it fréely but hath paid a price to deliuer vs froÌ„ the giltinesse death Ro. 3.24 1. Pe. 1.18 1. Cor. 6.20 Col. 1.14 Col. 5.2.14 Gal. 2.21 Leui. 18.5 Act. 13 38. Gal. 4.4 Rom 4.5 Ioh. 6.55 Eph. 3.2 Ro. 4.25 Ioh. 6.57 Phi. 1.29 6 It is a foolishe curiositie to searche with the schoolemen whether Christ deserued for him selfe or no Rom. 8 3â— Esay 9.6 Iohn 17.19 Phi. 2.9 Luke 24.26 séeing it was neither néedefull that hée shoulde bée carefull for him selfe neither doe the Scriptures teach that hee was geuen for him selfe but for vs. The thirde booke entreateth of the manner howe to receiue the grace of Christe and what profite doeth growe vnto vs and what effectes thereof The Argument THE principall places which hee entreateth of in this booke are seuen all which notwithstanding after a sort yet the chiefest part clearely doe belong to the entreating of faith And first hee sheweth howe it commeth to passe that those thinges profite vs which are spoken of Christ that is to say not by our owne power but by the secret and speciall working of the spirite Chapter first Moreouer because the spirite worketh this good onely by no other meanes then by faith hee ioyneth a iust entreatie of faith Chapter 2. Thirdly to the intent that this holsome faith may the better bee made knowne shewing what fruite doeth necessarily come thereof hee proueth that true repentance doeth alwayes proceede from it and reasoneth much thereof from the thirde to the tenth First entreating generally of repentance Chapter 3. Moreouer of papisticall repentance and for that cause of Contrition Confession and Satisfaction Chapter 4. Of indulgences also and Purgatorie Chapter 5. Last of all that hee may specially speake of true repentance that is the two partes thereof of mortification of the fleshe and quickenyng of the spirite so descending to the life of a Christian man which consisteth in both of them from the sixth to the tenth Fourthly more plainely to shewe what the profite of this faith is and what effectes followe First hee entreateth of iustification of faith from the eleuenth to the eighteenth Moreouer of Christian libertie which is as it were an appendix of iustification Chapter 19. Fifthly hee descendeth to prayer because the same is the principall exercise of faith as it were the mean or instrument wherby we dayly take holde of Gods benefites Chapter 20. Sixtly because before hee had saide in the first Chapter that all men doe not indifferently imbrace the communication of Christe which is offered through the Gospell but they onely whom GOD vouchsafeth by the power of the holye Ghost and speciall grace Least this should seeme absurde hee ioyneth a speciall treatise of Gods Eternall election from the one twentie to the foure and twentie Last of alll because manie wayes it may bee greeuous vnto vs to bee exercised vnder this harde warfare which alwayes accompanieth the lyfe of a Christian man hee proueth the same may bee pacified by meditation of the resurrection and for that cause hee ioyneth an entreatie thereof Chapter 25. Chapter 1. That those thinges which are spoken of Christ doe profite vs by secrete working of the holy Ghost HOwsoeuer the father bestoweth those gifts which wée haue spoken of vpon his only sonne hée hath not doone it for his priuate commoditie but to enrich vs which were without theÌ„ and néeded them Ephe. 4.11 Rom. 8.29 Gal. 3.16 1. Iohn 5. â— 1. Pet. 12. yet they do not apperteine vnto vs tyll wée growe together with him in one Which albeit wee obteine by faith yet when we sée that al men do not indifferently imbrace the enterpartening of Christ which is offered by the Gospel we must climbe somewhat higher and confesse also that it is brought to passe by the secrete and speciall working of the holy Ghost that wée inioy Christ Iesus and all his good thinges 2 Herevpon also it commeth to passe that Christ came furnished with the holy spirite after a certaine peculiar manner â—oel 2.28 Rom. 8.9.11 Iohn 7.37 Ephe. 4.7 1. Cor. 15.45 Rom. 5.5 not only to quicken and nourishe vs with his generall power but much more to seuer vs from the world to forme in vs an heauenly life and gather vs together into the hope of eternall inheritance this also he doeth not in that he is the eternall worde but also according to the person of a Mediator Gal. 4.6 2. Cor. 1.21 Rom. 8.10 Iohn 7.17 Eze. 36.25 1. Iohn 2.20 Luke 3.16 Acts. 1.21 Ephe. 4.15 Gal. 3.27 Ephe. 5.30 3 That the same power of the holy ghost is in vs either the titles wherwith he is maruellously set out do manyfestly proue as in that he is called the spirite of adoption the pledge and seale of our inheritance the water oile ointment fire spring and hand of God All which doe manifestly teach that we are his members by grace and power of the holy ghost and for that cause only he bringeth to passe that he should containe vs vnder him and we againe possesse him Iohn 1.23 Ephe. 1.13 2. The. 1.3 Iohn 14.17 â—â—ke 3.16 4 But comming to entreate of faith by this meanes hée maketh himselfe way Faith is the principall worke of the holy Ghost to it for the most part are referred all those things that wée commonly find spoken to expresse his force and working This he prooueth many wayes before hee intreat of the next Chapter of faith Cap. 2. Of faith wherein is both set the definition of it and the properties that it hath THis Chapter hath thrée principall partes for first he briefly toucheth certaine thinges whiche otherwise woulde let the entreatie of faith from the 1. to the 13. by occasion wherof he intreateth of the obiect of faith cap. 1. Moreouer of faith wrapped and hidden by occasion wherof he sheweth the difinition of faith from the 2. to the 7. Thirdly of an vnformed faith or of the reprobates froÌ„ the 8. to the 12. Last of all of the diuerse signification of the word 13. Moreouer that it may appeare to all men what that faith is which is entreated of he sheweth particularly the definition which hee shewed before froÌ„ the 14. to the 40. Last of all by the apostles authoritie he briefly coÌ„firmeth his owne definition and by that occasion hée sheweth against the schoolemen what relation faith hope and charitie haue betwéene them selues froÌ„ the .41 to the 43. 1. Tim. 6.16 Iohn 8.12 Luke 10.12 Acts. 20.17 2. Cor. 4.6 2. Pet. 2 2â— 1 First as touching the obiect of faith the schoolemen haue barely made God the obiect of faith leauing Christ when the scripture teacheth that the inuisible father is no otherwise to be sought for thaÌ„ in Christ as in his owne proper image 2 Moreouer as touching their fained deuise of an hidden faith that is obediently to submit our selues to the Church and to bée ready to imbrace for true what soeuer the Church appointeth committing to
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
of Gods word that the zeale of Fayth doeth enforce vs beyonde our bondes into some vice as Sara Rabecca and Isaac I see not why Iacob should not be reckoned among those of whome looke lib. 2. Cap. 10. sec 14. whose fall and weakenesse did darken Fayth but not put it cleane out yet wée in the meane space are admonished not to despaire although it bée neuer so little from the worde 32 The fifte member is that hée concludeth all the promises in Christ which he proueth by this means Ther is no promise which commeth not of loue but there is no loue but in Christe therefore there is no promise but in him Mat. 3.17 Ephe. 1.6 Ephe. 2.14 2. Kin. 5.17 his maior hee fortifieth against two obiections the first neither maketh it any matter c. the last neyther doeth it any more c. The minor first hée confirmeth by testimonyes of scriptures moreouer also hée maketh defence against certaine examples that may be obiected First Naamā the Sirian when he required of the Prophete the māner how to worship God aright it is not like that he was instructed concerning the Mediator yet his godlines is praysed But it may be answered that it had béene an absurditie for Elizeus when he taught him of small things to haue sayd nothing of the principall point therefore although they had a darke knowledge yet it is lyke that they had some knowledge because they did vse them selues in the sacrifices of the lawe which must haue bin deserued by the end of them that is Christ from the false sacrifices of the Gentiles whereas Namans sacrifices were allowed by the Prophet Act. 8.13 it could not haue ben done but by Faith And so the Eunuke to whō Philip was caried if he had had no faith he would not haue takē the trauell and expenses of so long a iourney to worship an vnknowne God and although when Philip examined him he bewrayed his ignorance of a Mediator and his Faith was partly vnexpressed not only concerning Christs person but also cōcerning his power and the office committed to him of the father yet it is certaine that they were instructed of such principles as gaue them some taste of Christ although but small Act. 10.4 Neither did Cornelius when he had once embraced the Iewish religion spend so much time without being acquainted with the first groundes of true doctrine 33 The sixt and last member is that Faith is no otherwayes reuealed in our mindes nor sealed in our harts 2. Tim. 1.14 Gal. 3.2 then by the holy Ghost but séeing this member is in two parts he sheweth both in this place that is that Fayth is both waies the singular gift of God and that mās minde is purged or cleansed to taste the trueth of God and that the mind is stablished therein The holy Ghost also is not only a beginner of Fayth but also doeth by all and singular degrees encrease it till that it bring vs vnto the kingdome of heauen 34 First he proueth the former member both by reasons and testimonies 1. Cor. 2.11 Mat. 11.25 Luk. 10.21 Moreouer he openeth the same with certayne examples and a similitude shewing that mans vnderstanding receiuing brightnesse by the light of the holy Ghost doeth neuer til then truely begin to tast of those things that belong to the kingdome of God being before altogether vnsauory without iudgement of tast to take assay of them therefore when Christ did notably set out vnto two of his Disciples the mysteries of his kingdome Lu. 24 1◠yet he nothing preuayled till hée had opened their senses that they might vnderstande the Scriptures When the Apostles were so taught by his godly mouth yet the Spirit of trueth must be sent vnto thē to powre into their minds the same doctrine which they haue hearde with their eares Iob. 16.15 The word of God is like vnto the Sonne that shineth vnto all them to whom it is preached but to no profite among blinde men but we are all in this behalf blind by nature therfore it can not pearce into our mynde but by the inwarde Maister the holy Ghost making by his enlightening an entry into it 35 Wherefore the Spirite of Fayth is called Fayth it selfe 2. Cor 4 1◠2. Thes 1.11 it is the worke and good pleasure of God the patterne of the holy Ghost God also the more to shewe his liberalitie in so excellent a gift doeth not repute all men worthie thereof without difference but by singular priuiledge doeth imparte it on whome he will Augustine cryeth out that it would please the Sauior to teach him and that the very beléeuing it self is of gift and not of deseruing No man sayeth he commeth to me vnlesse my Father drawe him and to whom it is giuen of my Father It is maruellous that two doe heare the one despiseth the other ascendeth vp Let him that despiseth impute it to him selfe let him that ascendeth not arrogantly assigne it to him selfe 36 Takyng in hande the last member he draweth his confirmation from the former as it were from the lesse to the more that is to say that the distrustfulnes of the heart is greater then the blindnesse of the wit and it is far more harder to haue the mind furnished with assurednes then the wit to be instructed with thinking Ephe. 1.15 2. Cor. 1.21 The Spirit also for this cause is called the seale earnest and spirit of promise 37 Yet the Spirit doth not so cōfirm the mindes of the faithful Psal 46.3 Psal 3.5 Esai 30. Psal 37.7 Hebr. 10.36 but as before is declared sometyme they are tossed and yet stand they sure 38 Hereby we may iudge how pernicious pestilent is that doctrine of the scholemen that can no otherwise determine of the grace of God toward vs thē by morall cōiecture for nothing is more contrary to Fayth then eyther coniecture or any thing near vnto doubting And doe very ill wrythe to this purpose Ecle 9.2 this testimony of the Preacher No man knoweth whether he be worthy of hatred or loue that is to say if any man wil iudge by the present state of things whom God hateth or whō God loueth he laboureth in vaine and troubleth him selfe to no profite for his paines sith all things happen a like to the righteous to the wicked to him that offereth Sacrifices and to him that offereth none A little before it is written that the soule of man differeth not frō the soule of a beast as may be gathered Eccle. 3. ◠because it séemeth to die in like maner Shal wée therefore gather that the immortalitie of the soule standeth vpon coniecture shall wée gather that there is no certentie of Gods grace because we can conceaue none by the beholding of present things 39 That which they obiect 1. Cor. 2.12 that it is rashe presumption to professe an vndoubted knowledge of Gods good
by the law the contrary may not be forgeuen But it is to be vnderstoode of them that with aduised vngodlinesse haue choked the light of the holy spirite haue spit out against the tast of the heauenly gift haue estranged them selues from the sanctification of the holy ghost haue troden vnder foote the worde of God the powers of the worlde to come And where he saith there is left no sacrifice for them that sinne willingly after the knowledge of the trueth receiued he doth not deny that Christ is a continuall sacrifice to purge the iniquities of the holy ones which he sheweth in the whole Epistle but he saith Heb. 10.16 that there remaimaineth no other whē it is once forsaken and it is forsaken when the trueth of the Gospel is of set purpose renounced 24 In that it séemeth very hard to som that any at al are put away frō remission which flie to beséech gods mercy is thus wiped away Pardon is not denied to thē that repent but by the iust iudgement of god it is denied the reprobate for their vnthākfulnes Zac. 7.42 Eze. 18 2◠that they should at any time rise to repentance If on the contrary they séeke that the reprobate sometimes do crie vnto the Lord with howling wéeping the same is no true repentāce or inuocatiō but only a miserable carefulnesse and horrible torment which doth constraine them vnwillingly to God 25 If on the other side may be obiected that the wicked sometimes obteined pardon by their fained repentance and God was appeased yet must it bee vnderstood that god spareth no hypocrites at any time 1. Kings 28.29 Gen. 27.18 Psal 78.36.37 any otherwise but that the wrath of God shoulde continually lye vpon them and the same is doone not so much for their sakes as for common example whereby the godly vndoubtedly are more easily encouraged to an earnest correction of life and their pride is more gréeuously condemned that stubbornely kicke against the pricke Cap. 4. That all that the Sophisters babble in their schooles of penance is farre from the purenesse of the Gospell where is entreated of confession and satisfaction FIrst in generall and in summe hée toucheth the doctrine of the schoolemen Chapter 1. Moreouer hee examineth all the partes thereof Contrition 2. 3. Confession from the 4. to the 24. Satisfaction from the 25. to the 39. The schoolemen do vnluckily abide in the doctrine of repentaunce For first they wrongfully define it secōdly they foolishly diuide it thirdly they rayse Tragedies of light matters and with troublesome questions they entangle the mindes of the readers Last of all they entangle themselues so with a certayne saying of Hierome that they can neuer vnfold them selues out Furthermore they too grosely betray their owne blockishnes 2 When they diuide repentance into contrition of hart confessiō of mouth and satisfaction of workes and woulde haue remission of sins to depend therof First it is shewed that there can bée no such contrition as may deserue vs pardon secondly that such contrition ought not to be layde vpon mens mindes specially to that end that they shoulde not leaue of before they had payed the debt 3 No man hath at any tyme bin holpen by such contrition yet he willingly acknowledgeth and teacheth a certeyne sorowfulnesse or contrition but such as may teach vs to hunger thirst after the mercy of Christ but not such as may teach vs to discerue remission of sinnes by iust and full contrition Mar. 11.18 Esai 6.1 Luk. 4.18 whiche no sinne did at any tyme discharge As touching confession first hée sercheth whether it be by Gods law or no from the 4. to the 8. secondly hée sheweth what the same is which wée haue deliuered in the worde of God from the 9. to the 14. Lastly how foolish and vnseasoned things they are that they brable about confession frō the 15. to the 24. 4 Concerning confession there hath bin great strife betwéene the Canonists and the Schoole Diuines Gen. 3.9 Mat. 8.4 Luk. 5.14 Deu. 17.8 Heb. 7.11 these affirming that confession is by Gods lawe they deniyng But the Diuines haue wickedly wrested the Scriptures to draw their arguments to confirm their errour and the first is the place of the Lepers whom Christ sent to the priests to whom that he may answer he sheweth the reason of that true facte Christe sent that man that was healed of the leprosie to the Priest not to confession for he was not thertoo appointed but to be purged with the offring of sacrifice that the Priest might not cauill that hée did breake the lawe Mat. 20.14 Mat. 10.19 but rather pronounce the miracles of Christ that he was healed Ioh. 11.54 5 The secōd argument is also drawn from an Allegorie that is from that where they say that the Lord commanded his Disciples that when Lazarus was raised vp they should vnbinde and lose him from his bonds to this he aunswereth two waies first that it is more likely that Christe spake vnto the Iewes then to the Disciples secondly that that Allegory cannot so much be drawne to confirme confession as to counsell vs that we be ready to forgiue them whome the Lord had acquited 6 The third argument is drawne frō authoritie and from wordes spoken Mat. 3.6 Iac. 5.16 to whom he seuerally answereth First to the place of Mathewe in this wise No maruell if they that would be baptised did confesse their sins for it was said before that Iohn preached the Baptisme of repentance baptised in water to repentance whō should he haue baptised thē but those that had cōfessed thēselues sinners Baptisme is a tokē of forgiuenes of sinnes and who shoulde bée admitted to this token but sinners and they that acknowledged them selues to be such therefore they confessed their sins that they might be baptised Where Iames doeth bid vs confesse one to an other he addeth Pray one for an other he ioyneth together mutual confession and mutuall prayer therefore if wée must confesse to Priests only we must also pray for Priests only and so should others be smally beholding to vs but to let passe such trifles Gal. 3.22 Rom. 3.9 the Apostles meaning is that we shoulde laye our weaknesse one in an others bosom to receiue mutuall counsell mutuall compassion mutuall comfort one of an other then that we be naturally priuie to the weaknesse of our brethren shoulde pray for them to the Lord. 7 Confession therefore whereof hée speaketh is not of the lawe of God but although the vse thereof be very auncient yet was it alwayes frée till the tyme of Innocent the third who was about a thousand two hundred yeeres after Christe but it is shewed what and how foolishe a lawe it was but in olde ryme the vse thereof was frée and afterward in the Church of Constantinople was vtterly forbiddē by means of a Matron that playd the whore with a Deacon vnder that pretence and coulour
the Apostles set downe hee proueth that it hath no similitude with their wrongfull imitation 7 He setteth out the same more plainly by the like example of Christ more briefly vrgeth it because beside the example of the Apostles which they cite they adde not only oile Gal. 4.2 but also name it with a Sacrilegious title while they cal it The Oile of saluation As the breathing of Christ vpon his disciples was but for a time for he did it but once so also the manner of the Apostles laying on of hand was but for a time Acts. 8.15 wherein it pleased the Lorde that the visible graces of the holy Ghost shoulde be distributed at their praiers not that they which came after shoulde pray like and without the thing in déed counterfaite an emptie colde signe as these apes doe As for their Oile Gala. 4. â— Paul hath taught to beware of suche beggerly trash they that call it the oile of saluation forswere the saluation which is in Christ they deny Christ and haue no part of his kingdome In the sacraments two thinges are to be looked for the substance of the bodily thing which is set before vs and the forme that is by the worde of GOD printed in it wherein lyeth the whole strenth in respect therefore that the bread wine water that are the sacraments offered to our sight do kéepe their own substance this saying of Paul is alwayes true Meate for the belly and belly for the meate â— Cor. 6.13 GOD shall destroy them both for they passe and vanish away with the fashioÌ„ of this world But in respect that they are sanctified by the word of God that they may be Sacraments they doe not holde vs in the flesh but doe truely and spiritually teache vs. 8 But more plainely to teache the same he exhorteth more néerely to beholde their confirmation and more diligently to examine the same for from hence foorth will their wicked false inuentions procéede first because they say the holy ghost is giuen in Baptisme to innocentie in confirmation to encrease of grace In Baptisme wee are newe begotten to life in confirmation we are prepared to battell so they say that Baptisme cannot bee doone without confirmation A most filthie wickednesse for we are in Baptisme buried together with Christ being made partakers of him that we may bee all partakers of his resurrection Rom. 5.4 which felowship with the death of Christ is the mortifiyng of the flesh and quickening of the spirite for that our olde man is crucified that wee may walke in newnes of life this is to be armed in battel Acts. 8.16 Where Luke saith That they were Baptised in the name of Iesus Christ which had not receiued the holy Ghost he doth not simply deny that they were endued with any gift of the holy Ghost which beléeued in Christ in hearte and confessed him in mouth but hee meaneth of the receiuing of the holy Ghost whereby the open powers and visible graces were receiued So the Apostles receiued the spirite on the day of Pentecost where as it had bin long said of Christ It is not you that speak but the spirite of my father which speaketh in you Acts. 2.4 The worde of God is that they which are baptised in Christ haue put on Christ with his giftes Gal. 3.27 De Cons dist Cap. S. P. The word of the Anointers is that they receiued no promise by which they may be armed in battels 9 Another is that as they say they caÌ„not be fully Christians but by this means theyr woordes are these But I had thought that whatsoeuer thinges pertained to Christianitie were al set forth in writing and comprehended in the Scriptures Now as I perceaue the true forme of religion is to bee sought and learned from else where then out of the Scriptures â—erb Cap. 1 â—onse Dist. 5 â—on Aurelium Cap. vt Ieiun therefore the whole wisedome of God the heauenly trueth the whole doctrine of Christ doeth but begin Christians and oile maketh them perfect The Apostles and many Martyrs were in poore state which had no oile at that time made 10 Thirdly because they would haue this their annointing to bée had in more reuerence then Baptisme and that first because it is bestowed of a more worthie maner by reason wherof they bewray themselues for Donatistes which measure the force of the Sacraments by the worthinesse of the Minister 11 Moreouer because it is in the more worthier part of the body which bringeth more force of vertue as they babble 12 As touching the antiquitie of this custome first he denieth that this can defende them if it were so Moreouer he sheweth that no suche thing was knowne to the Fathers and when they spake of confirmation they were of a farre other minde then these are 13 That old confirmation was such as it ought to bee restored which was catechising 14 As touching repentance first hée sheweth what the solemne vse of laying on of handes was with the fathers which they make as it were a foundation of this Sacrament 15 Moreouer it is not agréeed vppon among themselues by what reason and in what sense repentance should be called a Sacrament whatsoeuer it be the definition of the Sacrament doeth not agrée to it 16 They may much more colourably call absolution of the Priest a Sacrament then repentance notwithstanding that which they feare may be obiected on the contrary 17 In what part soeuer they haue set the Sacrament it is not truely a Sacrament and so much the more liceÌ„tiously they offeÌ„d when they set it out with such report calling it a seconde bord after shipwracke 18 The third fained sacrament is extréeme vnction Iames. 5.14 Marke 6.13 first he discusseth what it is Moreouer what it is by the place Iames which they cal for their defence to bée perceiued after which maner the Apostles did but after the grace of healing was vanished away and al other myracles which the Lord commanded to make the newe preaching of the Gospel maruellous for euer the signes also were taken away 19 They can by no other reason make a Sacrament of this ointment then of all other signes which are rehearsed to vs in the Scripture neither is there any power in theyr annointing at this day They may aswell appoint some Sâ—loath to swimme in wherevnto at certaine ordinary recourses of times sicke men may plunge theÌ„selues in they may as well lye along vpon dead men Ioh. 9.7 Act. 20.10 because Paul raysed vp a dead child with lying vpon him They may make claye made of spittle and dust a Sacrament as well 20 They are iniurious to the holie Ghost which make a stinking oile and of no force to be his power but whatsoeuer it be it is no sacrament The Apostles by the signe of Oyle openly testified that the grace of healing coÌ„mitted to them was not their own power but the power of the
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
that for this purpose to make the single vnitie of the essence to be thereby noted For if wée meane none to be GOD but the Father wée playnely throwe downe the Sonne from the degrée of God therefore so ofte as mention is made of the Godhead wée must admit no comparison betwéene the Sonne and the Father as though the name of God did belong onely to the Father and not to the Sonne who is the worde begotten of the Father before all worlds and that God which is mentioned of in the olde Testament in many places is ascribed to Christ in the newe Testament Esai 6.1 Iohn 12.41 Esai 8.14 Romans 9.33 Esai 45.23 Rom. 14.11 Hebr. 1.10 Psal 102.26 Psal 97.7 Esai 44.6 Iere. 10.11 24 Moreouer he proueth that it is false which they holde that so ofte as there is in scripture mention made absolutely of God none is ment thereby but the Father where first he wipeth away a certaine obiection of theirs Moreouer by thrée places of Scripture he taketh vp thrée arguments thirdly he proueth that the place of Esai doeth make nothing for them Esai 44.6 Last of all hée taketh away two other obiections where they obiect this saying of Christ Mat. 19.17 that none is good but God Thereby is ment that for as much as he was after the cōmon maner saluted by the name of good in refusing false honor he did admonish them that the goodnesse wherin he excelled was the goodnesse that God hath Againe if they graunt that the worde of God be good then must they graunt also that Christ is good Where it is saide that Christ onely is good immortall wise and true thereby it is manifest that Christ is God who is immortal and from the beginning was life to geue immortalitie to Angelles who is the eternall wisedome of God and who also is trueth it selfe Phil. 2.10 and hée is to be worshipped because he claimeth to haue all knées bow before him And where they obiect that place of Esai Esai 44.6 I am and none but I thereby they confute them selues for as much as whatsoeuer perteineth to God is giuen to Christ Phi. 2.7 Esai 25.9 And although in respect of order and degrée the beginning of the Godhead is in the Father yet the essence is not proper only to the Father for by that meanes the essence shoulde bée in Christ begotten and fashioned which in the Father is vnbegotten and vnfashioned Finally Gen. 1.26 where as Christ pronounceth that God is a Spirit it were vnconuenient to bée restrayned to the Father only as if the worde himselfe were not of spirituall nature If then the name of Spirit doeth as well agrée with the Sonne as with the Father then the Sonne is also comprehended vnder the indefinite name of God but he addeth by and by after Iob. 4.24 that none are allowed for good worshippers of the Father but they that worship him in spirite and trueth Wherevpon it followeth that because Christ doeth vnder 〈◊〉 head execute the office of a teacher hé◠doeth geue the name of God to the Father not to the intent to destroy his owne Godhead but by degrées to lift vs vp vnto it 25 But in this they are deceiued that they dreame of vndeuided singular thinges whereof eche haue a parte of essence and they thinke they gather of our meaning that we make a quaternitie as though we did fayne that by deriuation there came three persons out of one essence Iohn 17.3 Ioh. 16.7 1. Cor. 15.24 26 He returneth to the first obiection that if Christ be properly God hée is not rightfully called the Sonne It is neyther lawfull nor right so exclusiuely to restraine the name of God to the Father as to take it from the Sonne For this cause Iohn affirmeth that hée is true God Ioh. 1.2 that no man should thinke that hée resteth in a seconde degrée of Godhead beneath his Father 27 Howe openly they betray their ignoraunce which heape vp certayne places out of Irenaus where he affirmeth that the Father of Christ is the onely and eternall God of Israell but the same Irenaeus sayeth that Abraham beléeued God Iren. li. 9. Cap. 12 because Christ is the maker of heauen and earth and the onely God 28 Tertullian whom they make their Patrone maketh nothyng for them 29 Iustine Hilarie and Augustine are wholly ours Cap. 14. That the Scripture euen in the creation of the world and of all things doth by certayne markes put difference betweene the true God and fayned Gods ENtring into the seconde parte of the booke which is of the knowledge of man in this Chapter he iudgeth that certayne thinges are to bée pretermitted for which cause hée first generally handeleth of the creation of the world in the first and second Chapters Moreouer of Angels frō the 3. to the 12 Thirdly of Deuils frō the 13. to the 19. Lastly hee sheweth what is the fruit◠which ought to returne to vs by the historie of the creation from the twenti◠to the two and twentie Although God may be knowne by the foundations of the earth Esai 40.11 and round compasse of the heauens yet least the faythfull should fall away to the inuentions of the Gentiles he woulde haue the historie of the creation to appeare vpon whome the fayth of the Church staying it selfe shoulde search no other God thē him whom Moses hath declared to be the maker and builder of the worlde There is first set out the tyme that may lead vs to the true Creatour where is confuted their prophane folly that it is maruell why that came no sooner in the minde of God to make the heauen and earth and by that occasion their curiositie is reproued 2 To that same end is it shewed first that the worke was not ended at one moment but in sixe dayes that it shoulde not gréeue vs to be occupied all the time of our life in considering of it Moreouer also an order is described that Adam was not created before that God had stored the world with all plentie of good thinges truely a most sure testimonie of Gods good will towardes vs. Nowe he taketh occasion to speake of mans creation and nature but to the intent he may send somewhat before of Angels and Deuils he reiecteth to intreate of man vntill the nexte Chapter 3 As touching Angelles he proueth that this point of doctrine is necessarie in the historie of the Creation howsoeuer Moses speaking popularly and applying him selfe to the rudenesse of the people doeth not presently from the beginning make recitall of Angelles among the creatures of God first that by them we may learne to known God Moreouer that we being armed against certaine errours as well of them that attribute some diuinitie to the Angelicall nature as of Manichaeus making two beginnings which howe foolishe an imagination it is hée sheweth at large 4 To search of the time or order whē they were created is
confusedly mingled with flesh but because he chose him a teÌ„ple of the virgins wombe to dwell in Hée that was the sonne of God became also the sonne of man not by confusion of substance but by vâ—itie of person the similitude of man is fittest for this mysterie who consisteth of soule and body whereof neither is so mingled with the other but that either kéepeth his owne nature for that may be spoken of the soule which cannot bée spokeÌ„ of the body that may be said of the body that caÌ„not be said of the soule 2 Moreouer from the testimonies of scriptures and first such as doe seuerally expresse both Ioh. 58. Col. 1.15 Io. 17 5. Ioh. 5.17 Es 42.1 Lu. 1.52 Ioh. 8.50 Mat. 13.32 Ioh. 14.10 Luk. 24.39 3 Moreouer of many other which teache neither seuerally but both iointly Iohn 12.29 Iohn 15.5 Ioh. 12.46 1. Cor. 15.24 Phi. 2.8 Heb. 2.6 Phi. 2.10 1. Cor. 8.6 4 These thinges tende to this point that we with certaine frantike spirits deny not Christ to be God because hée is man or man because he is God or neither man nor GOD because he is both God and man neither yet with Nestorius we so draw asunder the natures of Christ that we should make a double Christ or with Eutiches coÌ„found the natures so that wheÌ„ we would declare the vnitie we destroy both natures 5 As touching the other sith Seruetus doeth not acknowledge him to bée the sonne of God Rom. 8.15 Psalm 82.7 Col. 1.15 but in this that hée was begotten of the holy Ghost in the wombe of the virgin first hee proueth that he was the sonne of God from eternitie 6 Moreouer he confirmeth his iudgements that is because otherwise iâ— should necessarily follow Rom. 1.2 2. Cor. 13.4 Rom. 9.2 that he in respect of humane nature is the sonne although in meane time he graunt that the man Christ is called is the sonne of God but not as the faithfull are yet the sonne of God in respect of duty as also he is called man according to flesh 7 Thirdly he sheweth two testimonies of scriptures which Seruetus alledgeth for him selfe Rom. 8.32 Luke 1.32 1. Iohn 1 1 Miche 5.2 Ephe. 4 15 â—rou 30.4 to proue that he in respect of his humanitie is called the sonne of God doeth make nothing for him Hée sheweth also the an other false malitioous allegation whereby he imagineth that before Christe appeared in the flesh he was neuer called the sonne of God but vnder a figure is vaine to conclude al the Fathers stand with vs howsoeuer they dare obiect to Irenaeus and Tertullian 8 Last of all hée concludeth that all they which acknowledge not the sonne of God but in the fleshe doe no otherwyse acknowledge the Sonne but as he is conceiued of the holy Ghost as though he had humaine nature by deriuation from God because he breathed into Adam the breath of lyfe As the Manichies sometyme did imagine Gen. 2â— Thus the eternall begetting of wisedome is destroyed Eccle. 2.14 And as touching certaine of Seruetus errors which tende to this pointe he accompteth it vayne to open their iust confutation Notwithstanding he briefelye toucheth many of them Cap. 15. That we may know to what end Christ was sent of his Father and what he brought vs three things are principally to bee considered in him his propheticall office his kingdome and his Priesthood The Papists being content with vaine pretence of the name spoyle him of his power and dignitie and therfore are without a head Col. 2.19 Ioh. 4.25 Esai 55.4 Hebr. 11. Psa 24.9 Dan. 9.2 Esai 61.1 Mat. 3.17 Ioel 2.22 1. Cor. 1.30 Col. 2.3 1. Cor. 2.2 CHrist is founde out not in déed but in name vnlesse it be among them which acknowledge him effectually and not coldly a Prophet a King and a Priest As touching the first all other Prophetes they did in the meane tyme so lighten the Churches with their prophesies that yet after a sort they kepte it in suspence till the comming of the Mediator which should teach al things 2 Although by peculiar coÌ„sideration and respect of his kingdom he be called annointed yet in him the propheticall and Priestly annointing haue their place He is therfore annointed Prophet and truly not so much for him self as for vs. And to this ende tendeth his prophetical dignitie that we might know that in the summe of the doctrine which he hath taught are contained all points of perfect wisedome Luc. 1.33 Psal 89.36 Es 53.8 Psal 1.34 Psal 110.1 Ioh. 18.36 3 Speaking of his kingdom first hée affirmeth it to be spirituall not earthly or worldly yet is it of such force that it alwayes defendeth the vniuersal church and euery member against euery preparation of the deuil also establisheth and confirmeth to euery and singular Christian immortalitie as those that are grounded vpon the eternal seat of God 4 And because it is spiritual therfore it is to be known that whatsoeuer felicitie is promised vs in Christe it consisteth not in outward commodities Luk. 17.28 but it is spirituall and lifteth vs vp to eternal life Rom. 14.17 And ther are two things which therby come vnto vs first that he enricheth vs with all good things necessary to saluation secondly that hée maketh vs vnexpugnable against all the assalts of the spirituall enemy 5 Therfore was he annointed Esai 11.2 Psal 45.8 Ioh. 3.34 Ioh. 1.16 Eph. 4.7 Ioh. 1.32 Luc. 3.22 1. Cor. 15 2â— 1. Cor. 15.28 Phi. 2.9 Esai 33.22 Psal 29 Psal 110.3 not with earthly oyle but with heauenly oyle that is to say with the holy Ghost and that not for him selfe but to powre his plentie vpon vs being hungry dry the spirit vndoubtedly chosing his seate in Christ that from thence the heaueÌ„ly riches might largely flow out vnto vs. In that it is sayd that he will yeld vp to God the father his kingdom it must be vnderstoode in this sense that it derogate nothing from the eternitie of his kingdome but it doeth only shew that the administration and gouernment of his kingdome shall not be suche in the worlde to come as it is nowe but immediately by God him selfe when the office of the Mediator shal be fulfilled 6 As concerning the Priesthood it is shewed that he is the only Priest which is pure from all spot and deserued both for him selfe and vs an entrance and he is the only expiation whereby he hath both satisfied for our sinnes Psal 110.4 and wiped away our guiltinesse And that is of great waight that hee is appoynted a Priest for euer with that solemne othe spoken without repentaunce And for this cause not only ariseth an assurance to pray but also quiet in the godly consciences for because wée obteyned by the power of his Priesthoode Rom. 1.6 Iâ—â— 17.15 Dan. 9.24 that we being made Priestes in him may enter fréely into the heauenly Tabernacle
the godly by the power of his holy spirite that they might knowe that the grace which they had only tasted of by hope 1. Pet. 3 1â— was then deliuered to the worlde on the other side that did more plainly appeare to the reprobate that they were excluded from all saluation 10 11 The true and naturall meaning is Esai 35.5 Act. 2.24 Hebr. 5.7 Psal 22.2 Mat. 27 4â— that in stéede of the wicked dooers it behoued him to wrastle as it wer hande to hand with the armyes of hell and the horrour of death and féeling the rigor of Gods vengeaunce and all the signes of God when he is angry and punisheth to suffer in his soule the sharpe torment of a damned forsaken man which God layeth in his anger vppon the wicked this one thing only excepted that he could not be held bounde of those sorrowes This he confirmeth by the testimonies of the Scripture and auncient Fathers 12 This exposition hée defendeth against them Hebr. 4.15 Mat. 26.39 Act. 24.2.24 Mat. 27.47 Iob. 12.7 which maliciously cry out that by this meanes not only vnordinat troubled affections but also desperation it self is ascribed to the sonne of God shewing that Christ was so tempted in all pointes like vnto vs that yet he suffered not these thinges by violence or compelled neyther did hée at any tyme sinne neyther fell into any vntemperancie 13 Comming to the resurrection hée proueth that it is vnperfect whatsoeuer we haue of his death vnlesse the doctrine of his resurrection be had in mind although sometyme our saluation bée only ascribed to his death and so of the contrarie 1. Cor. 15.17 Rom. 8.34 Rom. 6.4 Col. 3.5 Col. 3.2 Therefore so often as mention is made of his death only there is also comprehended that which properly belongeth to his resurrection and the like figure of comprehensioÌ„ is there in the worde Resurrection as ofte as it is vsed seuerally without speaking of his death Finally there ariseth a triple commoditie thereof that both hée hath gotten vs righteousnesse before GOD and are euen now by his life renued vnto newnesse of lyfe and also that it is an earnest to vs of the resurrection to come Ephe. 4.10 Ioh. 7.37 Ioh. 16.7 Mat. 28.20 Act. 13.19 14 As concerning his ascention into heauen thereby he beginneth at length his kingdome Séeing also after hée was ascended into heauen when hee had forsaken the earth Mar. 16 1â— Hebr. 1.1 hée powred a more greater aboundance of his spirit and aduaunced his power more greater both in helping his also in ouerthrowing his enemies yet so is he now absent according to the presence of his bodie that hée is euery where present according to his Maiestie with more present power doeth gouerne heauen and earth 15 Herevpon it foloweth Ephe. 1 2â— Phi. 2.9 1. Cor. 15 2â— Eph. 4.15 Act. 2 39 Heb. 1.7 Act. 7.50 that which is presently added that he sitteth at the right hande of his Father spoken by way of similitude taken of Princes whereby his blessednesse is signified but much more those offices to rule and gouerne are committed vnto him that both heauenly and earthly creatures may with admiration looke vppon his Maiestie be gouerned with his hande beholde his countenaunce and be subiect to his power and it forceth not that Steuen sawe him standing because we speake not here of the gesture of his bodie but of the maiestie of his dominion so that to sit is nothing els but to be chiefe Iudge in the heauenly iudgement seate Eph. 2. â— Hebr. 7.25 Rom. 8.34 Ephe. 4.6 16 Hereof Fayth gathereth a triple commoditie First the Lorde by his ascending into heauen hath opened the entrye of the heauenly kingdom which was shutte vp by Adam Moreouer that hée sitteth with his Father as a Patrone Intercessour and continuall Aduocate c. Finally that his power beyng powred from thence vnto vs hée worketh many thinges excellently in vs. Act. 1.11 Mat. 24.30 Mat. 25.31 Hebr. 9.27 1. Tim. 4.1 17 As concernyng the returne of Christ to iudge the quick and the dead First hée briefly expoundeth the doctrine it selfe Secondly hée sheweth in what sense they are called quicke which shall bée found alyue at that day because some of the olde Fathers haue doubted in the exposition of the same worde 18 What a singular coÌ„fort thereof ariseth to vs Rom. 5.33 Ioh. 5.22 when we heare that iudgement is in his power which will be our gentle Prince head and Patrone And what is to be thought of this Apostles Créede 19 Of these things which are before spoken Act. 4 1â— Hebr. 12.17 Gal. 3 1â— it is manifest that the whole summe of our saluation and also euery parte are comprehended in Christ And therefore we must so much the more héedily beware that we drawe not away from him any parte thereof be it neuer so litle And the same is to bende from the right way if we bende any part of our thought any way although we chiefly respect him Cap. 17. That it is truely and properly sayd that Christ hath deserued Gods fauour and saluation for vs. CHrist is not only the instrument or minister of saluation Act. 3.10 but also the Authour and Prince neyther is Gods grace obscured by so saying because the merite of Christe is not sette agaynst the mercy of GOD but hangeth thereon that both maye well stand together for those thinges which are orderly set one vnder an other can not disagrée Aug. li. 1. de praâ—â—st Sanct. The most cleare light of predestination and grace is our Sauiour him self the man Christ Iesus which hath obteyned so to be by the nature of man which is in him without any deseruing of workes or of Fayth going before hée that made of the séede of Dauid a man righteous that neuer shoulde be vnrighteous without any deseruing of his will going before Aug. de bonâ— perseuerent Cap. vlt. euen the same doeth of vnrighteous make them righteous that are the members of the head 2 These two that is to say the grace of God and the merite of Christe may well stande together Ioh. 3.16 Col. 1.20 2. Cor. 5 19 Ephe. 2.16 2. Cor. 5.21 as is proued by diuers places of Scripture which knit them together and so truely that they graunt that Christe doeth giue somewhat of his owne because this praise is giuen him seuerally from his Father that it is his grace and procéedeth from him 3 As concerning the beginning of the cause â—â—m 5.11.19 hée proueth by certayne witnesses of Scripture that Christe by his obedience hath deserued fauour for vs with his father 4 The better that this same thing may appeare 1. Iohn 15. Luke 22.20 Ioh. 1.29 Heb. 9.22 Gal. 3.13 Esay 53.57 1. Pet. 2 2â— he sheweth that it happeneth to vs by the death of Christ or the sheding of his blood 5 And so truely that he hath not obteined
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
shal not be peculiar to Christ but common with the Father and the holy Ghost forasmuche as there is not one righteousnesse of the one an other of the other and that which is naturally frō eternitie is not conueniently saide to be made to vs Therefore properly it belongeth to the person of the mediator Whereas Osiander braggeth of a place of Ieremie that the Lorde Iehouah shalbée our righteousnesse Esay 53.11 hee can get nothing by that but that Christe which is righteousnesse is God openly shewed in the fleshe In an other place where it is said that God purchased to himselfe the Church with his blood Act. 20.21 it cannot thereby bée gathered that the blood wherewith sinnes are purged was diuine or of the nature of Godheade Christ then was made righteousnesse when he did put on the forme of a seruant he did iustifie vs when he shewed himself obediēt to his father therfore doth not this according to his nature of Godhead but according to the office of dispensation committed vnto hym For although God alone is the fountaine of righteousnes and we be made righteous by no other mean but by the partaking of him yet because wee are by vnhappy disagréement estranged from his righteousnesse we must néeds come down to this lower remedy that Christ may iustifie vs with the force of his death and resurrection 9 If he obiect that this is a worke of such excellencie that it is aboue the nature of man therfore cānot be ascribed but to the nature of God this also he plainly sheweth of how litle waight it is Rom. 5.19 and howe maliciously he contendeth that the righteousnesse of God can be nothing else but his essentiall righteousnesse which Paule denieth and Christe himselfe when hee meaneth to seale the righteousnesse and saluation to which he hath brought vs setteth before vs an assured pledge thereof in his fleshe Iob. 6.51.55 he doeth in déede cal himselfe the liuely bread but expressing the maner héere he addeth that his fleshe is very meate and his blood is very drinke which maner of teaching is séene in the sacrament which although they direct our faith to whole Christ and not to halfe Christ yet they doe therewithall teach that the matter of righteousnes and saluation remaineth in his fleshe not in that he is onely man hee either iustifieth or quickeneth of himselfe but because it pleased God to shew openly in the Mediator that which was hidden incōprehensible in himselfe wherfore Christ is as it were a Fountaine set open for vs out of which we may draw that which otherwise shoulde without fruite lye hidden in that close and deepe spring that riseth vp vnto vs in the person of the Mediatour 10 Yet he confesseth that wee want this incomparable benefite till Christ be made ours where also he sheweth what this vnion should be truely a notable and an effectuall vnion but mysticall not essentiall Then he sheweth to what end Osiander requireth so importunately essentiall righteousnesse and essential habitatiō of Christ in vs that is to say first to obteine that God hath powred himself into vs by a grosse mixture and that to establish a carnall féeding of Christe in the Sacrament moreouer to wyn that God doth really breath his righteousnesse into vs whereby we may bee really righteous with him Through Christ saith Peter are geuen the precious and most great promises that we should be made partakers of the nature of GOD As though we were now such as the Gospell promiseth 2. Pet. 1.4 1. Iohn 3.1 that wee shal be at the last comming of Christ 11. 12 Hée seuerally wipeth away al the reasons wherewith he laboureth to ouercome this and the obiectiōs wherwith he endeuoureth against the truth that we are not iustified by frée imputation 1. Cor. 5.12 Rom. 4.7 Psalm 32.1 Gal. 3.18 Exod. 21.9 which the Apostle plainly affirmeth his first obiection is this that Christ is made wisedom which belongeth to none but to the eternall worde Therefore Christ in that he is man is not wisedome But the answere is that the onely begotten Sonne of God was in déede his eternall wisdome but the name is of Paul diuersly geuen because all the treasures of wisdome and knowledge are laide vp in him that therfore which he had with his father Col. 2. ◠hée disclosed vnto vs and so that which Paul saith is not referred to the essence of the sonne of God but to our vse is rightly applied to Christ his nature of manhood Iohn 8.12 because although he shined a light in the darkenesse before that he did put on fleshe yet it was a hidden light till the same Christ came foorth in the nature of man the shining Sun of righteousnesse which therefore calleth himselfe the light of the worlde It is foolishly obiected that the power of iustifiyng is farre aboue both Angels and men Gal. 13.3 forasmuch as this hangeth not vpon the worthinesse of any creature but vpon the ordinance of God for Angels can preuaile nothing to satisfie God that are not therevnto appointed but that belongeth to Christ being man albeit Christ is called the authour of life in respect that he suffered death Heb. 2.14 to destroy him that had the power of death yet the honour is not taken away from whole Christ as hée was openly shewed God in the fleshe but a distinction onely made how the righteousnesse of God is conueied vnto vs that we may inioye it Neither doe we denie that which is openly geuen vs in Christ to procéede from the secret grace and power of God Phi. 2.15 and the righteousnes which Christ geueth to be the righteousnesse of God that procéedeth from God but we hold this that wée haue righteousnes and life in the death and resurrection of Christ and we hold this also that God worketh in vs both to will and perfourme and refourmeth with his spirite vnto holynesse of life and righteousnesse but he doth not this by himselfe and immediately but by the hande of his sonne with whom hée hath left all the fulnesse of his holy spirite that with his abundant store hée would supply the néed of his members And although righteousnesse come vnto vs out of the secrete fountaine of the Godhead yet it followeth not the Christ which sanctified himselfe in the flesh for our sakes was righteousnesse vnto vs according to his nature of Godhead Iohn 17.19 In redéeming the Churche Esay saith God did put on his righteousnesse as a harnesse but hée did it not to spoile Christ of his armour which hee had geuen him to make him no perfect redéemer but the Prophet ment nothing els but that God borrowed nothing out of himselfe Esay 59.15 Rom. 3.25 nor was holpen by any aide to redéeme vs. 13 And so comming to other that imagine righteousnesse to bee made of faith and workes Phi. 8.3 Rom. 2.4 he sheweth that the righteousnesse of
yet he sheweth that the increase of the faithfull are the gifts of his frée goodnesse 5 Which he proueth by that that Paule calleth Christ the only foundatioÌ„ 1. Cor. 3.11 1. Cor. 1.10 for he is so the foundation that wée haue all thinges in him but nothing in our selues as he seuerally sheweth 6 The Schoolemen haue long tyme taught the world farre otherwise that is to say that Christ hath deserued for vs the first grace that is the occasion of deseruing but now it is our part not to let goe the occasion offred as though he only had opened the gate in the meane whyle leauing to vs to goe in by our owne power 7 Herevpon folowed certaine other thinges first that they take from vs the iustification of Fayth Moreouer that drawing good workes from the power of frée will they steale from God somewhat to giue to man in the prayse of good works thirdly that although they continually call vpon good workes yet in the meane tyme they so instruct their coÌ„sciences Ephe. 2.10 that they neuer dare haue affiance that they haue God well pleased and fauourable to their good workes 8 He concludeth that the foundation which he hath laid doth plentifully suffice both to doctrine exhortation and also to consolation Cap. 16. A confutation of the slaunders wherby the Papists goe about to bring this doctrine into hatred HE doeth not therefore abolish good workes 1. Cor. 1 3â— because hée denyeth them to bée iustified by good workes 2 That also is moste false that the mindes of men are withdrawne from the affection of well doing when wée take from them the opinioÌ„ of meriting he proueth by two reasons Heb. 9.14 Rom. 6.6.1 S. Tit. 2.11 1. Cor. 3.16 first if this only be entended wheÌ„ men serue God that they looke to rewarde or let out to hyre or sell their labours to him they litle preuayle for God will be fréely worshipped fréely loued He alloweth that worshipper which when all hope of receiuing rewarde is cut off yet ceasseth not to worship Moreouer if men bée to be pricked forwarde no man can put sharper spurres vnto them than those that are takeÌ„ of the end of our redemption and calling Rom. 12.1 Mat. 5.16 2. Cor. 9.7 Psal 130.4 3 This Methode of teaching is more auailable to the purenes of life then if in thrusting in of merits thou shouldest beate out some seruile and constrayned obedieÌ„ce of the law although this kinde of exhortation be profitable and vsed in the Scriptures 4 It is a most vaine slaunder that men are allured to sinne when we affirme that frée forgiuenes of sinne wherin we say righteousnes consisteth which is fréely giuen vs in Christ who bought it with a price for our filthines is such as is neuer washed away but with the fountaine of his moste precious blood now if we once haue receiued any good thing howe can we but dread beyng once cleansed to wallow our selues againe in the myre as much as in vs lyeth to trouble and infect the purenes of this fountaine I haue washed my féete sayeth the faithfull soule Caâ—â— 5.3 howe shall I againe defile them Cap. 17. The agreement of the promises of the Lawe and the Gospell THey which alledge the promises of the law to ouerthrow iustificatioÌ„ of faith and so thereby doe reason Deut. 7.23 Iere. 73.23 Deut. 11.26 that either such blessings are idle and fruitlesse or that iustification is not of faith alone he beateth downe in this order that whosoeuer wil obteine iustification must néedes leaue the law and as it were brought into libertie from the bondage thereof not that carnall libertie which shoulde drawe vs from kéeping of the Law shoulde allure vs to thinke all thinges lawfull and to suffer our lust as it were the staies being broken and with loose raines to runne riot but the spirituall liberty which may comfort raise vs in a dismaide and ouerthrowne conscience shewing it to be frée from the curse and damnation wherewith the lawe helde it downe fast bounde and tyed This deliuerance from the subiection of the lawe wee obteine when by faith wee take hold of the mercy of God in Christ whereof we are certified of the forgiuenesse of sinnes with the féeling wherof the law did pricke and bite vs. Gal. 2.16 Psalm 19.12 2 This hée confirmed by an example of Paul and Dauid If the faithfull remooue from the law into faith that they in faith finde righteousnesse which they sée to bee absent from the law truely they forsake the righteousnesse of the law 3 Therefore the promises of the lawe if they bée considered in themselues Leuit. 18.5 Eze. 20.11 Rom. 10.5 or haue respect to the merites of workes vtter not their effectualnesse towardes vs and are after a sort abolished but when the promises are put in place of them they not onely bring to passe that we our selues are acceptable to GOD but that our workes also haue their thankes and that for thrée causes of Gods liberalitie wherby it coÌ„meth to passe that the works of the faithful are acceptable to god first that GOD turning away his sight from the workes of his seruantes which deserue reproch embraceth theÌ„ in Christ and by the meane of faith reconcileth them to himselfe without the meane of workes Secondly of his fatherly loue and tender mercy he lifteth vp workes to great honour not waying the worshinesse of them Thirdly hée receaueth the same works with pardon not imputing the imperfection wherewith they are defiled 4 The place of Peter which they alledge of Cornelius to make for their purpose doeth proue nothing lesse then that man is prepared to receaue the grace of GOD by the endeuour of good workes but by contrariwise séeing there is a double accepting of man with GOD first when finding nothing in man but only miserie Gal. 5.5 yet of his great liberalitie hee receiueth him fréely 5 Last of all when by the same hée hath newe begotten him and newly fourmed him into a newe life he nowe imbraceth him as a new creature garnished with the gifts of the holy spirite wherof Peter speaketh in this place hée setteth downe plainely and sheweth that Cornelius was fréely accepted before that his good workes coulde bée accepted this is the meaning of other places which witnesse that God is gentle and merciful Hebe 1.5 Deut. 29.18 2. Sam. 22 to the obeiers and followers of righteousnesse 6 But that suche places may better be vnderstood first he willeth vs to consider whether it be a promise of the law or a promise of the Gospell for both these two may not bee vnderstood in one sense for the promises of the law alwayes vnder condition Psalm 1.5 Esay 33.14 if wee will doe it c. doe promise reward but the promises of the gospel although they are pronounced almost with such like wordes as when it is saide that the Lorde kéepeth the couenant of
vs neither is it contrary with it because this assurednes is knit together with the knowledge of our misery néedines and filthines 13 Séeing the Lorde first commaundeth to pray Psal 50.24 Mat. 6.7 and then ioyneth a promise to the commaundement they are both Rebels and Infidels whosoeuer they are that turne their backes come not the right way to the Lorde howsoeuer certaine hypocrites vnder the coulour of humilitie and modestie doe by that meanes get prayse 14 Hée sheweth by certaine selected promises Pro. 18.10 Ioe 2.32 how earnestly we should embrace the liberalitie of God fréely offered vs. Neyther is this any let that we excell not with equall holinesse as is commended in the holye Fathers to whome these promises were made and whosoeuer call not vpon God when occasion is offered are Idolaters what coulour so euer they pretende that a dreadlesse Spirite to pray agreeth wel with feare reuerence and carefulnesse and the godly are well sayde both to fall downe and lift vp their prayers 15 It maketh nothing agaynst this doctrine that God answeareth to certayne desires Iudg. 9.20 Iudg. 6.28 whereof some breake foorth of a mynde not quiet nor wel framed Other endeuoured by no word of God Other conceaued against the manifest prohibition And although suche examples are not set before vs to imitate and followe yet thereby procéedeth large fruite vnto vs and in what sense such easines of God is to bée taken 16 These foure rules of right prayer are not so exactly required with extreame rigour Psal 1◠18 Psal 85.5 that God refuseth their prayers which haue offended muche agaynst those rules as is shewed by certayne examples taken out of euery sorte yet not that the faithfull shoulde carelesly pardon themselues any thing but that in sharpely chastising themselues they should trauell to ouercome those stoppes 1. Ti. 1.5 1. Ioh. 2.1 17 Therefore for our vnworthinesse Christe is giuen vs an Aduocate and Mediatour and wée shall obtaine what so euer we aske in his name And God must be called vpon by no other name than by his owne Ioh. 16.26 18 Albeit all the Fathers from the beginning were heard by his name only yet this fauor is chiefly to be restrained by good reason to the ascention of Christe 19 Who so euer swarue from this way and forsake this entry 1. Tim. 2. ◠for them there remayneth no way nor entry to God yet by this meanes the mutuall intercession of Saintes is not excluded in the earth 20 It is a méere trifling of Sophisters 1. Ioh. 2.12 Rom. 8.32 that Christe is the Mediatour of redemption but the faythfull are Mediatours of intercession which hée rooteth vp by most plain authoritie of the scripture and Augustine Christian men sayth hée doe mutually commend them selues in their praiers he for whome none maketh intercession but hée for all hée is the onely and true Mediatour Paule the Apostle although hée were a principall member Li. cont Bat. 2 Cap. 8. vnder the heade yet because hée was a member of the body of Christ and knew that the greatest truest Priest of the church entred not by a figure into the inwarde places of the vayle to the holy of holy places but by expresse and stedfast trueth into the innermost places of heauen to a holines not shadowishe but eternall commendeth him selfe also to the prayers of the faithfull 21 That wée may not make or appointe the Saintes that are dead intercessours for vs first he proueth by most strong reason secondly because it is not only without the authoritie of the Scripture but also all other authoritie Thirdly by the filthie effects Moreouer he declareth the same by the authoritie of Ambrose and he taketh away a certayne starting hole Christe sayth Ambrose is our mouth Amb. de Isa Anima by which we speake to the Father Our eye by which we sée the Father Our right hande by which we offer vs to the Father otherwise then by whole intercession neither we nor al the Saints haue any thing with God 22 There arise out of this one errour so many signes of errour that here wée haue the nature of superstition expressed alwaies falling frō worse to worse and this hée sheweth by thrée degrées Ier. 2.18 the last of them declared by their examples and the refusall of the counsell of Carthage 23 Comming to their argumentes Heb. 1.14 first bicause they reason from the office and duetie of Angels secondly from the place of Ieremy he wipeth away both Ier. 15.1 If they will compare holy men departed to Angels Esai 10.11 Psal 34.7 they shoulde proue that they are ministring Spirits to whome is committed the ministerie to looke to our safetie to whom the charges giuen to kéepe vs in all our wayes to go about vs to admonish counsell vs to watch for vs all which things are giuē to Angels but not to them No man dare execute the office of an Aduocat before an earthly Iudge vnlesse he be admitted Why should worms then haue so great libertie to thrust vnto GOD those for Patrons to whom the office is not enioyned As for the place of Ieremy wée may reason of the contrary that neither Moses nor Samuell made intercession for the people of Israell therefore there was no intercession at all of the deade men therefore no other make intercession at all séeing they are so farre from that gentlenes goodnesse and carefulnesse of Moses therefore the meaning of the place is that if Moses had bene alyue to haue bene their Patrone Eze. 14 14. Act. 13.36 or Samuell to whose prayers the Lord shewed him selfe so tender they should haue but only deliuered their owne soules 24 And that likewise he wipeth away wherin they striue that they doubtlesse pay for vs Ecclc. 9.5.6 and that we take from them all desire of godlines which in the whole course of their lyfe breathed nothing els but charitie and mercy Gen. 28.16 Esai 4.1 25 Then he wipeth away this also that Iacob prayed that his name the name of his father Abraham and Isaac might so be called vppon ouer his posteritie First by enterpreting the place then as it were by casting againe vpon them where also an other not very vnlike that is to say howe God is prayed vnto to haue mercy on the people for Dauids sake hée casteth vppon their owne pates Iacob because hée knewe that the whole blessednesse of his posteritie consisted in the inheritance of the couenaunt which GOD had made with him he wisheth that which he seeth should be the chief of all good things to them that they accounted in his kinred for that is nothing els but to conuey them the succession of the couenant They agayne when they bring such remembrance into their prayers doe not slye to the intercessions of men but doe put the Lorde in mynd of his couenant whereby the moste kinde Father hath promised
iudgement he doeth not teache because he hath mercy vppon whome hee will and hardeneth whom he will Esai 60.51 1. Ioh. 5.24 Act. 13.14 2 The nature and dispensation of callyng doeth clearely shewe that it commeth from no other place thā from the frée mercy of God 3 Héere we must beware that wée make not our selues fellowe workers with GOD or reputing our election doubtfull and vneffectuall till it be cōfirmed by Fayth as by a Seale Deu. 30.14 wée hange the same of the latter albeit on the other part it be confirmed by Faith as towardes vs and that which was before vnknown to vs by this meanes beginneth to shine out 4 While we searche the certaintie of our election wée must not breake into the hidden secretes of the wisedome of God to vnderstande what is determined of vs at the iudgement seat of God but rather we must beginne at our calling Esai 25.1.2 whereby God as by a token will confirme to vs so much as is lawfull to be knowne of his counsell 5 Séeing we are chosen in Christe alone Mat. 3.17 Ephe. 1.4 in him alone the certaintie of our election is to be sought and no man can be sure of his election but hée that resteth vpon Christ only 6 If we be assertayned of an vndoubtfull calling Ioh. 6.37 Rom. 8.30 Mat. 22.14 wée may certainly determine that wée are the electe but séeing against this assuraunce certayne places are alledged before hée aunsweare them hée confirmeth by many testimonyes that Christe hath deliuered vs from all care and doubt 7. 8. 9. Moreouer Ioh. 16.12 1. Ioh. 2.19 Ioh. 3.16 hée answeareth to certayne places where they that séemed to bée Christes did reuolt and fall backe from him and that was because they cleaued not to him with that affiaunce of heart wherewith the assurednesse of our election is stablished for all though they haue the like signes of calling that the electe haue yet haue they not that sure stablishement of election which the elect fetch out of the Gospell The saying of Christe of many being called and fewe chosen is euill taken of many for there are two sortes of calling the one generall whereby through the outwarde preaching of the worde God calleth altogether vnto him euen them also to whome he setteth it forth vnto the sauour of death and vnto matter of more gréeuous condemnation The other speciall which he vouchsafeth to giue onely to the faythful whē by the inwarde enlightening of his spirite he maketh that the worde preached is setled in their hearts this speciall calling bringeth with it the Spirit of regeneration which is the earnest and seale of the inheritaunce to come wherwith our hartes are sealed against the day of the Lorde 10. 11 The Electe before they are called Phi. 3.5 Act. 10.2 differ nothing at all from the rest It is farre of that as some dreame there shoulde bée planted in their harts from their very natiuitie any séede of election by the vertue whereof they are alway enclined to godlines and to the seare of God 12 Comming to the seconde parte of the Chapter hée proueth that God hath his certayne iudgementes agaynst the wicked Mal. 4.1 1. Cor 4.7 whereby he doeth execute his counsell of them by depriuyng some from the power of hearing his worde and by blinding and amazing others the more by the preaching of his word 13 There can no other cause be rendered why hée doeth so Act. 13.48 Act. 16.14 but because they are vesselles of wrath to dishonour 14 If wée goe further and searche why the Lord from the beginning hath blinded the reprobate Rom. 9.17 1. Sam. 2.25 wée must néedes come to this one thing that hée may shewe his name in all the worlde yet this can not so bée vnderstoode as though GOD did abuse his poore creatures with inordinat power for a sport to his crueltie 15 He answereth to a fewe places of Scripture by interpreting them wherin God séemeth to deny that it is done by his ordinaunce that the wicked doe perishe but by this that he crying out against it they wilfully bring death vnto them selues They alledge the place of Ezechiel Eze. 34.11 that God wil not the death of a sinner c. If they will extende this to all mankinde why doth he not moue many to repentance Mat. 13.23 whose mindes are more plyable to obedience then theirs which at his daily allurementes waxe harder and harder The meaning therfore is that the death of a sinner pleaseth not God that the godly may haue affiance that so soone as they shall bée touched with repentance there is pardon ready for them with God and the wicked may féele that their falt is doubled bicause they answer not to so great mercifull kyndnesse 1. Tim. 2.4 and mercifulnesse of God therfore the mercy of God doth alwayes méete repentaunce where they alledge Paule Deut. 4.7 Psalm 115.3 Exo. 33.19 Eze. 36.26 that God woulde haue all to be saued thereby is signified nothing els but that he hath stopped vp the way vnto saluation to no degrée of men but rather he hath so powred out his mercies that he willeth no man to be voide of it 16 He wipeth away certaine other obiections taken out of the Scripture Matth. 33.27 and concludeth with Paule Ephe. 3.10 O man what art thou that contendest with GOD Cap. 25. Of the last resurrection FIrst hee setteth downe the doctrine and confirmeth it from the first to the fourth secōdly he taketh away certaine errours from the 5. to the 9. Last of al he descendeth to certaine from the 10. to the 12. Albeit wee haue nowe passed from death vnto life 2. Tim. 1.20 Iohn 5.24 Ephe. 2.19 yet least it should be a griefe to be yet exercised vnder this harde warfare wee must looke for the blessed hope and comming of the glory of the great GOD our slownesse the mockes of prophane men or violent temptation notwithstanding Phi. 3.8 Rom. 8.19 2 Perfect felicitie which was doubtfully disputed vpon of the Philosophers was yet knowne to none of them that it was yet set before vs in the resurrection Therefore our mindes must bée lifted vp thervnto especially séeing the dead elements doe after their manner desire the same thing 1. Cor. 15.14 2. Cor. 4.10 3. 4 By the very waight of the thing our endeuour should be whetted seeing that except the dead doe rise againe the whole Gospel is deceiptfull and doubtfull but because the thing is harde to be credited that faith may ouercome al lettes Luke 24.6 1. Cor. 15.6 Acts. 9.4 the scripture ministreth vnto vs two lettes the first the similitude of Christ the other the omnipotencie of God the first wherof is handeled 3. the last in the 4. section where it teacheth that our senses must be directed to the infinite power of god Phil. 3.20 1. Cor. 15.36.37 in proouing the resurrection and that it
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
faythfull he includeth the communion of Christ in the Sacraments Gal. 3.27 1. Cor. 12.12.13 But when he speaketh of the wrongful vse o◠Sacraments he giueth no more to it than a colde void figure that they are giuen to the wicked for they are neuerthelesse testimonies of Gods grace the reasons which they are wont to obiect against this sentence are trifling and weake the one truely because by this meanes it woulde folowe that our Fayth séeing otherwise it is good may yet bée made better which they account as absurde for they say it is no Fayth but which without shaking stedfastly without withdrawing resteth vpon the mercy of God but it had bene better for such to pray with the Apostle that the Lorde woulde encrease their Fayth then to pretend such a perfection which none of the sonnes of men haue obtained for that Fayth howsoeuer it was begunne was a good Fayth and taking away incredulitie might bée made stronger 8 They cōfirme that because Philip required of the Eunuke Act. 8.37 that he should beleeue with all his hart then that which fayth say they none can be greater before he should be baptized but he clearly sheweth howe vaine as well their reason is as the confirmation thereof This place To beléeue with all the heart is not perfectly to beléeue Christe but onely from the heart and with sincere minde to embrace him Psal 119.10 not to be full with him but with feruent affectiō to hunger and thirst and sighe towarde him An other obiection if Fayth bée encreased by Sacramentes the holie Ghost is giuen in vaine whose worke is to begin maintaine to make perfect maketh nothing for them 9 Neither is this so assigned to any secrete power of the Sacraments nor by any meanes to the Sacraments but all the same dependeth of the inwarde power of the holy Ghost 10 These being thus established two other obiections will of them selues fall to the grounde the first whereof is that if we ascribe to creatures the increase or cōfirmation of Fayth there is wrōg done to the spirit of God whō we ought to acknowledge the author thereof this he refuteth first by cleare declaration of his iudgement declared by an excellent similitude 11 Moreouer as concerning increase Mat. 13.4 Luk. 8.15 by an argument taken from the like that Christ him selfe and after him his Apostles taught the same properly to be in the outward word 12 As touching the confirmation by an argument borowed from the contrary that many times when the Lord meaneth to take away the confidence of the very thinges that are by him promised in the Sacraments he taketh away the Sacraments them selues Last of all if we giue them such vertue the glorie of GOD must néedes be deriued to creatures this also he answereth when hée spoiled and thrust away Adam from the gift of immortalitie he saieth Gen. 3.3 Let him not eate of the fruite of life lest he lyue for euer not that the fruit could restore to Adam his vncorruption from which he was now fallen but least he shoulde enioy a vaine confidence if he kept still the signe of the promise therfore that was shaken away from him which might bring him some hope of immortalitie in this manner putteth the Ephesians in remembraunce that they were foreine gestes of the Testaments straungers from the felowship of Israel without God without Christ wherby he signifieth by a figure of Transnomination that they were excluded frō the promise it self Ephe. 2.11 which had not receiued the signe of the promise 13 Last of all because some bring an argument out of the very name of a sacrament and woulde haue the Sacraments to be nothing but certain naked signes he sheweth also how weak it is 14 As hitherto hée hath disputed against them which weaken the power of Sacraments and vtterly subuert the vse thereof so now he cōmeth to others which of the contrary part attribute too much to them against the schoolemē hee sheweth that it is false which they affirme that sacraments of the new lawe do iustifie and giue grace so that we doe not lay a stop of deadly sinne 15 The better to ouerthrow this hée distinguisheth betwéene the sacrament and the thing of the Sacrament that wée may vnderstād that how much we profit by the sacraments in the communiō of Christ so much profit we take therby 16 This he declareth more plainely that is to say Sacraments are not causes but partes of our righteousnes saluation although the matter of the sacrament be not receiued of the vnworthie yet the matter or thing of the Sacramēt is alwayes present with the sacrament so oft as it is rightly offered 17 This last hee declareth by a most apt similitude and generally admonisheth not so to vnderstand those things which haue bin written by old writers somewhat too gloriously to amplifie the dignitie of sacraments that we shoulde thinke that there is some secrete power knit and fastened to the Sacramentes which is separated from Christ or the worke of the holy Ghost 18 Comming to the second parte of the Chapter that he may treat specially of Sacramentes first hée proueth that the name of Sacrament doeth so plainly lye open that it generally containeth all signes which GOD at anye tyme commaunded to man to make them more assured and safe of the trueth of his promises Gen. 2.17 whether he hath exhibited the same in naturall thinges or in miracles and he setteth downe examples of both 19 Moreouer cōming to those things which the Lord would haue to be ordinary in his Church to nourish his worshippers into one Fayth first he sheweth how necessary those signes are partly to confirme our Fayth partly to witnesse our religion with men 20 Moreouer these thinges whereof he nowe speaketh Gen. 17.10 he deuideth into two kindes that is to say of the old and new Testament but both tend to this end to leade vs as it were by the hande to Christ 21 First he sheweth the same in the Sacraments of the old Testamēt Circumcision was to the Iewes Gen. 22.2 Gal. 3.16 Rom. 5.19 whereby they were put in minde that what so euer commeth of the séede of man is corrupt and hath néede of pruning and a remembrance to confirme them selues of the blessing promised to Abraham 22 Moreouer by the Sacraments of the newe Testament where is signified our washing and satisfaction 23 Therefore that schoole doctrine is vtterly to be reiected whereby there is noted so great a difference betwene the Sacraments of the old Law the new Lawe as though those did nothing but shadow out the grace of God and those doe presently giue it but the Apostle speaketh no lesse honorable of those then of these 1. Cor. 10.3 what power our Sacramentes haue the same had theirs they were seales of Gods good will towards them into hope of eternall saluation Heb. 10.10 24 Hée