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
in better state And yet they crie euerie where that the assemblies are profane wherto they may no more agree then deny God But and if there be a Church in Popery then is the Church not the piller of truth * 2 Tim. 3.19 but the establishment of falshood not the tabernacle of the liuing God but a receptacle of idols There remaine footesteppes of the Church 11 Notwithstanding as there remained in times past among the Iewes certaine peculiar prerogatiues of the Church so neither do we at this day take from the Papists the footsteps which the Lord would haue to remaine among them after the scattering abrode of the Church for circūcision could not be so profaned and defiled with their vncleane hands but that it was also a Sacrament of his couenant So God in Poperie preserued baptisme to be a testimonie of the couenant Da 9.27 12 By this means that is fulfilled which Daniel* Paul * 2 Thessa 2.4 fortold cōcerning Antichrist namely that he should sit in the Temple of God Thereby is meant that his kingdome shall be such as shal neither abolish the name of Christ nor of the Church though godlinesse be so banished and all things so out of order that there appeareth there rather the face of Babilon then of the holy citie of God CHAP. III. Of the teachers and ministers of the Church of their election and office 1 BVt though God be able to gouerne teach the Church either by him self or by Angels Why the church is gouerned by men yet there be three causes for which he had rather haue this done by men First he declareth his good will toward vs when he taketh from among men such as should be his embassadours in the world and represent his person * Secondly this is the best exercise vnto humilitie 2 Cor. 5.20 1 Cor. 3.16 1 Cor. 4.7 when as he acquainteth vs to obey his worde howe so euer it be preached by men like to vs* Last of all nothing is more fit to nourish mutuall loue then that men should be knit together with this bonde when one is made Pastour to teach the rest and the scholers receaue from one mouth common doctrine All this ministerie doeth Paule deuide into fiue thinges when he saith * The same hath made some Apostles Eph. 4.4 The diuision of the ministerie some Prophetes some Euangelistes some Pastours and teachers vnto the restoringe of the Saincts c. 2 In these wordes he teacheth two thinges first that the ministerie which God vseth in gouerning his Church is the principall bond wherby the faithfull are knit together in one bodie Secondlie that the Church can by none other meanes be kept in safetie vnlesse it be vpholden with these props and helps wherin it hath pleased the Lord to place the safetie thereof For neither the light and heate of the Sunne or meate and drinke The necessitie of preaching the word A similitude are so necessary for this present life as is the Apostolike and pastorall function for preseruinge the Church vppon earth 3 Furthermore God did set forth this worthines with such titles as he could saying that their feete are beautifull and their comming blessed which bring tidinges of peace * Ies 52.7 That they are the light of the world the salt of the earth and the ministers of the Spirite of saluation and of eternall life * 2 Cor. 3.9 Mat. 5.13.14 Therfore did he send Peter to Cornelius* Paule to Ananias * Act. 10.3 4 The Apostles haue no certaine boundes appointed them but the whole world is assigned them to be brought vnder the power of Christ * Act. 9.6 Mat. 16 15. Apostles Prophets Euangelists Pastors Doctors Not all those which were interpreters of the will of the Lord were Prophetes but such as excelled in singular reuelation Euangelistes were lesser in dignitie then the Apostles and next them in office Pastours are such as beare rule of discipline and the administration of the Sacramentes but Doctours onely of interpreting the Scripture Of these onely the two last remayne in the Church the other three the Lorde raysed vp in the beginning of his kingdome 5 Therfore the same likelihood which our Doctors haue with the old prophets the same haue our Pastours with the Apostles The office of the Prophets was more excellent by reason of the singular gift of reuelation wherein they did excel but the office of the doctors hath almost like respect 6 For the office of the Apostles was to preach the Gospell and to baptize those which beleeued vnto remission of sinnes* Paul appointeth the same office to Pastors Mat. 28.9 Luk. 22.19 1 Cor. 3.1 namely to preach the Gospell to minister the Sacramentes* As for the order of teaching it consisteth not onely in publike sermons but it appertaineth also vnto priuate admonitions* T it 1.9 Act. 20.10.31 but that which the Apostles did to all the whole world that doth the Pastour to his flocke 7 We assigne to euerie Pastor his Church Let pastors haue their Churches Yet they may helpe other Churches if anie thing happen which requireth their presence but they must not thinke vpon remouing neither ought they for their owne commoditie to seeke to be at libertie Againe if it be expedient for anie to be translated to an other place let him not attempt this on his owne heade but let him wayte for the publike authoritie 8 And they are called Bishops Elders Pastors Ministers without difference which rule Churches Hitherto concerning the offices which consist in the ministerie of the worde But there be other also* as powers the gift of healing Rom. 12.7 1 Cor. 12.28 interpretation gouernment caring for the poore whereof two remaine gouernment and care for the poore Gouernours were Elders chosen out of the multitude which should beare rule together with the Bishops in censuring manners and exercising discipline* Rom. 12.7 Therefore euerie Church from the beginning had her Senate gathered of godly graue and holie mē who had authoritie to correct vice The consistorie of the Elders Which is necessarie for all ages 9 The charge of the poore was committed to Deacons whereof there be two sorts Who were Deacons For some did distribute the almes some gaue them selues to care for the sicke such as were widowes* 1 Tim 5.10 Yet the Scripture doth specially call thē Deacons who are made as it were publike treasurers for the poore whose institution is described by Luke* Act. 6.3 10 And nowe seeing all thinges must be done in order and decently in the holy assemblie * 1 Cor. 14.40 that must be obserued principallie in appointinge gouernement Therefore let no man rashlie intrude him selfe to teach or gouerne without a publike calling 1 Cor. 14.40 Let no man teach without a callinge Therfore that a man may be coūted a minister of the Church first let him be rightly called
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
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
vs first guiltie of the wrath of God What be the workes of the flesh Gal. 5.19 then afterwarde it bringeth foorth in vs the works which are called in the scriptures the workes of the flesh * Obiect That is the bonde of another mans sinne For wee through the sin of Adam are made subiect to the iudgement of God An. We do not beare the blame of Adams fault being innocent but we beare the blame of our own For the punishment did not onlie range from him to vs We beare the blame for our owne fault but the infection beeing dripped in frō him is resident in vs whereto the punishment is due by good right All partes of the soule are corrupt 9 For all the partes of the soule were possessed by sinne after that Adam fell away from the fountaine of righteousnesse Obiect That corruption appertaineth vnto the inferior appetite Lombardus Rom. 7.18 and onlie vnto the sensual motiōs because Paul saith that it is resident in the flesh * An. Not properlie but because it doeth more appear in the flesh Yea Paul himself teacheth that nothing is cleane frō the deadlie infection thereof either in the vnderstanding or in the will Which appeareth more plainelie by the renuing Eph. 4.13 which comprehendeth a perfect reforming of all the partes * Rom. 12.2 Rom. 87. 10 Obiect God might haue prouided better for our saluation if he had preuented the fall of Adam Our fall is of our selues An. Godlie mindes must loath such bold curiositie Our fall must bee imputed to the corruption of nature which the preacher did diligentlie note This I know that God made mā righteous but they haue sought to themselues many inuentions Ecclesiast 7.30 * 11 Therfore we say that man is corrupt through naturall corruption Sinne is a certaine qualitie cumming from some other thing Eph. 2.3 yet such as did not flowe from nature For it is rather a qualitie cōming from some other thing which happened to man then asubstantiall propertie which flowed from the beginning Whereupon we conclude with Paul * that all wee are by nature the children of wrath CHAP. II. That man is now spoiled of freedome of will and subiect to miserable bondage 1 NOW it resteth that wee do more narrowlie discusse How farre we be robbed whether we be dispoiled of all libertie since we be brought into this bondage if anie peece remain how farre the force therof reacheth A Caution We must deale wiselie here for if wee say that man is depriued of all righteousnesse he will foorthwith thereby take occasion to become sluggish if we ascribe to him euen but a verie little he will streightway be ouerthrowen with rash confidence The Philosophers hold that there be three powers of the soule as vnderstanding 2 Therefore let vs consider seeeing that we said a litle before that the powers of the soule were placed in the minde and heart as vnderstanding and will what they both are able to doe The Philosophers make three powers of the soule Sense Will. vnderstanding sense and will or appetite and they think that the reason of mans vnderstanding is sufficient for right gouernment that will is in deed prouoked by sense vnto euill but yet it hath free choise and that it cannot be hindered but that it may folow reason as a guide finallie that vertues and vices are in our power 3 Moreouer some of them brake out into suche licentiousnesse that they did boast that it is indeed the gift of the Gods that wee liue but our owne that wee liue well and holily They erred greatlie therein Deuines 4 The Ecclesiasticall writers though they drew neerer to the truth did notwithstanding speake too Philosophicallie touching this matter What free will is attributing to man Freewill which they doe commonlie define thus that it is a power of reason to folow that which is good being assisted by grace and euill when it ceaseth 5 And they are commonlie wont to make subiect to free determination indifferent things which doe nothing appertain vnto the kingdome of God and to referre true righteousnesse vnto the special grace of God and spirituall regeneration Therefore they reckon vp a manifold will the first sensitiue the second naturall the third spirituall they teache that the two former are free for man and that the third is the worke of the holy ghost in man 6 Wherein they gaue too much to mans power and also they took too much from the grace of God which they deuide into grace working and working together The grace of God is double working and working together By the former we will that which is good effectuallie the latter followeth the good will of man and helpeth it 7 Man is said to haue Freewill thus We doe euill willinglie not by constraint not because he hath free choise of good as well as of euill but because he doth euill willinglie without constraint That is very well but to what ende was it to giue so proude a title to so small a matter The fathers 8 But and if the authoritie of the fathers doe mooue vs they haue in their mouthes continuallie this worde but they declare therewithall what account they make of the vse thereof 9 For sometimes they teache that man beeing spoyled of the strength of freewill doth flie to grace alone sometimes they furnishe him with weapons of his owne 10 But to omit the opinions of other men if we shall more narrowlie seeke for the truth in considering mans nature as euery man is throwen downe with the feeling of his owne calamitie pouerty nakednesse reproche so he hath best profited in the knowledge of himselfe Who hath best proficed in the knowledge of himselfe True humility 11 Furthermore that shal be true humilitie whē he doth in deed perceiue himselfe to be such a one as hath no refuge but in humilitie 12 But that the order of our speeche may proceed according to that distinction whereby we deuided mans soule into vnderstanding and will What we can doe by vnderstanding let vs in the former place discusse the force of vnderstanding 13 Wee see what it can doe either in earthlie things or in heauenlie thinges I call these earthlie thinges which appertaine not to God or his kingdome Earthlie things but are contained within the boundes of this life as pollicie gouernment of housholde Heauenly thinges all manuall sciences liberall artes I call the pure knowledge of God the order of true righteousnes and the misteries of the kingdome of heauen heauenlie things as also the knowledge of the will of God the rule of ordering the life according to the same Of the former we must cōfes thus because man is a fellowlie creature he is bent also by naturall inclination to preserue that fellowship therfore we see that in the minds of al mē there be certaine generall impressions of
worship profaned by superstitious rites such as idolatrie is The ende And there bee two partes of the commandement the former brideleth our licentiousnesse 2. Partes that we make not God subiect to our senses or represēt him by anie shape the second forbiddeth that wee worship no images for religions sake 18 To the end he may induce vs to this he setteth out his power which he will not suffer to bee abated Secondlie he calleth himselfe ielous because he can abide no partner Thirdlie hee auoucheth that he will bee a reuenger of his glorie vppon the children the childrens children the childrens childrens children if we geue the worship of his Godhead to anie other Fourthlie he promiseth mercie to the true keepers of the commandement God reuengeth his glorie vpon the fourth generation Ezech. 18.20 19 Obiect To punish an innocent for an other mans fault is against right and the worde of God himselfe * An. There is no vnrighteousnes in God neither doeth hee suffer the sonne to beare the iniquitie of his father but hee is punished for his owne offence 20 For if the visitation be fulfilled when God taketh away grace and other helpes of saluation from a familie Euerie one is punished for his owne iniquitie in that that the children being made blind and forsaken of the Lorde doe walk in their fathers footesteps they beare the curse of their fathers wickednesse so that liuing wickedlie they are by the iust iudgement of God punished not for other mens offences but for their owne iniquitie The promise of the law 21 On the otherside is offered the promise touching the spreading abroade of mercie vnto a thousand generations whence the faithfull haue an excellent comfort 3. Commandement Three thinges to be obserued 22 Wee must diligentlie note three thinges in the third first that whatsoeuer the minde conceaueth or the tongue vttereth concerning God it doe taste of his excellencie Secondlie that we do not rashlie abuse his holie worde and reuerent misteries either to ambition or couetousnesse or for our owne follie Last of all that we doe not slaunder nor backbite his workes but that we speake of them with titles of wisedome righteousnesse and goodnesse 23 Furthermore What an oth is an oath is a calling of God to witnesse to confirme the truth of our speech Isa 19.18 65 16. Ier. 12.16 which by many places of scripture is prooued to be a kinde of the worship of God * Ier. 5.7 Soph. 1.5 In which respect the Lorde is verie angrie with those which sweare by straunge Gods * 24 And the name of God is profaned three waies first when men sweare falslie by it for what remaineth to the Lord whē he shal be robbed of his truth The name of God is profaned three wayes when hee is made the approuer of that whiche is false * 25 Secondlie when it is vsed in true but superfluous oathes Leuit. 19.12 2. Ios 7.19 for an oath is not permitted but for necessities sake when we must haue regard eyther of religion or of loue Last of all we sinne if in Gods place by manifest impietie wee put saints or other creatures when wee take an oath because by this meanes we conueigh to them the glorie of the godhead Exod. 23.13 Deut. 6.13 Heb. 6.13 26 Obiect Christ his inhibition is general * Mat. 5.34 sweare not at all An. Christ is not contrarie to the father but he correcteth the abuse of the Pharises which did suffer oaths The error of the Pharisees so they were not false or the name of god were not vsed yea he doth also forbid superfluous oaths such as were oblique and which are made by the name of creatures 27 Therefore let vs conclude that oathes are lawfull seeing Christ his disciples did swear and that not only publike oathes before the magistrate but also priuate So Abraham * Iacob * Booz Gen. 21.24 * Abdias * Gen. 31.53 did sweare * Ruth 3.13 4. Commandement * 1. King 18 1◠28 The end of the cōmandement is that being dead to our owne affections workes wee thinke vpon the kingdome of God and that we be exercised by those waies and meanes which hee hath appointed vnto that meditation Touching this wee must cōsider three things Three thinges to be considered first vnder the rest of the seuenth day is figured to the people of Israel the spirituall rest whereby the faithfull keepe holiday from their owne workes that God may worke in them The spirituall rest Secondlie he woulde haue a set day wherein they may come together to heare the law and do the ceremonies Thirdlie for seruāts sakes that they might rest from their labour The hearing of the word 29 Notwithstanding wee are taught in manie places that that shadowing of the spirituall rest had the chiefest place in the Sabboth * 30 The obseruing of one day of seuen did represent vnto the Iewes that perpetuall rest Ease of seruāts Num. 13.22 Ezech. 20.12 which that it might be obserued with more religion God commended it by his owne example The ceremony of the Sabboth is abolished by Christ Rom. 6.4 31 And it is not to bee doubted but that Christe by his comming did take away that which was ceremoniall heere For hee is the truth at whose presence all figures doe vanish away * Col. 2.16 Therefore let all superstitious obseruing of daies be far from christians 32 The two latter causes are like conuenient for all ages Though the ceremonies be taken away yet it is necessarie that we meete together to heare the word Why we meet together in the Church to breake the mysticall bread and to commō praier Againe that seruants labourers haue their rest from labour Obiect This commaundement was giuen to the Iewes and not to vs. An. We be the children of God therefore he did no lesse prouide for our necessity then for the necessitie of the Iewes Quest Why doe we not come together daily An. Would God we might but seeing the weaknesse of manie cannot suffer that The profite of congregations why doe wee not obey the order which God hath laid vpon vs 33 Obiect The christian common people is nourished in Iudaisme The obseruing of the Lordes day because they retaine some obseruation of daies An. We obserue the Lords day not as ceremonies with most strait religion but we take it as a remedie necessarie for retaining order in the church Obiect Paul teacheth that Christians must not be iudged in obseruing dayes Col. 2.16 in another place he auoucheth that it is a superstitious thing to iudge betweene day and day * Rom. 14.5 An. He taketh away the abuses whereby they darkened the glorie of Christe and the light of the Gospel by retaining shadowes 34 But the Lords day commeth in steede of the Sabboth The Lordes day in place of the Sabboth
againe may possesse him * Luke 3.16 * 1. Ioh. 2.20.27 * Ioh. 4.14 4 But because faith is his principall worke * Eph. 4.15 Rom. 8.29 Faith is the principall work of the Spirit those things are referred vnto it for the most part which we finde vttered to expresse the force and operation of the spirite because by faith alone hee bringeth vs to the light of the Gospell As Iohn teacheth that there is a prerogatiue graunted to those which beleeue in Christe to be the sonnes of God because they are borne not of flesh and blood Ioh. 1.13 Mat. 16.17 but of God* CHAP. II. Of faith where is set downe the definition thereof and the properties that it hath are declared 1 VVHEN in the schooles they dispute about faith The faith of the Schoolmen so sone as they heare it named they conceiue no higher thing but a certain cōmon assenting to the historie of the Gospell and in calling God simply the obiect therof they carrie away sillie soules rather with a vanishyng speculation then direct thē to the mark For God dwelleth in light that no man can come vnto therfore Christ must needs come between for which cause hee calleth himselfe both the light of the world the way the truth the life* because no man commeth vnto the father but by him The mediatour Ioh. 18.12 14 6. 2 Therfore let vs thanke the schoolemen for this euill who haue couered Christ as with a veile drawen before him whom vnlesse wee doe directlie behold wee doe alwaies wander through many Labyrinths Mazes And beside that they do deface the whole force of faith with their dark mistie definition they haue forged a deuise of intangled faith with which name adorning most grosse ignorance they delude the sillie common people Intangled faith to their great destruction Ob. It is sufficiēt to beleeue that which the holy church beleeueth neither need we to seek any further An. Is this to beleeue to vnderstand nothing so that thou doe obedientlie submitte thy sense to the church faith is not placed in ignorāce but in knowledge that not only of god but also of the wil of god 3 Ob. Because we be inuironned with ignorance many things are to vs dark now wherein it is good for vs to suspend our iudgement and to settle our selues to keep the vnitie of the church An. I graunt but yet it is a most absurd thing to giue ignorance tempered with humilitie the name of faith For faith lyeth in the knowledge of God of Christ not in the reuerēce of the church vnder the title wherof somtimes most monstrous errours are thrust in Faith lyeth in the knowledge of God Ob. We beleeue nothing absolutely without adding this condition If the church do beleeue so An. By this meanes truth should be holden in error light in darknes true knowledge in ignoraunce Absurdities 4 Obiect So long as we are in our pilgrimage in the world our faith is entangled An. I graunt that we be ignorant of many things and that we be compassed about with many clouds It is the greatest wysdome to goe forwarde For the principall wisedome of euerie most perfect man is to go forwarde Which we may note in the Disciples of Christ before they were fullie illuminate Because they did stagger euen in verie small things 5 But yet for all this the desire which the faithfull haue to learne and profit Voluntary ignorance doth much differ frō grosse ignorance wherein they droupe which are content with an entangled faith such as the Papistes imagine For if Paule do sharpely condemne those who are alwayes learning can neuer come to the knowledge of the truth howe much greater reproch do they deserue who of set purpose are desirous to know nothing 6 Therfore this is the true knowledge of Christ The true knowledge of Christ if we receaue him such as he is offred of his father to wit clothed with his Gospell because as he is appointed to be the mark wherat our faith must ayme so we can not come directly to him vnlesse the Gospell go before vs. Quest If faith be restrained to the Gospell what shall the doctrine of Moses and the Prophetes profite vs An. It was sufficient at that time to edifie faith Why the Gospell is called the doctrine of faith Rom. 10.4 but because we haue a more perfect manifestatiō of Christ in the Gospell Paule doth for good causes call it the doctrine of faith* 7 And although it be the office of faith to subscribe to the truth of God as often and whatsoeuer and howsoeuer he doth speake yet it doth properly respect his good will mercie and promises of grace in Christ into the certaintie whereof the holie Ghost doeth illuminate our mindes and confirme our hearts The definition of faith Whence we shall haue a perfect definition of faith if we say that it is a firme and certaine knowledge of Gods good will toward vs which being grounded in the trueth of the free promise made in Christ is both reuealed to our mindes and sealed vp in our heartes by the holie Ghost vnformed faith 8 Therefore that distinction of faith formed vnformed which flieth about in the schooles is vaine Obiect They which beleeue whatsoeuer is necessarie to saluation haue faith although they be touched with no feare of God An. Paule saith otherwise with the hart man beleeueth vnto righteousenesse* Rom. 10.10 therefore faith may in no case be seuered from a godly affection of righteousnesse 9 Obiect Paule teacheth an vnformed faith saying if anie mā haue all faith so that he can moue mountaines and yet haue no loue he is nothing* 1 Cor. 13.2 An. Faith is put in that place for power to worke miracles Cor. 12.10 which the reprobates also had* Therefore it is no maruell if it bee separate from loue Obiect There be many formes of faith An. There is one onely true faith of the godly Obiect Manie beleeue that there is a God that the historie of the Gospell is true and euerie parte thereof Historicall faith also they are moued with threatenings promises An. The name of faith is giuen to such but vnproperly because they do not resist the word of God with manifest vngodlinesse 10 But this whether shadowe or image of faith A shaddow of faith as it is of no importaunce so it is vnworthie to haue the name of faith Obiect Simon Magus is said to haue beleeued* An. He doth shortly after bewray his want of faith Such are they in whom the seed of the word is choked before it can bring forth frute* Let those which bost of such images of faith know that they are no better then the deuils* Act. 8.13 11 Obiect Paule affirmeth that faith is a fruite of election* Luk. 8.13 Faith of the Deuills and of the reprobate Ia. 2.19 1.