto you For it is the worke of God alone to turne vs vnto him 10 The second order of arguments intreateth of promises Obiect Seeke good and not euill and ye shall liue * Deut. 21.1 Ier. 4.1 c. We are mocked if will be not in our power An. We haue such a will by the Spirite of God Whereby it cometh to passe that promises are not superfluous 11 The thirde forme is concerning threatenings We will that which is good by the Spirite Obiect Amalec and the Chananite are before you with whose sword you shall fall because you would not obey the Lord * Ier 7.13 Concerning threatninges Num. 14 43. Because I haue called you and you haue not aunswered I will do to this house as I did to Silo. To what ende serue such vpbraydinges vnlesse they had had free will An. It is not in mans power who is subiect to the lordship of sinne to harken to the voice of God Man hath not free will to harken to the voyce of God which thing proceedeth from naturall corruption Therefore man shall be alwayes the first authour of his owne destruction Obiect Paull saith quensh not the Spirit 1. Thes 1.19 therfore it is in their will to foster the light which is offered them An. This diligence commeth from God alone And by graunting that is applied to vs which belōgeth to God whereupon Iohn saith Whosoeuer is of God he saueth him selfe * 1. Ioh. 5.18 Obiect That is because we are
poore he biddeth those which labour come to him * Mat. 11.28 he calleth not the iust but sinners * Mat. 9.13 ◠8 Therefore if we will giue place to the calling of Christ let vs abandon both arrogancie also securitie Arrogancie securitie are two plagues Note that beeing readie wee may make hast vnto Christ that being empty hungry we may be filled with his good thinges Because euerie man doth so much hinder the bountifulnesse of God as be doth rest in himselfe CHAP. XIII That ther must be two things obserued in free iustificatiō 1 VVE must especially respect two things first that the Lords glorie remain to him vntouched vndeminished Two thinges in iustification that our cōsciēces haue a calme tranquilitie before his iudgement seate that shal be obserued if he alone be knowē to be iust to iustify him which is of the faith of Iesus Christ Because so long as man hath anie thing to say for himselfe so long there is somewhat taken from the glorie of God Let the knowledge of our owne iniquitie be added Note 1 Cor. 1.13 Rom. 2.19 whereby being beaten downe wee may flie vnto Christ in whom we may reioyce and triumph* 2 So it is indeed we do neuer trulie glorie in him vnlesse wee be throughlie spoiled of our owne glorie* Obiect Hee doeth not glorie who without arrogancie doth recognize his owne righteousnesse The end of iustification An. Such estimation breedeth confidence and confidence glorying Therefore let vs remember that in the whole disputation of righteousnesse wee must haue respect vnto this end that the praise thereof remaine sounde and whole to the Lord. For no man can chalendge to himselfe euen the verie least iote of righteousnesse without sacrilege Whence peace of conscience doth come 3 Whereas wee set downe in the second place that the conscience cānot otherwise be kept before God vnlesse free righteousnesse bee giuen vs by the gift of God let vs alwaies remember that saying of Soloman Who will say I haue cleansed my heart I am purified from my sinne There is no man surelie which is not drenched in infinite filthinesse He shall haue no quietnesse of conscience thereby but shall rather be tormented with the terror of hell He shall profite nothing by deferring or driuing of Pro. 20.9 By works commeth doubting and at length desperation whē euerie man for himselfe accounteth how much hee oweth Desperation cōmeth by workes and how vnable he is to pay Lo now faith is extinguished oppressed for to doubt and despaire is not to beleeue 4 Againe the promise should be voide for if the accomplishment thereof depend vpon our merite when shall wee come to this point to deserue the goodnesse of God Moreouer that second member followeth vpon the former for the promise shall be fulfilled to none but to those which shall beleeue it Therfore if faith be fallen there remaineth no force of the promise Therfore the inheritance is of faith that it may be according to grace Mercy truth are ioyned togither Psal 119.76 Ies 9.6 Eph. 2.4 to establishe the promise for it is abundantlie confirmed when it resteth vpon mercie alone because mercie and truth are knit together with a perpetuall knot* Therfore seeing that faith doth lay hold vpon Christ alone it followeth that hee is not without cause called the king of peace our peace which appeaseth all the trobles of the soule If the meanes bee demaunded we must come vnto his sacrifice 5 For Paul denieth that there is anie peace or quiet ioy left to mens consciences Rom. 1.5 Rom. 8.45 Psal 23.4 vnlesse it bee set downe that wee are iustified by faith which is a thing altogether passiue to iustification bringing nothing of ours to win Gods fauour but we receiue that of Christ which we want CHAP. XIIII VVhat manner of beginning iustification hath and the continuall processe thereof 1 THAT wee may more easilie discusse what maner righteousnesse man may haue during the whole course of this life What manner righteousnes man hath let vs make a fourefold degree For men are either indued with no knoweledge of God as idolaters or being entered by the sacramentes they denie God not with their mouth but in their deedes or they are hypocrites or being regenerate they meditate vpon true holines In the first when they are to bee iudged by their naturall gifts there shall not be foūd one sparkle of goodnes frō the crown of the head vnto the sole of the foote 1 Naturall Idolaters 2 Ob. What excellent giftes soeuer are seen in the vnbeleeuers they are gifts of God as in Titus Traianus iustice Ier. 17 9. Gen. 8.21 moderation equitie in Vespasian continencie 3 An. Neuerthelesse that is true which Augustine writeth that all those which are strangers frō the religion of god howsoeuer they be counted wōderful for the opinion of vertue which men haue of them are not only worthie of no reward but rather of punishment because they pollute the pure giftes of God with the filthines of their heart Obiect They are Gods instruments to preserue societie An. Notwithstāding they do most wickedlie execute these good works of god because they are kept from doing euil not with any sincere desire of goodnesse Why the workes of the wicked be no good workes but by ambition by the loue of themselues or by some sinister affection 4 Furthermore Iohn saith that there is no life without the sonne of God Therefore as for those which haue no part in Christ 1 Ioh. 5.12 how great soeuer they be whatsoeuer they do or goe aboue they goe forward notwithstanding vnto destruction vnto the iudgement of eternal death forasmuch as they cannot please God being destitute of faith* Heb. 12.6 5 The thing shall appeare more plainely if the grace of God be set against the naturall condition of mā as cōtrary The miserie of man is knowen by the grace of God The scripture crieth that God findeth nothing in man whereby he may be moued to do good to him but that he doth preuent him with his free goodnes For what can a man that is dead do to recouer life But when hee doth inlighten vs with the knowledge of him selfe he is said to raise vs vp from death and to make vs a newe creature* 1 Ioh. 5.25 Eph. 2.4 6 So soone as Isaias hath described the vniuersall destruction of all mankind he doth excellentlie adde afterward the order of his restoring* Ies 59.15 If the couenāt of God which is our first ioyning with God do rest vpon the mercie of God Iustification is the beginninge of loue Rom. 5.6 Coll. 1.21 1 Ioh. 4.10 Ose 14 5. there is no foundation left for our owne righteousnesse For if iustification be the beginning of loue* what righteousnesse of works do go before it 7 Vnder this sort are comprehended the second third order
the sight of God or else they must flie to the fortresse of mercie but the Lord after he hath once receaued men into the couenant of grace he doth not examine their works as they deserue but doeth kisse them with fatherly kindnesse Obiect The Apostle wisheth so great perfection to the faithfull that they may be blamelesse and vnreprouable in the day of the Lord* Eph. 1.4 1 Thes 3.23 An. All the godly must indeed ayme at this mark and striue to come vnto it but because the best maner of this present life is nothing else but a goinge forward we shall come to that marke then onely when being vnclothed of the flesh of sinne we shall be wholie ioyned to the Lord. CHAP. XVIII That the righteousenesse of workes is ill gathered of the reward Obiect 1 GOd shall render to euerie man according to his workes* Mat. 16.29 2 Cor. 5.10 Rom. 2.6 Ioh 5.29 c Degrees and steppes to saluation An. The maner of speaking doth rather shew the order of following then the cause For the Lord doeth finish our saluation by these degrees of his mercie when he calleth the elect vnto him self hauing called them doth iustify them hauing iustified them doth glorifie them Obiect It is sayd to the faithfull that they worke out their owne saluation* An. That is done when by applying thē selues in doing good works Ph. 2.12 they meditate vpon eternall life But the Lord is said both to begin and to finish* Ph. 1.6 2 The kingdome of heauen is not seruants wages but childrens inheritaunce which they alone shall enioy which are adopted of the Lord to be his children* Eph. 1.18 Gal. 4.30 Obiect God sware to Abraham Beccause thou hast done this thing and hast not spared thine owne sonne I will blesse thee and will multiply thy seede* Gen. 22.3 An. He had receaued the promise before the cōmandement was giuen Therefore he deserued not the blessing by his obedience 3 Obiect The Lorde doeth either deceaue or mocke vs when he saith that he rendreth that for reward to our works which he had giuen freely before works Why that is attributed to workes which is geuen frielie An. He doth not mocke vs. Because he will haue vs exercised by good works to thinke vpon the geuing of those things which he hath promised and to runne through them that we may come to the blessed hope which is set before vs in the heauens the frute of the promises is rightly assigned to them vnto the ripenesse whereof they bring vs Therfore let vs say with Peter* 1 Pet 1.6 eternall life is the reward of faith 4 Therefore when the Scripture calleth eternall life the reward of workes Eternall life is the reward of faith it doth it not to set forth the dignitie of our works as if they deserue such a reward but that it may succour our weaknes which it doeth otherwise exercise with so manie griefes whiles we liue here 5 Obiect God who is a iust iudge will once geue to those that be his the crowne of righteousnesse* 2 Tim. 4.8 An. To whom should he geue a crowne as a iust iudge if he had not giuen grace as a mercifull father and howe should there be righteousnesse Grace went before righteousnes if grace had not gone before which iustifieth the wicked 6 Obiect Make you friends of the wicked Mammon that when you shall neede they may receaue you into euerlasting habitations* Lu. 16.9 The same is sayd of Paule * 1 Tim. 6.17 Good workes are compared to richesse which we may enioy in the blessednesse of eternall life An. He which giueth to the poore lendeth to the Lord* He which soweth plentifully Mat. 25.4 Pro. 19.17 shall reape plentifullie * 2 Cor. 6.6 For those things are put into the hand of the Lord which are bestowed vpon the pore according to the dutie of loue As he is a faithfull keeper of that which is committed to him so he will once restore it with plentifull ouerplus 7 Obiect Tribulations are brought vppon the faithfull that they may be accounted worthie of the kingdome of God for which they suffer because he is iust to restore affliction to those which afflict you and to you rest* 2 Th. 1.5 Heb. 6.10 An. God the Father will haue vs whom he hath chosen to be his children to be made like to Christ his first begotten * Rom. 8.29 Luk. 24.26 Act. 14.22 As it was meet that he shold first suffer then at length enter into the glory of God appointed for him so must we by many tribulations enter into the kingdome of heauen So we are coūted worthie of the kingdom of heauen The markes of Christ which beare in our bodie the markes of our maister that his life may be made manifest in vs. 8 Obiect Loue is greater then faith therefore we are rather iustified by loue then by faith* An. Loue is greater then faith 1 Cor. 13.13 not that it is more meritorious but more fruitefull because it farther because it serueth more because it is alwayes quicke and in force whereas the vse of faith lasteth but for a time How loue is greater then faith Obiect If loue be the bond of perfection therfore of righteousnesse also which is nothing else but perfection An. But we shall neuer come vnto that perfectiō vnlesse we fill all the measures of loue 9 Obiect Christ sayd to the Lawyer If thou wilt enter into life keep the commandements An. We are excluded by our sinnes frō the righteousnesse of the Law Therfore we must needs seek another help that we may enioy eternall life Ioh. 6.26 Faith is a work Obiect Faith is a worke* therefore it ought not to be set against works An. Faith iustifieth not inasmuch as it is the obedience of the will of God but inasmuch as it embraceth the mercie of God The lawe of contraries Obiect There is the same rule of contraries Therfore if euerie sinne be counted to vs for vnrighteousnesse it is agreable that the praise of righteousnesse be attributed to euerie good worke Iam. 2.10 An. This maxime hath no place here For if we offend in one we are guiltie of all* And a man can not be righteous by works vnlesse he followe this straight line with a continuall course CHAP. XIX Of Christian libertie 1 NOw must we in treat of Christiā liberty which is as it were an appurtenāce of iustification is of no small force to vnderstand the force of it 2 And it consisteth in three points the first is that the consciences of the faithfull when the affiance of their iustificatiō before God is to be sought do lift vp themselues aboue the lawe and forget all the whole righteousnes of the law Obiect Then the Lawe is superfluous for the faithfull Christian libertie consisteth in three thinges An. It is not because it stirreth vs vppe
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
man and we haue spoken sufficiently of the one which is placed in the soule and inward man and doth respect eternall life it remaineth that we intreat of the other which appertaineth vnto the ordering of the ciuil outward righteousnesse of maners These two though they be seperat yet are they ioyned together not cōfounded 2 Obiect What haue the ciuill lawes to do with a Christian man We are dead by Christ to the elements of this world and wee are translated into the kingdome of God and wee sit among the heauenlie ones Therefore it is an vnmeet thing for a Christian man to bee occupied with these profane and vncleane cares An. These two gouernments are distinguished Anabaptists they are not contrarie If the kingdome of God did extinguish this present life ciuill lawes should be superfluous But if it be the will of God that we should bee as pilgrims vppon the earth those which take away these helpes from man they take from him his manhood Ob. There ought to be such perfectiō in the church that the owne moderation therof ought to be a law An. That is foolishlie to imagine that perfection which can neuer be found in the fellowship of men 3 Therefore there is no lesse vse of ciuill pollicie The necessitie of ciuill policy which causeth not only that we liue well together but that no offence of religion arise then of bread water And it hath 3. parts the magistrate who is the keeper of the lawes The lawes according to which he ruleth the people which obeieth the Magistrate 4 The Lorde doth not only allow the office of Magistrates 1 The Magistrate but he giueth the same most honourable titles and hath wonderfullie commended the same to vs. For they are called Gods because they beare the person of God Exod. 22.8 Psal 92.1.6 whose vicegerents they are after a sort* Such were Dauid Iosias Iosaphat Kings are nurcing fathers of the Church Ies 49 23. 5 Kings are therefore called noursing fathers and Queenes noursing mothers* of the Churche neither are they deposed from their honour After that Paull had admonished Timothee that prayers should be made in the common assemblie for kings hee addeth foorthwith the reason that wee may lead a quiet life vnder them with all godlinesse and honestie In which wordes he commendeth to their patronage the tuition of the church What thinges stirre vp a Magistrate to doe his duetie 6 Which cogitation ought continuallie to exercise the Magistrates partlie that they may be raised vppe to doe their duetie that they may represent vnto men integritie wisedome continencie innocencie seeing they knowe that they are appointed to bee ministers of righteousnesse goodnesse and prouidence partlie that they may mitigate with singuler cōfort the difficulties of their offices which are many and great 7 Obiect The Lorde said to the Disciples The kinges of the nations reigne ouer them but among you it is not so Luk. 22.25 where hee that is the chiefest must become the least* An. He speaketh there of Ecclesiasticall pollicie and gouernment and not of the ciuill and outward Rom. 13.1 But Paul saith that there is no power but of God* 8 Furthermore there be three kindes of ciuill gouernment Monarchie or when one gouerneth Aristocratie or the gouernment of the best men The kindes of ciuill policie Democracie or common gouernment If you compare the states themselues togeather it cannot easilie be discerned which is best and most profitable It is our dutie to shew our selues yeelding and obedient to those whom the Lord hath set ouer vs. 9 The office of Magistrates The office of Magistrates as it is described in the worde of God reacheth vnto both tables of the lawe For no pollicie is happilie framed vnlesse the first care be of godlinesse and they are disordered lawes which doe onelie prouide for men neglecting the right of God As touching the second table Ieremie denounceth to kinges that they doe iustice iudgement* Ier. 22.3 Deut. 1.16 Ier 17.16 Therfore they are armed with power to defend the good and to keepe vnder the wicked with sharpnesse 10 Obiect Are all forbidden by the law of God Exod. 20.13 Deut. 5.17 to kill* Therefore it is not lawfull for a Magistrate and him that is godlie to be blooddie An. The Magistrate in executing iudgements doth nothing of himselfe but doth execute the verie iudgement of God Exod. 2.12 So Moses slew the Egyptian* And the best Magistrate must beware of these two rockes especiallie that he do not rather wound then cure with sharpnes of mind or that he fall not into most cruell humanitie through superstitious desire of clemencie Rockes to be fled Note It is an euill thing to liue vnder a prince vnder whom nothing is lawfull but worse vnder whom all thinges are lawfull 11 Thence wee may gather that it is sometimes needfull Kinges may make warie and lawfull for kinges to take weapons in hand to represse the vnquiet motions of seditious men to helpe the oppressed and to punish the wickednesse of the wicked 12 Obiect There is no testimonie or example extant in the newe testament There is the same reason to make warre now which was intimes past which teacheth that warre is a thing lawfull for Christians An. There is the same reason to make warre nowe whiche was in times past neither is there anie cause to the contrarie which ought to keepe Magistrates from defending their subiects Againe the Apostles do frame the kingdome of Christ and not fashion pollicie Last of all Christ altered nothing Luk. 3.14 neither did hee commaunde Souldiers to cast their weapons from them* But and if warre bee lawfull Garrisons Leagues Munition Fortresses and other such thinges shall bee permitted by the law of God A Caution In the meane season they must beware that they be not more led by their own affection then by common feeling 13 It liketh me also to adde that last of all that tributes and taxes are the lawefull reuenewes of princes which they may bestow indeede especiallie to maintaine the common charges of their burden Notwithstanding let Princes remember that their treasure chambers are not so much priuate cofers as treasuries of all the people which they cannot ryotouslie bestow or wast without manifest iniurie 14 In pollicies lawes are next to the Magistrate being the most strong synowes of common wealths 2 Lawes or rather the soules thereof without which the magistrate cannot bee as they cannot be without the Magistrate The law is a dumbe Magistrate For the law is a dumbe Magistrate as the Magistrate is a liuing law Obiect A common wealth can not be well framed wherein the politike lawes of Moses are neglected The Magistrat is a liuing law and it is gouerned by the common lawes of the Gentiles An. This saying is false and foolish which thing shall easilie appeare by deuiding the lawe giuen by