wold there should be no lesse euident proofe of his diuinitie for in them appeare Gods clemencie seueritie and mercy 8 And also his prouidence power Psal 145.8 Psal 107.3.4 and wisedome Psal 113.7 his prouidence in defending them that were past hope 1. Cor. 3.19 his power in subduing the vngodly his wisedome in disposing euery thing in fittest oportunitie 9 Therevpon he concludeth that of such thinges may testimonies be easily drawne to affirme his diuine Maiestie and the selfe same things do inuite and stirre vs vp not to a naked knowledge of God Acts 17.27 Psal 145. but to that which is sound and ioyned with true religion 10 Then also doth he encourage and exalt that godly vnto hope of life to come but he putteeh the wicked in mind that such signes of Gods seueritie are made greater punishments to them and so he concludeth all the former yet so that he maketh him selfe way to that which foloweth 11 Entering into the second parte of the Chapter he proueth that the amazednesse whereof he speaketh doth not only happen to the common sorte and vnlearned but also to the learned and most wise that attribute the whole order of thinges to nature and the ordinary gouernement to fortune 12 Héerevppon issued out the huge heape of Gods Ephes 2.11 Rom. 1.21 Abac. 12.18.20 Ioh. 4.22 1. Cor. 21. and the opinions of the Philosophers of God both infinite and contrary one to an other 13 And thus haue all men departed from God for they haue bene suche as haue corrupted pure religion although they haue folowed the custome of some Citie or the consent of some antiquitie to both which they haue thought that all religion was to be required 14 The lampes therfore which geue vs light in the edifice of the worlde Hebr. 11.3 Acts. 17.27 13.16 and gouernement therof doe so lighten vs on euery side that yet of them selues they can not lead vs to the right way 15 Yet are we worthily excluded frō al excuse because we hauing within our selues the vice of dulnesse doe wander hither and thither when as all thinges shewe vs the right way Cap. 6. That to attaine to God the Creator it is needefull to haue the scripture to be our guide and maistresse ALthough the same brightnesse which both in heauen and earth shineth in the eyes of all men doeth sufficiently spoile mans ingratitude of all defence that yet whosoeuer wold come vnto the true God had néed of the light of the worde but God hath not onely vouchsafed Adam Noe and Abraham this prerogatiue but also whom so euer it pleased him to gather more neare and more familiarly to him selfe 2 But the same was first by oracles and visions Moreouer by publishing the law that the trueth of the doctrine might remaine continually in al ages whervnto after Rom. 10.4 the Prophets were added wherby we may the rather vnderstand that we ought to take our beginning from the heauenly doctrine that true religion may shine in vs. 1. Tim. 6.16 Psal 9.96.97.99 c. 3 This same he confirmeth first by the corruptnesse of our nature that the same is such that necessarily hée must come to the worde whosoeuer earnestly coueteth to come to the sincere knowledge of God moreouer by that which Dauid doth oftē induce God reigning Thirdly Psal 19.21 Psal 93.5 Iohn 4.22 by certaine manifest places taken out of the Psalmes last of all by a certaine saying of Christ him selfe Cap. 7. By what testimonie the scripture ought to be established that is by the witnesse of the holy Ghost that the authoritie therof may remaine certain And that it is a wicked inuention to say that the credite thereof hangeth vpon the iudgement of the Church HEre because he falleth into rehearsall of the scripture hée will haue the same to be the only mistresse to lead vs to the knowledge of God to confirm the authoritie of the scripture he doeth a litle digresse from the seuenth Chap. to the nineth 1 The scripture by no other meanes hath ful authoritie among the faithful then when wée say it is the Worde of God and came from heauen euen as though the liuely worde of God were there heard but to say that they hang vppon the authoritie of the church is a most wicked errour and iniurious to the holy Ghost to miserable consciences full of doubt and subiect to the scornes of the wicked Ephe. 20. 2 This false inuention is very well confuted by one place of Paul Moreouer if they vrge howe wée shal be persuaded that it came from God except we flye to the decrée of the church it is as though a man shoulde aske howe we shoulde learne to discerne light from darkenesse white from blacke swéete from sower 3 In what sense that olde saying of Augustine must be vnderstoode where he denieth he would beléeue the Gospel vnlesse * Because thou hast seene me Thomas thou beleeuest blessed are they that haue not seene and beleeue Ioh. 20.29 the authoritie of the Church had moued him which they maliciously wrest for the defence of their error Augustines meaning was in those words that he him selfe when he was a stranger from the fayth could not otherwise be brought to embrace the Gospell for the assured trueth of God but by this that he was ouercome by the authoritie of the Churche not meaning that the fayth of the godly is grounded vpon the authoritie of the Church nor that the certeintie of the Gospell doeth hang theron but simply only that there should be no assurednesse of the Gospel to the Infidels that they might be wonne to Christe vnlesse the consent of the Church driue them therevnto 4 If then wée will that not onely by probable opinion but by manifest and playne trueth it appeareth that the Scriptures came from God this persuasion must bée sought for higher then from eyther humaine coniectures or reasons that is to saye from the secrete testimonie of the holie Ghost For confirmation whereof although there bée many argumentes yet they worke preposterously that contende by disputation to make the credite of the Scripture sounde séeing that although by this meanes they deliuer the worde of GOD from mens rebukes yet they fasten not thorowly that assurednesse in their heartes which pietie requireth 5 Truely the Scripture doeth willingly procure and obtaine reuerenc◠to it selfe by the proper maiestie that is in it yet then only it perceth our affections when it is sealed in our hartes by the holy Ghost that now we beléeue not by our owne iudgement or other mens that the same is from God as many receiue a thing vnknowne or as wretched men are wōt to captiue their mind to superstition but because we most assuredly féele which thing all the faithfull trye that the vndoubtful power of God doeth therein geue strength Esai 44.10 Esai 54.13 Deut. 30.12 Rom. 10.5 Esai 53.1 and breathe forth such persuasion requireth
in his workes neyther doeth hée as yet speake of the knowledge of a Mediator but of a Creator only as aboue said Cap. 2. sect 1. 2 That is to say eternall and good Ez. 34.6 Psal 145.3 Iere. 6.24 Mea sententia c. which worketh mercy iudgement and iustice in trueth And to no other ende is that knowledge of God set forth vnto vs in the Scripture then that therby we should learne feare and fayth Abac. 2. 3 The scripture to the ende to direct vs to the true God doeth expresly exclude all the Gods of the Gentiles but the Idolaters them selues haue acknowledged after a sorte the vnitie of God Cap. 11. That it is vnlawfull to attribute vnto God a visible forme and that generally thei forsake God so many as doe erect to them selues any Images THe glory of God is corrupted with wicked falshood so oft as any shape is fayned to represent him Exod. 20.4 neither doth GOD make accompt whether the Image of man or any other creature as though the one would more the other lesse agrée but he refuseth all without exception 2 This hée proueth Deut. 4.10.12.18 Esai 40.18 41.7 45.9 Actes 17.19 3 That which may be obiected Deut 4.11 Exod. 30.3.13 Exod. 25.17 Esay 6.2 that God sometimes exhibited the presence of his Godhead by certaine signes and set foorth his mercie seate with Cherubims also openly shewed men of his incomprehensible inuisible essence doth truelie make nothing for Images 4 For confirmation of this matter Psalm 115.5 13.5.15 Esay 44.15 10.21 2.8 31.7 57.10 Ose 14.4 Mich. 5.13 Psalm 115.8 an argument is drawne from the matter of Idols neither yet are the Grecians lesse deceaued which thinke they haue well discharged themselues if they graue not God whilest in painting they doe more licentiouslie outrage than any other nation 5 That which they are woÌ„t to obiect out of Gregorie that images are laiemens bookes howe vaine and foolish it is he sheweth by diuers argumentes Iere. 10.8 Aba 2.18 the first is taken from the authoritie of the scripture which teacheth that it is vaine and lying whatsoeuer men learned by images concerning God 6 The other is taken from the testimonie of certain Fathers and of Varro the Ethnike Lib. de ciuit Dei Cap. 9. â—1 Augustine alleadgeth out of Varro and confirmeth it with his owne assent that they which firste brought in the Images of the Gods both tooke away the feare of God and brought in errour 7 The third of the corrupted excesse more then whoorish apparrell of the images insomuch that the Papistes if they had anie honest shame coulde not further contend that they were bookes of any holinesse The last is from the circumstances of the place For howesoeuer it may be graunted to Gregorie that in some places images were lay-mens bookes yet this is not the way to teach the faithfull people in holy places where the preaching of the worde and administration of the sacraments ought to take force Galat. 3.1 8 Héerevpon he passeth to the beginning of Idols Sapi. 14.15 which he wil not graunt did issue out of that fountaine which the booke of wisdome speaketh of but of mans blinde infidelitie because they thought God was not with theÌ„ Gene. 31.19 Ios 24.2 Exoâ— 31.1 vnlesse they behelde some bodily signe of his countenance which should be a witnes to them of Gods presence 9 After suche inuention was forged by by foloweth worshipping and that necessarily but yet after a diuers sort For some worship the Idoll because they ascribed to theÌ„ some diuinitie But some that by them they might passe ouer all their worship to GOD himselfe whose signes they woulde haue them to be Both these kindes of worship are abhominable and therfore the Papistes are most filthily deceaued 10 It is shewed by manie reasons that the Papistes for this cause are to be reprehended 11 That they either can escape froÌ„ their olde distinction of Dulia and Latria seruice worship first it is shewed by the signification of the worde Moreouer howesoeuer they contend in woordes yet is there no difference at all in substance which onlie wée séeke for 12 Yet he is not so superstitious that he thinketh no images may be suffered at all but the maiestie of God chieflie which is far aboue the sense of our eies ought not to be abused with vncomelie deuised shapes but those things onelie whereof our eies are culpable of this sort images are either historical or personall onlie the first of these hath some vse in teaching the other bringeth nothing but delight 13 But Images ought not to be set in the Churches no not those that are historicall truely as is prooued by two argumentes drawne from the vnprofitablenesse and vncomelinesse thereof Augustin saith that images do more auail to bow down an vnhappy soule by this that they haue mouthes In Psal 11â— eyes eares and féete then to amend it by this that they neither speake nor sée nor heare nor goe 1. Iohn 5 1â— and therefore Iohn willed vs to beware not onelie of worshipping of Images but onelie of images themselues 14 But because the Papists brag so greatly of the Nicene Councell which was holden by the commaundement disposition of Irene the Empresse hée sheweth first by howe foolishe arguments images were first placed in the Church The first was Shew me thy face because it is beautifull another was to proue that Images shoulde be set vpon Altars No man lighteth a candle and putteth it vnder a bushell an other is The light of thy countenance is sealed vpon vs with diuerse other most vnsauorie follies 15 Moreouer they haue commanded them to be worshipped And so those reuerend fathers did discredite theÌ„selues by either so childishlie handeling or so vngodlie and foulie tearing the scriptures as the worshipping of Pharao and the rod of Ioseph the piller that Iacob set vp which cannot be founde in the scripture Againe worship his footestoole worship his holy hill All the rich men of thy people shal worship thy countenance 16 Lastly he sheweth into what diuelish madnens signes of vngodlines all men are faln no man at all reclaiming backe againe doubtlesse most wicked patrons of a wicked cause * Constantius byshop of CoÌ„stance in Cyprus professeth as much reuerence to images as to the holy Trinitie which geueth life And Iohn the legat of the East parts affirmed that it were better to bring all the Brothel houses into the citie then to denie the worshipping of images It was decréed that worse then all heretikes or the Samaritans and worse then Samaritans were the enimies of images Cap. 12. That God is seuerally discerned from Idols that he may be only and wholy worshipped SO oft as the Scripture affirmeth that there is but one God it striueth not for the bare name but with all commaundeth this that whatsoeuer belongeth to the Godhead
it the office of searching and knowing but these saâ—â—e is no faith but that which consisteth not in ignorance but in knowledge and that not only of God but also of the wil of God For when Paule saith That with the heart wée beléeue to righteousnesse and with the mouth confession is made to saluation hee sheweth that it is not enough if a man vnexpressedly beléeue that which he vnderstandeth not Rom. 10.10 nor séeketh to learne but he requireth an expressed acknowledging of Gods goodnesse in which consisteth our righteousnesse 3 Howsoeuer many thinges such is the ignorance wherein we are compassed are wrapped and hidden from vs in this mortall life yet is it most absurd vnder this colour to intitle ignorance tempered with humilitie by the name of faith which truely lyeth in the knowledge of God Christ Iohn 17â— not in reuerence of the Church 4 Our faith is also wrapped and hidden so long as we waÌ„der in this world not onely because many things are yet hidden from vs but also because wée are compassed about with many mists of errours for the highest wisedome of the most perfect is this to profite more and procéede on further with gentle willingnesse to learne Ephe. 3 1â— therefore Paule exhorteth the faithful if vpon any thing they differ one from another to abide for reuelation 5 Faith also may be called wrapped and intangled which notwithstanding is properly nothing else but a preparation of faith whereof hée bringeth two examples Moreouer hee concludeth that such willingnesse to learne Iohn 4.46.47 2. Tim. 3.7 with a desire to procéede further differeth farre from the grosse ignorance of the Papists Ephe. 4.20 Rom. 10.4 Esay 55.33 Iohn 10.13 Psalm 150.8 Phi. 2.17 6 Such is the relation of the word to faith that the worde is the fountaine piller of faith and as it were the glasse wherein we may beholde God to conclude without the knowledge of the worde there can be no faith 7 Neither yet at euery word of God is faith boulstered vp although in all things it subscribe to the truth of God neither doeth it so much respect his will only whatsoeuer Psalm 40.11 as his kindnesse or mercy yet the same which is offered with his worde and ioyned with his wil and trueth doeth easily exclude all doubt Faith therefore is a stedfast and an assured knowledge of Gods kindenesse towardes vs which being grounded vpon the trueth of the frée promise in Christ is both reuealed to our minds sealed in our hearts by the holy ghost 8 Now as touching their deformed faith that is to say Rom. 10.10 Rom. 1.5 Iohn 3.25 such assent wherby euery despiser of GOD receiueth that which is vttered out of the scripture although there be no accesse made of a godly affection to the same assent vain is their false inuention séeing one and the selfe same spirite maketh euery one to rest in the certentie of faith and doeth also furnishe them all with his sanctification so that faith can by no meanes be seuered from a godly affection 9 Hée shaketh the place of Paule out of their handes 1. Cor. 13.2 This worde Faith is taken for power of doing miracles which euery vngodly man alusiuely hath for the gift of prophesies and tonges other gifts of graces are aswell with the wicked as with the godly wherewith they are wont to defende their ignorance moreouer hee pointeth as it were with the finger what it is that driueth them into errour that is that when the worde of faith hath diuerse significations they not considering the diuersitie of the thing signified dispute as though it were taken for one thing in all places alike they also for teaching sake doe willingly graunt that there are diuers sortes of faith besides that onely faith of the godly There may vndoubtedly be two sorts of men to whom the testimonie of faith abusiuely is attributed the one of them which acknowledgeth nothing else than Christian religion the other of them which come to this point also that they are touched with great reuerence thereof 10 Such perswasion of the faith of the wicked is rather a shadowe or an image then faith it selfe séeing it differeth so farre from the sounde trueth of faith Acts. 15.18 Howsoeuer therfore such perswasioÌ„ doth not onelie deceaue others but also them selues some times yet these last haue the same common with the Diuels and the first inferiour Simon Magus being ouercome with the maiestie of the Gospell had a certaine faith such as it was and so acknowledged Christ to be the authour of life and saluation that he willingly professed himselfe to bee one of his â—uk 8.7.13 after which manner it is said in Luke that they beléeue for a time in whom the séed of the worde is choked vp before it bring forth fruite or before it take any roote at all that by by withereth away perisheth and though it séeme to haue taken roote yet those are not liuely rootes the heart of man hath so many secrete corners of vanitie is full of so many hidyng holes of lying is couered with so guilefull hypocrisie that it often deceiueth it selfe Iac. 2 1â— but let them that glory in such shadowes of faith vnderstande that therein they are no better then the Diuell 11 Neither ought it to séeme hard if such faith be attributed to the reprobate séeing experience teacheth that the reprobate are sometimes moued with the same féeling that the elect are So that in their own iudgement they differ nothing from the elect wheÌ„ notwithstanding he differeth much from the peculiar testimonie which the spirite geueth to the elect for their féeling is fraile and vanishing away but the féeling of the elect is not so Where Paule affirmeth that faith is the fruit of election 2. The. 1.4 it is therby ment that none doe receiue the light of faith nor doe truely féele the effectuall working of the Gospel but they the are foreordeined to saluation and although the reprobate haue a feeling yet that féeling is not the true effectuall working of the Gospell Heb. 6.1 The Apostle ascribeth to them that tast of the heauenly giftes that Christ ascribeth to them a faith for a time not that they soundly perceiue the spirituall force of grace assured light of faith that they may with the elect with ful mouth crye out Rom. 8.15 Abba Father but because the Lorde the more to condemne and make them vnexcusable conueieth him selfe into their mindes so farre foorth as his goodnesse may be tasted without the spirite of adoption 12 The reprobate are but for a time because they abide not in the will and trueth of GOD but in a vanishing féeling and are not throughly soked but onely lightly washed ouer with the knowledge of the Gospel they are with no other faith or light sprinkled than with the which may perish but the elect are neuer depriued of their
of Gods word that the zeale of Fayth doeth enforce vs beyonde our bondes into some vice as Sara Rabecca and Isaac I see not why Iacob should not be reckoned among those of whome looke lib. 2. Cap. 10. sec 14. whose fall and weakenesse did darken Fayth but not put it cleane out yet wée in the meane space are admonished not to despaire although it bée neuer so little from the worde 32 The fifte member is that hée concludeth all the promises in Christ which he proueth by this means Ther is no promise which commeth not of loue but there is no loue but in Christe therefore there is no promise but in him Mat. 3.17 Ephe. 1.6 Ephe. 2.14 2. Kin. 5.17 his maior hee fortifieth against two obiections the first neither maketh it any matter c. the last neyther doeth it any more c. The minor first hée confirmeth by testimonyes of scriptures moreouer also hée maketh defence against certaine examples that may be obiected First Naamā the Sirian when he required of the Prophete the māner how to worship God aright it is not like that he was instructed concerning the Mediator yet his godlines is praysed But it may be answered that it had béene an absurditie for Elizeus when he taught him of small things to haue sayd nothing of the principall point therefore although they had a darke knowledge yet it is lyke that they had some knowledge because they did vse them selues in the sacrifices of the lawe which must haue bin deserued by the end of them that is Christ from the false sacrifices of the Gentiles whereas Namans sacrifices were allowed by the Prophet Act. 8.13 it could not haue ben done but by Faith And so the Eunuke to whō Philip was caried if he had had no faith he would not haue takē the trauell and expenses of so long a iourney to worship an vnknowne God and although when Philip examined him he bewrayed his ignorance of a Mediator and his Faith was partly vnexpressed not only concerning Christs person but also cōcerning his power and the office committed to him of the father yet it is certaine that they were instructed of such principles as gaue them some taste of Christ although but small Act. 10.4 Neither did Cornelius when he had once embraced the Iewish religion spend so much time without being acquainted with the first groundes of true doctrine 33 The sixt and last member is that Faith is no otherwayes reuealed in our mindes nor sealed in our harts 2. Tim. 1.14 Gal. 3.2 then by the holy Ghost but séeing this member is in two parts he sheweth both in this place that is that Fayth is both waies the singular gift of God and that mās minde is purged or cleansed to taste the trueth of God and that the mind is stablished therein The holy Ghost also is not only a beginner of Fayth but also doeth by all and singular degrees encrease it till that it bring vs vnto the kingdome of heauen 34 First he proueth the former member both by reasons and testimonies 1. Cor. 2.11 Mat. 11.25 Luk. 10.21 Moreouer he openeth the same with certayne examples and a similitude shewing that mans vnderstanding receiuing brightnesse by the light of the holy Ghost doeth neuer til then truely begin to tast of those things that belong to the kingdome of God being before altogether vnsauory without iudgement of tast to take assay of them therefore when Christ did notably set out vnto two of his Disciples the mysteries of his kingdome Lu. 24 1◠yet he nothing preuayled till hée had opened their senses that they might vnderstande the Scriptures When the Apostles were so taught by his godly mouth yet the Spirit of trueth must be sent vnto thē to powre into their minds the same doctrine which they haue hearde with their eares Iob. 16.15 The word of God is like vnto the Sonne that shineth vnto all them to whom it is preached but to no profite among blinde men but we are all in this behalf blind by nature therfore it can not pearce into our mynde but by the inwarde Maister the holy Ghost making by his enlightening an entry into it 35 Wherefore the Spirite of Fayth is called Fayth it selfe 2. Cor 4 1◠2. Thes 1.11 it is the worke and good pleasure of God the patterne of the holy Ghost God also the more to shewe his liberalitie in so excellent a gift doeth not repute all men worthie thereof without difference but by singular priuiledge doeth imparte it on whome he will Augustine cryeth out that it would please the Sauior to teach him and that the very beléeuing it self is of gift and not of deseruing No man sayeth he commeth to me vnlesse my Father drawe him and to whom it is giuen of my Father It is maruellous that two doe heare the one despiseth the other ascendeth vp Let him that despiseth impute it to him selfe let him that ascendeth not arrogantly assigne it to him selfe 36 Takyng in hande the last member he draweth his confirmation from the former as it were from the lesse to the more that is to say that the distrustfulnes of the heart is greater then the blindnesse of the wit and it is far more harder to haue the mind furnished with assurednes then the wit to be instructed with thinking Ephe. 1.15 2. Cor. 1.21 The Spirit also for this cause is called the seale earnest and spirit of promise 37 Yet the Spirit doth not so cōfirm the mindes of the faithful Psal 46.3 Psal 3.5 Esai 30. Psal 37.7 Hebr. 10.36 but as before is declared sometyme they are tossed and yet stand they sure 38 Hereby we may iudge how pernicious pestilent is that doctrine of the scholemen that can no otherwise determine of the grace of God toward vs thē by morall cōiecture for nothing is more contrary to Fayth then eyther coniecture or any thing near vnto doubting And doe very ill wrythe to this purpose Ecle 9.2 this testimony of the Preacher No man knoweth whether he be worthy of hatred or loue that is to say if any man wil iudge by the present state of things whom God hateth or whō God loueth he laboureth in vaine and troubleth him selfe to no profite for his paines sith all things happen a like to the righteous to the wicked to him that offereth Sacrifices and to him that offereth none A little before it is written that the soule of man differeth not frō the soule of a beast as may be gathered Eccle. 3. ◠because it séemeth to die in like maner Shal wée therefore gather that the immortalitie of the soule standeth vpon coniecture shall wée gather that there is no certentie of Gods grace because we can conceaue none by the beholding of present things 39 That which they obiect 1. Cor. 2.12 that it is rashe presumption to professe an vndoubted knowledge of Gods good
counsel Cap. 9. Moreouer in bearing lawes Cap. 10. Last of all in Ecclesiasticall Iurisdiction Cap. 11. Fourthly he discendeth to the discipline of the church and First he treateth thereof Chap. 12. Then also he handleth a certaine vice neere to the same wherein many offended while shewing vowes would as it were publish to them selues a certaine voluntatie kinde of discipline Chap. 13. The second is of sacraments which hath three parts For First he treateth generally of sacraments Secondly of both seuerally and First of Baptisme and of that First generally Chap. 15. Secondly of the baptisme of Children Cap. 16. Secondly of the supper of the lord First of true loue and naturall institution therof cap. 17 Secondly of a contrarie Sacriledge that is of the popish Masse Cap. 18. Last of al of those fiue which a little before are counted Sacraments Cap. 19. The third of politicall gouernment whereof First in generall he treateth of Secondly of euery particular part of The Magistrate Chap. 20. The Lawe Chap. 20. The 〈◊〉 Chap. 20. lawful that those thinges bée seuered which GOD hath conioyned Gal. 8.29 that to whom he is a father the Church is also mother 2 In what sense the articles of the Creede are of the Church to bée vnderstoode where namely also hée treateth of the preposition in and of the Epitheton Catholike or vniuersall that all the elect of God are so knit together in Christe that as they hang vppon one head Ephe. 4.15.16 so they may growe together as it were in one body Wherefore although sorowful desolation crieth out that there is nothing left of the church yet let vs know that Christs death is fruitefull 1. King 19.18 Apo. 12.6 and that God doth meruellously in secrete corners pursue his Church 3 In what sense the communion of Saintes is added Acts. 4.32 Ephe. 4.4 with what props and stayes it is preserued first it standeth by Gods election and standeth also togeather with his eternall prouidence then is it ioyned with the stedfastnesse of Christ who will suffer no more his faithfull to bée plucked from him then his owne members to be rent torne in peeces Ioel. 2.32 Psalm 46.6 besides we are assured that trueth shall alway abide with vs so long as we are holden in the bosome of Christ Last of all wee féele that the promises belong to vs so much can the partaking of the Church do that it holdeth vs in the fellowship of God neither is it néedefull to sée the Church it selfe with our eyes or féele that with our handes 4 The Church is not vnworthily called our mother for shee conceaueth vs in her wombe bringeth vs foorth féedeth vs with her brests and kéepeth vs vnder her custodie Matth. 22.30 Esay 37.31 vntill being vnclothed of mortall flesh wée bee like vnto Angels neither is there any saluation out of her bosome As contrarily they are said to write their names amōg the Citizens of Hierusalem Psal 106.4 that turne them selues to the following of true godlinesse so that the departing from the Church is alwaies damnable Ephe. 4.11 5 He more at large expoundeth by what meanes shee is appointed vs in stéede of a mother because the Lorde hath deliuered with her such ministery which shoulde be greatly to our edification Gal. 8.29 tyll by her education wée growe to mans age Therefore this maner of education is not to bée dispised which is profitable for vs two wayes and to this end the vse of the Churches is very necessary which is not only called his face but also to take away al superstition his footestoole 6 The ministerie notwithstanding it is very forcible is not yet separated from GOD. 7 As touching the second part of the treatise of the Church first hée shewweth that the Scriptures speake two wayes of it that is to say visible and inuisible In the visible Church are conteined many hypocrites couetous persons ambitious persons c. The inuisible likewise but the true Churche is such wherin none are receiued but they that by grace of adoption are the children of God by sanctification of the spirite the true members of Christ and comprehendeth generally al the elect frō the beginning of the worlde to the worlds end scattered through the face of the whole worlde 8 Also that it is Gods singular prerogatiue to know with are truely his yet hath he marked out by certaine notes to vs as much as he saw expedient for vs what they are that are counted for children but the same not by certentie of faith but by iudgement of charitie 9 Last of all the ministery of the word and sacraments are notes of the church there is not a like reason of euery man for although they professe true godlinesse yet may they bée strangers from the Church 10 As touching the thirde hee counteth him for a traiterous runaway and sorsaker of religion that estraungeth himself from such christian felowship the Church is counted a piller strong stay of trueth and the house of God his spouse and fulnes neither can there bée imagined any fault more haynous then with wicked breach of faith to defile the marriage which the onely begotten 1. Tim. 3.15 Ephe. 5.27 hath vouchsafed to contract with vs. 11 We must be so much the more diligent to imprint these markes in our mindes as the diuell laboureth to take away either these markes of the Church or else if he may not do it by defection and falling away forcibly to take vs from the Church 12 There is not sufficient cause why any man should estrange himself from the Church yea although the common profession bee corrupted with certaine corruptiōs for diuersitie of opinions about matters not necessary ought to be no ground of disagréement among christians Phil. 3.15 1. Cor. 14.30 in the meane time euery mēber ought to amend that which is amisse 13 Or much more because the life of some is stuffed with many vices Matth. 13 4◠for although the Church of Christ be holy yet is it mingled with good euill men it is like a floore wherein the wheate is gathered togeather that lieth hidden vnder the chaffe tyll being cleansed with Fanne and Siue it bée at length laide vp in garner therefore in vaine séeke they a Church sprinkled with no spot sith the Lord hath pronoūced that the Church till the day of iudgement shal be troubled with euill 14 But séeing that is not equally receiued of al men 1. Cor. 1.11 first which chiefly belongeth to the vices of manners he proueth the same to bée sufficiently declared by the example of the Corinthes who notwithstanding that they are infected with many vices doe not onely not strike them with extréeme thunderbolts of diuision or banishment frō the kingdome of Christ but also reporteth it a church of Christ a fellowship of saints so hée founde a Church among the Galathiās which almost were vtter forsakers
haue any shame in them they can neuer defende their tyranny which so often Gregorie condemneth which not only reiected the title of vniuersall Bishop head but also the power to commande 22 The present state of Papistrie cannot without shame bée defended as also manifestly appeareth by that that Gregory and Bernard very lamentably complained of the malice of their age which is certainly knowne doeth abounde a hundreth times more now 23 To conclude that he may more vehemently wring them make himselfe way to the treatise following of Antichrist Looke Cap. 2. Sect. 11.12 he denieth that at Rome there is either a Church or Bishop all things are at this day so corrupted 24 That he confirmeth and thervpon includeth that there is no Apostolike sea where we can sée nothing but horrible Apostasie the same is not the mother of all Churches where wée sée the seate of Antichrist set 25 The Bishoppe of Rome is Antichrist him selfe 2. Thes 2.4 Dan. 7.25 26 Therefore the Supremasie may not be bounde to the place although in tymes past it hath bin chief of all chiefly séeing the Church is now turned to a Court. 27 Hitherto hauing spoken of the thing it self now he commeth to the persons and first as touching religioÌ„ he accounteth all in general none other then Lucians and Atheists 28 Then also Iohn the 22. namely erred in the doctrine of the immortalitie of the soule and therefore necessarie iâ— be wiped out yet they say that because it was sayde to Peter Luk. 22.32 that his Fayth should not faynte they can not erre but if they will be Peters successours they must all be Sathans Maâ— 16.23 and herein more then he because they folow Satanisme continually which he forsooke 29 Moreouer as touching their manners they are most filthie both in the wickednes of others and their owne 30 Cardinals were nothing else in tymes past then Priests of the Romish Churche and muche inferiour to Bishops but as they are nowe they haue no true and lawful office in the church Cap. 8. Of the power of the Churche as touching the articles of Fayth and with how vnbrideled licentiousnes it hath in the Papasie beene wrested to corrupt all purenes of doctrine FIrst he sheweth what bonds ends they are which the Church ought to appoint it selfe in suche matters from the 1. to the 9. Moreouer he blameth the Churche of Rome that it dare transgresse them from the 10. to the 16. 1 The third place is of the power of the Church but the same partly is contayned in euery Bishop partly in CouÌ„cels and it partly consisteth either in doctrine or in iurisdiction or in making lawes the place also of doctrine hath two partes authoritie to deliuer rules and to expounde them but whatsoeuer is taught concerning the power of the Church 2. Cor. 10. â— must be applied not to destruction but to edification the onely way wherof is to preserue to Christ his authoritie which can no otherwise be vnlesse that be left vnto him which he receiued of his Father that is that hée be the only schoolemaster of the church Mat. 17.5 for it is written not of any other but of him onely Heare him 2 Whatsoeuer authoritie or dignitie the scripture giueth to the Ministers of the Churche all the same is giuen not properly to the men them selues but to the Ministerie ouer which they are appointed that same first is shewed in in the Priestes all the Ministers had authoritie to teache in the name of the Lorde 3 Moreouer in the Prophets 4 Last of all in the Apostles Mat. 28.9 Iob. 7.16 5 Christ taught alwayes his church yet by diuers orders for diuersitie of tyme first by Reuelations but the same not doubtful They that wil come to the knowledge of God must be directed by the eternall wisedome of the Father Mal. 2.7 6 Moreouer by the lawe the Prophets Heb. 1.5 7 Last of all by him selfe manifested in the fleshe Mat. 28.20 Mat. 24.8 8 No man ought to teache any other thing in the Church than that which is contained in the lawe the Prophetes and Apostolicall writings 9 Neither is it lawful for their Apostles nor their successors 1. Pet. 4.21 2. Cor. 10.4 no not for the whole Church to passe these boundes 10 Bishops and Prelates haue exercised very great tyranny for they both permit theÌ„selues power to make newe lawes and acknowledge no man for a ChristiaÌ„ that doth not certainly coÌ„sent to their doctrines as well affirmatiue as Negatiue 11 That which they alledge for them selues Mat. 27.20 Ioh. 14.16 that the Church shall neuer bee forsaken of her spouse but that it shall be guided by his Spirit into all trueth he sheweth in what sense it must be vnderstood the same vndoubtedly contendeth vnto daily increase more then to glory in perfection for no man hath attained the marke 12 When they except that whatsoeuer particular thing is attributed to euery one of the holy ones the same doth throughly fully belong to the Church it selfe and that which they drawe out to this and are diligeÌ„t to proue by two places of scripture he sheweth in what sense as well the foundation of their argument Ephe. 5.25 1. Tim. 3.15 as the places of scripture must be vnderstood that is they declare what Christ daily worketh for he daily purgeth sanctifieth abolisheth and wypeth all them that are his from all spots the beginning of that sanctifiyng is héere séene but the ende and full accomplishment shal be when the holiest of holie ones shall truely and fully fill it with his holinesse as elsewhere he teacheth that Christe gaue Apostles Pastors and Teachers that we should no more be carried about with euery worde of doctrine or be mocked of men but that being enlightened with the true knowledge of the sonne of God â—phâ— 4 1â— we should altogether méete in the vnitie of Fayth 13 In what sense the aduersaries deny that the Church may erre and what is to be determined thereof that forasmuch as it is guided by the Spirite of God it may goe safely without the worde that whatsoeuer it speaketh or thinketh it is trueth but we say that the spouse and scholler of Christe must be subiect to her husband and schoolemaster that shée continually hangeth on his mouth and they that doe so shal be sure to haue the Spirite to guide them into the right way and to stay them in their Fayth for there is nothing to bée looked for of his Spirite Iob. 16.12 but that hée should enlighteÌ„ our minds to perceaue the trueth of his doctrine but they haue not the Spirite that pretend that they haue of their owne 14. 15 These two beginnings doth nothing helpe them which they take Ioh 16.12 When the Disciples were wel instructed of the holy Ghost they left all in writing necessary to saluation how so euer their rudenes was before
faythfull he includeth the communion of Christ in the Sacraments Gal. 3.27 1. Cor. 12.12.13 But when he speaketh of the wrongful vse o◠Sacraments he giueth no more to it than a colde void figure that they are giuen to the wicked for they are neuerthelesse testimonies of Gods grace the reasons which they are wont to obiect against this sentence are trifling and weake the one truely because by this meanes it woulde folowe that our Fayth séeing otherwise it is good may yet bée made better which they account as absurde for they say it is no Fayth but which without shaking stedfastly without withdrawing resteth vpon the mercy of God but it had bene better for such to pray with the Apostle that the Lorde woulde encrease their Fayth then to pretend such a perfection which none of the sonnes of men haue obtained for that Fayth howsoeuer it was begunne was a good Fayth and taking away incredulitie might bée made stronger 8 They cōfirme that because Philip required of the Eunuke Act. 8.37 that he should beleeue with all his hart then that which fayth say they none can be greater before he should be baptized but he clearly sheweth howe vaine as well their reason is as the confirmation thereof This place To beléeue with all the heart is not perfectly to beléeue Christe but onely from the heart and with sincere minde to embrace him Psal 119.10 not to be full with him but with feruent affectiō to hunger and thirst and sighe towarde him An other obiection if Fayth bée encreased by Sacramentes the holie Ghost is giuen in vaine whose worke is to begin maintaine to make perfect maketh nothing for them 9 Neither is this so assigned to any secrete power of the Sacraments nor by any meanes to the Sacraments but all the same dependeth of the inwarde power of the holy Ghost 10 These being thus established two other obiections will of them selues fall to the grounde the first whereof is that if we ascribe to creatures the increase or cōfirmation of Fayth there is wrōg done to the spirit of God whō we ought to acknowledge the author thereof this he refuteth first by cleare declaration of his iudgement declared by an excellent similitude 11 Moreouer as concerning increase Mat. 13.4 Luk. 8.15 by an argument taken from the like that Christ him selfe and after him his Apostles taught the same properly to be in the outward word 12 As touching the confirmation by an argument borowed from the contrary that many times when the Lord meaneth to take away the confidence of the very thinges that are by him promised in the Sacraments he taketh away the Sacraments them selues Last of all if we giue them such vertue the glorie of GOD must néedes be deriued to creatures this also he answereth when hée spoiled and thrust away Adam from the gift of immortalitie he saieth Gen. 3.3 Let him not eate of the fruite of life lest he lyue for euer not that the fruit could restore to Adam his vncorruption from which he was now fallen but least he shoulde enioy a vaine confidence if he kept still the signe of the promise therfore that was shaken away from him which might bring him some hope of immortalitie in this manner putteth the Ephesians in remembraunce that they were foreine gestes of the Testaments straungers from the felowship of Israel without God without Christ wherby he signifieth by a figure of Transnomination that they were excluded frō the promise it self Ephe. 2.11 which had not receiued the signe of the promise 13 Last of all because some bring an argument out of the very name of a sacrament and woulde haue the Sacraments to be nothing but certain naked signes he sheweth also how weak it is 14 As hitherto hée hath disputed against them which weaken the power of Sacraments and vtterly subuert the vse thereof so now he cōmeth to others which of the contrary part attribute too much to them against the schoolemē hee sheweth that it is false which they affirme that sacraments of the new lawe do iustifie and giue grace so that we doe not lay a stop of deadly sinne 15 The better to ouerthrow this hée distinguisheth betwéene the sacrament and the thing of the Sacrament that wée may vnderstād that how much we profit by the sacraments in the communiō of Christ so much profit we take therby 16 This he declareth more plainely that is to say Sacraments are not causes but partes of our righteousnes saluation although the matter of the sacrament be not receiued of the vnworthie yet the matter or thing of the Sacramēt is alwayes present with the sacrament so oft as it is rightly offered 17 This last hee declareth by a most apt similitude and generally admonisheth not so to vnderstand those things which haue bin written by old writers somewhat too gloriously to amplifie the dignitie of sacraments that we shoulde thinke that there is some secrete power knit and fastened to the Sacramentes which is separated from Christ or the worke of the holy Ghost 18 Comming to the second parte of the Chapter that he may treat specially of Sacramentes first hée proueth that the name of Sacrament doeth so plainly lye open that it generally containeth all signes which GOD at anye tyme commaunded to man to make them more assured and safe of the trueth of his promises Gen. 2.17 whether he hath exhibited the same in naturall thinges or in miracles and he setteth downe examples of both 19 Moreouer cōming to those things which the Lord would haue to be ordinary in his Church to nourish his worshippers into one Fayth first he sheweth how necessary those signes are partly to confirme our Fayth partly to witnesse our religion with men 20 Moreouer these thinges whereof he nowe speaketh Gen. 17.10 he deuideth into two kindes that is to say of the old and new Testament but both tend to this end to leade vs as it were by the hande to Christ 21 First he sheweth the same in the Sacraments of the old Testamēt Circumcision was to the Iewes Gen. 22.2 Gal. 3.16 Rom. 5.19 whereby they were put in minde that what so euer commeth of the séede of man is corrupt and hath néede of pruning and a remembrance to confirme them selues of the blessing promised to Abraham 22 Moreouer by the Sacraments of the newe Testament where is signified our washing and satisfaction 23 Therefore that schoole doctrine is vtterly to be reiected whereby there is noted so great a difference betwene the Sacraments of the old Law the new Lawe as though those did nothing but shadow out the grace of God and those doe presently giue it but the Apostle speaketh no lesse honorable of those then of these 1. Cor. 10.3 what power our Sacramentes haue the same had theirs they were seales of Gods good will towards them into hope of eternall saluation Heb. 10.10 24 Hée