be examined by that rule Priests Therfore after the publishing of the Lawe the priests are commaunded that they should onely teach that which God did comprehend in the Law It was not lawfull for them to adde or to diminish Prophets After thē followed the Prophets which were interpreters of the Lawe who added nothing therto but prophecies concerning things to come Herunto were added the histories which are also the works of the Prophets The old testament but being made by the enditing of the holie Ghost Such was the rule of the life of the fathers vntill the comming of Christ The new testament Heb. 1.2 7 When the wisedome of God was made manifest in the flesh he taught with full mouth whatsoeuer mans mind can conceaue of the Father * Mat. 17.5 Aimaxime because the Father appointed him to be a teacher* Therfore he left nothing for others to speake after him In the old and new testament is comprehended the truth and the best kind of teachinge 8 Therefore let this be a firme maxime that there is none other word of God to be had but that which is contained in the old and newe Testament and that there is none other manner of teaching aright in the Church but according to the prescript and rule of his word Therfore Christ commanded the Apostles to teach whatsoeuer thinges he had commanded them Mat. 27.20 1 Pet. 4.11 1 Cor. 14.19 9 That was also diligently obserued by the Apostles* Obiect It is not lawful for one alone to adde any thing but there is another respect to be had of the vniuersall Church An. Faith commeth by hearing and hearing by the word of God* Rom. 10.10 If faith depend vppon the word of God alone what place is now left for the word of all the whole world 10 Obiect A generall councell is the true image of the Church and it is gouerned immediatlie by the Spirit of God therfore it can not erre Whether a Councell can erre An. A generall councell is gouerned by the holie Ghost when it decreeth or setteth downe nothing contrary to the word of God Then it cannot erre 11 Obiect Christ sayd behold I am with you vntill the end of the world* Mat. 28.20 Ioh. 14.6 Also I will giue vnto you a comforter the Spirit of truth* An. He did not only promise that to the number of twelue but euen to euerie one of them And this spirit is not the spirit of error of lying of ignorance or darknesse but of sure reuelation wisdome truth and light* 1 Cor. 2.12 Eph. 1.28 12 Obiect Whatsoeuer is giuen to euery one of the faithfull seuerally that is giuen and belongeth to the Church altogether An. The Church shall neuer want that which shall be necessarie for it But the richesse of the Church are such that it wanteth much of the chiefest perfection The church is without blott Eph. 5.25 Obiect The Church cleansed by the washing of water in the word of life is without blot wrinkle* The piller and foundation of truth * 1. Tim. 3.15 An. In the former place it is rather taught what Christ doth daylie worke in the Church then what he hath already accomplished Again it is false friuolous to thinke that the church is altogether without spot all whose members are vncleane furthermore the Church it selfe is the piller of truth which resteth vpon the word of God alone 13 Is it anie maruell if the bride and scholer be subiect to Christ her spouse and maister that she may continually and diligently depende vpon his mouth 14 Obiect I haue manie thinges to say to you The church is Christs scholer Ioh. 16.12 which you cannot carie now* An. The Apostles being led by the Spirit of truth into all truth they did publish their writings wherin they left the perfect knowledge of the doctrine of the Gospell written 15 Obiect Christ commandeth that he be counted an Ethnicke as a Publicane which shall gainsay and resist the decree of the Church* Mat. 18.17 An. There is no mention made there of doctrin but onely the authoritie of censures to correct vices is auouched that they may not set them selues against the iudgement thereof which shall be admonished and reproued Obiect The Church must be heard The force of Censure An. Who denieth that because it pronounceth nothing but out of the word of the Lord. Whether baptizing of infants be by the decrees of the church 16 Obiect Baptizing of infantes sprange not so muche from the manifest commaundement of the Scripture as from the decrees of the Church An. It shall sufficiently appeare else where that it is farre otherwise Obiect That is nowhere in the Scripture to be found which was pronounced in the Nicene synode that the Sonne is consubstantiall with the Father An. I graunt this word is not extant in Scripture but the thing signifying the same is often founde in Scripture CHAP. IX Of Councels and their authoritie What counsels be lawfull 1 FVrthermore Councels shall be lawfull then if Christ sit as chiefe in the same do gouerne the whole assembly with his word and Spirit 2 For this is Christs saying where two or three shall be gathered together in my name I am there in the midst of them* Mat. 18.20 Which promise doth no lesse belong to euerie particular assemblie then to a generall Councell And those only are gathered together in the name of Christ which adde nothing to his word neither take anie thing therfro 3 Obiect The truth remaineth not in the church vnlesse it continue among the Pastours Neither doth the Church consist vnlesse it appeare in generall Councells Pastors are blind An. That is not alwayes true For there was a Church in Isaias his time at Ierusalem which God had not as yet forsaken and he calleth the Pastors thereof blind watch men Isa 56.10 ignorant dumbe doggs* In an other place he teacheth that they haue a shadowish pretence and cloake of priesthood* Frō the prophet to the priest euery one followeth lying* Osc 9 8. Ier. 9.13 4 Obiect Peraduenture that was of force among the Iewes but our age is free from so great an euill An Would God it were but the holie Ghost hath pronounced that it shall be otherwise As saith he there were in the old people false Prophetes so likewise there shall be among you false teachers slily bringing in sects of perdition* 2 Pet. 2.2 Mat. 24.11 2 Thess 2.4 5 And yet I would not ouerthrow the authoritie of Pastors onely I warne men to make choise of them lest we admit wolues in steede of true sheepheardes 6 Out of this we may easily aunswer to that other thing touching generall Councells Generall counsells The Iewes had the true Church in the time of the Prophetes But if there had bene gathered at that time a generall counsell of the priests what manner face of
circumcised and diligently taught righteousnesse and yet they conspired to put their brother to death* Simeon Leui did rage cruelly against the Sichemites* What shal we say of Ruben Iuda Dauid and manie other being regenerate they fell filthily and yet they obtained pardon 25 What offence is greater then rebellion For it is called a diuorcement betweene God and his Church Rebellion a great offence but this is ouercome by the goodnesse of God* Returne vnto me saith the Lorde and I will receaue thee Ier. 3.1.12 Returne thou turne away I will not turne away my face from thee Neither was it in vaine that he ordained in the Lawe dailie sacrifices for sinnes 26 Is this benefite taken away from the faithfull by the comming of Christ that they dare not pray for forgiuenesse of sinnes He should haue come to the destruction and not to the saluation of his Peter denyed Christ and that not without cursinge* Mat. 26.35 Gal. 1.6 3.1 4.9 and yet hee is not excluded from pardon 27 The falling away of the Galathians was no smal sinne* 1 Cor. 12.21 The Corinthians did swarme with more and no lighter offences* And yet neither of them is excluded from the mercie of God 28 Obiect Euerie fault is not an vnpardonable sinne but the voluntarie transgressinge of the Lawe An. Why did God then commaund in the Lawe sacrifices to be offered for purging the voluntarie sinnes of the faithfull* Leuit. 4. Who can excuse Dauid by ignorance Did the Patriarkes thinke the murthering of their brother a lawfull thing 29 Obiect The sinnes which are forgiuen the faithfull dayly are light faults The sharpe Censure of the olde fathers which come vpon thē through infirmitie of the flesh but solemne repentance for more hainous offences ought no more to be repeated then Baptisme An. Whereas the men of olde did so hardly pardon those who had committed anie thing worthy to be punished by the Church they did it not for this cause because they thought that the Lord would hardly pardon it but they meant by this sharpnesse to terrifie others that they might not runne headlong into wickednesse for which they should be estranged from the fellowship of the Church CHAP. II. A comparison of the false Church with the true 1 THerefore seing the Church being grounded vpon the doctrine of the Apostles and Prophets* Eph. 2.10 hath the ministerie of the word and Sacraments as proper to it if you take away doctrine how shall the building any longer stand It is the stay of truth* 1 Tim. 3.15 The Church is the grounde work of truth Therfore there is no Church where lying falshood raigne 2 Seing the case so standeth in Papisme we may perceaue what Church remaineth there In steed of the ministerie of the worde there raigneth there a peruerse gouernment made of lies which partly extinguisheth the pure light and partly choketh it in place of the Lords Supper is come most filthy sacriledge the worship of God is disfigured with a diuerse heape of superstitions What the masse is all doctrine is buried and banished publike assemblies are schooles of idolatrie and impietie Obiect The Church of Rome being founded by the Apostles consecrated by the bloud of the martyrs There is no succession without Christ hath bene preserued by continuall succession of Bishops therfore it is the true Church An. The colour of succession is nothing worth vnlesse the posteritie holde the trueth which they haue receaued of their fathers by hand vncorrupt and vnlesse they abide in it Wherin the Papists and the Iewes agre 3 Therfore the Romanists pretend none other thing at this day then did the Iewes in old time when they were reproued by the Lordes Prophetes for their blindnesse impiety idolatrie For as they did gloriouslie boast of the temple ceremonies and sacrifices* so in steed of the Church they shew certaine outward visures Ier 7 4 Ezech. 10.4 4 For this is a perpetuall marke wherwith our Lord hath marked vs He which is of the truth heareth my voyce * Ioh. 18.37 I am that good sheepheard and I know my sheep and am knowen of them My sheep heare my voyce* Ioh. 10.14 The Church is Christes kingdome The Church is the kingdome of Christ he raigneth by his worde therefore seeing there is no scepter in Popery should the kingdome of Christ be there Who are heretickes Schismatickes 5 Obiect They are guiltie of schisme and heresie who preach any other doctrine then that which the Church of Rome doth preach haue by them selues assemblies to prayer to baptise and to minister the Supper An. They are called hereticks schismaticks who making a diuision do breake in sunder the communion of the church which is contained in two bōds to wit the agreement of true doctrine brotherlie loue whereupon Augustine putteth this difference betweene schismatikes and heretikes* Lib quest Euan. sect Mat. because the latter corrupt with false opinions the synceritie of faith and the former euen where there is like faith do breake the bond of fellowship 6 How then should we be such which keepe the doctrine of the truth hauing cast away lying I saye nothing of that that they haue excommunicate and cursed vs the Apostles had experiēce of the same* Ioh. 16.2 7 The true Church was at that time extant among the Iewes and Israelites Without the word there is no Church when they did abide in the lawes of the couenant But after that hauing forsaken the Law of the Lord they did degenerate vnto idolatrie they partly lost that prerogatiue For who dare call that companie the Church where the word of the Lord is manifestly troden vnder foote 8 Quest Was there then no parcell or part of the Church among the Iewes after that they fell to idolatrie An. There were some degrees in the very falling away For they came not straight way to the vttermost point vntill euen the verie Priestes did defile the Temple of God with profane and abhominable rites 9 Go too let the Papists if they can There is greater corruption vnder the pope then vnder Ieroboam deny that the state of religion is as corrupt among them as it was vnder Ieroboam But they haue grosser idolatrie neither are they purer in doctrine Obiect All the Prophets which were at Ierusalē when things were most corrupt there did neither offer sacrifice by them selues neither had they seuerall assemblies gathered to prayer An. They were commanded to meet together in Salomons temple* The comandement to meet in the temple Exod 29.9 And yet they were not enforced to vse any superstitious worship yea they tooke in hand nothing but that which was appointed of God But what like thing haue the Papists 10 We wil willingly graunt them that which the Prophetes graunted to the Iewes and Israelites of their time* Is 1.14 seing things were there
directed vnto it 2. It did onely shewe a shape in figure of the truth being absent This sheweth the truth being present 3. That by reason of the Law was the ministerie of damnation and death This of righteousnesse and life 4. That of bondage which may cause feare in the mindes This of libertie which may lift them vp vnto hope 5. The word was only assigned vnto the nation of the Iewes It is now preached to all nations The sum of doctrine which is to teach 1. What Christ is Chap. 12. God that he may geue vnto his Righteousnesse Sanctification Redemption Man because he was about to pay mans debt 2. To what end he was sent to wit that hee might execute the office of a Chap. 15. 1. prophet 1 In foretelling things to come 2. In fulfilling the prophecies 3. In Doing The will of his Father Teaching The will of his Father 2. King 1. In gouerning The Church Euery member therof In defending his from euerie iniury of the aduersaries 3. Priest 1. In offering his bodie for sinnes 2. In reconciling God vnto vs by his obedience 2. In making prayers continuallie for his 3 Howe he hath fulfilled all the parts of our redemptioÌ„ Cha. 16.17 1. In dying for our sinnes 2. In rising for our iustification 3 In openinge vnto vs the heauens by his ascention 4. By sitting at the right hande of the Father 5. Thence he shall come to iudge the Liuing Dead Howe Christ is receiued 1. By the power of the holy Ghost who ioyneth vs vnto Christ Therfore is he called the spirit of Sanctification Adoption The earnest and seale of our saluation Water Oyle A fountaine Fire 2. By faith as by an hande receauing saluation whose Cha. 2. Office which is 1. Common is to subscribe vnto the truth of God Howe often It speaketh Whatsoeuer It speaketh How soeuer It speaketh 2. Proper to respect in Christ Gods Will Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Mercie Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Promises of grace Into the certaintie wherof the holie Ghost doth Illuminate our minds Confirme our harts Thence is set the definition that saith is a firme and certaine knowledge of Gods good will toward vs which being grounded in the trueth of the free promise in Christ is both reuealed to our mindes by the holie Ghost and sealed in our harts by him Effects are these 1. Repentaunce which is double 1. True which consisteth vpoÌ„ two partes 1. MortificatioÌ„ which proceedeth from 1. Knowledge of sinne 2. The true feelinge of the iudgement of God 2 Viuification whose frutes are 1. Godlinesse toward God 2. Loue toward our neighbour 3. Hope of eternall life 4. Holinesse of life 2. False and Papisticall whose parts are 1. Contrition of heart for the acknowledging of sinne 2. Confession of the mouth Priuate which is made 1. To God alone 2. To the minister 3 To a faithfull friend Publike 1. Of the whole Church 2. Of one 3 Of many Before the Church These two parts may be referred to true repentance 3. Satisfaction of the workes the fulfillinges whereof are 1. IndulgeÌ„ces in this world 2. Purgatory after death These are set against the free forgeuenesse of sinnes 2. Christian life Looke A. 3. Iustification Looke B. 4. Prayer Looke C. A 2 Christian life wherof there are two partes 1. Loue of righteousnesse that we may be holy Chap. 6. Because God is holie Because we are ioyned vnto him and are reckened among his people 2. That there be a rule appoynted vs which may not suffer vs to erre in the studie of righteousnesse that we may bee made like to Christ There is a patterne thereof set before vs the forme wherof we must expresse in our life in Word and Deede Here unto are added the benefites of God whereunto if we do not answer it shal be a point of great vnthankfulnesse The summe of a ChristiaÌ„ life is the deniall of our selues whereof there are fower endes 1. That wee may consecrate our selues to God to be a liuely sacrifice 2. That we may seeke not the thinges that be our owne but those which are Gods Our Neighbours 3. That we may bear the crosse paciently the frutes whereof are that Chap. 8. 1. Our weakenesse may the better appeare 2. That our patience may be tried 3. Our faultes may be corrected 4. That being humbled we may the mâ—re earnestly call vppon God 5. We may the more earnestly meditate vpon eternall life 4. That wee may knowe how to vse this life and the helpes thereof Chap. 10. 1. For necessitie wherein we must obserue fower things 1 That we possesse all thiÌ„gs as possessing nothing 2 That we suffer Penury patieÌ„tly Abundance moderatly 2. That we know to Haue enough To be hungry To want paciently 3 That we haue respect of our neighbour Because we must giue an accompt of our stewardship 4. That all thinges be answerable to our calling 2. For delectation that We may haue the greater cause to prayse God his goodnesse 3. Effect of faith is iustification here consider Chap. 11. What it is to be iustified Hee is iustified who by the iudgmeÌ„t of God is Iudged lust Accompted lust He is iustified by workes Whose life is pure and free from reprehension There was neuer any such He is iustified by faith Who being excluded from the righteousnesse of works layeth hold vpon the righteousnesse of faith Such are the faithfull What followeth thereupon Ch. 13.14 Great consolation Because in steed of a cruell iudge we haue a most gentle Father That being sanctified we may thinke vpoÌ„ holinesse ChristiaÌ„ libertie which consisteth in three thinges Chap. 19. 1. That the consciences of the faithfull may lift vp them selues aboue the Law and forget the righteousnesse of the Lawe 2. That their consciences being free from the yoke of the Lawe they may willingly obey the will of God 3. That they may not be holden with any religion of indifferent things before God Yet we must take heede of two inconueniences That we do not abuse the giftes of God to our lust That we auoyde offence which is double Giuen Taken C Prayer is the fourth effect wherin we must consider marke the Chap. 20. Fine fruits The first Whilest that we accustom our selues to flie vnto God our hart is enflamed with a more earnest desire to Seeke Him Loue Him and Worship Him Seconde No euill concupiscence or desire maye come into our heart whereof we are ashamed to make God a witnesse Thirde That we may receaue Gods gifts with thankesgiuing Fourth That hauing gotten a gift wee may the more earnestly thinke vpon his goodnesse Fifte That the vse may confirme vnto vs the Goodnesse Of God Prouidence Of God Trueth Of God 4. Lawes The first That wee be so framed as those who enter in to speak vnto God therefore let 1. Our hands be be lift vp 2 Our
and more familiarly to him self to wit vpō the Iewes 1. Iewes 2. Gentiles Notwithstāding he did afterward make the same benefit cōmō to all nations 2 But whether God did make him self knowen to the fathers by oracles visions or he did inform them by the ministerie diligence of men of that which they should afterward deliuer to their posteritie as from hand to hand He reuealed himselfe to the fathers by oracles and visions yet it is out of all doubt that the firme certaintie of that doctrine was ingrauen in their harts so that they were perswaded did vnderstand that that which they had learned came from God The certainty of the propheticall Scripture For God did alwayes make vndoubted assurance for credit for his word which did farre surpasse all vncertaine opinion Therefore he enrolled his oracles in publike tables he published his Law whereto the Prophets were afterward added to be interpreters thereof 3 And because mans mind is very much enclined to forget God Naturall forgetfulnes Error because it is wonderfully bent toward all manner errors because the lust therof to forge newe kinds of religion is great we may see howe necessarie such enrolling of the celestiall doctrine was Boldnes lest either through forgetfulnes it should perish or through errour vanish away or be corrupt through mans boldnesse 4 Therefore after that the Prophet had sayde that the heauens declare the glorie of God * Psal 19.1 that the firmament sheweth his handiwork that the ordinate course of the dayes and nights set forth his maiestie de descendeth afterward to make mentiō of his word The Lawe of God saith he is vndefiled conuerting the soules c. Where he propoundeth the peculiar schoole of the children of God The schoole of Gods children which alone leadeth them vnto the true knowledge of saluation and without which we shall alwayes orre CHAP. VII Of the authoritie of the Scripture 1. THerefore because we haue not oracles daily from heauen the Scriptures alone are extant whereby alone it pleased the Lord to haue his truth continually kept in remembrance the same Scriptures are of full authoritie with the faithfull by no other meanes then when they be perswaded that they came from heauen as if the liuely voyces of God were heard there Obiect The Scripture hath as much authoritie and weight as is graunted vnto it by the consent of the Church The Scripture resteth not vpon mans authoritie An. The eternall and inuiolable truth of God resteth not vpon mans pleasure 2 Moreouer the Apostle saith that the Church is builded vpon the foundation of the Prophets and Apostles * Eph. 2.20 Quest Howe shall we be perswaded that it came from God vnlesse we flie vnto the decree of the Church An. The Scripture sheweth in it selfe apparent sense of her trueth The first argument drawen from the testimonie of the holie Ghost which the Spirit of God doeth seale in our minds being firmely imprinted therin 3 Obiect Augustine saith I had not beleeued the Gospel vnlesse the authority of the Church had moued me * Lib contra epist fundamentalem Chap. 9. An. He had to deale with the Manichees which would haue men to beleeue thē without any gaine saying when they were perswaded that they had the truth but could not shewe it He demaundeth what they would do if they should light on a man which doth not beleeue euen the Gospell In the forth chap of the same booke After that he addeth and I truely would not beleeue the Gospell c. signifying that at such time as he was a stranger from the faith he could by no meanes be brought to embrace the Gospell as the certaine truth of God vntill hee was ouercome by the authoritie of the Church Quest Why then doth he oftentimes vrge the Manichees with the consent of the whole Church when he will proue the same Scripture which they refused An. He doth no where ayme at this to teach that the authoritie which we graunt the Scriptures to haue doth depende vpon the determination or decree of men but doth onely which was of great importance in the cause bring forth the iudgment of the whole Church wherein he had the vpper hand of his aduersaries 4 Therefore if we will well prouide for our consciences that they be not continually caried about with an vnstable doubting or that they do not wauer ne yet stay at euery small stop we must fet a perswasion further then either from mans reasons or iudgements or coniectures to wit frō the secret testimonie of the Spirit Quest By what reasons can it be prooued that Moses and the Prophetes were inspired by God to speake The testimony of the holie Ghost is more excellent then anie reason An. The testimonie of the Spirit doth surpasse all reason though there may manie argumentes be alledged whereby it may appeare that if there be God in heauen the Law and Prophecies Gospell came from him That doth I say as witnesse saying my Spirit which is in thee and the wordes which I haue put in thy mouth and in the mouth of thy seed shall not faile for euer * Isay 51.16.19 21. For the Spirit is the earnest seale to confirme the faith of the godly * 2. Cor. 1 22. Eph 1.13 because vntill he lighten their minds they do alwayes wauer amidst manie doubts There is no true faith without the illumination of the holie ghost 5 Therefore let this remaine firme that they whom the holy Ghost hath taught do rest soundly in the Scripture that that alone is the true faith which is sealed in our harts by his seale * Isay 54.13 CHAP. VIII Humane proofes which serue to establish the authoritie of the Scripture 2. Argument from the efficacye thereof 1. FVrthermore we see how great force the truth of the Scripture hath seeing there is no writing of man howe finely soeuer it be polished which is of such force to moue vs although the high mysteries of the kingdome of heauen be deliuered vnder a contemptible basenesse of words 2 Obiect Eloquence Some of the prophets did vse an elegant and fine kind of speach An. The holy Ghost meant to shewe by such examples that he wanted not eloquence whē he vsed in other places a plaine and homely stile Obiect Sathan doth craftilie sowe wicked errors in a rude and almost barbarous speech that he may more easilie deceaue sillie men An. Sathan is a counterfaytor of God in manie things Sathan a counterfayter of God but all those who are indued with meane vnderstanding do see howe vaine and filthie that curious counterfaiting is if they conferre mans inuentions and the word of God together 3 Besides those wherof I haue alreadie spoken 3. Argu. drawē from antiquity the verie antiquitie of the Scripture hath no small weight forasmuch as there is no monument of
receiued almost by common consent The beginning of Idols which is written in the booke of wisedom * to wit that those were the first authors of thē Wyse 14.15 which gaue this honour to the dead superstitiously to worship their memory Gen. 31.19 but idols were in vse before that time * Exod. 32.2 the mind begate the idol the hande brought it foorth 9 Worshipping did follow such forged inuentiō There is some god head ascribed to the images For seeing men did imagine that they behelde God in the images they did also worship him there Ob. The images are not coūted the gods thēselues An. Neither were the Iewes altogether so ignoraunt that they did not remember that it was God by whose hande they hadde beene brought out of Egipt before they made the calf neither were the Heathen men so blockish that they did not vnderstande that God was some other thing then wood and stone 10 Obiect That visible thing is not worshipped but that which is represented An The Gentiles had the like starting holes Then why doe they kneele before the images To what end serue pilgrimages Why do we turne our faces toward the images whē we are about to pray the like whereof we haue at home c. 11 Obiect That worship which is giuen to images is Idolodouleia or the seruice of images and not Idololatreia or worshipping of Images It is a lighter matter to worship then to serue An. As if it were not a lighter matter to worship than to serue by this meanes they should worship God and serue images Quest Are then no images tollerable What images are tollerable An. Those onlie are condemned which are made to be worshipped Quest Is it not expedienr to haue those images in churches which represent histories famous facts or mens bodies When images were set vp in Churches An. The authority of the ancient church ought to moue vs wherein for the space almost of 5. hundted yeres wherin religion did as yet more florish the temples of Christians were commonlie void of images But they were brought in when the sinceritie of the ministerie did degenerate This seemeth to be the cause why Iohn woulde haue vs to abstain not onlie from worshipping of images but also from the verie images themselues * 1. Ioh. 5.21 14 Obiect The Nicene councell which was holden by the commaundement of Irene The Nicene counsell did decree that images shoulde not onlie be had in churches but also worshipped An. Whosoeuer hee be which shall reade the refutarie booke published in the name of Carolus the great wherein are rehearsed the opinions of the bishops which were present and the arguments which they did vse he shall finde such filthie and vnsauery follies that I am ashamed much to report them 15 As if all those reuerende fathers did not discredit themselues either by handling the scriptures so childishlie or by renting them in peeces so wickedlie It is a wonder that so great monsters of vngodlinesse were by them spued out it is twise strange that they were not cried out against CHAP. XII That God is distinguished from idols that hee alone may be wholie worshipped 1 SO often as the scripture affirmeth that there is one onlie God it striueth not for the bare name but doth also commaund that that be giuen to no other which belongeth to the Godhead Whereby appeareth what difference there is betweene pure religion and superstition What difference there is betweene religion and superstition God to the end he may challendge to himselfe his owne right doth crie out that he is a ielous God and a seuere punisher if hee be coupled with anie vaine forged God * Exod. 20. 2 Therefore the distinction of latreia or worship and douleia or of seruice was inuented in vaine to the end diuine honours might seeme to bee freelie ascribed to angels and dead men Obiect Manie of the old fathers did vse such distinction An. It is not therefore to be any whit more allowed for no man doth doubt but that it were an hard matter ofte to serue him whom thou wouldest not refuse to worship Men worshipped Worshipping put for ciuill honour 3 Obiect We read that men haue been worshipped oftentimes An. That was a ciuil kind of honor but religion hath another respect which so soone as it is ioyned with worshipping draweth with it a profaning of the diuine honour CHAP. XIII That the one essence of God doth containe in it three persons 1 THAT which is taught in the scriptures touching the infinite and spirituall essence of God doth not only serue to ouerthrow the dotings of the common people but also to refute the subtilties of prophane philosophy What God is One of the old writers said sincerelie that God is all that which we see which we doe not see 2 And God doeth so declare himself to be one that hee doth distinctlie propounde and set foorth himself to be considered in three persons which except wee holde there doth onlie the bare name of God swim about in our brain without the true god Whether the word person be found in the Scriptures Obiect That worde person is not founde in the scriptures but it is inuented by man An. When the Apostle calleth the sonne of God the ingrauen forme of his fathers person * vndoutedly he assigneth some being to the father wherein he differeth from his sonne Heb. 1.3 the same reason is in the holy ghost because we shal proue by and by that he is both God and yet that we must needes thinke that he is another then the father 3 Obiect It were better for vs to keepe not onlie our meanings but also our words within the cōpasse of the scriptures then to spread abroad quaint words which may breed dissention and strife An. I graunt that we must with no lesse reuerence speak of God then think of him We must with no lesse reuerence speake of God then thinke of him But when the thing is all one though the word be not found in the same syllables in the scriptures it ought in no case to bee reiected otherwise all preaching and interpreting of the scriptures must be taken away With like necessitie is the Churche inforced to vse the worde Trinitie 4 And such quaintnes or newnesse of wordes if we must so call it doth then chieflie come in vse Why the word Trinitie was inuented stand in steede when wee must auouch the truth against slaunderers and cauillers So against Arrius the sonne was called Consubstanciall and against Sabellicus it was proued The sonne consubstantial that the Trinitie of persons did subsist in one God 5 Therfore if the words be not inuented in vain we must beware that in refusing the same we be not thought to be proudlie bold A caution Would God they were buried so that all did agree togeather in this faith that the
Obiect If Christ tooke his beginning of men then is he subiect to sinne as other men be An. Paule separateth him from the common condition* that he may be verie man without vice and corruption saying The first Adam is of the earthly naturall the second frō heauen heauenly Obiect If Christ be free from all blot and begotten of the seed of Mary by the secret working of the Spirit then the seed of the woman is not vncleane but the seede of man An. We make not Christ free from all blot because he was begotten onely of his mother without hauing anie knowledge of man but because he was sanctified by the Spirit that the generation might be pure such as it should haue bene before the fall of Adam Obiect Then Adam had a double seede if there came no pollution vnto Christ Generation is vncleane accidentallie An. The generation of man is not vncleane of it selfe but accidentally by reason of his fall Therefore it is no maruell if Christ were exempted from the common corruption seeing the integritie was to be restored by him Obiect If the word of God tooke vpon it flesh then was it shut vp in a straite prison of an earthlie bodie An. Though the infinite essence of the word did growe together with the nature of man to be one person yet we must not imagine anie shutting in For the Sonne of God came downe from heauen wonderfully yet so that he did not forsake heauen he would be borne wonderfully in the wombe of his mother Christ was borne in the wombe and yet did he fill the world hang vpon the crosse that he might alwayes fulfill the world CHAP. XIIII How the two natures of the Mediator do make one person 1 FVrthermore whereas it is sayd that the word was made flesh* Ioh. 1.14 it must not be vnderstood as if it were either turned into flesh or cōfusedly mixed with flesh How the worde was made flesh but because he choose to himselfe a temple of the virgins wombe wherein he woulde dwell and he which was the sonne of God was made the sonne of man not by the confusion of substance but by vnitie of person the Godhead is so ioyned to the manhood as the soule to the body so that either nature hath her sound propertie A similitude yet one Christ is made of these two And the cōmunicating of the natures is so great that those things are somtimes attributed to the Godhead which appertaine vnto the manhood The cōmunicatinge of natures to the manhood which belong to the Godhead sometimes that which belongeth to both together Ioh. 7.58 2 For that which Christe saide before Abraham was made I am is farre from his manhood Obiect He was before all ages because hee was euen then knowen to be the redeemer as wel in the counsell of the father as in the minds of the godlie Thinges pertayninge to the god head An. Seeing that he doeth manifestly distinguish the day of his manifestation frō his eternal essence and doth of purpose purchase to himselfe an authoritie by antiquitie wherby he may excell Abraham vndoubtedlie he challengeth to himself that which is proper to the Godhead And whereas he is called his fathers seruaunt Thinges pertayninge to his manhoode whereas it is said that he increased in age and wisedome with God men* that he doth not seek his own glorie* c. It is proper to his manhood alone Luk. 2.52 And that is the cōmunicating of properties * Ioh. 8.15 wheras it is saide The comunicatinge of properties Act. 10.25 that God hath by his blood purchased the church* that the Lord of glory was crucified 3 And whereas it is said that he receiued power of the father to forgiue sinnes to raise vp whom hee will to giue righteousnes holines saluation c * 1 Cor. 2.6 Ioh. 1.29 5.24 8.12 9.5 10.9 c It was neither proper to the godhead nor to the manhood but to both Nestorius 4 Therefore we must abandon the error of Nestorius who whiles he went about rather to pull in peeces then to distinguishe Christes nature did inuent a double Christe Eutiches Also wee must beware of the madnesse of Eutiches least whiles we wil proue the vnitie of person Seruetus we destroy both natures 5 And the monster Seruetus is no lesse deadlie who put in place of the sonne of God a feigned thing made of the essence of god the spirit the flesh and three vncreated elements Obiect Before Christ was reuealed in the flesh there were only then shadowish shapes in God the truth wherof began to be only then when that word which was appointed to this honour began truelie to be the sonne of God What personal vnion is An. He is counted the sonne of God because the word begotten of the father before all ages did by personall vnion taken vpon him mans nature Furthermore the old writers called that personall vnion which maketh one person of two natures Obiect If the eternall worde had alreadie beene the sonne of God before it was cloathed with flesh there should be two sonnes of God Christ is the sonne of God by nature and we by adoptiō An. We say that there is none other but he which was made manifest in the flesh For neither doth it follow that if he was God before hee became man therefore he beganne to be a newe God Therefore he was the sonne of God by nature and wee by free adoption Obiect This grace dependeth vpon the * Filiatio becomming a son which God had decreed with himselfe An. We could not be sonnes vnlesse our adoption were founded in the head to plucke that from the head which was common to the members Our adoption is sounde in Christ is without reason 6 Obiect The beginning of his filiation or becōming a sonne was since that he was reuealed in the flesh An. He should be the sonne in respect of his humane nature but Paul teacheth that he is suche in respect of his Godhead Rom. 1.12.13 7 Obiect It is said that God spared not his own sonne Rom. 8.32 * Also he shal be called the sonne of the highest * Luke 1.32 Therefore hee began to bee the sonne of God after his incarnation An. The saying of the Prophete shoulde not bee true * Thou Bethleem in the land of Iuda Mich. 5.2 c. and his going out from the beginning from the daies of eternitie Obiect Before Christ appeared in the flesh hee was neuer called the sonne of God but vnder a figure An. Although he was more darklie described vnder the law Christ was more darke vnder the law yet he was none otherwise eternall god saue onlie because he was the word begotten of the eternall father neither is he otherwise the mediatour saue onelie because hee is God reuealed in the flesh
not reueale them neither doeth the naturall man vnderstande those thinges which are of the Spirit * 1 Cor. 2.14 but the doctrine of God is rather to him foolishnesse Therefore the aide of the holie Ghost is necessarie or rather he is his onely power The word of God is indeed like to the Sunne which shineth to all those to whom it is preached A similitude but with no frute among the blind Note But we which are by nature blind are enlightened by the Spirit 35 Thereupon Paule calleth the Spirit of faith faith not that which we haue naturallie 1 Cor. 4.13 but that which we haue of the Spirit* Therefore he prayeth that God would fulfil in the Thessaloniās all his good pleasure and the work of faith in power* 2. Thess 1.11 For faith is a singular gift Faith is the gift of God which God giueth to whome he will 36 But it is certaine that the minde is not sufficiently illuminate by the vnderstanding and knowledge of the worde vnlesse the certaintie thereof do likewise pearce into the heart both which the Spirite worketh A similitude Eph. 1.13 Therefore he serueth in steed of a seale to seale those promises in our heartes* the certaintie whereof he had before imprinted in our mindes 37 Obiect That confirmation is in vaine Faith is shaken but not ouercome when as faith is tossed and shaken with continuall storms of temptations An. But it is not ouercome because God is the protection aide tower and buckler of the faithful* Psal 13.6 47 3. 27.1 Onely we haue neede of patience* 38 Obiect We can not otherwise be perswaded of the grace and fauour of God toward vs Patience is necessarie Heb. 10.36 Sorbonists Coniectures are contrarie to faith but only by a moral coniecture as euerie one doth think him selfe not to be vnworthie therof An. Nothing is more contrarie to faith then cōiectures Obiect No man knoweth whether he be worthy of hatred or of loue* Eccle. 9.1 An. This place is corruptly translated Salomon his meaning is The sense If anie man will esteeme and iudge by the present state of thinges whome God loueth and whome he hateth he shall take paines in vaine seeing all thinges fall out a like to the iust and the vniust to him that offereth sacrifice and to him that offereth none To know certainly is not to presume 39 Obiect It is a point of rash presumption for a man to chalenge and attribute to him self the certaine knowledge of the good will of God An. I graunt if we tooke so much vpon vs as to make the incomprehensible counsell of God subiect to the slendernesse of our wit But we say simplie with Paule* 1 Cor. 2.12 That we haue not receaued the spirite of this world but the Spirit which is of God who being our teacher we knowe those things which are giuen vs of God Obiect It is rashnesse to boast of the Spirite of God Rom. 8 14. Ioh. 11. An. But Paule pronounceth that they onely are the children of God which are led by his Spirite He being our guide we call God father* and wee knowe assuredly that we be the children of God 40 Obiect Although we may iudge of the grace of God according to the present state of righteousnesse yet the knowledge of perseuering vnto the ende hangeth in doubt Perseuerance Rom. 8.38 An. I am fully perswaded saith Paule* that neither Angels nor powers nor principalities c. shall separate vs from the loue wherewith the Lord loueth vs in Christ Ob. The Apostle had that by an especiall reuelatiō An. But he handleth in that place those good things which al the faithful in general haue by faith and not those which he him selfe alone doth seale Obiect But the same Paul in another place doth terrifie vs by making mention of our weakenesse inconstancie Let him that standeth take heed lest he fall* 1 Cor. 10.12 An. But not with feare and terrour whereby we may be throwen downe but whereby we may learne to humble our selues vnder the mightie hand of God as Peter declareth* 1 Pet. 3.6 41 By these things which we haue alreadie sayd we see that the definition of faith which we set downe varieth not from the Apostles description Where he teacheth that faith is the substance of things to be hoped for What faith is Heb. 11.1 and a certaintie of thinges that are not seene* Obiect Loue is before faith and hope also An. Yea faith alone bringeth forth loue Faith is the mother of loue euerie good worke besides 42 Nowe whersoeuer this faith shall be it can not be but that it hath hope of eternall saluation ioyned with it as an vnseparable companion Faith hath hope for her companyon or rather that it begetteth and bringeth it forth of it self Faith beleeueth that God is true hope waiteth and looketh that in conuenient time he shew his truth Note faith beleeueth that he is our father hope waiteth and looketh that he do alwayes so shewe him selfe toward vs faith is the foundation wherupon hope resteth 43 By reason of this affinitie the Scripture doth sometimes confounde the worde of faith and of hope* Faith and hope are sometymes confounded 1 Pet. 3.4 Obiect Hope hath a double foundatiō the grace of God and merit of workes An. The whole Scripture doeth teach that hope must looke vnto the mercie of God alone Lombardus his error as it were with both eyes as vnto the marke which is common to her as well as to faith CHAP. III. That we are regenerate by faith where repentance is handled The partes of the Gospell 1 THerefore faith doth possesse Christ doth rest vpon the Gospell which hath two parts repentance and remission of sinnes Christ geueth both and we obtaine both by faith And repentāce proceedeth from faith as frute from a tree Repentance proceedeth from faith 2 Obiect Christ and Iohn in their sermons do first exhort the people vnto repentance and then afterward they adde that the kingdome of heauen was at hand* Therfore repentaunce goeth before faith Mat. 3.2 which we haue by the Gospell An. We must not superstitiously stick to the placing of syllables For it is all one as if they should say because the kingdome of heauen is at hande therefore repent For in the Prophet that voyce is commaunded to begin with consolation and glad tidings* Isay 40 3. The partes of repentance 3 Certaine learned men haue sayd that repentance consisteth in two parts in mortification and viuification They interprete mortification to be the sorowe and terrour of minde conceaued of the knowledge of sinne Mortification and the feeling of the iudgement of God Viuification and viuification to be the consolation which ariseth of faith to wit when a man being throwen downe with the conscience feeling of his sinne and
sinner fretteth inwardlie Feare is a trembling of the minde by reason of Gods vengeance which we haue deserued Desire is diligence in our duetie and readinesse to obey Zeale is an heat wherewith we are inflamed to seek the glorie of God Reuenge is the last for the more rigorous we be to our selues the better hope ought we to haue that God will be mercifull to vs. In this thing Bernard his admonition is profitable Ser. 11. in Cantic Sorrow saith he for sinne is necessarie if it be not continuall* 16 Now it may also bee gathered what manner fruites the fruites of repentaunce be to wit three Fruites of repentance godlinesse toward God loue toward men and in our whole life holines and purenesse and the more diligentlie a man doeth examine his life by the rule of the law of God the more certaine signes of his repentance doth hee shewe Notwithstanding it is verie necessarie Ioel. 2.13 Iam 4 8. that they take their beginning frō the pure fountaine of the heart* And that doone that externall testimonies do follow * 2 Cor. 7.11 which commend sincere repentance 17 Obiect A principall part of repentance as Ioel doth witnesse consisting in fasting weeping Ioel. 2.12 in ashes* An. Yea that which is there spoken of the conuersion of the whole hart vnto the Lord of the renting of the garmentes Weepinge and fasting are not necessarie in repentance but of the heart is proper to repentaunce but as for weeping and fasting they are adioyned not as perpetuall or necessarie effects 18 Let vs also adde that that the name of repentaunce is vnproperlie applied vnto this externall profession What it is to repent in ashes and sackcloth which is rather a confession of the fault with a beseeching to haue the punishment and guiltinesse forgiuen So to repent in sackcloath ashes is nothing els but to testifie our displeasure when God is angrie with vs for greeuous offences Mat. 11.21 Luk. 10 12. But we must note that there is a double confession publike where by condemning our selues before God angels and the worlde Publike confession wee preuent the iudgement of God For saith Paul if we should iudge our selues we should not be iudged of God* But it is not alwaies necessarie to make men witnesses of our repentance The other is priuate whereby we do confesse our sinnes onlie before God and it is a part of true repentance which cannot bee omitted neither is it onelie necessarie for that wee confesse those sinnes which we doe dailie commit Priuate but our greeuous falles also* Psal 51.7 and those which seeme to bee buried long agoe Furthermore we must note that repentance is double ordinarie wherein wee must applie our selues continuallie speciall and extraordinarie whiche doeth as it were raise vp from death those Repentance Ordinary Extraordinary which had either filthilie fallen or giuen ouer themselues to sinne through vnbridled licentiousnes or shaken of the yoke of God through a certayn reuolting The partes of the Gospell 19 Furthermore if the whole summe of the Gospel be contained in these two points in repentance and remission of sinnes do we not see that the Lord doth therefore iustifie his freelie that he may also restore them to true righteousnesse by the satisfaction of the spirit For Christ began his sermons thus * The kingdome of God is at hand Mat. 1.15 repent and beleeue the Gospel First of all hee declareth that the treasures of mercie are set open in him Secondlie he requireth repentance lastlie confidence in Gods promises Hatred of sinne is the beginning of repentance Isay 16.1 Mat. 11.5 20 But as the hatred of sinne which is the beginning of repentaunce setteth open to vs the first entraunce to the knowledge of Christ who offreth himselfe to none but to poore afflicted sinners* so must we indeuour toward repentance apply our selues in it during our whole life if wee will abide in Christ Therfore so long as we shall dwell in the prison of our bodie we must continuallie wrastle with the vices of our nature so consequently with our natural soule Wherfore I suppose that he hath profited much who hath learned to displease himselfe much not that he may stick fast in this mire He hath profited much which doth much displease himselfe but rather that he may make hast to God that being graffed into the death life of Christ he may continuallie meditate vpon repentance 21 Furthermore it is well knowen that repentance is the gift of God Repentance is the gift of God Therfore the church commendeth the benefit of God in that he giuen to the Gentiles repentaunce vnto saluation* Act. 11.28 Also when the Apostle goeth about to exclude reuoltes from hope of saluation he alleageth this reason* Sinne against the holie ghost Heb. 6.6 that it is vnpossible that they should be renued vnto repētance to wit because when GOD renueth those whom he will not haue to perish he sheweth a signe of his fatherlie fauour againe he thundreth against the reprobate with hardning thē whose wickednes is vnpardonable Which kind of punishment the Apostle denounceth to voluntarie Reuoltes or Apostataes who when they fall frō the faith of the Gospell doe mocke God doe opprobriouslie refuse his grace do tread vnder foot the blood of Christe yea and crucifie him a fresh so much as in them lieth 22 But to discusse this more plainelie it is meet that we search out what that so horrible offence is which shall not be forgiuen What it is to sinne against the holy ghost I say that those sinne against the holie ghost which resist the truth of God of set purpose with whose brightnesse they are daseled that they cannot pretend ignorance and to no other end but that they resist For Christe going about to expound that which he had said addeth hee which shall speake a worde against the sonne of man it shall be forgiuen him but he which blasphemeth against the spirite it shall not be forgiuen him Quest How can one blaspheme the sonne but it shall also be against the spirite What it is to sinne against Christ An. Those which stumble at the truth of God which they know not those which blaspheme Christ ignorātlie being indued with this * mind that they will not quench the truth of God beeing reuealed vnto them and that they would not with one word hurt him whom they shall knowe to bee Christe the Lorde they sinne against the father and the sonne But as for those whose conscience is conuict that that is the worde of God which they impugne they are said to blaspheme the holie Ghoste forasmuch as they wrastle against the inlightening which is a worke of the holy ghost* Heb. 6.10 1 Ioh. 2.19 23 Quest Why do such feele God vnappeasable An. Because as Iohn auoucheth they were not of the elect out of whom they
poore he biddeth those which labour come to him * Mat. 11.28 he calleth not the iust but sinners * Mat. 9.13 ◠8 Therefore if we will giue place to the calling of Christ let vs abandon both arrogancie also securitie Arrogancie securitie are two plagues Note that beeing readie wee may make hast vnto Christ that being empty hungry we may be filled with his good thinges Because euerie man doth so much hinder the bountifulnesse of God as be doth rest in himselfe CHAP. XIII That ther must be two things obserued in free iustificatiō 1 VVE must especially respect two things first that the Lords glorie remain to him vntouched vndeminished Two thinges in iustification that our cōsciēces haue a calme tranquilitie before his iudgement seate that shal be obserued if he alone be knowē to be iust to iustify him which is of the faith of Iesus Christ Because so long as man hath anie thing to say for himselfe so long there is somewhat taken from the glorie of God Let the knowledge of our owne iniquitie be added Note 1 Cor. 1.13 Rom. 2.19 whereby being beaten downe wee may flie vnto Christ in whom we may reioyce and triumph* 2 So it is indeed we do neuer trulie glorie in him vnlesse wee be throughlie spoiled of our owne glorie* Obiect Hee doeth not glorie who without arrogancie doth recognize his owne righteousnesse The end of iustification An. Such estimation breedeth confidence and confidence glorying Therefore let vs remember that in the whole disputation of righteousnesse wee must haue respect vnto this end that the praise thereof remaine sounde and whole to the Lord. For no man can chalendge to himselfe euen the verie least iote of righteousnesse without sacrilege Whence peace of conscience doth come 3 Whereas wee set downe in the second place that the conscience cānot otherwise be kept before God vnlesse free righteousnesse bee giuen vs by the gift of God let vs alwaies remember that saying of Soloman Who will say I haue cleansed my heart I am purified from my sinne There is no man surelie which is not drenched in infinite filthinesse He shall haue no quietnesse of conscience thereby but shall rather be tormented with the terror of hell He shall profite nothing by deferring or driuing of Pro. 20.9 By works commeth doubting and at length desperation whē euerie man for himselfe accounteth how much hee oweth Desperation cōmeth by workes and how vnable he is to pay Lo now faith is extinguished oppressed for to doubt and despaire is not to beleeue 4 Againe the promise should be voide for if the accomplishment thereof depend vpon our merite when shall wee come to this point to deserue the goodnesse of God Moreouer that second member followeth vpon the former for the promise shall be fulfilled to none but to those which shall beleeue it Therfore if faith be fallen there remaineth no force of the promise Therfore the inheritance is of faith that it may be according to grace Mercy truth are ioyned togither Psal 119.76 Ies 9.6 Eph. 2.4 to establishe the promise for it is abundantlie confirmed when it resteth vpon mercie alone because mercie and truth are knit together with a perpetuall knot* Therfore seeing that faith doth lay hold vpon Christ alone it followeth that hee is not without cause called the king of peace our peace which appeaseth all the trobles of the soule If the meanes bee demaunded we must come vnto his sacrifice 5 For Paul denieth that there is anie peace or quiet ioy left to mens consciences Rom. 1.5 Rom. 8.45 Psal 23.4 vnlesse it bee set downe that wee are iustified by faith which is a thing altogether passiue to iustification bringing nothing of ours to win Gods fauour but we receiue that of Christ which we want CHAP. XIIII VVhat manner of beginning iustification hath and the continuall processe thereof 1 THAT wee may more easilie discusse what maner righteousnesse man may haue during the whole course of this life What manner righteousnes man hath let vs make a fourefold degree For men are either indued with no knoweledge of God as idolaters or being entered by the sacramentes they denie God not with their mouth but in their deedes or they are hypocrites or being regenerate they meditate vpon true holines In the first when they are to bee iudged by their naturall gifts there shall not be foūd one sparkle of goodnes frō the crown of the head vnto the sole of the foote 1 Naturall Idolaters 2 Ob. What excellent giftes soeuer are seen in the vnbeleeuers they are gifts of God as in Titus Traianus iustice Ier. 17 9. Gen. 8.21 moderation equitie in Vespasian continencie 3 An. Neuerthelesse that is true which Augustine writeth that all those which are strangers frō the religion of god howsoeuer they be counted wōderful for the opinion of vertue which men haue of them are not only worthie of no reward but rather of punishment because they pollute the pure giftes of God with the filthines of their heart Obiect They are Gods instruments to preserue societie An. Notwithstāding they do most wickedlie execute these good works of god because they are kept from doing euil not with any sincere desire of goodnesse Why the workes of the wicked be no good workes but by ambition by the loue of themselues or by some sinister affection 4 Furthermore Iohn saith that there is no life without the sonne of God Therefore as for those which haue no part in Christ 1 Ioh. 5.12 how great soeuer they be whatsoeuer they do or goe aboue they goe forward notwithstanding vnto destruction vnto the iudgement of eternal death forasmuch as they cannot please God being destitute of faith* Heb. 12.6 5 The thing shall appeare more plainely if the grace of God be set against the naturall condition of mā as cōtrary The miserie of man is knowen by the grace of God The scripture crieth that God findeth nothing in man whereby he may be moued to do good to him but that he doth preuent him with his free goodnes For what can a man that is dead do to recouer life But when hee doth inlighten vs with the knowledge of him selfe he is said to raise vs vp from death and to make vs a newe creature* 1 Ioh. 5.25 Eph. 2.4 6 So soone as Isaias hath described the vniuersall destruction of all mankind he doth excellentlie adde afterward the order of his restoring* Ies 59.15 If the couenāt of God which is our first ioyning with God do rest vpon the mercie of God Iustification is the beginninge of loue Rom. 5.6 Coll. 1.21 1 Ioh. 4.10 Ose 14 5. there is no foundation left for our owne righteousnesse For if iustification be the beginning of loue* what righteousnesse of works do go before it 7 Vnder this sort are comprehended the second third order
God doth play the wanton doth riot in giuing new lawes The Church doth not go without the word Obiect The prophecies are added to the Lawe An. There is no addition there but an expositiō 18 Obiect We haue from the Apostles the beginning of our traditions An. The whole doctrine of the Apostles trauelleth to this ende that the consciences may not be burdened with new obseruatiōs or that the worship of God may not be polluted with our inuentions Obiect The most of the Apostles decrees were receaued by vse and the manners of men The decrees of the Apostles are set downe in writing yet they were not put downe in writing An. They learned by the reuelatiō of the Spirit after Christ his ascension those thinges which they could not vnderstand when Christ was liuing and those things which were necessarie to saluatiō they left in writing 19 Therfore in all these things there is great simplicitie required such as we see appeare in the administratiō of the Supper in the Apostles time The next successors added somewhat which was not to be misliked But afterward came those foolish counterfaiters The making of the Masse who patching together diuers pieces now then made these gestures iettings of the Masse Obiect Augustine saith that those things which are done with one consent in all the whole church came first from the Apostles them selues An. We may vnderstand saith he * Epist 118. that those things which are kept in all the whole world were decreed either by the Apostles thē selues or else by generall councels whose authoritie is most wholesome in the Church But he speaketh of the obseruations of his time which were then very fewe 20 Obiect We haue holy water frō the Apostles An. Yea I wot not what Pope did pollute Baptisme with this strange and vnseasonable signe Holie water The decree of the Apostles 21 Obiect The Apostles and Elders of the primitiue Church established a decree besides the cōmandement of Christ wherin they commanded all the Gentiles to abstaine from things offred to idols Act. 15.20.29 from strangled and from bloud* An. The Apostles made no new Law but the diuine and eternall commaundement of God touching the not breaking of charitie Neither is anie iote of that libertie taken away but the Gentiles are admonished by what meanes they should temper them selues to their brethren that they abuse not their libertie to the offending of them 22 Like as if anie faithfull Pastours bearing rule in the Churches which are not as yet well ordered do forbid al those which are of their flocks that they eat no flesh vpon the Friday before those which are weake or that they work not openly vpō holy days 23 Obiect And yet it is needfull that being in subiection we suffer euē the hard commandements of our rulers An So they decree nothing that is contrarie to the truth of the word of God Ies 29.13 Mat. 15 9. For God reiecteth* and punisheth * 2 Kin. 17.24.32 1 Kin. 12.1 2 Kin. 16.10 the inuentions of men 24 Therfore both our owne wisedome and also the wisedome of all men must become foolishnesse in our eys that we may suffer God alone to be wise 25 Obiect Samuell sacrificed in Ramath and though he did that contrarie to the Law yet it pleased God 1 Sam. 7.17 An. He did not set anie second Altar against the onely Altar Samuels sacrifice but because there was not as yet anie place appointed for the Arke of the couenāt he appointed the citie where he dwelt for the sacrifices as being most commodious Obiect Menoha being a priuate man did offer a sacrifice contrarie to the Law* Iud. 13.19 Menohaes sacrifice Mat. 22.3 An. This was an extraordinare and particular example neither is it to be imitated 26 Obiect Christ would haue those burdens which were heauie which could not be born to be borne which burdens the Scribes and Pharises did binde together An. Christ would haue his disciples to beware of the leauē of the Pharisees The traditions of the pharises because they mixed their traditions with the doctrine of truth yet hee will haue them to bee hearde if they teache Moses his law 27 Obiect Then all the lawes are euill wherby the order of the Church is set in frame An. Lawes which serue to nourishe pollicie and peace are greatlie to bee obserued in Churches What ecclesiasticall lawes be good 1 Cor. 14.40 so they be made decentlie according to order 28 Which shal be if rites be vsed which may purchase reuerence to holy things That done if modestie and grauitie doe shine and appeare What thinges order requireth This is the first thing in order that those which rule know the rule how to rule well and that the common people be accustomed vnto the obedience and true discipline Lastlie that the state of the Church being set in good order the peace quietnes of the church be prouided for 29 And that is comelinesse which is so fit Comelinesse must de obserued in the church for the reuerence of holie mysteries that it is a fit exercise vnto godlinesse or at least such as shall serue to the conuenient garnishing of the action and that not without fruite Order in the church Such exercises of godlines leade vs directlie vnto Christe And order is placed in that framing which taketh away confusions and tumultes Paul giueth an example of the former that profane quaffing banquetting be not ioyned with the supper* 1 Cor. 12.21 In the other sort are the houres appointed for prayer and preaching Therefore the one sort of constitutions haue respect vnto rites and ceremonies the other to discipline and peace What constitutions be good 30 Furthermore I allowe those constitutions of men which are both grounded vpō the authority of God and also are taken out of the scripture and consequentlie are altogeather diuine Let kneeling in time of solemne praier be an example Quest If we must hear the Lord alone why hath he not described particularlie One forme of discipline doth not agree to all ages what we ought to folow in discipline and ceremonies An. Because they depend vpon the condition of times neither doth one forme agree to all ages Yet we must follow generall rules that that may be obserued which is comelie 1 Cor. 14.40 which order requireth* Quest What libertie of conscience can there be in so great obseruation and circumspection An. Yea it shall stand excellentlie well when we shall consider that the lawes are not stedfast continuall Rudiments of our infirmity whereto wee are bounde but externall rudiments of mans infirmitie which though all of vs do not neede yet all of vs doe vse because one of vs is bound to another to nourish loue Quest What Is there so great religion in a womans veile or in her silence or in kneeling that it cannot be