and more familiarly to him self to wit vpō the Iewes 1. Iewes 2. Gentiles Notwithstāding he did afterward make the same benefit cōmō to all nations 2 But whether God did make him self knowen to the fathers by oracles visions or he did inform them by the ministerie diligence of men of that which they should afterward deliuer to their posteritie as from hand to hand He reuealed himselfe to the fathers by oracles and visions yet it is out of all doubt that the firme certaintie of that doctrine was ingrauen in their harts so that they were perswaded did vnderstand that that which they had learned came from God The certainty of the propheticall Scripture For God did alwayes make vndoubted assurance for credit for his word which did farre surpasse all vncertaine opinion Therefore he enrolled his oracles in publike tables he published his Law whereto the Prophets were afterward added to be interpreters thereof 3 And because mans mind is very much enclined to forget God Naturall forgetfulnes Error because it is wonderfully bent toward all manner errors because the lust therof to forge newe kinds of religion is great we may see howe necessarie such enrolling of the celestiall doctrine was Boldnes lest either through forgetfulnes it should perish or through errour vanish away or be corrupt through mans boldnesse 4 Therefore after that the Prophet had sayde that the heauens declare the glorie of God * Psal 19.1 that the firmament sheweth his handiwork that the ordinate course of the dayes and nights set forth his maiestie de descendeth afterward to make mentiō of his word The Lawe of God saith he is vndefiled conuerting the soules c. Where he propoundeth the peculiar schoole of the children of God The schoole of Gods children which alone leadeth them vnto the true knowledge of saluation and without which we shall alwayes orre CHAP. VII Of the authoritie of the Scripture 1. THerefore because we haue not oracles daily from heauen the Scriptures alone are extant whereby alone it pleased the Lord to haue his truth continually kept in remembrance the same Scriptures are of full authoritie with the faithfull by no other meanes then when they be perswaded that they came from heauen as if the liuely voyces of God were heard there Obiect The Scripture hath as much authoritie and weight as is graunted vnto it by the consent of the Church The Scripture resteth not vpon mans authoritie An. The eternall and inuiolable truth of God resteth not vpon mans pleasure 2 Moreouer the Apostle saith that the Church is builded vpon the foundation of the Prophets and Apostles * Eph. 2.20 Quest Howe shall we be perswaded that it came from God vnlesse we flie vnto the decree of the Church An. The Scripture sheweth in it selfe apparent sense of her trueth The first argument drawen from the testimonie of the holie Ghost which the Spirit of God doeth seale in our minds being firmely imprinted therin 3 Obiect Augustine saith I had not beleeued the Gospel vnlesse the authority of the Church had moued me * Lib contra epist fundamentalem Chap. 9. An. He had to deale with the Manichees which would haue men to beleeue thē without any gaine saying when they were perswaded that they had the truth but could not shewe it He demaundeth what they would do if they should light on a man which doth not beleeue euen the Gospell In the forth chap of the same booke After that he addeth and I truely would not beleeue the Gospell c. signifying that at such time as he was a stranger from the faith he could by no meanes be brought to embrace the Gospell as the certaine truth of God vntill hee was ouercome by the authoritie of the Church Quest Why then doth he oftentimes vrge the Manichees with the consent of the whole Church when he will proue the same Scripture which they refused An. He doth no where ayme at this to teach that the authoritie which we graunt the Scriptures to haue doth depende vpon the determination or decree of men but doth onely which was of great importance in the cause bring forth the iudgment of the whole Church wherein he had the vpper hand of his aduersaries 4 Therefore if we will well prouide for our consciences that they be not continually caried about with an vnstable doubting or that they do not wauer ne yet stay at euery small stop we must fet a perswasion further then either from mans reasons or iudgements or coniectures to wit frō the secret testimonie of the Spirit Quest By what reasons can it be prooued that Moses and the Prophetes were inspired by God to speake The testimony of the holie Ghost is more excellent then anie reason An. The testimonie of the Spirit doth surpasse all reason though there may manie argumentes be alledged whereby it may appeare that if there be God in heauen the Law and Prophecies Gospell came from him That doth I say as witnesse saying my Spirit which is in thee and the wordes which I haue put in thy mouth and in the mouth of thy seed shall not faile for euer * Isay 51.16.19 21. For the Spirit is the earnest seale to confirme the faith of the godly * 2. Cor. 1 22. Eph 1.13 because vntill he lighten their minds they do alwayes wauer amidst manie doubts There is no true faith without the illumination of the holie ghost 5 Therefore let this remaine firme that they whom the holy Ghost hath taught do rest soundly in the Scripture that that alone is the true faith which is sealed in our harts by his seale * Isay 54.13 CHAP. VIII Humane proofes which serue to establish the authoritie of the Scripture 2. Argument from the efficacye thereof 1. FVrthermore we see how great force the truth of the Scripture hath seeing there is no writing of man howe finely soeuer it be polished which is of such force to moue vs although the high mysteries of the kingdome of heauen be deliuered vnder a contemptible basenesse of words 2 Obiect Eloquence Some of the prophets did vse an elegant and fine kind of speach An. The holy Ghost meant to shewe by such examples that he wanted not eloquence whē he vsed in other places a plaine and homely stile Obiect Sathan doth craftilie sowe wicked errors in a rude and almost barbarous speech that he may more easilie deceaue sillie men An. Sathan is a counterfaytor of God in manie things Sathan a counterfayter of God but all those who are indued with meane vnderstanding do see howe vaine and filthie that curious counterfaiting is if they conferre mans inuentions and the word of God together 3 Besides those wherof I haue alreadie spoken 3. Argu. drawē from antiquity the verie antiquitie of the Scripture hath no small weight forasmuch as there is no monument of
religion extant which doth not come farre short of the age of Moses Neither doth Moses inuent anie new God but doth set downe concerning the eternall God that which the Israelites had frō their fathers as deliuered from hand to hand in long processe of time 4 Obiect The antiquitie of the religion of the Egyptians The Aegyptians did extend the antiquitie of their religion vnto six thousande yeares before the creation of the world An. Euen prophane men did alwayes scorn their vaine babling Ob. Moses his authoritie is not voide of suspition Moses his authoritie Gen. 49.5.9 An. Vnlesse he had bene inspired with the holie Ghost he would neuer haue marked with the eternall infamie in the person of Leui* the family wherof he descended by his auncetors almost three hundreth yeares before neither doth he refuse to incurre enuie among his kinsemen whom no doubt this did grieue Neither would he haue made mention of the wicked murmuring of Aaron his owne brother and of Marie his sister * Nu. 12.1 Furthermore for as much as his authoritie was great he woulde at least haue left the right of the Priesthood to his owne sonnes but he appointeth them the basest place 5 And nowe so manie and such excellent miracles are as manie establishmentes of the Lawe which was giuen by him and of the doctrine which he published * Exod. 24.29 Moses his miracles Obiect That is to take that for a thing which all men graunt which wanteth not some to gainsay it * Exod 19 40 34. An. Forasmuch as Moses published these things in the hearing of the open assemblie what place had he to inuent any thing of his owne head * Num. 16.14 20.10 11.9 amōg those who were eye witnesses of the thinges which were done 6 Obiect Such miracles are to be ascribed to magicall arts An. He did so abhorre that superstition that he commanded those to be stoned which did but aske councell of sorcerers and southsayers * Leuit. 20 6. A deceauer doth seeke to winne him selfe a name among the common people by iugglings * Exod. 10.7 Moses cried out that he and Aaron are nothing but that they do onely execute those thinges which God hath prescribed The nature of a deceyuer What inchantment could bring to passe that māna should raigne from heauen Howe could he haue beguiled the furour of the whole people so often as they made insurrection against him with iuggling castes 4. Argument drawen from the trueth of the prophecies 7 Furthermore we haue the truth of the prophecies which doth sufficiently shewe * Gen. 49.10 that both Moses who assigneth the principalitie to the tribe of Iuda * Deut. 32.2 foure hundred yeares before it came to passe and also foretolde that the Gentiles should be adopted together into the couenaunt of God when almost two thousande yeares did passe afterwardes * Isay 45.1 8 And other Prophetes also which foretold things to come * Ier. 25.12 as if they had bene present did speake by the Spirit of God 9 Quest * Dan. 7.4 Who hath certified vs that these things were written by Moses and the Prophets which we reade vnder their names yea was there euer anie Moses An. But if anie man should call it into question whether there were euer anie Plato or Aristotle or Cicero who would not say that such madnesse were worthy to be corrected with stroks or stripes Also we see that the Lawe of Moses was rather wonderfullie preserued by the heauenlie prouidence then by mans industrie and diligence 5. Argu. drawen from the preseruation of the law Antiochus cōmaunded the bookes of holie Scripture to be burned against the furiouse assaultes of the enemies of the trueth 10 Quest Seing Antiochus commanded all the books of the Law to be burned whence came those copies which we haue now An. It doth not follow that his commandement did take effect Which thing the Greeke interpretation doth witnesse which did follow forthwith and was published throughout the whole world Obiect They were forged bookes 6. Argu. drawen frō Christes sermons the calling writings of the Apostles An. No man durst at any time obiect that to the Iewes 11 Furthermore the plainnesse of speech vsed by the three Euangelistes the speech and Gospell of Iohn thundering from on high with graue sentences the heauenly maiestie which shineth in the writings of Peter and Paul the vnlooked for calling of Mathew from the table of his gaine of Peter Iohn from the fish boats to preach the Gospell the conuersion and calling of Paul an enemie vnto the Apostleship are signes of the holie Ghost speaking in them 7. Argu. from consent of the Churches 8. Argu. from the godly conuersation of the godly 9. Argu. from the shedding of the blood of Martires 12 Neither is that without great weight to wit the consent and agreement of so manie ages of so diuerse nations and so contrarie minds to embrace the Scripture Furthermore it purchaseth great authoritie when we looke into the godlinesse of those who do so agree together not of all indeede but of those whom the Lord would haue to shine as lights in his Church 13 And nowe howe safely ought we to geue our names to that doctrine which we see established testified by the bloud of so many holy men The voluntarie death of the heathen Obiect Manie heathen men did confirme theyr sayings with voluntarie death An. Such were led rather with frantike madnes then with the zeale of God Therefore let vs conclude that the authoritie of the Scripture doth depend vpon God and not vpon men CHAP. IX That fanaticall men ouerthrow all principles of godlinesse which forsaking the Scripture runne to reuelations 1 MOreouer those who forsake the Scripture imagine I wot not what way to come to God whiles that they make bost of the Spirit and runne to reuelations are to be thought not so much to be holden with errour as to be tossed to and fro with madnesse 2 Whereby we do easily vnderstande that we must diligently applie our selues both to reade and marke the Scripture* Reading and hearing of the Scripture is necessary 2. Tim. 3.14 if we list to take anie vse and frute of the Spirit of God Obiect It were no meete thing that the Spirit of God to whom all thinges are subiect should be in subiection to the Scripture An. It is no reproch to the holy Ghost to be euerie where like to him selfe to be constant neuer to chaunge Obiect But by this meanes he is brought to trial An. I graunt but yet to such triall that he would haue his maiestie established thereby among vs lest the spirit of Sathan should creepe in vnder his title he will haue vs to knowe him in that image of his which he hath ingrauen in the Scriptures 3 Obiect The letter killeth 2. Cor. 3.6 but the spirite
Amongst other he addeth these Lib. 1. de consid Euang. circa finē lib The Papacie is the deuills pasture Thou Pastour commest foorth inuironed with much golde If I durst speake it these are rather the pastures of diuels then of sheepe 19 And now though we graunt to the Bishop of Rome that excellencie which he had in time of Leo and Gregorie Graunt what doth this helpe the present Papacie I do not yet speake of the earthlie Lordship but of the spirituall gouernment wherof they make boast For these be the sayinges of the Bishops A deuelish decree Nicol in decret 17.9 3. C. Nemini Innoc. 9.9.3 cap. Nem◠God would determine the causes of other mē by men but hee hath reserued the Prelate of this Sea without question to his own iudgement* Again the facts of our subiects are iudged by vs but ours by god alone 20 And to the ende these decrees might haue more weight they did falsly cog in the names of old Bishops as if things had been so appointed and ordained since the beginning whereas it is most certaine that it is new and latelie forged whatsoeuer is giuen to the Bishop of Rome ouer and besides that which we haue said was giuen him by the old councels 21 If Gregories testimony ought to bee of force they declare there by that their Bishop is Antichrist Epist 92.4 ad Iohānem constant because they make him vniuersall* 22 Are not the Patrones of the Sea of Rome ashamed to defend the present estate of the papacie which is certainlie an hundred fold worse The papacie is at this daye worst and more corrupt then it was in the time of Gregorie Bernard Graunt 23 Last of all though all these things should be graunted yet there ariseth a fresh new strife for them For wee denie that Rome can be the mother of churches seeing there is no church at Rome that the Pope is Prince of Bishops seeing hee is no Bishop Why ther is no church at Rōe because he teacheth not the word of God he doth not minister the Sacraments neither doth hee keepe the people in their duetie by anie discipline 24 Yea the Popes do whatsoeuer they can to oppresse the pure doctrine of the Gospel The vertues of the popes Leo was cruel Clement blooddie Paul a fierce murtherer Shall hee be Christes vicar and Peters successour who by persecuting the Churche with furious indeuours Leo. Clement Paul An absurditie doeth openlie professe that hee is Antichrist 2. Thes 2.4 25 Wee speake as did Paul when wee say that Antichrist shall sit in the temple of God* That his kingdome shall bee placed in hautinesse of speech and blaspheming of God* Dan. 7.23 Also whereas Paule setteth out Antichrist by this marke that he shall take away from God his honour that he may take it to him selfe this is a principall token in seeking Antichrist especially when such pride procedeth to the publike scattering and destruction of the Church 26 God translated the Church which was at Ierusalē to Pella* That which was once done Euseb lib. 3. ca. 5. might be done oftener Therfore so to tie the honor of the supremacie to a place that an enemie of Christ The pops armes an aduersary of the Gospel a destroyer of the Church a butcher of the Sainctes should be Christes Vicar Peters successour the chiefe Bishop of the Church is too ridiculous 27 We haue spoken inough of the thing If we come to the men we shall find that Leo Clement Paule and almost all the rest were Atheistes and that they knewe nothing else in a manner concerning Christ but that which they learned in Lucian his scholes 28 And yet for all this the Romanistes auouch that the Pope cannot erre Though Iohn the xxij Pope did openly auouch that the soules of men are mortall* Iohn Gerson doth witnes this who lyued then that they die together with the bodies vntill the day of the resurrection 29 Therefore though Rome were in times past the head of Churches yet she is not worthie at this day to be counted one of the smallest toes seing she is made common to all kind of wickednesse 30 The Cardinals were in times past only priests of the church of Rome What Cardinals were in times past and farre inferiour to Bishops but such as they be nowe at this day they haue no true and lawfull office in the Church CHAP. VIII Touching the power of the Church as touching the articles of faith and with what vnbridled licentiousnesse it hath in the papacie bene wrested to corrupt all purenesse of doctrine Ecclesiasticall power 1 NOw followeth the third place touching the power of the church which consisteth partly in particular Bishops partly in Councels those either prouinciall or generall such power cōsisteth either in doctrine or in iurisdiction or in making lawes The first parts touchinge doctrine The place touching doctrine hath two parts authoritie to deliuer and teach articles and points of doctrine and to expound the same And let all things be done to edifying* That shall be if the authoritie of Christ 1 Cor. 10.8 13.10 the maister of the Church be kept safe and sound 2 Furthermore we must remember in this place that what authority soeuer the Scripture doth giue either to Priests or Prophets or Apostles or to the successours of the Apostles that is properlie giuen not to the men them selues but to the ministerie wherein they are placed Priests Deut. 17.10 It is sayd of the priestes* The lips of the priest shall keepe knowledge they shall require the Lawe at his mouth because he is the Angell of the Lord of hostes 3 The authoritie of the Prophets is described in Ezechiell The prophets are watchmen Sonne of man saith the Lord I haue made thee a watchman to the house of Israel Therfore thou shalt heare the word out of my mouth thou shalt tell it them from me* Ezech. 3.17 Apostles Mat. 5.13 4 The Apostles are called the light of the world* the salt of the earth they are to be heard in steed of Christ * Luke 11.26 Ioh. 20.13 5 And though there be but one the same doctrine yet according to the diuersitie of times the seruants of God had diuerse kinds of teaching The same doctrin but diuers manners of teachng◠It is true indeed which Christ saith that no man hath seene the Father but the Sonne and he to whome the Sonne will reueale him* God vsed secret reuelations with the Patriarks these did he confirme with vndoubted signes The Patriarks cōueyed that vnto their sonnes they to their childrens childrē 6 When the Lorde raised vp a more manifest forme of the Church Reuelations The word written he would haue his word put in writing that the priestes might thence set that which they should teach the people and that all doctrine might
be examined by that rule Priests Therfore after the publishing of the Lawe the priests are commaunded that they should onely teach that which God did comprehend in the Law It was not lawfull for them to adde or to diminish Prophets After thē followed the Prophets which were interpreters of the Lawe who added nothing therto but prophecies concerning things to come Herunto were added the histories which are also the works of the Prophets The old testament but being made by the enditing of the holie Ghost Such was the rule of the life of the fathers vntill the comming of Christ The new testament Heb. 1.2 7 When the wisedome of God was made manifest in the flesh he taught with full mouth whatsoeuer mans mind can conceaue of the Father * Mat. 17.5 Aimaxime because the Father appointed him to be a teacher* Therfore he left nothing for others to speake after him In the old and new testament is comprehended the truth and the best kind of teachinge 8 Therefore let this be a firme maxime that there is none other word of God to be had but that which is contained in the old and newe Testament and that there is none other manner of teaching aright in the Church but according to the prescript and rule of his word Therfore Christ commanded the Apostles to teach whatsoeuer thinges he had commanded them Mat. 27.20 1 Pet. 4.11 1 Cor. 14.19 9 That was also diligently obserued by the Apostles* Obiect It is not lawful for one alone to adde any thing but there is another respect to be had of the vniuersall Church An. Faith commeth by hearing and hearing by the word of God* Rom. 10.10 If faith depend vppon the word of God alone what place is now left for the word of all the whole world 10 Obiect A generall councell is the true image of the Church and it is gouerned immediatlie by the Spirit of God therfore it can not erre Whether a Councell can erre An. A generall councell is gouerned by the holie Ghost when it decreeth or setteth downe nothing contrary to the word of God Then it cannot erre 11 Obiect Christ sayd behold I am with you vntill the end of the world* Mat. 28.20 Ioh. 14.6 Also I will giue vnto you a comforter the Spirit of truth* An. He did not only promise that to the number of twelue but euen to euerie one of them And this spirit is not the spirit of error of lying of ignorance or darknesse but of sure reuelation wisdome truth and light* 1 Cor. 2.12 Eph. 1.28 12 Obiect Whatsoeuer is giuen to euery one of the faithfull seuerally that is giuen and belongeth to the Church altogether An. The Church shall neuer want that which shall be necessarie for it But the richesse of the Church are such that it wanteth much of the chiefest perfection The church is without blott Eph. 5.25 Obiect The Church cleansed by the washing of water in the word of life is without blot wrinkle* The piller and foundation of truth * 1. Tim. 3.15 An. In the former place it is rather taught what Christ doth daylie worke in the Church then what he hath already accomplished Again it is false friuolous to thinke that the church is altogether without spot all whose members are vncleane furthermore the Church it selfe is the piller of truth which resteth vpon the word of God alone 13 Is it anie maruell if the bride and scholer be subiect to Christ her spouse and maister that she may continually and diligently depende vpon his mouth 14 Obiect I haue manie thinges to say to you The church is Christs scholer Ioh. 16.12 which you cannot carie now* An. The Apostles being led by the Spirit of truth into all truth they did publish their writings wherin they left the perfect knowledge of the doctrine of the Gospell written 15 Obiect Christ commandeth that he be counted an Ethnicke as a Publicane which shall gainsay and resist the decree of the Church* Mat. 18.17 An. There is no mention made there of doctrin but onely the authoritie of censures to correct vices is auouched that they may not set them selues against the iudgement thereof which shall be admonished and reproued Obiect The Church must be heard The force of Censure An. Who denieth that because it pronounceth nothing but out of the word of the Lord. Whether baptizing of infants be by the decrees of the church 16 Obiect Baptizing of infantes sprange not so muche from the manifest commaundement of the Scripture as from the decrees of the Church An. It shall sufficiently appeare else where that it is farre otherwise Obiect That is nowhere in the Scripture to be found which was pronounced in the Nicene synode that the Sonne is consubstantiall with the Father An. I graunt this word is not extant in Scripture but the thing signifying the same is often founde in Scripture CHAP. IX Of Councels and their authoritie What counsels be lawfull 1 FVrthermore Councels shall be lawfull then if Christ sit as chiefe in the same do gouerne the whole assembly with his word and Spirit 2 For this is Christs saying where two or three shall be gathered together in my name I am there in the midst of them* Mat. 18.20 Which promise doth no lesse belong to euerie particular assemblie then to a generall Councell And those only are gathered together in the name of Christ which adde nothing to his word neither take anie thing therfro 3 Obiect The truth remaineth not in the church vnlesse it continue among the Pastours Neither doth the Church consist vnlesse it appeare in generall Councells Pastors are blind An. That is not alwayes true For there was a Church in Isaias his time at Ierusalem which God had not as yet forsaken and he calleth the Pastors thereof blind watch men Isa 56.10 ignorant dumbe doggs* In an other place he teacheth that they haue a shadowish pretence and cloake of priesthood* Frō the prophet to the priest euery one followeth lying* Osc 9 8. Ier. 9.13 4 Obiect Peraduenture that was of force among the Iewes but our age is free from so great an euill An Would God it were but the holie Ghost hath pronounced that it shall be otherwise As saith he there were in the old people false Prophetes so likewise there shall be among you false teachers slily bringing in sects of perdition* 2 Pet. 2.2 Mat. 24.11 2 Thess 2.4 5 And yet I would not ouerthrow the authoritie of Pastors onely I warne men to make choise of them lest we admit wolues in steede of true sheepheardes 6 Out of this we may easily aunswer to that other thing touching generall Councells Generall counsells The Iewes had the true Church in the time of the Prophetes But if there had bene gathered at that time a generall counsell of the priests what manner face of
men So Paule indeuored to walke with a good conscience toward God and men But that is vnproperly spoken And that is to be considered both in the commandements of God which must needs be kept and also in things indifferent and meane How mens laws be to be obserued 5 If mens lawes be giuen to this ende that they may charge vs with religiō as if the obseruing therof were of it selfe necessarie we say that that is layd vpon the conscience which was not lawfull For our consciences haue not properly to deale with men but with God seing they are gouerned by the word of God alone Obiect We must obey Princes euen for consciēce sake* Rom. 13.2 therfore the lawes of Princes beare rule ouer mens consciences An. We must distinguish betweene the Genus the Species The generall commandement of God commendeth the authoritie of magistrats That we must obey princes and how farre Hitherto we must obey But it is not meete that the lawes which are written by them should appertaine vnto the inward gouernment of the soule Therfore if any thing be commanded contrarie to the word or if in things indifferent there be a certaine necessitie laid vpon vs we must not obey 6 Such are those which in Poperie are called ecclesiastical cōstitutions which are brought in for the true necessary worship of God Popish constitutions And as they be innumerable so they be infinite grins to insnare souls Ob. Bishops are spirituall lawgiuers appointed of the Lord Authoritie of Bishops after that the gouernment of the Church is committed to them Therfore he which breaketh their cōstitutiōs rebelleth against god the church An. The authority of Bishops appertaineth to set the pollicie of the Church in good order against which we must not speake But it is necessarie that they alwayes follow the rule of the Scripture There is but one lawgiuer God 7 For to speake properly there is but one Law-giuer namely the lord who is able to saue to destroy He hath so comprehended in his Law all that which was necessarie to the perfect rule of good life that he left no thing for men to adde to that chiefe perfection And this doth he to that end first that all our works may be gouerned by his will Secondly that he may shew that he doth only require obedience at our hands 8 If we keepe in mind these two reasons we may easilie iudge what constitutions of men are contrary to the word of God With the former reason Paul contendeth against the false Apostles which assaied to burden the churches with newe burdens* Col. 2.8 He vseth the second more in the Galathians when he teacheth that the consciences must not be insnared which must be gouerned by God alone Gal. 5. Faultes of popish constitutions 9 Let vs apply this doctrine to our times We say that the constitutions wherwith the Pope doth burden the Church 1 They ar coūted for the true worship of God 2 They bind the consciences 3 They make the commandement of God of none effect Mat. 15 3. 4 They be vnprofitable and foolish are hurtfull whether they be concerning ceremonies and rites or which do more belong to discipline First because they holde that the worship of God is contained in them Secondly because they bind the consciences with precise necessitie to keepe what soeuer they command 10 Furthermore that is the worst of all that whē religiō is once begun to be determined by such vain inuentions the commandement of God is made of none effect* For it is a greater offence with thē to haue omitted auricular confession thē to haue continued a most wicked life a whole yeare together 11 There be also other two no small faults in the same constitutions first they prescribe vnprofitable obseruations Secondly they oppresse the consciences with an infinit multitude and they do so cleaue to shadowes that they cannot come to Christ Infinite multitudes 12 So that at this day not onely the vnlearned multitude but as euerie one is puft vp with worldly wisedome Popish snares so he is wonderfully delighted with the beholding of ceremonies Hypocrites silie womē thinke that nothing can be inuented which can be either more beautifull or better Neither is it anie maruell that the authours thereof are come to that point as to mocke both them selues others with friuolous toyes The papists are apes because they haue taken a pattern partly by the dotings of the Gentiles partly like apes they haue imitated the old rites of Moses Law 13 Againe there is such a number of them The number is not tollerable that the Church can in no case endure them Hereby it commeth to passe that there appeareth in ceremonies I wot not what Iudaisme other obseruations bring vpon godly soules a grieuous butcherie 14 Obiect There be amongst vs manie as ignorant Popish introduction as they were some amonge the people of Israell Such introduction was appoynted for their sake An. To oppresse weake consciences with great heaps of ceremonies is not to comfort them Paule saith that the Iewes are like to children which were kept vnder tutors and gouernours we to growen men which being set free from the tuition of others haue no neede of childish rudiments Quest Shall the ignorant sort then haue no ceremonies geuen them to helpe their vnskilfulnesse An. Let those be giuen thē which set forth Christ more plainly and not those which darken him They are counted purging sacrifices 15 Obiect They be sacrifices wherewith God is well pleased sinnes are taken away and saluation is purchased An. They are rather foolish and pernitious opinions Bosting of stage players Obiect Good things are not corrupt by straunge errours for as much as in this behalfe a man may no lesse sinne in works commanded by God An. But they are euill as being not vnderstood and like to a stage play God seeketh obedience neither will he be worshipped with precepts of men * Mat. 15.9 Ier. 7.22 Lastly they do not direct vs vnto Christ but they are only nets to catch money and serue for sacrilegious buying and selling 7 Inuented for gaine 16 Therefore so often as this superstition creepeth in that they will haue men to worship God with their inuentions what lawes soeuer are made to that end they straight way degenerate vnto those grosse abuses God threatneth this curse to all ages that he will strike them with blindnesse blockishnesse Ies 29.13 Popish traditions which worship him with doctrines of men* 17 Obiect Our traditions are not of men but of God For the Church is so gouerned by the Spirite of God that it can not erre An. We haue alreadie shewed howe falslie they chalenge to them selues the title of the church For the Church followeth the rule of her spouse Neither is that the Church which passing the boundes of the word of
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
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
God doth play the wanton doth riot in giuing new lawes The Church doth not go without the word Obiect The prophecies are added to the Lawe An. There is no addition there but an expositiō 18 Obiect We haue from the Apostles the beginning of our traditions An. The whole doctrine of the Apostles trauelleth to this ende that the consciences may not be burdened with new obseruatiōs or that the worship of God may not be polluted with our inuentions Obiect The most of the Apostles decrees were receaued by vse and the manners of men The decrees of the Apostles are set downe in writing yet they were not put downe in writing An. They learned by the reuelatiō of the Spirit after Christ his ascension those thinges which they could not vnderstand when Christ was liuing and those things which were necessarie to saluatiō they left in writing 19 Therfore in all these things there is great simplicitie required such as we see appeare in the administratiō of the Supper in the Apostles time The next successors added somewhat which was not to be misliked But afterward came those foolish counterfaiters The making of the Masse who patching together diuers pieces now then made these gestures iettings of the Masse Obiect Augustine saith that those things which are done with one consent in all the whole church came first from the Apostles them selues An. We may vnderstand saith he * Epist 118. that those things which are kept in all the whole world were decreed either by the Apostles thē selues or else by generall councels whose authoritie is most wholesome in the Church But he speaketh of the obseruations of his time which were then very fewe 20 Obiect We haue holy water frō the Apostles An. Yea I wot not what Pope did pollute Baptisme with this strange and vnseasonable signe Holie water The decree of the Apostles 21 Obiect The Apostles and Elders of the primitiue Church established a decree besides the cōmandement of Christ wherin they commanded all the Gentiles to abstaine from things offred to idols Act. 15.20.29 from strangled and from bloud* An. The Apostles made no new Law but the diuine and eternall commaundement of God touching the not breaking of charitie Neither is anie iote of that libertie taken away but the Gentiles are admonished by what meanes they should temper them selues to their brethren that they abuse not their libertie to the offending of them 22 Like as if anie faithfull Pastours bearing rule in the Churches which are not as yet well ordered do forbid al those which are of their flocks that they eat no flesh vpon the Friday before those which are weake or that they work not openly vpō holy days 23 Obiect And yet it is needfull that being in subiection we suffer euē the hard commandements of our rulers An So they decree nothing that is contrarie to the truth of the word of God Ies 29.13 Mat. 15 9. For God reiecteth* and punisheth * 2 Kin. 17.24.32 1 Kin. 12.1 2 Kin. 16.10 the inuentions of men 24 Therfore both our owne wisedome and also the wisedome of all men must become foolishnesse in our eys that we may suffer God alone to be wise 25 Obiect Samuell sacrificed in Ramath and though he did that contrarie to the Law yet it pleased God 1 Sam. 7.17 An. He did not set anie second Altar against the onely Altar Samuels sacrifice but because there was not as yet anie place appointed for the Arke of the couenāt he appointed the citie where he dwelt for the sacrifices as being most commodious Obiect Menoha being a priuate man did offer a sacrifice contrarie to the Law* Iud. 13.19 Menohaes sacrifice Mat. 22.3 An. This was an extraordinare and particular example neither is it to be imitated 26 Obiect Christ would haue those burdens which were heauie which could not be born to be borne which burdens the Scribes and Pharises did binde together An. Christ would haue his disciples to beware of the leauē of the Pharisees The traditions of the pharises because they mixed their traditions with the doctrine of truth yet hee will haue them to bee hearde if they teache Moses his law 27 Obiect Then all the lawes are euill wherby the order of the Church is set in frame An. Lawes which serue to nourishe pollicie and peace are greatlie to bee obserued in Churches What ecclesiasticall lawes be good 1 Cor. 14.40 so they be made decentlie according to order 28 Which shal be if rites be vsed which may purchase reuerence to holy things That done if modestie and grauitie doe shine and appeare What thinges order requireth This is the first thing in order that those which rule know the rule how to rule well and that the common people be accustomed vnto the obedience and true discipline Lastlie that the state of the Church being set in good order the peace quietnes of the church be prouided for 29 And that is comelinesse which is so fit Comelinesse must de obserued in the church for the reuerence of holie mysteries that it is a fit exercise vnto godlinesse or at least such as shall serue to the conuenient garnishing of the action and that not without fruite Order in the church Such exercises of godlines leade vs directlie vnto Christe And order is placed in that framing which taketh away confusions and tumultes Paul giueth an example of the former that profane quaffing banquetting be not ioyned with the supper* 1 Cor. 12.21 In the other sort are the houres appointed for prayer and preaching Therefore the one sort of constitutions haue respect vnto rites and ceremonies the other to discipline and peace What constitutions be good 30 Furthermore I allowe those constitutions of men which are both grounded vpō the authority of God and also are taken out of the scripture and consequentlie are altogeather diuine Let kneeling in time of solemne praier be an example Quest If we must hear the Lord alone why hath he not described particularlie One forme of discipline doth not agree to all ages what we ought to folow in discipline and ceremonies An. Because they depend vpon the condition of times neither doth one forme agree to all ages Yet we must follow generall rules that that may be obserued which is comelie 1 Cor. 14.40 which order requireth* Quest What libertie of conscience can there be in so great obseruation and circumspection An. Yea it shall stand excellentlie well when we shall consider that the lawes are not stedfast continuall Rudiments of our infirmity whereto wee are bounde but externall rudiments of mans infirmitie which though all of vs do not neede yet all of vs doe vse because one of vs is bound to another to nourish loue Quest What Is there so great religion in a womans veile or in her silence or in kneeling that it cannot be