be not geuen to any other this is proued of the Etimylogie of the religion and of that place where God in publishing the lawe to claime his owne right to himselfe cryeth out that hée is ielouse and that hée will be a seuere reuenger if he be mingled with any faigned God 2 The distinction of the Papistes of Latria Dulia of worship and seruice doth make nothing for them and that he may reprooue them of greater impietie hée sheweth it by the signification of the wordes Gala. 4.8 Mat. 4.10 Reue. 19.10 Act. 10.25 Zach. 14.9 3 Moreouer also by diuerse places of Scripture Chapter 13. That there is taught in the scriptures one essence of God from the very creation which essence conteineth in it three persons IN this Chapter there are thrée parts for first hée deliuereth the doctrine it selfe from the first to the twentieth Moreouer hée confuteth certaine heresies from the 21. to the 29. As concerning the first the same also after a sort hath two partes for the better to obteine that which hee deserueth he pretermitteth 2. things before he come to the matter for first he sheweth what hée meaneth by the name of Person from the seconde to the sixth and hee proueth the Godhead of the sonne frō the seuenth to the thirtéenth thē also of the holy Ghost 14. 15. Moreouer he sheweth what is to be thought of the Trinitie from the 16. to the 20. 1 The Scripture when it teacheth that the essence of GOD is incomprehensible and spirituall doeth not onelie ouerthrowee the foolishe errours of the common people and the fine suttleties of prophane Philosophie but also doeth confute the heresies of the Manichies and Anthropomorphites which imagined that God had a bodie because the Scripture ascribeth to him mouth eares eyes hands and féete 2 There are in the essence of GOD thrée persons so that neither God may be thréefolde nor the simple essence of God rent from the persons Heb. 13. vpon occasion whereof he beginneth to intreate of the person But because it is a matter of no small weight he brieflie speaketh against them which think that the name of the person is not to be admitted in this matter from the 3. to the 5. 3 It is no strange worde but onlie exhibited that we may expounde with plainer wordes such as in the Scripture are too our capacitie doubtful and intangled they that cannot suffer this are vniustlie gréeued at the light of the trueth 4 The godlie doctours haue béen constrained with néede to admit saucie wordes aswell to affirme the trueth against malicious persons as to discouer their heresies and errours which are tied and entangled with deceitfulnesse of wordes 5 No man ought to be so wayward and seuere to striue about bare words they contrarily that refuse names not rashlie inuented doe geue great suspition that they are either the schollers of Arius or do nourishe the secrets poyson of Sabellius whosoeuer striueth obstinatelie about wordes 6 Leuing the disputation of words he declareth what he meaneth by the name of Person that is to say a subsistance in the essence of God which hauing relation to the other is distinguished with an vncōmunicable proprietie which thrée parts of a diffinition he seuerally expoundeth Subsistaunce is an other thing than essence for if the worde simply had béene God and had had nothing seuerally proper to it self Iohn had saide amisse Iohn 1. that it was with God 7 As touching the Godhead of the Sonne it may appeare by this that hée is God in that he is called the Word of GOD séeing it were absurd to imagine it only a fading vanishing voice which sent into the aire commeth out of God himselfe 1. Pet. 1 1◠of which sort were the Oracles geuen to the Fathers and all the Prophesies When rather it is ment to be the perpetuall wisdome abiding with God Heb. 12. Eccle. 24.14 Iohn 5.17 from whence all the oracles and Prophesies procéeded But chiefly because that Worde also was one and the same in worke with the father from the beginning 8 Certain dogges must also be taken héede of which by no meanes wil séeme to take away his diuinitie from him Gen. 1.3 Iohn 17.6 while they secretely steale away his eternitie Wherevpon his eternitie is affirmed against them 9. 10 That the Sonne is God it is prooued by many places of the olde Testament both with a confutation of certaine cauilles of the Iewes and also of Seruetus The Iewes say that the worde Elohim is applied to the Angels and soueraigne powers but there is no such place that raiseth an eternall throne to any creature Againe this title is geuen to none Psalm 45.6 but with addition The Prophet Esay doth plainly describe the Godhead of the Sonne Exod. 7.1 Esa 9.6 Iere. 23.6 Esay 42.6 Exod. 17.15 and Ieremie also where it is saide The name of the citie from that day shal be called Iehouah And that he builded an Alter and called the name of it Iehouah my exaltation therby is ment that the altar was builded for a monument that God was the aduancement of Moses and that Hierusalem is not adorned with the name of God but onely to testifie the presence of God Much a doe also they kéepe at this where the Prophet saith that this is the name wherby they call her Iehouah or righteousnesse Iere. 33.16 but this place confirmeth the trueth for whereas before hee had testified that Christ is the true Iehouah from whome floweth righteousnesse now hée pronounceth that the Church shall so verily féele the same that shée may gloriously vse the very name it selfe In the first place is set the fountaine and principall cause of righteousnesse in the other the effect where it is saide that the Angel appeared to the fathers Iud. 6.7 Iud. 13.16 and that he challengeth to himself the name of the eternal GOD it is not to be vnderstoode as Seruetus saith who affirmeth that it was an Angell and worshipped in the place of God but rather as the doctors affirme namely that he was the worde of God which began to execute the office of a mediatour for though he was not yet clothed with fleshe yet he came downe as a meane betwéene God and mē to come more familiarly to the faithfull Therefore his communicating himselfe made him to be called an Angell yet in the meane time he retained that which was his own to be the God of vnspeakable glory which is the meaning of Ozeas Oze 12.5 in which place of Ozeas Seruetus carpeth that God did beare the person of an Angel as though the Prophet did not confirme that which Moses had saide Gene. 30.11.29 2. Cor. 10.4 Zach. 2.3 Esay 25.9 Mal. 3.1 Why doest thou aske of my name and the confession of the Patriark doth sufficiētlie declare that he was not a created Angel but one in whom the full Godhead was resident Therfore Paul saith that Christ
was the guide of the people in the wildernes therefore Christ was the same GOD that was honoured among the Iewes 11 This same is prooued out of the newe Testament Esay 8.14 Rom. 9.23 Rom. 14.10 Esay 55.33 Ephe. 4.8 Psalm 57.19 and that first by suche places whereby the Apostles doe attribute many things to Christ which in the olde testament are spoken of the eternall God Moreouer by certaine other places which do simplie and openly affirme the same 1. Tim. 17. Philpi 26. Ioh. 5.20 1. Cor. 8.5 1. Tim. 16. Acts. 20.28 Iohn 20.28 12 Then also by his workes which are ascribed to him that is to say Iohn 5.17 Iere. 1.3 Esay 43.25 Mat. 9.6.4 because he worketh togeather with his father because he ordereth the worlde because he forgeueth sinnes 13 Afterward by myracles Matth. 10.8 Marke 3.15 6.7 Act. 3.6 Ioh. 5.36 10.37 14.11 Matth. 19.17 Iohn 14. 14. Esay 26.16 Esay 11.10 not only because he doeth suche thinges as argue his diuinitie but also because hée committed the disposition therof to his Disciples of his owne authoritie whervnto in the last place he ioineth certain Argumentes taken out of the Scripture which doe plentifully prooue the diuinitie of Christ that without him there is no life and in him was life from the beginning Ioel. 2.32 Acts. 7.56 2. Cor. 2. Heb. 9.24 that we are taught to beléeue in him call vpon him that the Apostle denieth that hée deliuered any other doctrine to the Corinthians than the doctrine of the Sonne And in his Epistles he wisheth the same benefite from the Sonne which he wisheth from the Father All which when he calleth a practised knowledge hée goeth thither from whēce he tooke these arguments that is from those things which being farre alienated from the creatures the scripture attributeth to him and which wée learne by a certain experience 14 As touching the Godhead of the holy Ghost Gene. 1.2 Esay 48.16 1. Cor. 2.10 12 10. Exod. 4.11 the same may be proued by two places of the olde Testament yet had hee rather learne the same by that practised knowledge that is to say first that he geueth all things growing and life of his owne proper strength both in heauen earth moreouer he regenerateth the saints into incorruptible life 15 He also approcheth to those things 1. Cor. 3.17 6.19 2. Cor. 6.16 Act. 5.3 Es 6.9 Esay 43.10 Matth. 12.31 Marke 3.29 Luke 12.10 Psalm 33.6 Esay 11.4 that when the Scripture speaketh of him it absteineth not from the calling of God And that he obteineth pardon which blasphemeth against the Sonne yet the blasphemie against the holy Ghost is neither forgiuē in this world nor in the worlde to come 16 By these promises hee prepareth himselfe to establish the Trinitie Ephe. 4.5 Math. 28.19 and first he proueth that those thrée persons are one God sith that although we are baptised in the name of the Father and of the Sonne and of the holy Ghoste yet therby we be entred into one faith and religion of one God 17 Yet this vnitie in the essence of God must so be vnderstoode that there may bee shewed in the scripture a certaine distinction of the father from the worde of the worde from the spirite Iohn 5.3 8.16 Ioh. 14.16 yet that is nothing more then a distinction but no diuision which doubtlesse can by no meanes hold the cogitations distracted but alwaies bring it to that vnitie 18 Yf anie man will searche what this distinction is hée must beware of similitudes of humane matters and that for two causes yet such distinction as wee haue marked to bee set out in scriptures is to be sought for where also he sheweth briefly what it is 19 This distinction doth not stande against but that the single vnitie of God may remain as in euery hypostasie is vnderstood the whole nature with this that euery one hath his propertie which no difference of essence doeth suffer the one to be seuered from the other but onely to be distinguished by a certaine relation and the sayinges of certaine old writers must be made to agrée which otherwise woulde séeme not a litle to disagrée 20 But the summe of al is this that we vnderstand vnder the name of God one only and simple essence 1. Cor. 12.8 Act. 2.16 Ioel. 2.28 wherein we comprehend thrée persons or hypostasies yet so that the name of God for order sake be alwaies referred in relation to the father which yet doth nothing diminish the Godhead of the sonne and the holy Ghost 21 Hitherto he hath ledde those that are willing to learne as it were by the hande but nowe he contendeth with the obstinate and contentious at the least wise to this end that the willing learners may haue whervpon stedfastly to set their féete And here truely if any where he requireth singular sobrietie that neither our thought or tongue procéede any farther then the bondes of Gods word doe extende 22 In the beginning hée professeth that he will neither make a register of heresies wherewith the purenesse of fayth in this pointe of doctrine hath in times past bene assayled neither striue any more with Arius or Sabellius but only with Seruet and certaine other of our tyme. But Seruetus heresie he taketh away in this only Section where Iohn sayeth that the worde was God Ioh. 1.1 before the world was yet created he maketh it much differing frō a conception or forme whereof Seruetus dreameth But if then also yea from the farthest eternitie of time that word which was God was with the father and had his owne proper glorie with the father he could not be an outward or figuratiue shining but it necessarily followeth that he was an Hipostasis that did inwardly abide in God and although there be no mention made of the Spirite but in the historie of the creation of the worlde Gen. 1.2 yet he is not there brought in as a shadow but as an essentiall power of God when Moses sheweth that the verie vnfashioned lumpe was sustained in him therefore he would not be an Image or representation of God as Seruetus dreameth As touching the other heresies that is to say that the Father is truely and properly the onely God and he by forming the Sonne and the holie Ghost hath powred his Godhead vppon him and so the Father is as they say the only essentiatour or maker of essence In confuting this hée is wholly to the ende of the Chapter from the twentie two to the twentie and niene 23 And first truely hée many wayes vncouereth the vanitie of this errour and proueth that it maketh nothing for them that here and there Christ is called the Sonne of God For though the name of God be commō to the Sonne yet by reason of preheminence that is sometymes geuen to the Father onely because hée is the fountayne and originall of the deitie and
wold there should be no lesse euident proofe of his diuinitie for in them appeare Gods clemencie seueritie and mercy 8 And also his prouidence power Psal 145.8 Psal 107.3.4 and wisedome Psal 113.7 his prouidence in defending them that were past hope 1. Cor. 3.19 his power in subduing the vngodly his wisedome in disposing euery thing in fittest oportunitie 9 Therevpon he concludeth that of such thinges may testimonies be easily drawne to affirme his diuine Maiestie and the selfe same things do inuite and stirre vs vp not to a naked knowledge of God Acts 17.27 Psal 145. but to that which is sound and ioyned with true religion 10 Then also doth he encourage and exalt that godly vnto hope of life to come but he putteeh the wicked in mind that such signes of Gods seueritie are made greater punishments to them and so he concludeth all the former yet so that he maketh him selfe way to that which foloweth 11 Entering into the second parte of the Chapter he proueth that the amazednesse whereof he speaketh doth not only happen to the common sorte and vnlearned but also to the learned and most wise that attribute the whole order of thinges to nature and the ordinary gouernement to fortune 12 Héerevppon issued out the huge heape of Gods Ephes 2.11 Rom. 1.21 Abac. 12.18.20 Ioh. 4.22 1. Cor. 21. and the opinions of the Philosophers of God both infinite and contrary one to an other 13 And thus haue all men departed from God for they haue bene suche as haue corrupted pure religion although they haue folowed the custome of some Citie or the consent of some antiquitie to both which they haue thought that all religion was to be required 14 The lampes therfore which geue vs light in the edifice of the worlde Hebr. 11.3 Acts. 17.27 13.16 and gouernement therof doe so lighten vs on euery side that yet of them selues they can not lead vs to the right way 15 Yet are we worthily excluded frō al excuse because we hauing within our selues the vice of dulnesse doe wander hither and thither when as all thinges shewe vs the right way Cap. 6. That to attaine to God the Creator it is needefull to haue the scripture to be our guide and maistresse ALthough the same brightnesse which both in heauen and earth shineth in the eyes of all men doeth sufficiently spoile mans ingratitude of all defence that yet whosoeuer wold come vnto the true God had néed of the light of the worde but God hath not onely vouchsafed Adam Noe and Abraham this prerogatiue but also whom so euer it pleased him to gather more neare and more familiarly to him selfe 2 But the same was first by oracles and visions Moreouer by publishing the law that the trueth of the doctrine might remaine continually in al ages whervnto after Rom. 10.4 the Prophets were added wherby we may the rather vnderstand that we ought to take our beginning from the heauenly doctrine that true religion may shine in vs. 1. Tim. 6.16 Psal 9.96.97.99 c. 3 This same he confirmeth first by the corruptnesse of our nature that the same is such that necessarily hée must come to the worde whosoeuer earnestly coueteth to come to the sincere knowledge of God moreouer by that which Dauid doth oftē induce God reigning Thirdly Psal 19.21 Psal 93.5 Iohn 4.22 by certaine manifest places taken out of the Psalmes last of all by a certaine saying of Christ him selfe Cap. 7. By what testimonie the scripture ought to be established that is by the witnesse of the holy Ghost that the authoritie therof may remaine certain And that it is a wicked inuention to say that the credite thereof hangeth vpon the iudgement of the Church HEre because he falleth into rehearsall of the scripture hée will haue the same to be the only mistresse to lead vs to the knowledge of God to confirm the authoritie of the scripture he doeth a litle digresse from the seuenth Chap. to the nineth 1 The scripture by no other meanes hath ful authoritie among the faithful then when wée say it is the Worde of God and came from heauen euen as though the liuely worde of God were there heard but to say that they hang vppon the authoritie of the church is a most wicked errour and iniurious to the holy Ghost to miserable consciences full of doubt and subiect to the scornes of the wicked Ephe. 20. 2 This false inuention is very well confuted by one place of Paul Moreouer if they vrge howe wée shal be persuaded that it came from God except we flye to the decrée of the church it is as though a man shoulde aske howe we shoulde learne to discerne light from darkenesse white from blacke swéete from sower 3 In what sense that olde saying of Augustine must be vnderstoode where he denieth he would beléeue the Gospel vnlesse * Because thou hast seene me Thomas thou beleeuest blessed are they that haue not seene and beleeue Ioh. 20.29 the authoritie of the Church had moued him which they maliciously wrest for the defence of their error Augustines meaning was in those words that he him selfe when he was a stranger from the fayth could not otherwise be brought to embrace the Gospell for the assured trueth of God but by this that he was ouercome by the authoritie of the Churche not meaning that the fayth of the godly is grounded vpon the authoritie of the Church nor that the certeintie of the Gospell doeth hang theron but simply only that there should be no assurednesse of the Gospel to the Infidels that they might be wonne to Christe vnlesse the consent of the Church driue them therevnto 4 If then wée will that not onely by probable opinion but by manifest and playne trueth it appeareth that the Scriptures came from God this persuasion must bée sought for higher then from eyther humaine coniectures or reasons that is to saye from the secrete testimonie of the holie Ghost For confirmation whereof although there bée many argumentes yet they worke preposterously that contende by disputation to make the credite of the Scripture sounde séeing that although by this meanes they deliuer the worde of GOD from mens rebukes yet they fasten not thorowly that assurednesse in their heartes which pietie requireth 5 Truely the Scripture doeth willingly procure and obtaine reuerenc◠to it selfe by the proper maiestie that is in it yet then only it perceth our affections when it is sealed in our hartes by the holy Ghost that now we beléeue not by our owne iudgement or other mens that the same is from God as many receiue a thing vnknowne or as wretched men are wōt to captiue their mind to superstition but because we most assuredly féele which thing all the faithfull trye that the vndoubtful power of God doeth therein geue strength Esai 44.10 Esai 54.13 Deut. 30.12 Rom. 10.5 Esai 53.1 and breathe forth such persuasion requireth
no reasons whereon to staye Cap. 8. That so far as mans reason may beare there are sufficient proofes to establish the credite of the Scripture ALthough he now discend to arguments yet vnlesse there be an assurance which is both more excellent and of more force than any iudgement of man in vaine shal the authoritie of the Scriptures either bée strengthened with argumentes or established with consent of the Churche or confirmed with any other meanes of defence as on the coÌ„trary part when we haue embraced it deuoutly and with true faith when as things which were not of such force to fasten the assurance thereof in our mindes will become verie fit helps Which hauing spoken he setteth himself to the arguments first although he begin generally to handle this argument yet hée falleth by litle and litle to those things which are drawne only out of the olde Testament but the argumeÌ„ts are that the scripture is as wel ordered as disposed in euery place heauenly and nothing sauouring earthly that there is so beautifull agréement of all parts among them selues but chiefly that it should vtter to vs the high mysteries of the heauenly kingdome vnder a contemptible basenes of words 1. Cor. 2.4 and so shoulde bring to passe and enforce that the eloquence of his Rhetoricians should sit in a farre more inferior place 2 Yet some of the Prophets want not their eloquence as some of the false Doctours want not their rude and vnsauery speach but such as is a foolishe a filthie desire wherby they may insinuate and thrust in them selues into mens mindes vnder a deceiuable colour 3. 4 Furthermore antiquitie is not of small waight where by the way he plucketh vp the fabulous antiquitie of the Egyptians and also while Moses reciteth not the order in writing as euery thing was done Gen. 49.5 which shoulde deface his tribe and family with infamie and dishonour Numb 12.1 Exo. 24.18 34.29 10.16 Numb 15.24 20.10 11.9 Exod. 7.11 Leui. 20. Exod. 19. Gen. 49. Sam. 11.15 16. Deut 32. Esai 45. 1. â—ere 25.11 Es 42. 5. 6 The miracles also are both many and notable whereof howe vnlawfull it is for any man to doubt hee sheweth by most strong reasons 7 To conclude some thinges were spoken of by the spirite of prophesie long before that they were fulfilled first by Moses him selfe 8 Moreouer by certayne other Prophetes Daniell doeth write concerning prophesies of thinges to come for the space of sixe hundred yeares after in such sorte as though hée had compiled an historie of thinges alreadie done and commonly knowne 9 Héere hée stayeth and before hée come to the newe Testament hée taketh away two obiections The first whereof is howe wée may know that these thinges were written by Moses and the Prophets which are read vnder their names as though their works had perished long before this obiection hée merily laugheth at and aboundantly confuteth 10 The other is 1. Mach. 2. Ma. 1.5 â— that séeing Antiochus commaunded all the bookes to be burned whence are come those Copies which we now haue this obiection being first verie much confirmed of them he casteth on their owne pates prouing that it is such as nothing caÌ„ be thought more apt for to establish the certeintie of the trueth 11 Which béeing finished hée commeth to the new Testament and from thence he alledgeth the consent of the Euangelistes to confirme the certaintie of the scripture disputing in an abiect speach of heauenly things Iohns speach as it were thundring from heauen with gréeuous sentences the heauenly maiestie shining in the writings of Peter and Paul the singular calling of Mathew Peter and Iohn and the marueilous conuersion of Paul 12 It is to be compted no small matter that since the scripture was first published the willes of so many ages haue constantly agréed to obey it moreouer that of them which so agrée together many haue excelled with singular godlinesse 13 That also ought worthily to be thought a great thing that we sée it confirmed and witnessed with the bloud of so many Saintes where also he excellently describeth martyrdome And so concludeth that the certeintie of the scripture ought to be grounded vppon the inwarde perswasion of the holie Ghost yet such testimonies shall not be vaine if as secondary helpes for weakenesse wée follow those chiefest and highest testimonies Cap. 9. That these fantastical meÌ„ which forsaking Scripture resort vnto Reuelation doe ouerthrowe all the principles of religion IT is shewed by many reasons Esai 59.21 1. Tim. 4.13 2. Tim. 3.16 Iohn 16.13 that that spirite whose ministery certaine giddie headded people doe most proudly pretende is not the spirite of Christ 2 If any spirite leauing the wisedome of the word of God 2. Pet. 1.10 doeth thrust vnto vs an other doctrine the same ought worthily to bée suspected of vanitie and lying Neither is it vnméete as they say that the spirite whome all thinges ought to obey should be subiect to the Scripture Séeing it is not to be tried by the rule either of men or of Angelles or any other rule whatsoeuer but by that wherewith it was his pleasure to haue his Maiestie established with vs. 3 But whereas they cauill that we rest vpon the letter that sleyeth herein they suffer punishment for dispising of the Scripture 2. Cor. 3.6 while they betray their ignoraunce not wel vnderstanding the wordes neither doeth it disagrée with that which of late is said that the word it selfe is not much assured vs vnlesse it be confirmed vs by the testimony of the holie Ghost Luc. â—4 27 1. Thes 5.19 For as we sée that wée are voide of all light of trueth or the spirite of God so wée are not ignoraunt that the worde is an instrument wherwith the Lord distributeth to the faithfull the light of his spirit Where Paul sayeth that the letter sleeth there hée contendeth against the false Apostles which commending the lawe without Christ did call away the people from the benifite of the newe Testament wherein the Lorde doeth couenant that he wil graue his lawe within the bowels of the faithfull and write it in their hartes the letter therfore is dead and the lawe of the Lorde killeth the readers therof when it is seuered from the grace of Christ and not touching the hart only soundeth in the eares But if it be effectually printed in our hartes by the holy Ghost if it present Christ vnto vs theÌ„ is it the word of life coÌ„uerting soules 2. Cor. 38. and giuing wisedome to little ones Cap. 10. The Scripture to correct all superstition doeth in comparison set the true God against all the Gods of the Gentiles reckoning him for none of them 1 NOw returning to intreat of the knowledge of God from which he was a litle digressed he proueth that the Lorde doeth represent him selfe to vs such a one in the Scripture as hée shewed him selfe to be
also by the maner of doing Héere also he entreateth not of Gods vniuersall but onely of his speciall moouing 3 The olde writers sometime haue alledged these not to the work of God but to his foreknowledge and sufferance and to what end haue they doone it when as notwithstanding the scripture doeth plainely shew that there is therein somewhat else of God besides his foreknowledge that is he hardneth the reprobate blindeth and mooueth and that two wayes first by forsaking them or taking from them his holy Ghost Moreouer also by directing theÌ„ as it seméeth him good Deu. 2.30 by Satan the minister of his wrath 4 And he sheweth both by many places of scripture that he taketh away the lip from the speakers of trueth Iob. 12.10 and taketh away the reason froÌ„ the elders he taketh the heart away from them that are set ouer the people Esay 63.17 he maketh them to wander where no way is Againe Lorde why hast thou made vs madde and hardened our hearts that wée should not feare thée Exo. 3.19 Because they iudge rather of what sort GOD maketh men by forsaking them then how hée formeth his workes in them The Lorde did not onely harden Pharaos heart in not susteining it Deut. 2.30 but hée committed his heart to Satan to bée confirmed with obstinacie wherevpon it is saide I will holde his heart The people went out of Egypt the inhabitantes of the countrey came foorth and met them like enimies but they were stirred vp as Moses reporteth by the Lord that hardned their harts Somtime the Lorde threatneth that hee will call the wicked out with his whistle Psalm 105 2â— Esay 5.26 Eze. 12.13 Iere. 50.23 Es 10.15 somtime that they should be like a net for him to intangle them somtime like a mallet to strike the Israelites but specially he declareth that hee is not idle in them when hee called Zennacherib an are directed and driuen by his hande to cut Augustine saith Aug. de prâ—dest â—â—â—cto that inasmuch as they sinne it is their owne in as much as sinning they do this or that it is of the power of God that diuideth the darkenesse as pleaseth him 1. Sam. 16.18.29 â— Thes 2.9.10 5 Yet so that the ministerie of Satan shoulde come betwéene to pricke forwarde the reprobate and God shoulde remaine frée from all wickednesse 6 As touching externall and middle things Exo. 11.3 Ge. 43.14 Psalm 106.46 1. Sam. 11.6 Iosua 2.9 Leuit. 26.3.6 Deut. 28.63 which of themselues are nether iust nor faultie God so worketh in the heartes of men that so oft as hée will make way to his prouidence hée turneth and enclineth our willes as pleaseth him neither is the choyce of our will so frée but the will of GOD may rule his libertie as is shewed by many examples Pro. 20.12 Prou. 21.1 7 Neither is that a let which some obiect that al things vniuersally ought not to bée reduced to some singular examples 8 Héere must wée take héede that we estéeme not the power of mans choice by the issue or straunge successe as some vnskilfull vnorderlie doe but it it is to be considered within man by the frée election of iudgement and affection of will Cap. 5. A confutation of the obiections that are wont to be brought for defence of free will THere are two kindes of obiections which they doe alleadge the first whereof conteyneth certaine absurdities the other many places of Scripture which séeme to repugne in forme he entreateth of the first from the first to the fift but of the other from the sixt to the ninetéenth 1 As concerning the absurdities the first is if sinne be of necessitie then it ceasseth to be sinne if it be voluntarie then may it be auoyded both which he denieth First that to sin is not of creation but of the corruption of nature that men being made bondslaues of sin can will nothing but euill that also is voluntarie which is not subiect to frée election 2 The second is that if both vertues and vices procéede not of frée choyce of will it is not reasonable that either punishment should be layde vpon man or reward giueÌ„ him To this argument he answereth that as touching rewarde he proueth that it is not absurd but as touching punishment he sheweth how litle force their argument hath Rom. 8.26.30 2. Cor. 4.7 1. Cor. 4.7 Augustine sayth that God crowneth not our deseruings but his owne giftes and that they are called rewardes not as due to our deseruings but such as are rendred to the graces alreadie bestowed vpon vs. 3 The third is If this be not the power of our will to chose good or euil theÌ„ those that are partakers of the same nature must either all be euill or good Rom. 4.23.24 hée denieth the argument 4 The last is that exhortations are taken in hand in vaine that the vse of admonitions are superfluous if it be not in the power of the sinner to obey Hée denieth the argument Iob. 15.5 1. Cor 3.3 Rom. 9.16 2. Cor. 3.7 sheweth why he denieth it first by Augustines example Christ and Paule 5 Moreouer that although it be not in the power of the sinner to obey Eze. 10 1â— yet obiurgations and exhortations are necessary as well for the reprobate as the elect and they haue their ende in both Though Christ pronounce Iob. 6.44 that no man commeth to him but whom the father draweth that the elect doe come when they haue heard of the Father 2. Cor. 2.16 yet doth he not neglect the office of a teacher but with his voice diligently calleth them whome it necessarily behoued to be inwardly taught by the holy Ghost Those testimonies which they bring out of the Scriptures although they be many yet a great part of them may be deuided into a fewe places whervnto he spéedely answereth from the 6. to the 15. then he descendeth also to certayne other particulars from the 16. to the 19. 6. 7 As touching their places the first is of them which belong to the law and require of vs perfection whereby they thinke they may conclude that either God doeth mocke vs when hée requireth godlinesse and forbiddeth iniquitie Héere first hée sheweth that whatsoeuer happen vnder this kynde may bée deuided into thrée partes The first whereof conteyneth such testimonies as requireth our first conuersion to God the second which simply speake of kéeping the lawe the thirde which commaund vs to continue in the grace of God which we haue receiued Gal. 3.10 Rom. 3.20 Rom. 7.7 â— Ti. 1.5 â— Th. 3.12 Moreouer he confuteth that argument of the lawe generally of vanitie for there are other limites of pronouncing the lawe as appeareth out of Paule Augustine sayeth In Euch. ad Lau. de gra li. Ar. Cap. 18. Hom. 29. in Ioh. â—pist 24. that the Lorde commaundeth those things which we can not doe that we may knowe
it the office of searching and knowing but these saâ—â—e is no faith but that which consisteth not in ignorance but in knowledge and that not only of God but also of the wil of God For when Paule saith That with the heart wée beléeue to righteousnesse and with the mouth confession is made to saluation hee sheweth that it is not enough if a man vnexpressedly beléeue that which he vnderstandeth not Rom. 10.10 nor séeketh to learne but he requireth an expressed acknowledging of Gods goodnesse in which consisteth our righteousnesse 3 Howsoeuer many thinges such is the ignorance wherein we are compassed are wrapped and hidden from vs in this mortall life yet is it most absurd vnder this colour to intitle ignorance tempered with humilitie by the name of faith which truely lyeth in the knowledge of God Christ Iohn 17â— not in reuerence of the Church 4 Our faith is also wrapped and hidden so long as we waÌ„der in this world not onely because many things are yet hidden from vs but also because wée are compassed about with many mists of errours for the highest wisedome of the most perfect is this to profite more and procéede on further with gentle willingnesse to learne Ephe. 3 1â— therefore Paule exhorteth the faithful if vpon any thing they differ one from another to abide for reuelation 5 Faith also may be called wrapped and intangled which notwithstanding is properly nothing else but a preparation of faith whereof hée bringeth two examples Moreouer hee concludeth that such willingnesse to learne Iohn 4.46.47 2. Tim. 3.7 with a desire to procéede further differeth farre from the grosse ignorance of the Papists Ephe. 4.20 Rom. 10.4 Esay 55.33 Iohn 10.13 Psalm 150.8 Phi. 2.17 6 Such is the relation of the word to faith that the worde is the fountaine piller of faith and as it were the glasse wherein we may beholde God to conclude without the knowledge of the worde there can be no faith 7 Neither yet at euery word of God is faith boulstered vp although in all things it subscribe to the truth of God neither doeth it so much respect his will only whatsoeuer Psalm 40.11 as his kindnesse or mercy yet the same which is offered with his worde and ioyned with his wil and trueth doeth easily exclude all doubt Faith therefore is a stedfast and an assured knowledge of Gods kindenesse towardes vs which being grounded vpon the trueth of the frée promise in Christ is both reuealed to our minds sealed in our hearts by the holy ghost 8 Now as touching their deformed faith that is to say Rom. 10.10 Rom. 1.5 Iohn 3.25 such assent wherby euery despiser of GOD receiueth that which is vttered out of the scripture although there be no accesse made of a godly affection to the same assent vain is their false inuention séeing one and the selfe same spirite maketh euery one to rest in the certentie of faith and doeth also furnishe them all with his sanctification so that faith can by no meanes be seuered from a godly affection 9 Hée shaketh the place of Paule out of their handes 1. Cor. 13.2 This worde Faith is taken for power of doing miracles which euery vngodly man alusiuely hath for the gift of prophesies and tonges other gifts of graces are aswell with the wicked as with the godly wherewith they are wont to defende their ignorance moreouer hee pointeth as it were with the finger what it is that driueth them into errour that is that when the worde of faith hath diuerse significations they not considering the diuersitie of the thing signified dispute as though it were taken for one thing in all places alike they also for teaching sake doe willingly graunt that there are diuers sortes of faith besides that onely faith of the godly There may vndoubtedly be two sorts of men to whom the testimonie of faith abusiuely is attributed the one of them which acknowledgeth nothing else than Christian religion the other of them which come to this point also that they are touched with great reuerence thereof 10 Such perswasion of the faith of the wicked is rather a shadowe or an image then faith it selfe séeing it differeth so farre from the sounde trueth of faith Acts. 15.18 Howsoeuer therfore such perswasioÌ„ doth not onelie deceaue others but also them selues some times yet these last haue the same common with the Diuels and the first inferiour Simon Magus being ouercome with the maiestie of the Gospell had a certaine faith such as it was and so acknowledged Christ to be the authour of life and saluation that he willingly professed himselfe to bee one of his â—uk 8.7.13 after which manner it is said in Luke that they beléeue for a time in whom the séed of the worde is choked vp before it bring forth fruite or before it take any roote at all that by by withereth away perisheth and though it séeme to haue taken roote yet those are not liuely rootes the heart of man hath so many secrete corners of vanitie is full of so many hidyng holes of lying is couered with so guilefull hypocrisie that it often deceiueth it selfe Iac. 2 1â— but let them that glory in such shadowes of faith vnderstande that therein they are no better then the Diuell 11 Neither ought it to séeme hard if such faith be attributed to the reprobate séeing experience teacheth that the reprobate are sometimes moued with the same féeling that the elect are So that in their own iudgement they differ nothing from the elect wheÌ„ notwithstanding he differeth much from the peculiar testimonie which the spirite geueth to the elect for their féeling is fraile and vanishing away but the féeling of the elect is not so Where Paule affirmeth that faith is the fruit of election 2. The. 1.4 it is therby ment that none doe receiue the light of faith nor doe truely féele the effectuall working of the Gospel but they the are foreordeined to saluation and although the reprobate haue a feeling yet that féeling is not the true effectuall working of the Gospell Heb. 6.1 The Apostle ascribeth to them that tast of the heauenly giftes that Christ ascribeth to them a faith for a time not that they soundly perceiue the spirituall force of grace assured light of faith that they may with the elect with ful mouth crye out Rom. 8.15 Abba Father but because the Lorde the more to condemne and make them vnexcusable conueieth him selfe into their mindes so farre foorth as his goodnesse may be tasted without the spirite of adoption 12 The reprobate are but for a time because they abide not in the will and trueth of GOD but in a vanishing féeling and are not throughly soked but onely lightly washed ouer with the knowledge of the Gospel they are with no other faith or light sprinkled than with the which may perish but the elect are neuer depriued of their
for this cause that there remaineth in the regenerate a féeding of euill and matter of strife This same feeding Augustine oftentimes calleth not sinne but infirmitie which notwithstanding is sinne and sometime is called by that name of Augustine 11 Neither is this any let to the contrary Ephe. 5.26 that God is saide to purge his Churche from all sinne for the same ought rather to bée referred to the giltinesse of sinne than vnto the matter of sinne although sinne alwayes dwell in vs yet it beareth no dominion but that there remaine some remnantes as yet in the regenerate Rom. 7.6 doth greatly trouble them it is manifested out of Paule 12 But so those desires are vniuersally condemned wherewith man naturally is moued that those thinges are excepted which God hath so engrauen in the minde of man at the first creation that they cannot be rooted out without destroying the very nature of man and none but only vnnaturall and vnbrideled motions that fight against the ordinance of God are strokeÌ„ with this curse And albeit we are all infected by reason of the corruptnesse of nature yet are they not condemned in respect they are naturall but in respect they are inordinate Augustine is of that iudgement 13 It is shewed by many testimonies taken out of his workes Iam. 1.15 that hée thought so that which they obiect out of Iames on the contrary is weake Augustine saith That the lawe of sinne is both released by the spirituall regeneration and abideth in the mortall flesh released héerein because the guiltinesse is taken away in the Sacrament whereby the faithfull are regenerate Rom. 6.10 it abideth because it worketh the desires against which the faithfull doe fight 14 Against the Anabaptistes which will not haue the regenerate careful to bridle the lust of the flesh as though after they haue receiued the spirit of god they coulde neuer sinne againe 2. Cor. 12.15 Rom. 7.6 or as though they procéeded further then the Apostle 15 Going about to speake of fruites which ought to followe repentance hée taketh beginning of those places which the Apostle in another place describeth yet in the meane time kéeping in doubt whether they ought to bée counted causes or effectes or partes or affections Heb. 12.3 yet all are very necessary to bée knowne As concerning sorrowfulnes hée counselleth to kéepe measure least such sorrow and loathing of our selues doe swallow vs vp and this he counselleth by the holy aduise of Bernard Ser. 11. in Canti which is this Sorrow for sinnes is necessary if it be not continuall I counsel you sometime to returne your fault froÌ„ gréeuous painfull remembrance of your owne wayes and to climbe vp to the plaine grounde of chéerefull remembrance of the benifits of God Let vs mingle hony with wormewood that the holsome bitternesse may bring vs health when it shal be drunke tempered with swéetnesse and if you think of your selues in humilitie thinke also of the Lorde in goodnesse 16 Héerby it appeareth what be the true fruites of repentance for as touching outward testimonies although they alwayes follow repentance as to be in filthinesse mourning wéeping yet must wee beware that wee lay not the force of repentance vpon them Ioel. 2.13 Iacob 4.8 2. Cor. 7 1â— neither set it out with olde and vnmeasurable titles or more rigorous in executing them than ecclesiastical mildenes may beare 17 Wéeping fasting ashes spoken of by Ioel are not the principall parts of repentance but turning to god yet som of these were vsed at the time Ioell 2.12 Matth. 9.15 and nowe may be the same not to be coÌ„temned 18 The name of repentance is improperly applied to this outwarde profession as that which ought rather to be called a confession of the fault which desiring discharge of the punishment of guiltines yet this external professioÌ„ is a godly exercise as wel priuate as publike Matth. 1.21 Luke 13 Psalm 51.7 2. Cor. 12.21 the publike is not alwaies necessary but to confesse priuatly to god is alwayes necessary for all men not only faultes newly committed but also faultes passed But this ordinary repentance differeth from that which is specially required of them which more greuously offend 19 The end of repentance is that hauing ouercome our corrupt and wicked affections Matth. 11.10 Marke 1.4 Luke 3.3 Rom. 1.30 wee be restored to true righteousnesse by the sanctifiyng of the holy Ghost as is shewed by the forme of the preaching of Iohn Christ the Apostles Esay 61 1 Matth. 11.5 Luke 4.18 Acts. 2.38 20 Because God howesoeuer hée offereth remission of sinnes hée almost vseth againe to require repentance signifiyng that his mercy ought to bee a cause that men should repent but not of the contrary that our repentance were a foundation to deserue pardon all mans life ought to be the perpetual study and exercise of a Christian man to mortifie his flesh till the same being ouercome the Spirite of GOD may raigne in vs. 21 As in the last hee teacheth from whence repentance is Acts. 11.18 Eâ—he 2.10 so nowe he proueth that it is not of our power but a singular gifte of God and they onely are indued therewith whom God will deliuer from destruction As repentance therefore is a signe of saluation so hardening is a signe of reprobation as out of Esay the Apostle appeareth Heb. 6.6 Yet this place of the Apostle which only denieth remission of sinnes to the willing Apostataes doth make nothing for the Nouatians 22 By this occasion he sheweth that that is so horrible an offence the sinne of the holy Ghost that it shall not bée pardoned bringing a true definitioÌ„ therof and prouing and shewing the same out of the scriptures They sin against the holy Ghost Matth. 12.32 Luke 12.10 Acts. 6.10 which of set purpose resist the truth of God with the brightnesse whereof they are so dazeled that they caÌ„not pretend ignorance which they do only to this end to resist They that stumble vnwares against the truth of God not knowing it which doe ignorantly speake euell of Christ hauing yet this minde that they would not extinguish the trueth of God disclosed vnto them or once with one word offered him whoÌ„ they had knowne to bée the Lordes annointed these men sinne against the father the sonne such ignorance was in the Iewes which were carried which zeale of the law to stone SteueÌ„ to death Acts. 6.10 1. Tim. 1.13 and also in Paul himselfe as he testifieth 23 But the better that the place may be enterpreted he sheweth that hee speaketh not of one particular fal or other but of the vniuersall defection or departing wherby the reprobates doe forsake saluation 2. Iohn 1.19 And the Nouatians are deceaued in the paralogisme of the word falling and sinning For they imagine that they that haue stolne or committed fornication Heb. 6.4 after they haue byn taught
faith and workes doe so differ among themselues that when the one is established the other must néedes be ouerthrowne 14 The subtill shift that the Sophisters thinke they haue when they attribute this to those works only Gal. 3.11 which are doone of those that are regenerate but not to those workes which men doe not yet regenerated without the grace of Christ is nothing worth 15 The schoole men are more grosse which teache that man is iustified not by imputation of free righteousnes but by the holy Ghost helping to the endeuour of holinesse 16 The scripture when it speaketh of iustification of faith doth leade vs to a far other ende that is to say that turning away from the looking away of our owne workes we should only looke vnto the mercy of God and perfectioÌ„ of Christ 17. 18 And the better to shewe the same hée alledgeth two places out of Paule to make for his purpose Rom. 10.5 Gal. 3.18 19 Thervpon he concludeth that we are iustified by faith only although this word Only be no wher in the scripture to be found and it is a foolish shift Rom. 4.2 Gal. 3.10 that they say Paul doth onely exclude Ceremoniall workes as though life had bin promised to the kéepers of Ceremonies only and a curse threatened only to the breakers of them 20 In what sense works are counted worthie the title and rewarde of righteousnesse Gal. 3.17 Rom. 4.6 and yet come not into account of iustification And although we obtaine righteousnesse not with a fained but with a true faith which worketh through loue yet it worketh not righteousnesse by charitie 21 The righteousnesse of faith is reconciliation with GOD Esai 59.7 Rom. 5.8 and therefore it consisteth vpon onely remission of sinnes 22 That is prooued both by the testimonie of the Scripture 2. Cor. 3.19.28 Rom. 4.6 and of the Fathers Augustine August de eiâ—d Dei cap. 27 saith The righteousnesse of the Saints in this world staÌ„deth rather in forgeuenes of sinnes then in perfection of vertues Bernard Bernar. in Cant. Ser. 22 saith Not to sinne is the righteousnesse of God and the righteousnesse of man is the mercifull kindnesse of God 23 Héerevpon followeth that also that man is not therefore iustified by faith â— Cor. 5.21 Rom. 5.19 bicause the same doth take part of the spirite of God but because he apprehendeth the righteousnesse of Christ as Iacob hauing not of him selfe deserued the preheminence of the first begotten sonne hyd him selfe in the apparrell of his brother and being clothed with his brothers Coate that sauoured of a most swéete smell he crept into the fauour of his father and receiued the blessing to his owne commoditie vnder the person of another so doe we lie hidden vnder the precious purenesse of Christ our elder brother that we may get a testimony of righteousnesse in the sight of God 〈◊〉 de Iaco â—ita beata Ambrose saith that whereas Isaac smelt the sauour of the garments peraduenture this is ment therby that we are not iustified by workes but by faith because fleshly weakenesse hindereth workes but the brightnesse of faith which meriteth forgeuenesse of sinnes ouershadoweth the errour of déedes and truely so it is that we may appeare before God vnto saluation it is necessary for vs to smell swéetely with his odour and to haue our faultes couered and buried with his perfection Cap. 12. That to the ende we may be fully persuaded of the free iustification wee must lift vp our minds to the iudgement seate of God HE speaketh not héere of a worldly iudiciall court Esay 33.14 Psalm 130.3 Iob. 4.17 Deut. 27.26 but of a heauenly iudgement seat before that which nothing is acceptable vnlesse it be in all points whole and perfect 2 It is easie truely while the comparison stayeth on men that euery man shoulde think he hath that which other men ought to contemne But when we rise to haue respect vnto GOD then sodenly that confidence falleth to the grounde commeth to naught which he sheweth by a similitude and certain places of Scripture In the same case altogether is our soule in respect of god as mans body is in respect of heauen Luke 18.15 Psalm 43.2 Iob. 9.8 The sight of the eye so long as it continueth in viewing things that lie neéere vnto it doeth shewe of what pearsing force it is but if it once be directed vp to the Sonne then being daseled and dulled with the great brightnesse thereof it féeleth no lesse féeblenesse of it selfe in beholding of the Sonne then it perceaued strength in beholding inferiour thinges 3 And out of the Fathers but chiefly out of Augustin Bernard Augustin saith Ad. Boni lib. 3 Cap. 5 All they which grone vnder this burden of corruptible flesh and in this weakenesse of life haue this only hope that we haue one Mediator Iesus Christ the righteous he is the appeasement for our sinnes Super Cant. Ser. 61. Bernard saith Where is safe and stedfast rest and assurednesse for the weake but in the wounds of our Sauiour and so muche the surer I dwell therein as hee is mightier to saue The worlde rageth the body burdeneth the Deuill lieth in waite I fall not because I am builded vppon a sure rocke I haue sinned a greeuous sinne my conscience is troubled but it shall not be ouer troubled because I shall remember the woundes of the Lorde Therefore my merite is the Lordes taking of mercy I am not vtterly without merit so long as he is not without mercies Shall I sing my own righteousnesse Lorde I will remember only thy righteousnesse for he is made vnto me the righteousnesse of God Againe he saith Ser. 13. in Cauâ— Why should the Church be carefull of merites which hath a surer and safer way to glory vpon the purpose of God So there is no cause why thou shouldest aske by what merites we hope for good thinges specially when the Lorde saith Eze. 36.22.32 I will doe it not for your sakes but for mine own sake 4. 1. Cor. 4.5 Iob. 15.16 5 There is no sanctuary of saftie wherein the consciences may quietly rest them vnlesse they haue to do with the iudgemeÌ„t of god but bicause our hypocrisie is such Esay 35.6 1. Pet. 5.5 that vntil we come vnto it wée stroke and flatter our selues through an outwarde shewe of righteousnesse and examine not the vncleannesse of our heart with egall ballance Psalm 18.27 Soph. 3.11 Esay 66.2 6 And this is at length true humility as by certaine testimonies is proued Luke 18.13 Matth. 11.28 7 And is declared by the example of the Publicane 8 Arrogancie and carelesnesse ought therefore to depart from vs because euery man so much hindereth his receiuing of the liberalitie of God as he resteth in himselfe Cap. 13. That there are two thinges to be marked in free iustification THE first of them that is
haue any shame in them they can neuer defende their tyranny which so often Gregorie condemneth which not only reiected the title of vniuersall Bishop head but also the power to commande 22 The present state of Papistrie cannot without shame bée defended as also manifestly appeareth by that that Gregory and Bernard very lamentably complained of the malice of their age which is certainly knowne doeth abounde a hundreth times more now 23 To conclude that he may more vehemently wring them make himselfe way to the treatise following of Antichrist Looke Cap. 2. Sect. 11.12 he denieth that at Rome there is either a Church or Bishop all things are at this day so corrupted 24 That he confirmeth and thervpon includeth that there is no Apostolike sea where we can sée nothing but horrible Apostasie the same is not the mother of all Churches where wée sée the seate of Antichrist set 25 The Bishoppe of Rome is Antichrist him selfe 2. Thes 2.4 Dan. 7.25 26 Therefore the Supremasie may not be bounde to the place although in tymes past it hath bin chief of all chiefly séeing the Church is now turned to a Court. 27 Hitherto hauing spoken of the thing it self now he commeth to the persons and first as touching religioÌ„ he accounteth all in general none other then Lucians and Atheists 28 Then also Iohn the 22. namely erred in the doctrine of the immortalitie of the soule and therefore necessarie iâ— be wiped out yet they say that because it was sayde to Peter Luk. 22.32 that his Fayth should not faynte they can not erre but if they will be Peters successours they must all be Sathans Maâ— 16.23 and herein more then he because they folow Satanisme continually which he forsooke 29 Moreouer as touching their manners they are most filthie both in the wickednes of others and their owne 30 Cardinals were nothing else in tymes past then Priests of the Romish Churche and muche inferiour to Bishops but as they are nowe they haue no true and lawful office in the church Cap. 8. Of the power of the Churche as touching the articles of Fayth and with how vnbrideled licentiousnes it hath in the Papasie beene wrested to corrupt all purenes of doctrine FIrst he sheweth what bonds ends they are which the Church ought to appoint it selfe in suche matters from the 1. to the 9. Moreouer he blameth the Churche of Rome that it dare transgresse them from the 10. to the 16. 1 The third place is of the power of the Church but the same partly is contayned in euery Bishop partly in CouÌ„cels and it partly consisteth either in doctrine or in iurisdiction or in making lawes the place also of doctrine hath two partes authoritie to deliuer rules and to expounde them but whatsoeuer is taught concerning the power of the Church 2. Cor. 10. â— must be applied not to destruction but to edification the onely way wherof is to preserue to Christ his authoritie which can no otherwise be vnlesse that be left vnto him which he receiued of his Father that is that hée be the only schoolemaster of the church Mat. 17.5 for it is written not of any other but of him onely Heare him 2 Whatsoeuer authoritie or dignitie the scripture giueth to the Ministers of the Churche all the same is giuen not properly to the men them selues but to the Ministerie ouer which they are appointed that same first is shewed in in the Priestes all the Ministers had authoritie to teache in the name of the Lorde 3 Moreouer in the Prophets 4 Last of all in the Apostles Mat. 28.9 Iob. 7.16 5 Christ taught alwayes his church yet by diuers orders for diuersitie of tyme first by Reuelations but the same not doubtful They that wil come to the knowledge of God must be directed by the eternall wisedome of the Father Mal. 2.7 6 Moreouer by the lawe the Prophets Heb. 1.5 7 Last of all by him selfe manifested in the fleshe Mat. 28.20 Mat. 24.8 8 No man ought to teache any other thing in the Church than that which is contained in the lawe the Prophetes and Apostolicall writings 9 Neither is it lawful for their Apostles nor their successors 1. Pet. 4.21 2. Cor. 10.4 no not for the whole Church to passe these boundes 10 Bishops and Prelates haue exercised very great tyranny for they both permit theÌ„selues power to make newe lawes and acknowledge no man for a ChristiaÌ„ that doth not certainly coÌ„sent to their doctrines as well affirmatiue as Negatiue 11 That which they alledge for them selues Mat. 27.20 Ioh. 14.16 that the Church shall neuer bee forsaken of her spouse but that it shall be guided by his Spirit into all trueth he sheweth in what sense it must be vnderstood the same vndoubtedly contendeth vnto daily increase more then to glory in perfection for no man hath attained the marke 12 When they except that whatsoeuer particular thing is attributed to euery one of the holy ones the same doth throughly fully belong to the Church it selfe and that which they drawe out to this and are diligeÌ„t to proue by two places of scripture he sheweth in what sense as well the foundation of their argument Ephe. 5.25 1. Tim. 3.15 as the places of scripture must be vnderstood that is they declare what Christ daily worketh for he daily purgeth sanctifieth abolisheth and wypeth all them that are his from all spots the beginning of that sanctifiyng is héere séene but the ende and full accomplishment shal be when the holiest of holie ones shall truely and fully fill it with his holinesse as elsewhere he teacheth that Christe gaue Apostles Pastors and Teachers that we should no more be carried about with euery worde of doctrine or be mocked of men but that being enlightened with the true knowledge of the sonne of God â—phâ— 4 1â— we should altogether méete in the vnitie of Fayth 13 In what sense the aduersaries deny that the Church may erre and what is to be determined thereof that forasmuch as it is guided by the Spirite of God it may goe safely without the worde that whatsoeuer it speaketh or thinketh it is trueth but we say that the spouse and scholler of Christe must be subiect to her husband and schoolemaster that shée continually hangeth on his mouth and they that doe so shal be sure to haue the Spirite to guide them into the right way and to stay them in their Fayth for there is nothing to bée looked for of his Spirite Iob. 16.12 but that hée should enlighteÌ„ our minds to perceaue the trueth of his doctrine but they haue not the Spirite that pretend that they haue of their owne 14. 15 These two beginnings doth nothing helpe them which they take Ioh 16.12 When the Disciples were wel instructed of the holy Ghost they left all in writing necessary to saluation how so euer their rudenes was before
contending against false Apostles The other that he may only haue authoritie ouer our soules whoÌ„ we ought to obey As touching the Popes constitutions there are two sortes of them for some belong to ceremonies and rites and some to discipline and first he proueth that both abounde with many vices from the nineth to the sixtéenth Moreouer hée answeareth their arguments wherewith the authors are wont to defende them selues from the 17. to the 26. 9 As coÌ„cerning the former first this vice is founde in them that they would be counted for the true worship of God but Paule taught that it was intollerable that the lawfull order of worshipping God Col. 2.20 Gal. 5.1 shoulde be reduced to the wil of men 10 Moreouer Gal. 4. â— that the commaundement of God is wont to be void for the traditions of men 11. 12 Thirdly that they are vnprofitable and foolishe but the fleshe lyketh them that it thinketh the Churche is vtterly deformed wheÌ„ they be taken away which Paule writeth hath a resemblaunce of wisedome but that deceiueth 13 Fourthly Col. 2.23 that they haue growne into such a number that they are more vntollerable then a multitude 14 Neither can this multitude be excused because they say that they were instituted for the instruction of rude men seing also they reduce vs to Iudaisme declare not Christ which ought to be the ende of ceremonies but hyde him a childe is ruled of his Schoolemaster and kept vnder custodie according to the capacitie of his age so the Iewes are kept vnder the lawe but wée are men growne Gal. 4.1 set at libertie from tutorship and gouernment néede no childish introductions Ier. 7.22 Esai 55.2 15 Fiftly because they force the simple into errour that they may thinke them expiatorie or Purgatorie meritorious Sacrifices sixtly because being separated from doctrine they resemble nothyng else then a Maskyng Ostentation Laste of all because they all are abandoned to filthie gaine 16 Neyther doe those Papistical traditions burst foorth only with suche vices but also all other of what age so euer are guiltie of suche vices because the Lorde alwayes is wonte to stryke them with blindnesse and amazednesse which worship him with suche obseruations Esai 29.13 they are such obseruations as ought to bée thrust out of the Church 17 Comming to their arguments he calleth to minde fiue whereby they defend themselues forgers of these traditions the first is that they crie out that these traditions are not of them selues but of God because they woulde haue them inuented of the Churche which can not erre and is gouerned of the holy Ghost but by this meanes they imposed to the Church of God a notabler reproche and were too bolde to adde so muche to the worde of God contrary to Gods worde 18 It is an impudency not to bee born continually to crye out of the power of the Church but in the meane time to dissemble both what is commanded her by the Lord and what obedience she oweth to the commandement of the Lorde The seconde is when they say that these trifles came from the Lorde This also is méere deceite and not only the histories but also reason it selfe doth shewe that they crept in by little and little 19 This he sheweth in the Supper of the Lorde and he openeth the place of Augustine which they thinke doeth make for them 20 But wheÌ„ they crie out that there is no Ceremonie among them which came not from the Apostles he sheweth howe false it is by an example of holy water Moreouer he laboureth that if any were founde out of them or of the Fathers yet there is great difference betwéene them and ours 21. 22 The third is that to excuse their tyranny they pretend the decrée of the Apostles of thinges offered to Idols and strangled and from blood but he plainely sheweth howe the same maketh for them Acts. 15.29 First by interpreting the place moreouer by their owne confession The meaning of the Apostle was nothing else but in taking away the matter of offence to call vp the law of God â— â—or 8.7 coÌ„cerning the auoiding of offence it was not to make a newe decree of their owne authoritie for Peter pronounceth that the Lorde is tempted if a yoke be laide vpon the neckes of the Disciples Acts. 15.27 which himselfe shoulde haue ouerthrowne if hee had consented to haue any yoke laide vpon them 23 This tyrannie which they haue taken to them selues by this example of the Apostles is for two causes to be improoued first because they miserably crucifie not onely the bodies but also the consciences Moreouer because it taketh from the Lorde his Dominion which afterwarde hée sheweth at large howe worthie great repreÌ„hesion it is Esay 29 1â— Matth. 15. â— and that in those in whom no manifest impietie appeared 24 No maruel because mans inuentions did alwayes so displease the lord Col. 2.4 that first they were estéemed for his worship 25 The 4. is froÌ„ the exaÌ„ples of Samuel Menoha 1. Sam. 7.17 but they make nothing for them For although Samuels sacrifice were against the lawe and yet it pleased God yet was it not a second altar to set against the onely aultar but bicause the place was not appointed for the Arke of couenant hée appointed ordeined the Towne where hee dwelled for Sacrifice but his minde was not to make inuocation in holy things where as GOD hath forbidden any thing to be added or diminished As for Manoha it was an extraordinary and singular case hée being a priuate man offered Sacrifice to God and not without Gods allowance Iud. 8.27 because he interprised not of a rash motion of his owne minde Matth. 23.3 but by a heauenly instinction but God abhorreth those thinges that men deuise 26 Last of all because Christ would haue these intollerable burdens to bée borne that also doth help them nothing 1. Cor. 14.40 27 Comming to the third part of the Chapter that hee may speake of those constitutioÌ„s which ought to be counted holy first by a general rule of Paul hée prooueth that all the matter must bée brought back Moreouer by that he setteth two things before vs to be taken héede of least either they shoulde think them necessary to saluation or bestow them to the honour of God 28 Then also he denieth that these stand with the comelinesse and order of Paul and he sheweth of what sorte they are which in these wordes he requireth 29 Prosecuting at large all those seuerally with exaÌ„ples adioyned 1. Cor. 11.22 he concludeth that all Ecclesiasticall orders which wee receiue for holy and holesome doe respect either rites ceremonies or discipline and peace 30 No foundations are such 1. Cor. 14.40 but they which are founded by Gods authoritie and are taken out of the Scripture and they ought to bee diuine according to the generalitie although as touching the